Archives For Sexuality

The Decision

Jason Micheli —  February 20, 2019 — 2 Comments
Over the years, Tamed Cynic has grown far larger than I ever countenanced when I first began blogging by Tony Jones’ urging— several thousand readers a day. I get a lot of correspondence, much of which I regrettably don’t have the time to engage. Sometimes, something catches my eye and its worth reposting here.
As the UMC nears its global gathering to debate a way forward through the impasse over sexuality, I received this note from a UMC pastor in the MidWest:
Every United Methodist pastor since 1773 has answered the same nineteen questions in regard to entering the life of ordained ministry. 
In the Conference I serve in, every candidate for full membership is paraded in front of the entire clergy session at the beginning of Annual Conference and are asked, as a group, to answer those questions. Some see it as a profoundly holy moment in which we are tied to the clergy of the past who answered similarly, whereas others treat it as a mere formality before kneeling in front of, and being prayed over by, the Bishop.
During my time as a provisional candidate I did whatever I could to serve God at the local church to which I was appointed, and when I received word from the Board of Ordained Ministry that I was to be fully ordained I rejoiced.
But then I worried.
I worried because for a very long time I was afraid about one question that I would have to answer before the clergy session: 
 

“After full examination, do you believe that our doctrines are in harmony with the Holy Scriptures and will you preach and maintain them?”

 
For months I desperately prayed for a way forward. On one level I thought that just saying yes would be okay because then I could get ordained and keep doing the work I love. But on another level I knew that I couldn’t faithfully say yes.
There is a particular doctrine of the UMC, one that has driven us to the point of schism, that I believe runs counter to a full and canonical reading of the Bible. That doctrine is as follows: “The United Methodist Church does not condone the practice of homosexuality and considers this practice incompatible with Christian teaching.”
Until the day of the clergy session I was still wrestling with what to do, and I finally resigned myself to say “yes” and continue to work from within the church to change our doctrine. It’s how I felt years ago when I first felt God calling me to the ministry, and it’s how I still feel today. 
But then when I stood in front of all my clergy peers, and was asked the question, I was physically unable to open my mouth. 
I really felt like God was preventing me from speaking. 
I stood there with my eyes on the floor while all of my soon-to-be fully ordained brothers and sisters shouted, “Yes.”
And I said nothing.
The service continued and the room erupted in applause, and the next night I knelt before the Bishop and was fully ordained in the United Methodist Church.
The following Monday I received a voicemail from my District Superintendent. “You need to come to the District Office today for a meeting.”
So I did.
And within the first few minutes my DS cut straight to the chase:

“I watched you during the clergy session, and I saw that you didn’t answer the question about our doctrine. So I need you to swear to me right now that you will not marry two men or two women at your church.”

For years I feared having this sort of question being placed before me, and perhaps I felt a new boldness from the stole having so recently been draped over my shoulder that I answered simply, “No.”
We went back and forth for awhile about the ins and outs of the church’s current theological position, and my disagreement with it. I expressed that at the moment there were no gay couples at the church I was serving, but if a couple did arrive and demonstrated the same qualities of a faithful and monogamous relationship as a heterosexual couple I would not say no to presiding over their marriage.
———————-

When I was a teenager one of my best friends came out to me before even telling his parents. They disowned him and so did his church.

And when  I was at my first appointment I discovered that a former pastor had told that church that if anyone was gay in the pews they needed to come to his office where he would “pray the gay away.” 
When some of my friends outside the church discovered the doctrine of the UMC in regard to homosexuality they all asked me the same question, “How can you believe that?”
I don’t.
I never have.
Before I got ordained I had hope that we would’ve repented of our wrongness and hard-heartedness before I had to stand before the clergy session. But I was wrong. And even in the moment of my silence, I believed in the possibility that the United Methodist Church could change.
But when I was called into my DS’ office, my heart grieved for my church. 
I don’t know what will happen at the Special Session of the General Conference toward the end of February. 
We might change, we might stay the same, and we might be ripped apart. 
 
I am not ashamed of the Gospel, and I love getting to do what I do.
But sometimes I sure am ashamed of the church. 
 
-Anonymous 

Nothing is more inclusive than the Gospel of justification for the ungodly. 

It insists upon a Church where there is no distinction between us. 

Because not a one of us is righteous. 

We’re all the ungodly. 

This coming Sunday’s lectionary reading is Paul’s great text on the necessity of the resurrection for Christian confession. At the top of 1 Corinthians 15, Paul takes his hearers back to the Gospel he delivered to them. The Gospel, Paul reminds this unholy lot, is “our most important urgent concern.” It’s an important text not only for thinking through the logical necessity of the resurrection for Christianity but also for reflecting on the current divisions in the United Methodist Church over the issues of human sexuality. 

Just shy of two weeks from now United Methodist leaders, clergy and lay, from around the globe will gather to debate whether “it” is or isn’t a sin and what implications that should have for our polity, which currently labels homosexuality a lifestyle “incompatible with Christian teaching.” 

Side Note for Later:

Does the justification of the ungodly make the very concept of  “the Christian lifestyle” a non-sequiter? Or, is a better construal of “the Christian lifestyle” the everyday ways by which Christians prove that beyond a shadow of a doubt “Yes, Christians also, in fact, require Christ to be crucified in our stead?”

Given our denominational bickering over “holiness” I think we United Methodists would do well to notice that in Paul’s rundown of the Gospel the only sins he mentions are the sins for which Christ has already died; that is, all of them.

As Robert Capon says, throwing mud in the eye of all of us woke and pious types:

“The only people in heaven will be sinners made safe in his death, gratis.

And the only people in hell will be sinners, forgiven free of charge as well.” 

As I make plans to journey to St. Louis for the UMC’s Special Sex Conference, I can’t help thinking we’ve jumped the Jesus shark, arguing to brinksmanship just what does and does not constitute a sin when the wages of every one of all of our sins have already been paid by Christ’s bleeding and dying. Once for all.  In 1 Corinthians 15, Paul argues that if Christ has not been raised from the dead then we are still in our sins.

The inverse of his argument sharpens what’s at stake:

Since Christ has been raised from the grave, we, who are in Christ by baptism, are NOT in our sins. 

Though, red-handed and pants-down, sinners we remain.

Or, as St. Paul says in Romans 8, the lynchpin of the entire New Testament: “There is therefore now no condemnation for those who are in Christ Jesus.” And being in Christ is not something for you to subjectively discern. You can know you are in Christ Jesus because, just before Romans 8, Paul has told you that by your baptism you have been crucified with Christ in his death for your sins, buried with him, and raised in him for your justification. Therefore— by your baptism— there is now no condemnation. Isn’t our willingness to divide Christ’s Body the Church over issues of sexuality a disavowal of that Gospel Therefore?

If we’re wiling to split the Church over some “sins” (the sin of homophobia for some, the sin of sexual immorality for others) aren’t we really declaring therefore there are still some sins for which is condemnation for those who are in Christ Jesus?

Or, are we instead implying that we’re in Christ not by way of Christ’s doing for us but because of our own holy living and righteous doing?

If the wages owed for our unrighteous ways in the world is the grave, then Christ’s empty grave is the sure and certain sign of the opposite: his perfect righteousness. His resurrection is the reminder that his righteousness is so superabundant it’s paid all the wages of our every sin— their every sin too. This is why St. Paul is so adamant about the absolute necessity not just of Christ’s cross but of Christ’s empty grave. By baptism, what belongs to you is Christ’s now (your sin- however you define what constitutes sin- all of it is his).  And by baptism, what belongs to Christ is yours now (his righteousness, all of it). You’ve been clothed, Paul says, with Christ’s righteousness. 

So why do we spend so much time arguing about sinful living vs. holy living when the former cannot undo nor can the latter improve the righteousness of Christ with which we’ve already been clothed?

Nothing you do can take those clothes which are Jesus Christ off of you. And nothing the baptized OTHER, with whom you disagree, can do can take those clothes that are Christ off of them.

Jesus was stipped naked to clothe you, in your naked and ugly sin, with his own righteousness.

By fixating on the sin in another you’re just giving Jesus his clothes back— but he doesn’t want them returned.

In fact, he left them in the tomb.

And when he returned, a new Eve found him in a garden as naked as Adam. 

To be blunt about it- 

Whether you’re liberal or conservative, it doesn’t matter how correctly you interpret scripture on sexuality nor does it matter with whom you share a bed or what you do in it. None of it changes the fact that if you are in Christ God regards you as Christ. That is not your pious achievement nor is it your moral accomplishment; it is grace. It is gifted to you by God through your baptism. And if you’re tempted to interrupt now and say something along the lines of “Yes, but as baptized Christians declared righteous for his sake we should live according…” I’ll insist, as Paul does in Romans 6, that the introduction of any “shoulds” eliminate the Gospel of grace altogether. 

If we were all convinced that all of us who are baptized are as righteous as Jesus Christ himself, then maybe we’d be less eager to divide his Body the Church in the name of our righteous causes.

Holiness doesn’t become a reality in you until you’re more passionate about the grace of God in Jesus Christ than you are about your own holiness. 

The former is to love God for what he has done for you. 

The latter is to take God’s name in vain in order to love yourself for what you do. 

Luther said we prove our depravity as fallen creatures not by our sin but by our propensity to fill Christ’s empty tomb with well-intentioned obligations, to add to the Gospel that we are made right with God by grace alone in Christ alone through trust- not the uprightness of our sexuality or interpretation of scripture- alone. If meat sacrificed to false gods was fine fare for a BBQ for the Apostle Paul, then— in our post-Will and Grace culture, this isn’t a hill he would die on- especially not a hill on which he’d euthanize the Gospel. Why would he?

The Gospel is that because Christ was crucified for your sins and was raised for your justification there is now no condemnation for those who are in Christ Jesus. 

You see, the rub of the Gospel of NO CONDEMNATION is that it means we can’t shake those Christians who think there STILL IS CONDEMNATION. 

     Condemnation for those who have the wrong view of scripture. 

     Condemnation for those who aren’t inclusive enough. 

The rub of the Gospel of NO CONDEMNATION is that we’re forever stuck at the party called SALVATION with THOSE PEOPLE WHO THINK THOSE PEOPLE SHOULDN’T BE AT THE PARTY. The Elder Brother in the story never goes into the Father’s feast for the prodigal son- but the WHOLE STORY IS SALVATION.

THE WHOLE STORY IS SALVATION. 

I don’t know what will come of the Special Sex Conference, and I suppose its naive to think the United Methodist Church will get through this debate more easily than the other denominations that jumped into it ahead of us. Nonetheless, the Church’s primary mission remains unchanged even if our denomination— and, as a consequence, our church— changes. Our mission is to proclaim to sinners that God in Jesus Christ loves ungodly them.

To the grave and back. 

On Tuesday a 30-something journalist from Redskins country, Danica Roem, defeated, soon-to-be-octogenarian, Robert Marshall for a seat in the Virginia General Assembly. Marshall has served as a Delegate for decades and has done so, in his own self-indicting words, as “Virginia’s Chief Homophobe.”

As with male pattern baldness- apparently there’s a club of which he’s not only a member but it’s president.

Marshall represents a district of the Northern Virginia exurbs sufficiently conservative as to make the Ayatollah seem middle of the road; nonetheless, on Tuesday they handed Marshall an embarrassing drubbing at the hands of Danica Roem who, it’s not incidental, is transgender.

Take it from me, Gainesville, Va is not San Francisco.

Turns out, regardless of their views on sexuality and identity most ordinary voters don’t care all that much about issues of sexuality and identity. They care more about the concrete, literally; as in, tolls and transportation.

Caveat Ecclesia 

As Gainesville, Virginia goes likely so will go the Church of Jesus Christ in all but the flyover states.

My United Methodist tradition stands at a clenched-teeth, fingers-crossed, butt-cheeks-tight- and-nervous impasse over the issue of sexuality, awaiting a recommendation from a special 30-person commission on a “way forward” that will inaugurate what may be the United Methodist Church’s final debate over the issue. The result will either be peace amidst difference, agreeing to unity generally amidst our disunity particularly on this topic, or the result will be for us to contribute (at least) two new denominations to the carnage created by the Reformation’s rupture with Rome (40K+ denominations since Martin Luther’s 95 Theses).

The election of Danica Roem, I suspect and fear, reveals how the very fact we’re even having this all-consuming argument is evidence that we’ve already wandered too far down the mineshaft holding hands with the likes of Robert Marshall.

Look- I get it.

I really do.

I understand those Christians who advocate for a traditional view of sexuality and marriage. I empathize with those who critique the nihilistic sexual ethics of our culture, worry about its cheapening of sex and the objectification of bodies, and its devaluing of tradition, especially the traditional authority of scripture in the life of the Church.

Such traditionalists are correct to insist that the male-female union is the normative relationship espoused by the Church’s scripture and confession. They’re right to remind us that neither scripture nor tradition in any way condones homosexual relationships.

I don’t disagree with them that in a Church which took centuries to codify what we meant by ‘Trinity’ or ‘Jesus as the God-Man,’ it’s a bit narcissistic to insist the Church rush headlong into upending millennia of teaching on sexuality and personhood. I sympathize with their critique that, in many ways and places, the Church has substituted the mantra of inclusivity for the kerygma about Christ and him crucified. And I concur with them that if, as progressives like to say, “God is still speaking…,” then whatever God is saying must conform to what God has already said to us in the One Word of God, Jesus Christ.

On the 500th Anniversary of the Reformation, I too want to hold onto sola scriptura and secure the Bible’s role as sole arbiter in matters of belief.

I’m just aware- and if I wasn’t already, the election of Danica Roem grabbed me by the collar and shook me awake- that a growing number of people (read: potential converts to Christ) see such conservatism not as a reverence for scripture but as a rejection of them.

Like those NOVA voters who cared more about public works than Danica Roem’s privates, as much as I empathize with my friends on the “traditional” side of the debate, I find other issues more urgent.

Namely, the Gospel of Jesus Christ.

The good news that Jesus Christ has done for you what you were unable to do for yourself: live a righteous life before a holy God who demands perfection.

In all our arguing about getting it right on this issue-

I worry that we’ve obscured the Gospel good news:

everything has already been done in Jesus Christ.

I know what scripture (ie, the Law) says about sex; however, the Gospel frees us from the Law.

The Gospel frees us from the burden of living a sinless, perfect-score sex life. Having a “pure” sex life justifies us before God not at all.

The Gospel also frees us, interestingly enough, from finding the perfect interpretation of what scripture says about sex.

Having the right reading of scripture on sex doesn’t improve our standing before God nor does having the wrong reading jeopardize our justification. The Gospel, as Jesus freaking says, is good news. It’s for sinners not saints. It’s for the sick not the show-offs. As with any family on the brink of divorce, I worry that the family’s core story has gotten muddled in the midst of our fighting.

As much as I worry with my conservative friends about the status of sola scriptura in the Church and as much as I concur with them that any culture that produces Snapchat and Tinder shouldn’t be trusted in matters of sex, I worry more that in fighting so much over the “right” position on sexuality we’ve turned having the right position (either on the issue or in the bedroom) into a work of righteousness by which (we think) we merit God’s favor.

In fighting over who has the righteous position, I worry our positions about sexuality have become the very sort of works righteousness that prompted Luther’s protest 500 years ago.

Like those voters this Tuesday who cared more about the tolls and transportation of their daily lives than transgenderism, I care about the proclamation of the Gospel more than I do protecting the Law.

And let’s be clear, all those stipulations in scripture- they’re the Law.

The Law, which the Apostle Paul says, was given by God as a placeholder for Jesus Christ, who is the End of the Law.

The point of the Law, for St. Paul, is to convict of us our sin, making us realize how far we ALL fall short such that we throw ourselves on God’s mercy in Christ.

I don’t get the sense that’s how the Law functions for us in these sex debates. Instead the Law functions for us to do the pointing out of how far the other has fallen short.

I care about scripture and tradition, sure.

But I care more about ordinary sin-sick people, gay and straight, knowing that God loves them so much as to die for them.

I care more about them knowing the only access they require to this eternal get of jail free card is not their pretense of ‘righteousness’ but their trust in his perfect righteousness.

I care more about them knowing that any of us measuring our vice and virtue relative to each other is to miss the freaking huge point that our collective situation is such that God had to get down from his throne, throw off his robe, put on skin, and come down to rescue us on a cursed tree.

Every last one of us.

More than the ‘right’ position on sex, I care more about people knowing that God gave himself for them in spite of them; therefore, God literally doesn’t give a @#$ about the content or the character of their lives. God’s grace, as Robert Capon said, isn’t cheap. It isn’t even expensive. It’s free.

I fear our fighting over sexuality conveys that God’s grace isn’t costly. It’s expensive, paid in the tender of your right-living and right-believing.

If our ongoing, intractable fights over sexuality convey to even one person that God condescended in Christ for someone unlike them, then the fighting isn’t worth it.

If our leveraged-future brinkmanship over sexuality implies to even one person that our having the right position on sexuality in any way effects our justification, then the debate isn’t worth it.

And if the election of Danica Roem is any indication, to say nothing of the confused look on my 15 year old son’s face that I’m even writing this post, then the risk to the Gospel grows every day we waste with this debate.

Like it or not, Will and Grace first aired 20 years ago. Daphne was TV’s first lesbian 50 years ago. The culture has moved on whether we like it or not. This isn’t a hill the Apostle Paul would die on- especially not a hill on which he’d euthanize the Gospel.

So, given the missional context of the culture in which we find ourselves, I offer this modest proposal for the Way Forward. 

I’ve read reports that the UMC’s Special Worldwide Sex Conference (my name for it) in 2019 will cost the UMC approximately $11 million dollars. 

Given that this issue of sexuality was already settled for most potential converts to Jesus Christ  back in 1996 when Robin Williams starred in the Bird Cage, I propose:

We, the United Methodist Church, instead invest that $11 MILLION DOLLARS until the day, say, when my son is my age, 2050.

On that day, sex will be even less the issue for his children as it is for his peers, but- I’m betting, broken world as this is- they’ll still be hungry for grace.

And- unless the Donald or Skynet screws things up-

At 3% interest that $11,000,000 will be worth close to $24 MILLION DOLLARS.

I know, like Solomon and the baby, it’s an incredibly difficult choice to weigh.

Do we spend $11M now for the same people who couldn’t reach a decision 2 years ago to argue it again and hope for different results?

Or, do we invest for the future so that we have 24 million dollars to proclaim the good news that God in Jesus Christ is for sinners?

With the denomination seemingly on the precipice over sexuality and creaking under the weight of institutional decline, we talked with Christy Thomas about her recent article “It’s Time to Pull the Plug on the UMC.”

Christy is a writer and retired United Methodist Elder. She blogs at the Thoughtful Pastor. She writes the weekly religion column (Ask the Thoughtful Pastor) for the Denton Record-Chronicle newspaper. She also does film reviews, opinion pieces, and has completed one book (An Ordinary Death) with others in the works.

Next up: conversations with man Stanley Hauerwas says is the best theologian in America, Robert Jenson, and Rod Dreher of Benedict Option fame as well as Carol Howard Merritt about her new book.

Stay tuned and thanks to all of you for your support and feedback. We want this to be as strong an offering as we can make it so give us your thoughts.

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When the other guys on the podcast posse found out Jason’s guest, Melissa Febos, had written a memoir about her time as a dominatrix in NYC, they all got gun shy.

Their loss. I’m grateful to consider Melissa an (e) friend now.

Not gonna lie- and you can give us your feedback- but I think this conversation with Melissa is the best we’ve had yet on the podcast, ranging from writing, bodies as objects and bodies as sacraments, Woody Allen, grace, shame, mercy, and the eucharist as an erotic act.

Melissa Febos is the author of the acclaimed Whip Smart and the new memoir Abandon Me.

Her work has been widely anthologized and appears in publications including Tin House, Granta, The Kenyon Review, Prairie Schooner, Glamour, Guernica, Post Road, Salon, The New York Times, Hunger Mountain, Portland Review, Dissent, The Chronicle of Higher Education Review, Bitch Magazine, Poets & Writers, The Rumpus, Drunken Boat, and Goodbye to All That: Writers on Loving and Leaving New York.

She has been featured on NPR’s Fresh Air, CNN, Anderson Cooper Live, and elsewhere. Her essays have twice received special mention from the Best American Essays anthology and have won prizes from Prairie Schooner, Story Quarterly, and The Center for Women Writers. She is the recipient of fellowships from the Bread Loaf Writer’s Conference, Virginia Center for Creative Arts, Vermont Studio Center, The Barbara Deming Memorial Fund, Lower Manhattan Cultural Council, and The MacDowell Colony.

The recipient of an MFA from Sarah Lawrence College, she is currently Assistant Professor of Creative Writing at Monmouth University.

Next week – Scot McKnight talks to us about angels. Week after – Martin Doblmeier of Journey Films. Followed by Robert Jenson and Rod Dreher of Benedict Option fame. Stay tuned and thanks to all of you for your support and feedback. We want this to be as strong an offering as we can make it so give us your thoughts.

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r662738_4757386Perhaps not surprisingly, my sermon 2 weeks on (homo)sexuality in the Church prompted quite a few people to ask me for names and titles of reading on the matter, readings with substance and depth. My first answer is always Rowan Williams‘ 10 page essay ‘The Body’s Grace.’ It’s the best theological reflection on sexuality, marriage and grace out there. The nuance of Williams’ argument points out Stanley Hauerwas‘ contention that the Church should stop arguing about homosexuality until it figures out what we mean by ‘marriage.’

Here, Williams’ examination of sexuality through the lens of grace reveals how little popular, ‘biblical’ books on sex and marriage like Mark Driscoll‘s Real Marriage pay attention that most central of Christian doctrines.

imagesHere’s a snippet. You’ll have to click over to read the rest. It’s worth it.

But is should be clear that the discovery of joy means something rather more than the bare facts of sexual intimacy. I can only fully discover the body’s grace in taking time, the time needed for a mutual recognition that my partner and I are not simply passive instruments to each other. Such things are learned in the fabric of a whole relation of converse and cooperation; yet of course the more time taken the longer a kind of risk endures.

There is more to expose, and a sustaining of the will to let oneself be formed by the perceptions of another. Properly understood, sexual faithfulness is not an avoidance of risk, but the creation of a context in which grace can abound because there is a commitment not to run away from the perception of another.

The worst thing we can do with the notion of sexual fidelity, though, is to “legalise” it in such a way that it stands quite apart from the ventures and dangers of growth and is simply a public bond, enforceable by religious sanctions.

When we bless sexual unions, we give them a life, a reality, not dependent on the contingent thoughts and feelings of the people involved, true; but we do this so that they may have a certain freedom to “take time,” to mature and become as profoundly nurturing as they can.

We should not do it in order to create a wholly impersonal and enforceable “bond”; if we do, we risk turning blessing into curse, grace into law, art into rule-keeping. In other words, I believe that the promise of faithfulness, the giving of unlimited time to each other, remains central for understanding the full “resourcefulness” and grace of sexual union.

I simply don’t think we’d grasp all that was involved in the mutual transformation of sexually linked persons without the reality of unconditional public commitments: more perilous, more demanding, more promising.

Yet the realities of our experience in looking for such possibilities suggest pretty clearly that an absolute declaration that every sexual partnership must conform to the pattern of commitment or else have the nature of sin and nothing else is unreal and silly.

Decisions about sexual lifestyle are about how much we want our bodily selves to mean rather than what emotional needs we’re meeting or what laws we’re satisfying. “Does this mean that we are using faith to undermine law? By no means: we are placing law itself on a firmer footing” (Romans 3.31): happily there is more to Paul than the (much quoted in this context) first chapter of Romans!

I have suggested that the presence or absence of the body’s grace has a good deal to do with matters other than the small scale personal. It has often been said, especially by feminist writers, that the making of my body into a distant and dangerous object, to be either subdued or placated with rapid gratification is the root of sexual oppression.

I cannot make sense of myself without others, cannot speak until I’ve listened, cannot love myself without being the object of love or enjoy myself without being the cause of joy.

Thinking about sexuality in its fullest implications involves thinking about entering into a sense of oneself beyond the customary imagined barrier between the “inner” and the “outer” the private and the shared.

We are led into the knowledge that our identity is being made in the relations of bodies, not by the private exercise of will or fantasy: we belong with and to each other, not to our “private” selves (as Paul said of mutual sexual commitment), and yet are not instruments for each other’s gratification.

There is something basic, then as Freud intuited, about how we make sense sexually, basic for the fabric of corporate human life. But beyond the whole question of how the body’s grace is discovered is a further, very elusive question.

Sex is risky and grace is not discovered by all; and there is something frightening and damaging about the kind of sexual mutuality on which everything comes to depend – that is why it matters to locate sexual union in a context that gives it both time and space, that allows it not to be everything.

But, as I hinted earlier, the body’s grace itself only makes human sense if we have a language of grace in the first place; and that depends on having a language of creation and redemption.

To be formed in our humanity by the loving delight of another is an experience whose contours we can identify most clearly and hopefully if we have also learned or are learning about being the object of the causeless loving delight of God, being the object of God’s love for God through incorporation into the community of God’s Spirit and the taking-on of the identify of God’s child.

lt is perhaps because of our need to keep that perspective clear before us that the community needs some who are called beyond or aside from the ordinary patterns of sexual relation to put their identities direct into the hands of God in the single life. This is not an alternative to the discovery of the body’s grace.

All those taking up the single vocation – whether or not they are, in the disagreeable clinical idiom, genitally intact – must know something about desiring and being desired if their single vocation is not to be sterile and evasive.

Their decision (as risky as the commitment to sexual fidelity) is to see if they can find themselves, their bodily selves, in a life dependent simply upon trust in the generous delight of God – that other who, by definition, cannot want us to supply deficiencies in the bliss of a divine ego, but whose whole life is a “being-for,” a movement of gift.

There is the great freedom of the celibate mystic in deploying the rhetoric of erotic love in speaking of God; and, even more importantly, there is that easy acceptance of the body, its needs and limitations, which we find in mature celibates, like Teresa of Avila in her last years.

Whatever the cost, this vocation stands as an essential part of the background to understanding the body’s grace: paradoxical as it sounds, the celibate calling has, as one aspect of its role in the Christian community, the nourishing and enlarging of Christian sexuality.

It’s worth wondering why so little of the agitation about sexual morality and the status of homosexual men and women in the Church in recent years has come from members of our religious orders. I strongly suspect that a lot of celibates do indeed have a keener sensitivity about these matters than some of their married fellow Christians.

And anyone who knows the complexities of the true celibate vocation would be the last to have any sympathy with the extraordinary idea that sexual orientation is an automatic pointer to the celibate life; almost as if celibacy before God is less costly, even less risky, for the homosexual than the heterosexual.

It is impossible, when we’re trying to reflect on sexuality, not to ask just where the massive cultural and religious anxiety about same-sex relationships that is so prevalent at the moment comes from; and in this final part I want to offer some thoughts about this problem.

I wonder whether it is to do with the fact that same-sex relations oblige us to think directly about bodiliness and sexuality in a way that socially and religiously sanctioned heterosexual unions don’t. When we’re thinking about the latter, there are other issued involved notably what one neo-Marxist sociologist called the ownership of the means of production of human beings.

Married sex has, in principle, an openness to the more tangible goals of producing children; its “justification” is more concrete than what I’ve been suggesting as the inner logic and process of the sexual relation itself.

If we can set the movement of sexual desire within this larger purpose, we can perhaps more easily accommodate the embarrassment and insecurity of desire: it’s all in a good cause, and a good cause that can be visibly and plainly evaluated in its usefulness and success.

Same-sex love annoyingly poses the question of what the meaning of desire is in itself, not considered as instrumental to some other process (the peopling of the world); and this immediately brings us up against the possibility not only of pain and humiliation without any clear payoff’, but – just as worryingly – of non-functional joy: or, to put it less starkly, joy whose material “production” is an embodied person aware of grace.

It puts the question which is also raised for some kinds of moralist by the existence of the clitoris in women; something whose function is joy. lf the creator were quite so instrumentalist in “his” attitude to sexuality, these hints of prodigality and redundancy in the way the whole thing works might cause us to worry about whether he was, after all, in full rational control of it. But if God made us for joy… ?

The odd thing is that this sense of meaning for sexuality beyond biological reproduction is the one foremost in the biblical use of sexual metaphors for God’s relation to humanity.

closeup1 2We just wrapped our winter sermon series on marriage and love.
Too often when it comes to love, sex and passion people presume that the Christian tradition only has list of ‘thou shalt nots.’ On the contrary, the only Puritanical Christians were the Puritans. From the earliest of the rabbinic traditions to the earliest of the ancient Church Fathers, sexual ecstasy- and its preceding mutual vulnerability- have long been considered something like a parable for how God loves us.
God sees us completely as we are…naked…and loves us.
I asked my friend Janet Laisch to write a post showing how this has been reflected in Christian art:
PHD968While plenty of artists portray love, and only a few artists identify their inspiration as Song of Songs, only Bernini achieved in sculpture what Song of Songs achieved in writing: the physical expression of love is a gift from God which connects us with the divine and with what it means to be fully human. Similar to how the Song of Songs, an erotic love poem, is found in the bible, this erotic sculpture is found in a church. Both share an explanation of our union with God through the metaphor of erotic love. In 1645, Cardinal Cornaro commissioned Bernini to sculpt the Ecstasy of Saint Theresa for the Cornaro Chapel, Santa Maria della Vittoria, in Rome. Like all Baroque art, Bernini sculpted it to trigger a religious response in the viewer; though not all artists who created religious art were as deeply religious as Bernini.
The first time I visited the Cornaro Chapel, I was stunned by what I saw. At first glance, a holy light emanated from gilded heavenly rays above the sculpture and the entire sculpture floated so that the figures levitated on the cloud below them. Walking close enough to touch the sculpture and looking up, a secret window, hidden behind the wall revealed the actual light source. Touching the cloud, it felt like cold stone rather than billowy cotton which had been reinforced with concrete below and behind it to make this stone appear to be floating. Bernini achieved a masterful installation where the event appears in action like a scene in a play rather than stagnant stone. It will not surprise you that Bernini was not only the most celebrated sculptor in all of Rome, but also a set designer, painter, architect, gilder, glassmaker and playwright and he married “one of most beautiful women in all of Rome” who became the model for Saint Theresa. Combining these art forms, Bernini hoped to elicit a religious response in each of us.
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By looking, we too become voyeurs to Saint Theresa’s vision. Two theater boxes flank the sculpture on the left and right and realistic, portrait-like sculptures of the wealthy donor–Cardinal Frederico Carnaro–on the right side react to what we see together. It is important when defining this work to mention what it is not, this art is not pornography; it is inside a church. We are experiencing a holy vision first-hand. It parallels the Song of Songs 6:13, when people watch the woman lover, “Dance, dance girl of Shulam. Let us watch you as you dance. She responds, “Why do you want to watch me as I dance between the rows of onlookers?”
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In the Ecstasy of Saint Theresa, Bernini expertly conveys different materials from a billowy cloud to feathery angel wings; the differences in texture make the image appear more real and more immediate as if it is taking place in front of our eyes. Bernini sculpted, in white marble, Saint Teresa and the angel. He cut away marble to reveal flesh–stone that appears alive rather than cold.  Bernini chiseled away from a block of marble to reveal flesh underneath. Bernini’s work characteristically captures a moment in time and appears kinetic: hair and drapery sweeping in the wind. His marble becomes flesh malleable and reactive to other marble. A marble hand depresses a marble body, clearly indenting the marble where the two stones meet. The difference between these two sculptures illustrates just how effectively Bernini made marble appear to react like flesh; below Bernini’s sculpture– a love scene from a pagan story, Ovid’s Metamorphosis, which church fathers glossed in Christian terms starting in the Renaissance– is shown first while Rodin’s, from 1882, The Kiss, is shown second.

The Kiss 1901-4 by Auguste Rodin 1840-1917

Like the Song of Songs, the theme of the Ecstasy of Saint Theresa is how erotic love and passion are analogous to what union with God must be like.  Theresa’s vision represents from Song of Songs, ” Asleep on my bed, night after night I dreamed of the one I love; I was looking for him, but couldn’t find him. ” For Theresa, who is a sainted nun, her union with the divine happened through a vision which she recounted in graphic physical detail. Saint Theresa wrote, “It pleased our Lord that I should see the following vision a number of times. I saw an angel near me, on the left side, in bodily form. This I am not wont to see, save very rarely…. In this vision it pleased the Lord that I should see it thus. He was not tall, but short, marvellously beautiful, with a face which shone as though he were one of the highest of the angels, who seem to be all of fire: they must be those whom we call Seraphim…. I saw in his hands a long golden spear, and at the point of the iron there seemed to be a little fire. This I thought that he thrust several times into my heart, and that it penetrated to my entrails. When he drew out the spear he seemed to be drawing them with it, leaving me all on fire with a wondrous love for God. The pain was so great that it caused me to utter several moans; and yet so exceeding sweet is this greatest of pains that it is impossible to desire to be rid of it, or for the soul to be content with less than God.”
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The male angel is indeed stunningly beautiful and he smiles, clearly deriving his own pleasure, as he looks at the nun’s beautiful face and lifts her robe slightly. With the angel’s other hand he holds an arrow, which he  points not at her heart as St. Theresa had written, but lower on her body.  St. Theresa’s head is thrown back, her eyes are closed and her lips are parted. Her drapery hangs in a kinetic frenzy mirroring her physical experience. The floating cloud references the intensity of her pleasure.  The obvious reference to a physical, erotic union cannot be ignored. She experiences ecstasy through divine union in her mind, soul and body. Her faith in God only increases the intensity of her vision.
Remembering that the model for Saint Theresa is Bernini’s own wife adds to its meaning; he portrays his wife’s ecstasy resulting from this divine union. Bernini is both a passionate artist and a deeply religious man. When he married his beloved wife, he experienced a spiritual awakening, he changed, and he forever deepened his faith. Here he not only portrays Saint Theresa’s Ecstasy then, but also his own wife’s ecstasy. Here he invites God into every aspect of his marriage.  When we recognize this truth as well, when we too invite God into our own marriage, our love only intensifies and brings us closer to each other and to God’s plan for us.