“UNDERSTANDING OUR HUMAN SEXUALITY”
A Biblico-Theological Reflection
REV. JERIC C. CORTADO
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This paper deals with the meaning and the
challenges on human sexuality to our family, church and our society; and the
biblical and theological foundations of human sexuality.
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DEFINING
OUR HUMAN SEXUALITY
According to Prof. Traci West[1],
Human Sexuality is a gift of God. This is part of the created gift which God
saw as being “very good” and that would enjoy through our sensory perceptions
(taste, touch, smell, sight, and hearing); our physicality (which involves the
shape of our body, texture, hairiness, stamina, mobility, flexibility); our
emotions (wants, needs, fears, shame, joys, wonder); our minds (wherein we have
the ability to imagine, fantasize, delay and interrupt our sensory responses);
our affection (which involves sensual presence impacts with others); and most
of all, human sexuality as a gift of God would be enjoy through our spirituality.
It is a way of being which involves our relationship with self, others, nature,
history, and God as we live in a particular context.
1. Personality traits — For
example, women are often expected to be passive and submissive, while men are
usually expected to be self-confident and aggressive.
2. Domestic behaviors — For
example, caring for children is often considered best done by women, while
household repairs are often considered best done by men.
3. Occupations — For example,
until very recently most nurses and secretaries were usually women, and most
doctors and construction workers were usually men.
4.
Physical
appearance — For example, women are expected to be small and graceful, while
men are expected to be tall and broad-shouldered.
Human
Sexuality touches all aspect of our human life and being including our identity
or thoughts, desires, feelings, emotions, activities, relationships and
behaviors associated with a certain gender. Human Sexuality is the fundamental
component of human personality. The way we live as human being is what called spirituality, which affirms that the
Spirit of God present in all human activities, personal and social, as a
liberating force manifested concretely within the historical context of
community; and a way of being which involves one's relationship with self (how
we understand ourselves), others, nature, history, and God. Spirituality
emphasizes of what we do and how we live the demands and tasks of our faith as
we live it out in a certain context.
We
recognize that sexuality is God's good gift to all persons which is very
clear in the creation story. In the Hebrew Scriptures there are two creation
accounts that highlight human sexuality which expressed in the relationship of
man and women, the male and female in the course of creation movement. In
Genesis 1 (vv. 26-28) which is believed to have been written by Priestly source[3]
(P) between 550-450 B.C.E., the creation of humankind comes as climax of all
the other creative works.
26. Then God said, "Let us make man in our
image, after our likeness; and let them have dominion over the fish of the sea,
and over the birds of the air, and over the cattle, and over all the earth, and
over every creeping thing that creeps upon the earth."
27. So
God created man in his own image, in the image of God he created him; male and
female he created them.
28. And
God blessed them, and God said to them, "Be fruitful and multiply, and
fill the earth and subdue it; and have dominion over the fish of the sea and
over the birds of the air and over every living thing that moves upon the
earth." (RSV)
The
accounts points out the equality and equal dignity of the two sexes (Male and
Female) and God blessed this by saying to both, "Be fruitful and multiply, and fill the earth and subdue it; and
have dominion over the fish of the sea and over the birds of the air and over
every living thing that moves upon the earth." God blessed their
relationship to be the image of God. A human image created in the image and
likeness of God as male and female. Here, to be a man means to be a male and
female, to be a male or female, and to be a male or female, or male and female
means to be in the image of God. Paul K. Jewett noted that it says “created
them” not “him” or “her”. Thus male (ish) is not called man until he is united
with the female (ishah) which complete his humanity in the same breath with the
female.
In
Genesis 2 which is believed to be written in between 960 to 930 B.C.E by the
Yahwist source[4]
(J) highlights the unitive aspect of marriage.
18. Then the Lord God said, "It is not good
that the man should be alone; I will make him a helper fit for him."
20. The
man gave names to all cattle, and to the birds of the air, and to every beast
of the field; but for the man there was not found a helper fit for him.
21. So
the Lord God caused a deep sleep to fall upon the man, and while he slept took
one of his ribs and closed up its place with flesh;
22. and
the rib which the Lord God had taken from the man he made into a woman and
brought her to the man.
23.
Then the man said, "This at last is bone of my bones and flesh of
my flesh; she shall be called Woman, because she was taken out of
Man."
24.
Therefore a man leaves his father and his mother and cleaves to his
wife, and they become one flesh.
25. And
the man and his wife were both naked, and were not ashamed. (RSV)
The
Lord God caused Adam a deep sleep (Genesis 2:21) and during that moment or
after the deep sleep something extra ordinary happen which is on Hebrew term
called “tardemah” which means “ecstacy”. Ecstasy is literally means “to be outside oneself.” What is it
that comes “outside” of the man is the woman who came out through the rib from
the man, which according to St. John Paul II, it affirms the indispensable equality of the
sexes and place it on a sure foundation. Meaning, man and woman are of the same
nature and genus. They are of the same specie which shares the same humanity
and dignity.
The
second account of creation describes how Adam and Eve experienced each other as
human beings. It acknowledges the special closeness of man and woman. The
Hebrew word Adam is used as term for human being which God created in his own
image or in God’s likeness Adam (Human Being) is created. In his image (Adam), God created male (Zakar
= Masculine) and female (unequebah = feminine) which expresses the collective
concept of human being. This simply manifests that God created male and female
possessing each individual intellect and freewill enjoying their own sexuality
being called to a life of communion and complementarity. When God said, "It is not good that the man should be
alone; I will make him a helper fit for him." It indicates that woman comes from the very
same life as man. Meaning the woman is a person or a human being the same with
man possessing the same mark of solitude.
Their dignity should understand in terms of their humanity and
personality. Consider their own sexuality which is a fundamental and natural part of being human, for people of all
ages.
It
is evident from the scripture that both the male and female share alike the
distinctiveness of a man, and they are both participates in the image of God.
According to Paul K. Jewett, the fellowship as male and female is what it means
to be in the image of God. According to Dr. Noriel C. Capulong[5],
to be in the image of God who cares the poor, oppressed, marginalized,
exploited, and deprived Hebrew or Lumad people then and today is to be actively
involved in the liberation of oneself and fellow human being, recognizing our
identity and dignity living in a just society and enjoying the gift of God’s
creation, and living in a responsible social and sexual relationships.
THE THEOLOGY OF HUMAN SEXUALITY
In
a simple definition, theology means the study of God (theos). The way we think
about God, how we talk about God, what we believe about God based on our
context and our experiences as we articulate our assumptions or reflections
make up our theology. During the first century, theology was a meditation on
the Bible geared towards spiritual growth. During the 12th century,
Aristotle spoke about theology as “subordinate science” which is in our current
terms is a branch of Philosophy. A science which ambiguous and does not satisfy
human mind. Thomas Aquinas expressed about theology as a fusion of faith and
reason, a meeting of spiritual and rational knowledge. In so theology
communicate about the spiritual and rational knowledge. And recently another
function of theology developed which being articulated as critical reflection
on the church’s presence and activity in the world. In this outlook, Christian
faith is understood as a commitment, as attitude, as principles towards life in
the light of revelation. Theology in
this sense is a reflection of what the Church is doing (Church praxis) or what
the Christians are doing in the light of the signs of the times.
This
new perspective defines theology contextually as a way of understanding the
Christian faith not only on the basis of Scripture and tradition (the two main
theological sources of reflection of classical/traditional theology) but also
on the basis of concrete human experience. In the light of the Latin American
Liberation Theology, this new understanding provided a vision for the future which
empowers the people to change the existing values and relationship. It is
integral to people’s ongoing struggle for their identity and justice. This
defines theology as critical reflection of Church’s praxis manifesting the
preferential option for the poor. The phrase
"option for the poor" is first used by Fr. Pedro Arrupe, Superior
General of the Society of Jesus (Jesuits) in the 1968 letter to the Jesuits of
Latin America. The
term “poor” then basically emphasized the economically poor. In 1970’s the term
“poor” was extended to the “culturally poor” including the indigenous people,
blacks, and other discriminated cultural minorities. And in 1980’s the term
“poor” was given the emphasis on the question of gender, and feminist theology
emerged. As established theological principle, the option for the poor was first articulated by Fr. Gustavo
Gutierrez, O.P. in his landmark work, A Theology of Liberation (1971).
And
this theological principle, “option for the poor” was used by Marcella Reid in
her theology of human sexuality which is also known as indecent theology, an
option for the right to come out from the closet of human sexuality. This
coming out from the closet even in the world of Latin American Liberation
Theology is perceived indecent or out from the normal course of doing theology.
The
term “indecent” suspiciously influenced by the Argentinian term
“Decencia/Indecencia” (Decency/Indecency). For Latin American men, decency
refers to honesty and trustworthiness. But for women, it deals with the set of
normal behavior expected to women according to her age and social economic
status. It is a web of expectation based on sexual understanding including the
dress codes, mobility and hairstyle. Even though the decency expected for women
in Latin America is a manifestation of pervasive marginalization of human
sexuality. Decency refers to the socially accepted norms, lifestyle, and even
sexuality; and outside from this normality is called indecency.
Our
perspective, manners, and reflections on life is always biased on our human
sexuality either it is socially expected and inculcated or personally
preferred. This is how Marcella Althaus-Reid perceived the limits of the norms
of Liberation Theology - called suspicious (guarded) ideology in theology.
Knowing that the political, economic, socio-cultural, racial, and sexual issues
have co-existed in the web of oppression in Latin America, even in other
cultures and in all times. We are all subjects of manners of life as presented
to us and inculcated to us by the patriarchal dominant cultures. Outside from
this mode is considered indecent or not proper that must be put in the margins.
Indecent
theology is a theology of human sexuality that affirms the liberating teachings
and ministry of Jesus demonstrating radical presence to those rejected and
marginalized because of their human sexuality.
The
phenomenal realities in human sexuality called us to discernment and renew our
commitment as faithful witnesses to the gospel. Dedicate ourselves for others,
passionately living out the ministry of Christic hospitality and compassion to
all people regardless of their sexuality and sexual orientation. Welcome
them into our churches demonstrating faith in our loving God. We should be
willing to listen and open our hearts to their stories and struggles in our churches,
and in our society in general. Initiate and encourage a collective study and
dialogue around issues of human sexuality in our churches and particular
community. #
References
1.
Capulong,
Noriel C. 2011. “Human Rights: A Theological and Historical Basis” in Human
Rights a Resource Material for Church Worker. Philippines: Regional Ecumenical
Council in the Cordillera.
2.
Ignacio,
Simon Peter G. (ed.). (1981). Human
Sexuality and Personhood. USA: Franciscan Herald Press.
3.
Maningas,
Ismael Ireneo. (1998). Filipino Christian
Morality. Philippines: St. Pauls.
4.
Masters,
William H., et al. (1992). Human
Sexuality. USA: Harper Collins.
5.
Reid,
Marcella L. 2005. “From Liberation
Theology to Indecent Theology” in Latin American Liberation Theology: The
Next Generation. Edited by Ivan Petrella. USA: Orbis Books.
7.
Resolution #2041, 2008 United
Methodist Book of Resolutions.
USA: The United Methodist Publishing House.
8.
(2008).
Catechism for Filipino Catholics. Philippines: CBCP.
11. http://catholicmoraltheology.com/the-church-and-the-transgender-community
14.
http://history-world.org/sumeria.htm
17. Gutierrez,
Gustavo. (1995) A Theology of Liberation. USA: Orbis Books.
18. Migliore,
Daniel L. (1991) Faith Seeking
Understanding. USA: Wm. B.
Eerdmans Publishing Co.
19.
http://ncronline.org/ Gustavo
Gutierrez and the preferential option for the poor. John Dear, Nov. 8, 2011
20.
usccb.org/jphd/Catholic
Social Teaching on Poverty, an Option for the Poor, and the Common Good.
21.
West,
Traci. Sex and the Church Theology of Sexuality. Retrieved from http://umc-gbcs.org/faith-in-action/sex-and-the-church-theology-of-sexuality.
22. Balley, Emely
R. The Church and Transgender Community (2014, April 11). Retrieved from
http://catholicmoraltheology.com/the-church-and-the-transgender-community
23. Lecture notes of Rev. Fr. Orlando Angelia STD, IIREF.
24. Pontifical
Council for the Family, The Truth and
Meaning of Human
Sexuality: Guidelines for
Education Within the Family, December 8, 1995.
[1] West, Traci.
Sex and the Church Theology of Sexuality. Retrieved from http://umc-gbcs.org/faith-in-action/sex-and-the-church-theology-of-sexuality.
[3] A historical narrative concerned with the origin
and regulations of institution of Israel. It focuses on genealogies, cultic
laws, covenants, high days like the Sabbath, blueprints of cultic buildings,
and procedures for sacrifices and ceremonies (Leviticus 1-7, 17-26). It
emphasizes God’s holiness, sovereignty, and transcendence along with the
establishment of the true worship of Yahweh led by the priest. It places
Israel’s worship within the context of creation (Genesis 1).
[4] In the German Spelling Jahweh is the Yahwist
narrative that runs from Genesis 2 through Numbers 22-24. This source emphasizes God’s nearness and God
is described in human terms. It underscores the continuity of God’s purpose
from creation through the patriarchs to Israel’s role as his people.
[5] Capulong,
Noriel C. 2011. “Human Rights: A Theological and Historical Basis” in Human
Rights a Resource Material for Church Worker. Philippines: Regional Ecumenical
Council in the Cordillera.
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