A Christian Presenter at Pagan Pride?!

Yesterday was the Pagan Pride event in North Andover, MA. I had been invited to give a workshop at the event. Matt the Pirate, and his wife Mary the Goth Theologian, John the Master Dream Interpreter (though he denies it), and The Prof. Carlos Z. joined me for the event.

I hope to develop a team of Christians who can hang out at such events, and actually be good examples - instead of silly, judgmental, and icky. "Icky" is a theological term, you know.

We want to do things like Dream Interpretation, training in Neo-Pagan/Christian relationships, and simple friendship development to show that we can all live in this world together without fighting like cats. Of course, Neo-Pagans and the kind of Christians who like hanging out with me have something in common - we are like cats, herding us remains an impossibility.

Now the day previous I visited one of the stores of a Salem Witch who was one of the presenters at the festival as well. Teri said to me in passing, "Did Carole tell you about the one rule of the workshops? They need to be performed skyclad." Teri did not flinch a bit when saying this. Neither did I.

"That's cool." I replied.

So, the day of the event 5 of us drove out to North Andover from Salem at 7:30 in the morning. We arrived at the event early, and did so purposely. We put our hands to the work of setting up. Our plan was to make ourselves indispensable, which is really just another way of saying that we were going to be servants. We set up tents, we set up the Children's area, moved picnic benches, set up signs, and Matt the Pirate helped the blacksmith haul anvils and organize the smithy's area.

Once the vendors were set up, and the people began to arrive, we milled around. I greeted old friends from Salem, and made a few new friends. Matt the Pirate hung out with the Blacksmith; John, Mary, and Carlos got to know the festival, which is a mid-sized Pagan festival with live music, about 20-25 crafters, an early evening ritual, and a dozen workshops from morning to mid-afternoon.

My workshop was from 12:15 to 1:15. We ate pumpernickel bread and cheese, passed out flyers for the workshop, and joined the drum circle during the time between finishing set up, and the workshop.

The description of the workshop was this:

The Circle and The Cross Talk:  Re-visioning Pagan/Christian Relationships

Looking back to the Caesars, and to the Burning Times misconceptions and urban myths have had deadly results for both Pagans and Christians.  In our own times, though mild in comparison, Pagans have been on the receiving end of the religious persecution.  Some have chosen to remain in the broom closet, and others have faced the struggle head on - sometimes to bitter disappointment with family, friends, and work associates.  This workshop is designed as a deeper look into the worldview differences between Christian and Neo-Pagan thought with a focus upon deconstructing, and re-visioning some of the beliefs which cause the greatest pain.  Come learn to navigate this battlefield of philosophical tension. Topics of frustration to be covered include judgment, conversion, spiritual dissonance, and sexuality.

At 12:05 we made our way to the workshop location. The previous workshop on Greek deities was ending, and we waited for the group to gather. About 20 people arrived, and after the welcome I introduced myself and the rest of the gang.

Strangely, no one was skyclad. Teri had lied to me, and Bev my wife was happier for it.

I gave my credentials for teaching the workshop - I call it Pagan street Cred - I've been excommunicated from a denomination for making friends with Pagans. That's pretty darn good Street Cred.

The workshop looked something like this:

I taught for between 7 and 10 minutes on 4 different subjects, and between each subject I had the class break up into three groups. John the Dream Master led one group, Matt the Pirate led the second group, and Mary the Goth Theologian and The Prof. Carlos Z. led the third group.

My goal was to teach about those four basic Christian doctrines listed above, and what caused these particular doctrines to be divisive points between Christians and Pagans. My particular focus was to highlight imbalances in the approaches and theology of many Christians, which caused their behavior and attitudes to be negative and hurtful.

I taught first about Hell and Judgment, and shared the fact that this doctrine ought to be a great equalizing doctrine in evangelical circles, because the belief is that all people are destined for Hell or deserving of it. Instead many Christians are proud of some unique heavenly status they think they have, and instead of finding commonality with struggling humanity they become judgmental.

Then the three groups discussed the point and how they felt about Hell and Judgment. There was laughing, and there was serious dialogue, and there was a mixed combination of joy to be talking about these things openly in a mixed religious group, and concern about the treatment many of the Pagans had received from Christians they knew and loved.

Then we discussed Conversion. I told them I was going to be giving them the inside scoop. Something many Christians did not realize, or if they did they somehow lost sight of it in the midst of their zeal. The point was this: No human can convert you. Conversion only occurs as an interaction between deity and a human.

Then our Christian group leaders had to rotate clockwise to change groups. For some reason they couldn't quite figure out clockwise initially - evidence that they are not Pagans and don't normally work in circles. Good thing I did not ask them to rotate deosil. Once they figured it out, the discussion on conversion appeared to be more personal, and filled with stories of pressure Pagans received from Christians.

Thirdly, I taught about Spiritual Dissonance, which is my redefinition of the subject Spiritual Warfare. When I mentioned Spiritual Warfare the group groaned, and understood the ramifications of the term. So we talked about the devil scares of the 1980's through people like Mike Warnke, and Bob Larson. Then we looked for a more balanced view of the subject from a Christian perspective. My hope was to arm Pagans with sound views of Christianity in order to help them counteract bizarre unloving behavior from wacky Christians.

The group rotated deosil once again, and began to discuss this subject. Of course the problem of evil arose in the groups, and this became a point of discussion.

Last of all we talked about the hottest subject of all - sex. I had the group shout a victory shout because we were going to talk about sex, and they did so raucously. I pointed out that the practice of heterosexual, monogamous, wait till marriage sexuality was actually a ritual lifestyle being lived out by Christians who believe that the Church is a Bride to the Son of God, and that our full realization of this union will occur in the second coming. Now we are engaged as it were to Him. Most Christians don't understand that this ritual lifestyle is a choice of beautiful ritual, and not a harsh law. Because they do not understand this they sound harsh when they discuss this issue.

Once again the Christians turned deosil in the circle, and arrived back in the original group they had led. Then they talked sex with Pagans. This was a hot and wild subject. One group was very serious, another group was light but philosophical, and the third was a bawdy group from Salem (I should have known!) in which The Poor Prof. Carlos Z. was being hit on by my friend a gay Pagan and Mary the Goth Theologian was trying to keep a straight face.

The group ended after this, and we all had a good time. I met someone from the COG who was excited about the workshop, and thought it would be good have in a COG setting as well. That would be pretty cool actually, and I would love to do that someday perhaps.

I talked with a number of new friends, and they all appreciated the open discussion combined with the attempts to bring peace between the worlds.

Later that day I talked with Teri. She had mentioned the skyclad joke, and the fact that when she mentioned it to Carole, Carole asked, "What did he do?" Teri replied to Carole, "He worked me, and simply said, 'That's cool.'" Yep, I did work her. I'm not easily surprised, and I've been to enough public Pagan events to know this was not going to be a skyclad event.

Well, it still seems strange to me, but I was able to talk about Hell, Conversion, Spiritual Warfare, and Biblical Sexuality at a Pagan Festival and people loved it. All I can ask myself is, "What the heck have Christians been doing wrong for so long that this has not been able to happen?" Then again I have to remind myself that I have been excommunicated from a middle of the road Pentecostal denomination for doing such things. So, I guess I already know the answer to that question.

Pics to come soon. Although I forgot to get the camera out for the workshop. Sheesh, I always do that.


This post is part of the interfaith synchroblog on interfaith dialogue.

List of participants

• J. R. Miller (Christian) of More Than Cake on A Christian Approach to Interfaith Dialogue


• Liz Dyer (Christian) of Grace Rules on Interreligious Dialogue: Risky Business


• Matt Stone (Christian) of Glocal Christianity on Is Interfaith Interfaith enough?


• Steve Hayes (Christian Orthodox) of Notes from underground on Interreligious dialogue


• Phil Wyman (Christian) of Square No More on A Christian Presenter at Pagan Pride!?


• Beth Patterson (Liberal Christian with Celtic undertones) of Virtual Tea House on Same Stove, Different Teapots


• Yvonne Aburrow (Wiccan Unitarian) of the dance of the elements on Only connect

Nudity, Innocence, and Christian Distopia

This is my contribution to today's SynchroBlog on Utopia. It is also part of an ongoing development on the subject of Christian Sexuality.

As early as the second century, while Christianity was still in its infancy, an obscure sect arose called the Adamites. They believed in returning to the innocence of the Garden of Eden, and this included "holy nudity" - social nudity including in the place and time of worship. Their gatherings were named "Paradise," and as might have been expected they were considered outside the realm of orthodoxy.

Among the early church fathers there is some question as to the Adamites actual practices. Some Church Fathers have asserted that they lived in unabashed licentiousness practicing polyamory, and mystic sensuality. Others believed that they were simply misguided ascetics attempting to rid themselves of sin through a return to Edenic innocence.

Through church history the connection between Edenic perfection, and social nudity in worship and in fellowship would rise and fall through seasons of renewed interest followed by persecutiuon.

In the 13th century, some antagonists of The Brethren of the Free Spirit accused them of gross sexual immorality, while others accused them of a waywardly strict acseticism. Social nudity appears to have been a practice of this group. In the 15th century the Taborites in Bohemia claimed the milennium had arrived, and that the time of return to the innocence of the Garden was upon them. The Taborites apparently were religious zealots who believed in slaying all heretics, and broke the tradition of Edenic perfection and passifism.

In 1641 a group calling themselves the Adamites surfaced in London. Meeting in homes they appear to have gathered for Bible studies and fellowship in the nude to rid themselves of the restraints of society's false modesty, and regain the innocence of the Garden. They are not likely to have survived beyond 1660.

In the US, Baptist Minister Ilsley Boone founded the organization which would later become the AANR (American Association for Nude Recreation), and began publishing the first Nudist magazine in 1933. The early days of social nudism in the states was marked by strict codes of sexual moral behavior. Even such activities as holding hands was often prohibited for fear of inspiring public outcry of immorality.

The YMCA (Young Men's Christian Association) typically swam in the nude (both the young boys and the leaders) until it became co-ed organization in the 1960s. This rule was due to clogging of filters in pools, but it shows a change in attitudes on social nudism.

Nudism as a social practice with religious affiliation crosses the boundaries of denomination, and religious groups today. Such divergent Christian groups, and Non-Christian Religious Movements as Pagans, Mormons, Baptists, Quakers, and Catholics are defenders of this lifestyle. Insistence on nudism as a mark of Edenic perfection and innocence is less a mark of today's Christian nudist proponents, but physical, psychological and social health benefits are sited as reasons for social nudism by its practitioners. Even sanctification benefits have been addressed by more than one source. I have met men who assert that their deliverance from addiction to pornography has been affected by the practice of innocent social nudity.

With the growth of social nudism as an indusrty, religious affiliation has become less important in recent years. In the last couple decades there has arisen sharp controversy in the nudist community. Many nudist retreats, and recreation areas have retained a family-focused priority, but newer facilities and vacation sites have catered to a growing sexually promiscuous clientele. Even among Christian naturists (another term for nudist) polyamorous, and Christian Swinger groups are randomly occurring. This is the kind of activity addressed and denounced with judgment in the letter to the church at Pergamos. (Revelation 2:14)

This brief history of nudism in Christianity does not attempt to prove, or disprove any point of doctrine, or morality about the issue of nudity and social behavior. I do not assume the innocence or licentiousness of any individual apart from the obvious practices of sexual immorality, and infidelity. But, I do believe the history of nudism in Christianity reasserts a basic lesson of the Christian life: Though physical activities may at times benefit individuals in their personal health and their walk of faith, there is no specific behavior or community practice which will institute Utopian, or Edenic perfection. We live in a world of sin, and our best efforts to achieve Heaven now will always fall short. Communities seeking to create Utopia now will always sway in one of two directions: that of strict legalism to maintain the status, or approval of Hellish actions as acceptable behaviors of Heaven. Earthly Utopia is a temporary glimpse of Heaven. Any attempt to maintain it by human effort becomes a hellish Distopia.

Clothes on or clothes off the way to Eden is still blocked until the return of Christ.

Dozens of links could have been provided on the history, and doctrine of Christian social nudism. I have purposely refrained from providing them on this post.

Christian Sexuality (Part 7) Homosexuality, Patriarchal Images, and the Order of Creation

Perhaps no subject carries such political, and emotional power in discussions of spirituality as the issue of homosexuality. In discussions between liberal and conservative church traditions, between evangelical Christians and those who are non-religious and politically astute, between traditional Republicans and Democrats this issue rises to a head of frustration and anger. There appears no way to pour this brew without it foaming over. For one side the issue is one of acceptance and personal freedom, and for the other the subject is rooted in an orthodox Biblical interpretation and moral codes of God. These issues are non-negotiable for both sides, and the discussion agitates the participants.

From my personal position as an evangelical Christian, I find myself trapped between the two sides. I am a staunch advocate of personal freedom, and a believer in the great acceptance found in the Gospel, and the Person of Jesus Christ. I am not willing to surrender a inch of precious ground on these issues. Yet, I also believe in a conservative orthodox reading of the scripture. I want the Bible to say what it says, and I believe that what it says is applicable to me today. I believe that the moral codes outlined in the text of scripture apply to me as a follower of Christ, and in my stumbling ways do my best to keep its injunctions. For me this is true in the subject of sexuality as much as any other topic.

Being trapped between the worldviews I have sought for a position which honors and respects all people, and yet holds to my ancient traditions rooted in the writings of the prophets and apostles.

This is my struggling conclusion on the subject of homosexuality in the larger context of human sexuality as it is rooted in the Christian understanding of the character of God, and story of redemption. My understanding concerning this sexual lifestyle are rooted in my faith in Jesus, my trust in the Bible as God's word, and my desire to live out my own sexuality as a ritual behavior before my God. It is my belief that my sexual choices are a life ritual which model the character of my God, and the story of His redemptive work among human beings. I do not expect those who do not follow the way of Christ to live according to this ritual pattern. Yet, daily I come across people who naturally live in accordance with this Biblical ritual pattern, and it causes me to wonder if they intrinsically follow by instinct something I have come to discover through worship.

What I Find in the Bible Concerning Divine Masculine and Feminine:

The Biblical record of God gives us a primarily masculine image. The reference to God in familial relationship to humanity is that of Father. The reference to Jesus is that of His Son, and as the Bridegroom to His Church. These relational images are distinctly masculine, and our interaction with God is couched in these terms.

There are feminine-divine moments which appear upon the historical/biblical scene. The Spirit of God hovers upon the face of the waters in a sort of birthing picture of creation. At the forming of humanity both male and female represent the image of God - "in the image of God created He them" as the KJV says it. Reference is given to being protected "under [the] wings" like that of a mothering hen. Yet, these examples of feminine care coming from God appear to be the exception in the Biblical expression of God's relational interaction with humanity, and not the rule.

The Divine feminine may be the exception in the Biblical narrative in respect to describing the character of God in famial relationship to humanity, but the fact that humanity in both its male and female parts is described as fulfilling the imago dei has caused me to earnestly seek a fulfillment of the feminine divine in the scriptures.

I find this fulfillment in the Bride who at the end of times is united intimately with the Son. This I view as the fulfillment of the divine-feminine. The Church of the faithful lovers of Christ becomes united as one with Him in the day of the fulfillment of all things, and in that moment the divine feminine finds its place of completion.

What Christian Sexuality Says About the Divine Masculine and Feminine

The discovery of imago dei in its fullness will not be found in a man alone (except the man Jesus, Who uniquely walked as the "Fullness of the Godhead"), instead it is the combination of man and woman together which fulfills the beauty of imago dei. When God created man and woman in His image, He established the vision of the divine in them equally, and when a man and a woman become one, the image presented to the world is potentially a fuller picture of divinity than when either are alone. So my living in a heterosexual relationship models the character and glory of God.

My practice of heterosexuality is a ritual lifestyle mirroring the order of creation in which God placed the fulness of His image in both man and woman. Living in Biblical Sexual Mores is my way of following the God I serve, and making a prophetic lifestyle declaration of His character. My relationship with my wife is a picture of the coming together of the divine masculine and the divine feminine. We are more like God than either of us are independently.

Christian Sexuality and the Story of Redemption

The ritual model I live does not stop in its liturgical proclamation with revealing the character of God, but I believe my sexual choice reveals a lesson about the story of human redemption as well.

The intimate relationship of a man and a woman prophetically reveal this story of God's search for a lover found in Jeremiah 3, and other similar passages of covenantal love. In Ephesians 5 Paul speaks of marriage as a mystery which unveils the relationship of Christ and the Church.

My convenantal relationship with my wife becomes a picture of the very mystery of the Gospel. God's search for a lover, and the eschatalogical fulfillment of intimacy discovered in the Wedding Supper of the Lamb are seen in my relationship with my wife. As the Lord Jesus seeks a bride without spot or wrinkle, a faithful heterosexual marriage models the mystical relationship between Jesus and His Bride.

My Expectations of Those Not Following the Christian Way

Since I follow the way of Christ in a heterosexual ritual lifestyle as a model of my own faith in God, I do not expect that those who do not follow my Jesus to follow my path. Yet, I believe that those who come to understand the character of God and His plan of redemption will find an empowering lifestyle ritual in Biblical sexuality. As strange as it may be to say that a limitation on human behavior has the potential for power, and beauty, I do believe that it is so for me and my faith in Christ.

Separate Bedrooms - I don't get it.

Maybe Bev and I don't snore loud enough, but this piece of news, also here is slightly outside my reference point. I know Lucy and Ricky had separate beds - but separate bedrooms?

Okay maybe you have separate bedrooms, and it makes sense. If so, tell me how it works?

The Burqini? Wow! this is Cool.

Having read this story I just could not pass up saying I think this is a great example of people breaking outside the box of cultural perceptions about them. Check out this story of Australian Muslim young women joining the volunteer lifesaving forces on the beach - still committed to wearing their burqas - albeit modified.

This ties into my post on sexuality, and the observations on virginity as a ritual lifestyle as a pattern of modeling faithfulness to God. I am amazed that the burqa wearing young women in Australia are finding ways to live their ritual lifestyles, and still integrate into society at this level. Perhaps we have something to learn from them about being "in the world, but not of it."

Christian Sexuality Part 6b

Freedom, Love and Pleasure Continued

Sex has become a mechanical activity based in technique, and experience, or so it seems if we consider the manner in which sex is discussed today. Perhaps putting it such gross terms does not sit well, and does not sound agreeable to most people, but nonetheless, this appears to be the way we look at sex today.

In Allan Bloom's posthumously published book, "Love and Friendship," he suggests that it is not the deeper Christian virtues of "agape," and "phileo," (sacrificial love, and brotherly love respectively), but "eros" which has somehow lost its definition, and somehow demands reinstatement to a nobler view in order to recapture the true romance of sex.

"Christianity gave Eros poison to drink. He didn’t die, but became vice," Bloom quotes Neitzsche, and I suppose we must ask ourselves if this is intrinsically true for the faith we follow, or more a by-product of Christianity going astray of its purer values. How is it that the same religion which reveres the Song of Songs by Solomon is the a demonizer of that which is romantically erotic?

Although Allan Bloom was not a Christian (being Jewish, athiest, and most likely gay), he highlights a basic value which Christians ought to consider about sexuality - eros has been denuded of its romantic power by the modern likes of Freud, the Kinsey Report, and pop culture.

In the depths of romantic eroticism lies comraderie, companionship, and commitment found in such classics as "Romeo and Juliette," and certainly in the pursuit of the Shulamite in the Song of Songs

Christian Sexuality Part 6

Freedom, Love, and Pleasure

Christians have defined prayer, and worship as pleasant experiences. The concept of sensuality in worship is not new. It has formed the background behind the use of icons, meditation as a means of drawing near to God, charismatic worship, and Pentecostal prayer.

The writings and dialogues of the 17th century monk Brother Lawrence have become classic exhortations to pursue pleasurable moments of joy, satisfaction, and peace by "Practicing the Presence of God."

John Wesley spoke of an inner witness of our salvation as an assurance of the Spirit, and described his own experience as having his "heart strangely warmed."

Yet, there are still churches which would steal the pleasurable elements of sexuality, and give them the status of sinfulness. For those who have grown beyond the ascetic limitations of Christian sexuality, there is often simply a silence, because the influence of previous generations of sexual tension still reverberates in our hearts, and minds today.

How is it that we recognize pleasure, and sensuality in abstract moments such as meditation, prayer and praise, but ignore pleasure in the discussion of sex?

The Song of Songs which is Solomon's song to the Shulamite drips with the poetry of pleasure, and enraptured love. This is the love poetry of the scripture, and it is passionate - pulsing with speeded heartbeats, trembling fingers, and the lovers' sweat.

The way of a "man with a maid" is described one of those earthly things which is "too wonderful."

Even the unmarried Paul recognizes the marraige bed as something holy, and connected to service and duty - almost as though it were part of the worship ritual of life. Could it be that even the unmarried Paul saw sexuality in the context of ritual living?

Christian Sexuality Part 5b

Monogamy, Monotheism, and Playing out the Story of Redemption

In the Torah, and the History and Writings of the Patriarchs and Kings we see polygamy as a regular practice. It would therefore seem that my view of monogamy as a ritual practice modeling monotheism would be a pleasantly attractive, but potentially unbiblical model. Yet I believe that Monogamy is the Biblical preference, and being the ideal pattern established by God it is therefore the more perfect model of both His character, and His redemptive work with humanity.

My reasons for feeling this way are outlined below.


1. References to marriage in commandment form, or in reference to God's plan for the institution are always described in a monogamous pattern.

2. Leaders in the New Testament are required to be monogamous, showing us that those who are set aside specifically to model the Christian life, are modeling something positive and godly in their monogamous lifestyle.

3. I place polygamy into the pattern of things allowed, but not celebrated by God. Things which are allowed do not carry the same value of ritual lifestyle which model the character of God, as those things which are preferred. Monogamy was established "from the beginning," and becomes the pattern of preference which models something of God's character and plans.

Though I certainly do not hold the view that monogamy is necessary for salvation, or that polygamy is rejected fully by God, I do see polygamy as a far less than optimal lifestyle in respect to the development of a life modeling the character and redemptive story of our Savior.

Modeling Redemptive History

The redemptive story of Christ bringing salvation to humanity, and calling a people to Himself is filled with intimate, romantic language. The people of God are seen as a woman being courted by the Lord in Jeremiah, and the Prophet Hosea lives out redemptive history in prophetic detail through his marriage to one woman who is unfaithful to him, and has kids by other lovers. As we come to the New Testament, Paul relates the mystery of the Gospel in terms of a marriage relationship between one man, and one woman. The church which is seen as many who yet are one are given the title the Bride of Christ, and a marriage supper to this one lover is arranged at the end of the redemptive story.

No institution of marital arrangement fits the picture of the jealous faithfulness of God for His one people, and the romance of the story of our redemption like the institution of monogamy. Monogamy becomes a lifestyle liturgy modeling the redemption history, and the jealous love of our God like no other pattern of living we know.

Christian Sexuality Part 5

Monotheism, Polytheism and Sexual Distinctions

One of the more intelligent Pagan leaders today has correctly identified a link between polytheism, and open sexuality with multiple partners. Though the practice of polyamory (establishing loving sexual relationships with more than one person) is not necessarily tied to being a polytheist Isaac Bonewitz astutely connects his polytheism to his polyamorous lifestyle.

As spiritual beings our worship, and the actions of our bodies are intimately tied together. The false dichotomy established by religious leaders of various traditions through the ages which separates our common actions from our spirituality has been a factor in creating the false belief that our sexuality is not part of our spiritual endeavors.

For the worshiper of God (or gods and goddesses) sexuality has the potential to become a model of the character of the one(s) we worship. For the Christian this is an important part of our daily ritual experience. How we live sexually models the life of the One we worship, and creates the dynamic of making us living witnesses.

To Isaac Bonewits (who I have not met yet), and some of the polyamorous Pagan leaders I have met over the last 10 years there is a connection between serving and loving many gods and goddesses, and sexually loving multiple partners. Their behavior in bed models their beliefs. Many gods = many loves.

To myself as a Christian I similarly model my worship experience. I believe there is One God, and He alone is to be served and loved as the Creator of all things, and as the Lover of my soul. My single-minded love toward Beverly (yep that's her with me near the water in Nahant in the above photo - ain't she cute!?) models my single minded love toward my One and Only God. I live out my spirituality through my monogamy. It becomes a picture of the love my God has for me, and the love I should likewise have for Him Who is my Only.

This makes my sexual choice a ritual enactment modeling the God I serve, and witnessing the truths I hold dear.

It is for this reason that sexuality is defined in strict terms by the Prophets, and the Torah. Polytheistic worship was identified as a form of adultery, and the stories and writings of Jeremiah, and Hosea most particularly connect the intimacy of worship with the intimacy of sexuality.

If I was a Polytheistic Pagan I would understand people choosing a polyamorous lifestyle, though I have a deep seated sense of romantic love which necessitates giving all to One, and I don't think polyamory would sit well in my soul. As a Christian who sees the world through the eyes of One God I see monogamy as the best, the healthiest, and the most romantic form of sexual expression, and living in it provides an daily window into the worldview I profess.

Christian Sexuality Part 4

Christian Sexuality as Ritual Worship

It is my hope to be able to present Christian Sexuality as a beautiful lifestyle, and a wonderful choice for living in union with creation, and the Creator. The current understanding of sexuality which comes from Christian circles seldom has a sense of the beauty, and liberty which one expects when discussing the wonders of God.

Humanity is envisioned as the pinnacle of God's creation by Christians, and yet the most intimate of human acts is often seen as a most tedious tension, and a most imperiled battleground. Though it certainly is true that sex is a battleground of struggle for many people, the lack of celebratory appreciation of the subject is a glaring empty page in the tomes of our faith today.

From the stories of Solomon, to the confessions of Augustine, to the failure of recent T.V. evangelists, sex has colorized our black and white theologies with steamy struggles of men, and women wrestling with more than just their God.

In our human failures I do not find myself ready to surrender the ancient paths of saints long past who battled for a morality they perceived as pure. Yet the age in which we live has maligned recent incarnations of this same ancient faith, making it a mockery. Perhaps this mockery has been justified as the church has presented the subject in a manner more befitting preparations for war, than the beauty of relationship.

SEEING LIFE AS A RITUAL

I am not ritualistic by nature in my approach to church life. I tend to appreciate simple, uncluttered, slightly disorganized, free and interactive worship, teaching and celebration. I do not disapprove of highly liturgical settings, but I do not find myself naturally drawn to them. For me ritual has another location.

I find ritual occuring in everyday living. My words are a part of my daily ritual. A smile upon my face, which brings out a smile on someone else's face is a ritual action. Acting out my faith through caring, sharing, giving, and loving are acts of worship which model the character of the Lord I serve, and His story of the redemption of broken humanity.

SEX AS A RITUAL PERFORMANCE

I do not believe that any action I take is mundane. Every action is spiritual by nature, because I am a spiritual being. Many actions may be spiritually destructive, but they are spiritual nonetheless. Sex is no exception. Sex is a spiritual action, and perhaps more so than many other actions we perform as humans.

More than most actions it cuts to the core of our passions. We find our investiture in sex to be deep, and tumultuous often tossing us about like a small craft in high seas. Our ability to master these waters brings calm to our souls, and sets us in the direction of peace.

For the servant of the Christian God sexuality is a model of God's character, and even of His story of redemption. We live what we discover about Him through the actions of our lives. Choices of who to have sex with, and who to avoid are based not upon strict and oppressive rules established by priests to suppress the joys of the common person, but upon a desire to mimic the character of God.

LIMITATIONS OF LOVE

The apparently brutal limitations to sex found in the Bible should not be viewed as gross demands upon a sensuous culture, but as guidelines for modeling Christian living. The virgin who was once celebrated, is now demeaned, and ridiculed. In a day when true romance still ruled, and sexuality was of higher spiritual purpose than simple animal function, the virgin was seen as a model of one who both waited, and sacrificed for the Lord. This action of limitation was therefore an act of love, and not simply a suppression of fear. Such high romance does not exist today. It has been replaced by scientifically designed sexual performance, and common indulgence.

Due to the ritual nature of limitations to sexuality for the purpose of modeling divine love, Christian sexuality can not be expected to be the norm for the the person worshiping other gods, or no gods at all. My personal sexual preference is a ritual act of worship, and I can not expect a person who does not believe in my God to worship Him as I do. This understanding gives me the freedom to treat all people with complete acceptance as they learn to discover a beauty in their own liturgies of daily life.

MUCH MORE TO SAY

The virgin is just an example of one way of worshiping God through sexual preference. There are other rituals of Christian sexuality which I will explore in a continuing series of posts, and I hope to be able to establish a beautiful pattern of sexuality as a ritual lifestyle as I pursue transferring these thoughts from head to page.

You can read the previous 3 posts on sexuality as you scroll down.

Christian Sexuality Part 1
Christian Sexuality Part 2
Christian Sexuality Part 3

Please visit our other SynchroBloggers talking about love today:

Christian Sexuality Part 3

Sex Education in Church!?

Is there a place for the Church to speak to this sticky issue?

A LAUGHING MATTER

Traditional Christian sexual morality has become a laughing matter today. In a relatively short time, the societal view of "proper" sex has made the transition from being a sacred rite performed between a man and woman in marital covenant together, to a need or urge of the human body which may be fulfilled in whatever manner consenting adults may agree upon. For some this fulfilling of a need has a sacred beauty, for others it has become just another urge like the need for food or air.

With this transition in thinking about sex, it has become unthinkable in the minds of many to withhold sexual urges. After all, if sex is a need like eating is a need, sexual abstinence is an unhealthy practice. It is viewed as a kind of starvation, and should be dissuaded.

This opinion has driven society's response to Christian sexual mores. Virginity which was once honored, is now a joke. Faithfulness which was once commanded is now tolerated, but not always respected. Adultery which was once a crime now remains unmentioned in divorce precedings.

The changes in our society have been great, and the evolution of the sexual revolution is nearly complete. In light of this, we need to determine if there is a solid reason for the Born-Again, conservative Christian to hold on to the moral codes of the past. Are they relics of an oppressive era, or are they just as valid for spirituality, character development, and personal health as the Puritans thought they were? Is Christian sexuality a laughing matter, or is it a worthy lifestyle choice?


THE CHURCH AS A LEARNING INSTITUTION

The founder of the Christian faith was a Teacher. Jesus' fame as a healer, and mystic, Who touched people with the hands of God is most notable. His place as a Teacher was equally as notable in the time He walked among humanity.

His teachings cover the topics of everyday life. He was questioned on taxes; spoke to the issues of marriage relationships, government oppression, business practices, and giving to the poor. Although His emphasis was preparing our hearts for acceptability before God, His teachings covered a variety of subjects with which we are all familiar. To Jesus, our actions are important, and are a mirror of the condition of our souls. His teachings show this concern. So it is, that the lead Teacher of the Christian faith has modeled a style of teaching which covers the basic issues of everyday life.

Sexuality certainly is a prime issue of everyday life today. No longer is it a subject discussed only on construction jobs, and back room card games. Sex is the topic of prime time TV, and school classrooms.


WHY THE CHURCH IS THE PROPER PLATFORM FOR THIS DISCUSSION

Some may argue that the church is an inappropriate institution from which to discuss this issue. The discussion of sexuality has been given to the fields of science in recent history. As a result, the dialogue has taken on the look of statistics and cold hard facts. I would contend that sexuality is integrated into the psyche of human beings more fully than we can comprehend. No issue raises our tensions, and emotions like sexuality. No issue enforces its power upon us, leaving us whimpering, or angry, or joyous like this issue of sexuality. It is a topic which still belongs to the poets, the mystics, and the philosophers, just as much as (if not more than) it belongs to the scientists.

The erotic fills the shelves of bookstores. From dimestore novels, to best sellers, to grocery store tabloids, we find sex selling our reading. The erotic also sells merchandise. It sells everything from cars, to cigarettes and sodas. The power of the erotic over the human mind has been well tapped.

This complete eroticism of the advertising world stands in stark contrast to the scientific approach toward sexuality. An attempt to define sexuality as urges, needs, and chemical reactions does not appear to explain the deep power which love and sex holds upon men and women.

Any serious learning institution must be willing to tackle the subject of sex. Sex is piped into our homes through the radio, TV and internet. We can not drive down the street, or listen to music without discovering sex. Any subject so pervasive in our lives must necessarily be discussed by the legitimate learning institution. If the Church refuses to address this issue, then she may as well surrender her role as a teacher, a guide, and an advocate to this sexually sophisticated generation. The Leader of the Christian Church modeled the teaching of everyday issues. So it is my contention that the church is an appropriate venue for the discussion of human sexuality.

Christian Sexuality Part 2

Shedding the Oppression

Society's Response to Traditional Christian Sexuality

THE BIAS AGAINST VICTORIAN AND PURITAN MORALITY

The person who chooses to wait until marriage, or defends the nuclear family as the acceptable norm is accused of holding Victorian or puritanical values. Ages past, in which strict moral codes were enforced, or simply practiced and taught, have become bywords at which we now laugh.

Often people assume that a strict moral code is the result of cruel or instable leaders attempting to legislate activity, which they should have no right to interfere in. The days of the Puritans, and the Victorians have become the times our current age of sexual freedom looks upon with disdain. They are viewed as dark ages of repression and human frustration.


CONTEMPORARY SEXUAL MORES

The accepted sexual morality of Puritan America, as well as the Catholic and Protestant Calvinist Europe was heterosexual, monogamous union which was established covenantally by promises to faithfully live together, and limit sexual practices to one's marriage partner for life. The exceptions to this rule have generally been death of a partner, and unfaithfulness (adultery). In these cases, a marriage partner has been allowed to leave the covenant, and been free to marry another. There have been stricter limitations at certain times, and in certain religious sects, but this is still the accepted basic rule in most conservative Christian circles. To add to the strictness of these laws, sex has been limited to marriage. Thus the sexual options for conservative Christians have traditionally been marriage or abstinence.

Contrasted to this narrow view of sexuality, we have a growing population of society which practices a variety of sexual lifestyes deviating from this historically standard practice. These deviations from the "norm" have been around since ancient times, and most are referenced in the Bible itself.

Some of the sexual variations practiced include masturbation (self actuated sex), premarital sex (sex before marriage), homosexuality (sex with members of the same gender), bisexuality (sex with both genders), polyamory or open marriage (sex with other's partners despite marriage and agreed upon by both marriage partners), pedophilia (sex with prepubescent children), and beastiality (sex with animals). The list can be broken down to include other activities and practices such as sex change operations, cross dressing, sado-masochism and more, and the list is meant to do nothing more than outline the variations from traditional Christian sexual practice.

The sheer number of people involved in sexual practices which are outlined above has given rise to voices of protest against Biblical sexual morality. Of note, the homosexual community has been active and effective in challenging the standardly accepted Biblical sexual mores. Laws have been changed, and social biases reversed in many instances.

As a result of this evolution of sexual morality, the conservative Christian standards have been seriously challenged, and are now considered by many people to be the last deeply entrenched bastion of prejudice and oppression from the past.

Christian Sexuality Part 1

Puritan or Pedophiliac?

The Catch 22 of Biblical Sexual Morality in the 21st Century

HYPOCRISY IN THE CHURCH

This subject cannot be approached from a Christian perspective, without an open acknowledgement of hypocrisy which has filled the rank and file of conservative Christian pulpits around the world. Of particular note in the last 20 years have been the fall of Pentecostal television evangelists to adulterous affairs, and the rash of pedophilia among Catholic clergy. Such activities have made the church unable to accurately address the issue of sexuality without appearing to hold a type of "do as I say and not as I do" double standard.

THE PROBLEM OF SEXUAL STANDARDS

During this same time, sexuality has entered into the fray of freedom battles as the first front of action. Issues from gay rights to abortion rights have continued to make discussions about the bedroom personally sacred ground. Our bumpers are adorned with "Keep Your Laws off My Body" and rainbow colored bumper stickers supporting and celebrating these new freedoms.

For the church to enter into the discussion of sexuality, and offer its strict moral codes based upon conservative Biblical interpretation, not only appears to be hypocritical, but an invasion upon these fought for freedoms.

This tension is further exaggerated by the tendency of evangelical Christianity to place sexuality at the forefront of the battle for morality in American society. The battle lines have been drawn, and society has taken their places on the field. To one side conservatives holding to old-time sexual morality, and to the other side those who celebrate today's new found freedoms.

Although the battle lines are clear, those who form these philosophical lines do not always appear to be people you might anticipate belonging on the side they support. The arguments have been so compelling from so many voices, it appears that our society is confused as to how much we should fight for. Middle class working mothers are just as likely to be choice or gay rights supporters, as they are to be right to life or traditional morality supporters.


WHERE DO WE GO FROM HERE?

Does the conservative Christian church have a voice in this current sexually charged atmosphere? Is it appropriate to establish a dialogue on sexuality, after appearing to have lost our ability to authoritatively discuss these issues?

I believe that the conservative Christian church does have a voice, but I also believe that the terms of engagement have changed.