Spiritually-Mixed Marriages= Bad Sex

Tags

Biblical Prohibitions, Good sex, Southern Baptist, True Sexual Morality

I haven’t posted in nearly two years but it is with good cause. I was in the thick of my PhD coursework but now I’m out, actually I’m just done with coursework. I’m currently studying for my comprehensive exams which are the exams PhD students take to demonstrate intellectual proficiency and prowess in their discipline and research and the test that, once we pass, we become conversant members of our guild. My core discipline is Ethics with a focus on Women, Gender, and (Sex)uality, thus my reading for exams spans those areas as well as Catholic Social Teachings because, hey, I’m Catholic now (more on that later). Nevertheless I hope to share a little of what I’m reading and thinking as I study over the next few months. The quote below is from True Sexual Morality: Recovering Biblical Standards for a Culture in Crisis by Daniel R. Heimbach. This book isn’t on my exam list–though I’m considering adding it–I am considering using a chapter out of the book for a Sexual Ethics class I’ll be teaching for a group of high school students. The class will be a brief survey of sexual ethics on the spectrum–meaning students will study ethicists who theorize on sex from conservative, moderate, and liberal perspectives. I’m using Stanley Grenz’s Sexual Ethics: An Evangelical Perspective as our conservative sexual ethics text but Heimbach’s book goes the extra mile–and an extra 200 pages or so–to provide a thorough view of biblical sexual morality. The quote below jumped out at me while I was looking for a chapter to read with class. Check it out:

God’s general prohibition against spiritually mixed marriage is consistent with his interest in guarding the positive value of complexity, intimacy, and complementarity in sexual relationships. Spiritually mixed marriage weakens the complexity of sex by trying to construct relationships that do not include the spiritual dimension. Since sex remains spiritual no matter how we try leaving it out, relationships that ignore the spiritual dimension are doomed to failure because of what couples try pretending is not there.

The prohibition guards the value of sexual intimacy as well. The spiritual dimension of sex is not just unavoidable but is the most important dimension, and spiritually mixed marriage leaves a vacuum at the deepest level of sexual intimacy. So long as the vacuum is there, sex will never reach the potential for intimacy that God intends it to have. Nothing else in a relationship goes as deep as the spiritual dimension, and nothing else can take its place.

Finally, the prohibition against spiritually mixed marriage protects the value of complementarity in God’s design for sex. If a Christian marries a non-Christian, the two may be able to complement each other physically, emotionally, and psychologically, but they cannot complement each other spiritually. Daniel R. Heimbach, True Sexual Morality, 211

Simply put, an unequally yoked marriage will impact your sex life because you will be unable to reach the intimacy God intends in loving relationships. There can be no intimacy between two people with differing spiritualities.

This is fascinating.

I know those within Christian traditions are well aware of the prohibitions against unequally yoked relationships and marriages, but have you ever heard of the prohibition against it for this reason? Do you purchase the claim that a spiritually mixed marriage can impact sex life? If you do believe sex is spiritual, do you believe that your partner must share the same spiritual and religious practice as you do? And a more fundamental question, does shared spirituality come from shared religion?

It has been a longtime but let’s talk about sex.

Throwback Thoughts: Protecting Your Vulnerable Position

Tags

check-ups, gynecologist stirrups, throwback Thursdays, women's health

It turns out I’ve been thinking and talking about sex for some time but experience and reason have changed the way I look at scripture and tradition on the matter. (Whether it is for better or worse is still to be determined.) Nevertheless, Thursdays here for the next few weeks will be for Throwback Thoughts–posts on sex and sexuality re-published from my old blog which was active from 2007 to 2010–and Fridays I will share where I currently stand on the issue(s) taken up in Thursday’s post. Let me tell you, 4-7 years makes a difference, whether it is for better or worse is still to be determined. So without further delay, here is a post from October 21, 2008 about my trip to the gynecologist which prompted a reflection on vulnerability and purity. See you tomorrow and enjoy or be confounded by the me of yesteryear.

_____________________________________________________________________

This afternoon I incurred the wrath of the speculum. It was my annual “special woman doctor” appointment. I don’t ever, ever, ever look forward to these appointments.

This is not me.

So there I was laying on the special recliner and mentally freaking out at the sight of the stirrups. They were menacing and the thought of putting my feet up in them and spreading made me sick. The moment had arrived when I was told to scoot down and put my feet in the stirrups. “This is it,” I thought to myself. “This is the moment when I am at my most vulnerable, feel most scared and all my defenses are let down all because of the way my legs are positioned and my life is exposed.” I thought about the profound implication of being in this position.

This is the position we assume when we are creating life, the position we assume when life is coming out of us and the position we assume to make sure our life is secured. This position is based on our lives as women and yet so many of us take it for granted and freely put our legs into hypothetical stirrups for people who can’t even guarantee us anything beyond that moment. It’s such a serious matter and in that moment I acknowledged the importance of protecting my womanhood and my purity at all costs. I found it interesting that though this woman was being paid to examine me and ensure I am healthy I was still spazzing out as if she were a rapist coming to take it by force. I was open in front of a perfect stranger and although I knew she meant no harm, I couldn’t help but be nervous and scared. But it also spoke volumes as to how much more we put ourselves in danger when we offer such an intimate and sacred part of ourselves to people who God hasn’t ordained or even deigned for us to be with.

There’s always a scripture that comes to mind for me when I consider purity. Psalm 5:16, “Why spill the waters of your springs in the streets, having sex with just anyone? You should reserve it for yourselves. Never share it with strangers.” (NIV) I always think about that scripture when I hear about the countless numbers of men and women, believers and nonbelievers alike, who see no problem with spilling their waters into the streets. It’s just another past time. Some think they are entitled to it. Some think it’s impossible to abstain from it. Some think you’re a prude if you won’t even entertain the idea of spilling your waters. I think about this scripture when I think about myself some behavioral traits from my past that I had to let go of in order to step into a better and right relationship with God.

In considering all of this, I just feel very convicted and felt compelled to share with anyone who might read this that it’s of the utmost importance that we protect our purity. Everyone may not believe in abstaining from sex until marriage or even keeping themselves away from fornication, but I believe that for the livelihood of our spirits, we must. The temporary pleasure of operating in impurity just because you can is just that, temporary. After you’re done feeding your flesh and taking your feet out of the stirrups, the sweet taste in your mouth will turn as bitter as gall. And unfortunately, you’ll be left with a part of the person you gave yourself to and they will have a part of you, that you can’t get back.

My being in the doctor’s office, in those stirrups scared me (and maybe it’s because I tend to be a naturally scary person) and made me realize that I cannot ever afford to be caught in that position with the wrong person doing the wrong thing. Inasmuch as you can make it possible, see to it not to find yourself in hypothetical stirrups spilling your waters in the street to people who are here today and gone tomorrow. See to it that the only time you find yourself in the vulnerable position is when you must submit to your practitioner or to the person who God has joined you together with.

Bob Jones University and Theological Rhetoric that Mishandles Sexual Abuse Victims

Tags

BJU, BJU sex abuse scandal, Bob Jones University, GRACE, sexual abuse

Greenville, S.C. (February 6, 2014) – In the fall of 2011, the national news was filled with a steady stream of heart-breaking revelations of sexual abuse on college campuses. These events prompted Bob Jones University to evaluate its processes and procedures for responding to reports of sexual abuse and specifically to ensure the University maintained best practices for a legally compliant and loving, scripturally based response to such reports.

To accomplish this, the Board of Trustees appointed a committee external to BJU to review our policies and procedures. The committee recommended some policy revisions and also that the University appoint an independent ombudsman to review past instances in which it was alleged that the University may have underserved a student who reported they had been abused at some point in their lives.

BJU subsequently engaged GRACE as the ombudsman. In addition to working with GRACE, BJU independently implemented a number of initiatives to raise awareness of sexual abuse. BJU provided live Sexual Abuse Awareness Training to all 3000+ students and 1000+ faculty/staff members—unprecedented in institutions of higher education—and is creating guidelines to assist present and future students who work with minors in the community and on campus. BJU also is working to provide a comprehensive Child Safety Workshop for local church leaders this spring.

Over the last several months, we grew concerned about how GRACE was pursuing our objectives, and on Jan. 27, 2014, BJU terminated its contract with GRACE. It is BJU’s intention to resolve its differences with GRACE, and we are disappointed a resolution could not be reached before our differences were made public. Both BJU and GRACE desire to raise sexual abuse awareness and minister to victims whose lives have been ravaged by abuse. GRACE has been helpful in assisting us in focusing our efforts in this area.

BJU sincerely appreciates all current and former students who participated in this initiative thus far, and the University regrets any delay BJU’s cancellation of its agreement with GRACE may have on this important project.

We grieve with those who have suffered abuse in their past, and we desire to minister the grace of Christ to them. Our prayer for the abused is that God will be their refuge and strength.

This is a press release issued by Bob Jones University announcing the early termination of GRACE (Godly Response to Abuse in the Christian Environment), an organization they hired to look into sexual abuse allegations on campus. One month before GRACE was scheduled to conclude their investigation BJU, without explanation, terminated their services. BJU claimed that they didn’t like the way GRACE was “pursuing our objective” but, to me, it sounded like GRACE was digging up a lot of dirt which would have made it harder for BJU to hide. The sexually abused might finally find a voice with the help of GRACE but an institution in size and stature such as BJU might crumble and the higher-ups couldn’t let that happen. So, better to continue to sweep the sexually abused  dirt under the rug than to have a large Christian institution come under fire. But this post isn’t about speculation but dealing with the press release posted above, particularly the last sentence, which I believe perpetuates the silencing of people who have been sexually abused through the use of theological rhetoric.

“We grieve with those who have suffered abuse in their past…”

This might be the only thing the concluding sentences get right about the role of the community with persons who have experienced sexual abuse. The phrase suggests  solidarity with persons who have been sexually abused, an active, emotional solidarity of being present in their suffering and taking hold of the fact that if one of us is broken and wounded, we all are because we are part of the same body. This is significant in a society that largely sweeps these persons away when it should embrace them and standing in solidarity with them. In the context of a Christian community this should be a primary deed done toward those persons. In sharing all things in common, joy and sorrow, happiness and sadness, etc, we partake in gospel work. Yet this is not the role of many churches and it surely doesn’t seem to be the role of Bob Jones University. Why? The next phrase may provide some insight.

…and we desire to minister the grace of Christ to them.

Here the theological rhetoric begins. By this I mean the style of speech or writing used in Christian spaces that projects Christian altruism as a method of persuasion but that concerns rarely results in any effective action. Not action that ends up helping anyone but the utilizer of such rhetoric. It’s in the vain of “I’ll pray for you,” which sometimes sounds like the thing to say so the person can escape an otherwise hard conversation. In this case, BJU establishes persons who have suffered abuse as those in need of the grace of Christ but does a person who has suffered abuse need the grace of Christ? What does that even mean in this context? That was my first question. I imagined that the last thing a person who has suffered abuse wants is for someone to minister the grace of Christ to them, at least not as a first response to an experience of abuse they have lived with in silence for years. This person doesn’t need grace in the way I believe this statement is suggesting. Context can shape interpretation and in this context it seems that ministering the grace of Christ is BJU absolving themselves of any stake in the healing process of persons who have been abused. As a close friend remarked, “The word ‘grace’ doesn’t do any actual work except to satisfy BJU’s conservative compatriot’s desire that certain words are used in dealing with this type of situation.” To be clear, the grace of Christ is effective and can soften our hearts in a world that has hardened them, but the person who has suffered abuse may need and require a different kind of healing work altogether. A work that puts their community in contact with them in tangible ways and doesn’t leave them to their own devices. This has to do with solidarity and consolation, not grace, at least not immediately. Indeed these persons need to be gracious with themselves throughout the unearthing and healing process and they will need to distribute grace to their abuser, but initially grace isn’t sufficient. I confess this is hard to say because it could be interpreted as me not believing in the grace of Christ to heal, but what I am getting at is a larger concern about how some religious institutions use theological rhetoric as a substitute for good work. For years we have watched churches of all stripes sweep the accounts of persons who have been sexually abused under the rug and, in the cases where the abuser is in the church, we have watched how the abuser gets more attention than the abused. In the midst of all of this, God is like a supernatural salve who heals everything on contact without God’s servants ever having being responsible shepherds of the flock God entrusted to them. God is like the ‘Tussin you apply to everything even when it makes no sense to do so, God and prayer…

“Our prayer for the abused is that God will be their refuge and strength.”

Take a young woman who has told you that she was sexually abused and tell her that your prayer for her is that God will be her refuge and strength. Your prescription for prayer may sound good in theory–and if you ask me it actually doesn’t sound good–but in practice it is weak. As in the case of ministering the grace of Christ to a person who has suffered abuse, prayer can be interpreted as yet another absolution of responsibility. In talking this through with a friend I initially came to the conclusion that “prayer and other things” are needed in situations such as this and in a split second I changed my response to “other things and prayer” are needed. Moving prayer as the last thing that a victim of abuse might need is to suggest that someone who has experienced intimate violence is sometimes in need of more than prayer can provide. Furthermore, praying that God, the God who is traditionally perceived as male presence, become a refuge and strength to a woman who has had an experience of sexual abuse by a man, may do more harm than good. How does this work in situations when the woman was abused by a male figure she loved and trusted? How does she suspend her distrust of male figures long enough to put trust in her God traditionally narrated and given as patriarchal figure? I bring this up given discussions of how inclusive language and understanding about God aids in healing work for those who have suffered abuse at the hands of men and can no longer put their trust in a God who has always been a “He, Him, His.” This is not me being a person of little faith, it is acknowledging that as a people of faith there is hard work we have to do on behalf of our fellow brothers and sisters and it requires carefully measured deeds, not just words that can potentially be interpreted as empty. This is significant given how sex abuse scandals are handled in the Christian church and how the world outside of the church observes what it is we do to help one another–and really it doesn’t appear that much is done. Maybe the whole problem is that many want desperately to believe that the only thing they need to do is minister grace and pray instead of sitting with the broken and wounded and sharing in that space with them for however long it may take. I don’t dismiss God in this process and don’t want to suggest that God can’t handle healing all on God’s own, but I believe, more often than not, God expects God’s people to also roll their sleeves up and do some hard work in the healing and recovery process of abused persons. I believe there is a particular responsibility that we, as a community, have toward one another and BJU is yet another example of a shirking that responsibility in favor of giving victims of abuse, empty theological rhetoric.

Now, I may be making a mountain out of a mole hill. A close friend, whom I also talked through this with, brought this to my attention as we worked through our thoughts on the matter. Overall we agreed that “grace” as referenced in the press release does no real work and that solidarity is necessary but he added this,

But maybe this is just me imposing upon Bob Jones and its representatives my elitist assumption that words, particularly theological words, actually mean things.

The elitist assumption that theological words actually mean things is a longstanding one that stares us–the Christian community–in the face every time we stand before our sacred text. It stares us in the face when we make theological claims. And here it stares me in the face as I wonder if all I have written about BJU’s words is in vain because I’ve assumed that their words mean something. I’ve thought about this throughout the weekend and have come to the conclusion that when it comes to speaking on behalf of a Christian institution or tradition about how to handle victims of sexual abuse you must measure your words carefully because words can do violence. One can never be certain of how their words will be interpreted in general, but when those words are the focal point for a wounded community, those words must do no further harm. I am concerned that BJU’s words–and of course their actions–are doing more harm to persons who have been sexually abused. I am concerned that the language they used throughout this press release continues to hold people who have been sexually abused at a distance instead of bringing them into community. It also makes those persons seem more like cases to be handled than persons to be cared for. I can say all of this because I feel the harm as someone not many degrees of separation from persons who have been sexually abused. It’s time for the empty rhetoric to stop and the rigorous work to start.

The Southern Baptist Sex Summit and Me: It’s Bone Picking Time

Tags

Christian sex education, Southern Baptist, Southern Baptist Sex Summit

A few days ago news broke that leaders in the Southern Baptist church will hold a Sex Summit in Nashville, Tennessee where they will talk about pornography, teen sex, homosexuality and how pastors can talk to their congregations about human sexuality in an over-sexed world. This was intriguing to me for reasons not limited to my academic interest in studying Christian sexual ethics but because of my own experience in the Southern Baptist church.

A little known fact about me is that I spent a fair amount of my teenage years in a Southern Baptist Church. My mom and I were members of a large Southern Baptist church where we were one of a handful of black families in attendance Sunday after Sunday. We both went to Sunday school and I was quasi active in the youth ministry. This was the first church I became a member of and I was baptized in this church. One more significant thing happened in that large Southern Baptist church, it was the church where I pledged to not have sex until marriage. Through the “True Love Waits” campaign I made a pledge in front of my mother and a room filled largely with white people, to abstain from sex until marriage and keep myself pure. My pledge was sealed with a chintzy gold-coated metal ring. Armed with “The marriage bed is undefiled,” I was held responsible for keeping my sexual desires in check without an adequate discussion about what those desires would feel like and how I can embrace them without burning in hell. I knew how to say “No” before I knew what I was saying no to. There was a large gap in my understanding of sexuality that the very institution that initiated the pledge wasn’t trying to fill and little did I know how problematic that would be. Before long I broke that ring along with my pledge.

There are many like me who, in their high school years took a pledge to abstain from sex before marriage and, for one reason or another, they broke it. In fact, a study done in 2003 showed that 6 out of 10 people who took the TLW pledge in college ended up breaking it and of the 40% who said they were abstaining from intercourse 55% of them admitted to having oral sex. But few people have gotten to the root of why young people are breaking this pledge. I believe that part of the reason that many young people broke their pledge to abstinence is because of the incomplete education they received regarding sexuality in the church.  In my experience the church specializes in shallow teachings on sexuality that do nothing more than tell people to beat their flesh into subjection without really allowing them to think through and discover what this flesh is all about. People are taught that the flesh is a hard thing to control instead of being taught that it is something we have control of and we ought not be scared of it. We can master it in a way that isn’t guided by fear-mongering that implies it will devour us every time we have a warm, tingly feeling. So many topics are tip-toed around and treated as taboo when the reality is, many pastors would be surprised about what their young people know about sex. Hell, many young people would be shocked to know what some of these pastors are doing behind closed doors and it has nothing to do with the marriage bed, but that’s for another day and post. I believe it is time for the church to stop demonizing the flesh in regards to sexuality, to stop throwing around the same tired scriptural references that are never interpreted correctly, so that we may arrive at a healthy, holistic understanding of who we are in Christ, faithful and sexual creatures. I say all of this as someone who still has a commitment to the church. I’ve not abandoned it and have no intentions of abandoning it ever, hopefully. And so my goal is to take up the work of helping the church have these hard conversation about sexuality and desire in the sanctuary. And this, finally, has everything to do with why I want to attend the Sex Summit.

More than 15 years ago the Southern Baptist church gave me a sexual ethic before I knew what a sexual ethic was and it nearly ruined me. Because it was planted in me during a stage in my moral development when I was amenable to conformity out of fear of consequences, it took root in me and those roots are strong. I have spent years pulling up those roots and trying to discover what is the appropriate sexual ethic for Christians or how and when should an ethic be established. I’m generally curious about how many denominations go about teaching sexual ethics to their youth and young adult, but with the Southern Baptist Sex Summit I feel like I can get in on the ground floor and see what exactly it is that pastors are teaching each other in regards to sex. The Southern Baptist Church’s position on sexuality states “We affirm God’s plan for marriage and sexual intimacy–one man, one woman, for life. Homosexuality is not a “valid alternative lifestyle.” The Bible condemns it as sin. The same redemption available to all sinners is available to homosexuals. They too may become new creations in Christ.” Oh to pick apart this statement, like, “If homosexuality isn’t a valid alternative lifestyle, what is a valid alternative lifestyle?” “And why are they still using the term “homosexual” or “”homosexuality” as if they are still in 1952–the moment in time when the American Psychological Association categorized it as a sociopathic personality disturbance in the Diagnostic and Statistical Manual of Mental Disorders(DSM). By 1974 it was categorized as a sexual orientation disturbance.” To use these terms is to treat the LGBT community with clinical gloves, as pure disorders without the possibility that there is some order. I say this as someone who, as of three years ago, JUST removed the term from my own vocabulary after writing it in a paper and having a professor correct me. He told me that “homosexual” is a clinical term that has negative connotations and I should use “LGBT” in future reference. This was in a school of theology, granted not a Southern Baptist school, but a school concerned with educating future faith leaders and scholars of the world. A school interested in how we care for God’s people and that is a universal concern not limited to denominational doctrine. Southern Baptists are not excluded in learning how to speak of God’s children, all of them. So I want to know how they will unpack their statement on sexuality and if any of it will be reworked for language and for logic.

I’m curious, having looked at the Sex Summit speakers, how a group comprised largely of white men and one black man–and one black woman who will only participate it brief reflection session–are going to talk about sexuality from sexual behavior to sexual preference. How will such a racial and gender imbalanced group handle the vast field of sexuality and dare to teach other leaders how they should be teaching it. I will be honest in saying that I feel some kind of way about the multitude of men who will be in that space, the ones teaching and the ones being taught because the Southern Baptist church “recognizes the biblical restriction concerning the office of pastor, saying: “While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.” So if I am understanding correctly, a bunch of men–mostly white–are going to teach a bunch of other men–probably also mostly white–about what they should be teaching in their churches about sexuality. And these churches will probably be comprised of more women than man, people of color, impressionable teenagers, etc. This should be really interesting…

I’ve said a lot but I’d love to hear from my readers who have experience in the Southern Baptist church, especially those who took a True Love Waits pledge. How did that work out for you? Did you keep the pledge/are you still keeping it? How long? If you broke it, how long until you broke it and why? If you were attending a conference such as this or could send in questions, what would you ask? Let’s talk about it.

Knowledge of Sexual Self: A Missing Piece in the Abstinence Discussion

Tags

abstinence, abstinence campaigns, premarital sex, sexual knowledge, virginity mistake

A few years ago a young man who was abstaining from sex asked me how one navigates abstinence when they are looking to get married. He wondered what most Christians who are abstinent or celibate wonder, “How will I know if the sex will be good with my spouse if I don’t get to have it before marriage?” He asked me because I was outspoken about abstinence and saving myself until marriage and, in my mind, I also hoped he asked because he was thinking about saving himself for me. Given this I told him what was becoming a routine response for me to this question, “The God who created us knows all of our wants and needs, including our sexual desires. God knows we want good sex and so, if we are obedient to God in waiting for the one God has for us, God will ensure that our partner will be the perfect sexual fit”–no pun intended and pun intended all at the same damn time. I honestly believed what I told him, though I had no evidence it being true. It was something passed down to me from various sermons, Bible studies, and books I read about being a young, single Christian. I think the young man bought my spiel for a little while, after all it is kind of convincing when you package it up and leave sexual satisfaction to God. How can you  argue with that? God will supply all my sexual needs according to his riches in glory, right? Lately I’ve been thinking, wrong.

My conversation with that young man happened about four years ago and since then, many young Christian men and women–or men and women from Christian backgrounds–have spoken up about their experience of living under such teachings. A Salon article entitled “My Virginity Mistake” was such an account. JESSICA CIENCIN HENRIQUEZ shared her story of “marrying Jesus” as a teenager under the banner of a purity campaign held by her Baptist Church. Henriquez would go from marrying Jesus to marrying her college sweetheart only to discover that she wasn’t sexually attracted to him and possibly not interested in sex at all. The marriage ended in divorce and Henriquez ended up discovering, well after the fact, that she was into sex after all. She discovered that she could have good sex with a variety of different people and especially within marriage, but this discovery was due to the realization that she just couldn’t wait to have sex until marriage. In her conclusion she said, “I learned that sex is important enough not to wait.” Now I’m not here to argue for or against premarital sex, though I do have some particular views about it that I will share at another time. I want to argue for something else that I believe is missing from the abstinence education/discussions.

Of Henriquez’s sexual experience with her first husband she says, “I admit that I was no willing student but he was no teacher either.” She commented on zoning out and making lists during sex and on having a very active kissing life before marriage because that is all they had. Henriquez’s situation seems like that of someone who is waiting for things to happen, of having an expectation of how things should be without the proper education of how they actually are and the role that we play in making things better. No one or no institution is more at fault for this than the church which tends to reduce sex to that which you don’t do before marriage yet once you get married you are supposed to go from 0-60 and discover your inner sex god or goddess. The church which teaches its members, particularly the young and single, that the flesh should be beat into subjection, masturbation is sin, and all sexual feeling must be dampened. The church which ignores full-bodied discussions on sexuality because its view of sexuality is so tied up in sin that they can’t recover it. Given this insistence on displacing sex and sexuality within the church, it is no wonder that people get married and get into trouble. Granted this is not everyone’s story but this is enough people’s story.

Relevant magazine tried to touch on this issue through an article entitled “Christians Are Not Called to Have Great Sex.” The writer, Rachel Pietka, went through some of the more recent stories of Christians who vowed abstinence until marriage only to get married and have disappointing sexual experiences. Pietka’s argument is, as the titles states, Christians aren’t called to have great sex because we are supposed to have a different view of sex. She says, “Although sex is indeed God’s gift to us, Christians are not directly commanded by God to have great sex.” She says this because sexual compatibility doesn’t–or shouldn’t–matter to Christians it means that sex is not–or shouldn’t be–our God. And as she concludes the article she claims that “bad sex is an opportunity to rejoice in suffering (1 Peter 4:13) and to be further conformed to the image of Christ (Romans 8:29).” Now I am not even going to touch her strange proof texting work–even though I have touched it by calling it strange. I will say that I disagree with her about God not directly calling Christians to have good sex. There may not be a commandment in the Bible that says, “Thou shalt have good, great or mind-blowing sex,” but along the lines of what I told that young man years ago, I do believe God wants people to have great sex. I believe it is a part of the sacred covenant of marriage, that the two who come together under God as one do so in pleasure and acknowledge that the capacity for pleasure produced between them is great. If two people are joined together under God in love, great sex is a part of the equation, but it also necessary to understand what makes sex great between two people. More Christians than not are consumed by the dominant culture’s definition of what great sex is, a definition that is sometimes unrealistic for the culture that created it. Great sex may be closer than most people think, but because they have some unrealistic expectation about what sex is supposed to be like, they totally miss the point. So how do abstinent and the celibate get to great sex in marriage? I believe that part of that greatness happens well before the wedding night.

You see, what a lot of these discussions of abstinence before marriage are missing a reflection on knowledge of the sexual self. So much time is spent ensuring that young men and women remain chaste by any means necessary that little to no time is spent discussing whom they are as sexual beings. Rarely does anyone trust adolescents, teenagers, or even adults with their sexuality and instead they rely on fear-mongering that says “No” to anything related to sex. This creates men and women who know nothing about themselves as sexual beings aside from knowing they must deny anything related to sex. When a person is not trusted with handling their own  sexual desires, how can they then trust those desires with another? If they are repeatedly told not to touch themselves how will they know their capacity for experiencing pleasure? If they experience sexual attraction to someone but they immediately categorize it as bad and wrong, how will they de-program those years of learning and associate sexual attraction with that which is positive? What is at the root of all of this, for me, is a move toward educating people on how to function with knowledge of sexual self in way that acknowledges sexuality. Complicated, sometimes inconvenient, but always beautiful sexuality. Acknowledges sex and sexuality as healthy and integral parts of the human experience that should be understood on an individual basis before it understood as part of a relationship. (This is where I think so much failure lies, in making people’s only understanding of sex and sexuality in relation to another person in marriage. And I won’t even get into what I think is the patriarchal undertone of it all–that’s another post for another day. And I digress…)  And, of course, to do all of this under God whom, I believe, is less restrictive than the Christian tradition makes God out to be. I believe–or at the very least hope–that God is concerned about the holistic health of people and that God’s primary tool of educating is not “No” but “Yes,” “no,” “maybe,” and “let’s talk about it.” It is an open discussion on sex and sexuality that doesn’t depend on fear-mongering, negligence, and ignorance but thrives on trust and transparency.

Given this, there has to be a way for the church to teach young people about themselves as sexual beings in ways that promote sexual health and, that almost cliché term, “sexual positivity.” I’d love to see the church move beyond “no” and begin to break ground in “knowing.” That knowing requires open, honest, and candid discussions about sexuality. The type of conversations that might make people uncomfortable but  because they are held within a church context, they provide a safe space which breaks down discomfort. I know what I envision may seem too ideal, but it is time for this to move into the realm of the real, particularly because the church wants to have so much control over sexuality in the first place, why not actually participate in the discussion, in a real way? There can be no more silence on the topic of sexuality and there can be no more reliance on sexual negativity as a teaching tool. No one learns from “no” alone. And even though “no” has its place in this discourse it can’t be the primary answer when you are aiming to raise sexually healthy people. Sexually healthy individuals who might go on to be sexually healthy and satisfied in marriage or a committed relationship because they were taught to embrace, not negate, their sexuality.

Long story short, I believe an abstinent or celibate man or woman’s possibility of having great sex in marriage will only be increased when they understand who they are both under God and as sexual beings. Knowledge of God is integral and believing that God desires those whom God brings together to have a great sexual relationship is a part of that knowledge. Knowledge of self–sexual and otherwise–is pivotal in making great sex a reality. And I believe that in abstinence, one can move toward great sex if they begin to know and own who they are sexually now. Think of it as a sexual spin on “Be the wife or husband you want now.”

At this point I know you’ve read a lot but I just couldn’t resist posting this interesting little illustration that is sadly a pretty realistic depiction of abstinence education in the Christian context.

So what do you think? Let’s talk about it.

Boy Scouts, the Church, Inclusion and Love

Tags

Atlanta, Boy Scouts of America, Boy Scouts Troops in church, North Druid Hills Baptist Church

Druid Hill’s Baptist Church, Atlanta Georgia

Yesterday afternoon I posted this photo on my Facebook page and to my surprise only two people liked it. Two people out of the hundreds of friends and family I have on Facebook which includes a large number of those who would identify themselves as Christians. One of those two isn’t even a self-identifying Christian, she is a Unitarian Universalist who, if my memory serves me correct, also has a Jewish background. I also posted this photo on Instagram and three people liked it, three people whom were my classmates in the theology school I graduated from in May–the second person to like it on Facebook is also a graduate. A grand total of five people liked this photo of a church essentially doing what a church should be doing in the first place, opening the doors and extending hospitality to everyone. Now, in case you have already forgotten why a church would even feel the need to welcome the Boy Scouts in particular, let me jog your memory back a few months…

In January the Boy Scouts of America were considering lifting its ban on gay members and leaders. In April, a proposal was drafted to lift the ban on denying membership based on sexual orientation, and in May that proposal went forth and the ban was lifted. But since then many churches have either been getting on board with the new ruling by allowing Boy Scout Troops who use the facilities to continue their meetings, or by banning the Boy Scouts from the church. North Druid Hills Baptist is one of the first churches here in Atlanta that I have seen explicitly announce their support of the Boy Scouts but it also isn’t surprising since the church is located in a fairly liberal community and it leases out its space for yoga classes, plays that don’t have anything to do with the Gospel–at least not explicitly–and other activities that most churches would frown upon. But aside from the church doing what is par for the course for them in welcoming the Boy Scouts, I was sad. I was sad not for the church but for the fact that this is even something I would be excited about.

I thought about this as the picture made its way through cyberspace and situated itself on my Facebook page, my Twitter feed, and my Instagram account. Is it stupid to be excited about a church welcoming Boy Scouts, including those members who are openly gay? Yes I think it is stupid to be excited about this because I believe the church should be in the business of being the community that embraces everyone. I’m not going to make the “Jesus hung out with sinners and tax collectors” argument because I think it is trite and I’m not certain that openly gay boy scouts are the sinners in this situation. And let me just pause here for a moment…

One of the things most interesting to me about how the church treats LGBT concerns is that they, sometimes, are obsessed with the sex lives of persons in the LGBT community while being totally uninterested in their love lives. As if all gay men do is sit around looking for and having sex rather than or without love. As if sex is a bigger part of the experience than establishing a lifelong relationship in love. And sure, there are some people who are just looking for some sex but they are not the general profile of the community. I’m not a gay man or lesbian but I know enough to know that sex is but a fraction of the LGBT experience that may amount to the same percentage that it is among heterosexual people, so get out of people’s bedrooms and get into their hearts. But this is also an issue with the church as it regards heterosexual people, lots of interest in what does or doesn’t go on in the bedroom to ensure folks aren’t booking quick trips to hell. And I digress…

I’m more concerned in the fact that churches are closing their doors, doors that are supposed to be open to perform the most radical hospitality that can be performed in this sick world that is often too ready to shut people out because it is more interested in clinging to itself. The church, in my understanding, is not a space for exclusion but inclusion driven by love. This is something that should be a given but it isn’t. I remember sitting in a Watchnight service and hearing a pastor speak of family only as that unit which represents the biblical definition of family, man and woman. The pastor repeated this a few times and I remember tuning out of the service because all I saw was the church closing its doors.

Now I understand that this is what some would consider the “biblical” perspective on this matter, but that biblical perspective often seems to leave out love. Love, which is a part of the revelation of God as shown in Jesus Christ. In shutting out those whose lifestyles don’t match up with the so-called biblical definition of family or those openly-gay boy scouts, the church compromises itself and misses the opportunity to love. This is not about tolerance which, as I have stated before, suggests a mere “putting up” with different perspectives rather than a real shift. In the church’s case it would need to be a shift toward love, outwardly expressed. Love that isn’t just spoken about but love that is actually performed. Love that isn’t just prayed about in the way that a prayer can be prayed about something like this such as, “We pray that ‘they’ discover God’s love.” But love that expresses God’s love, the love we all have access to, the love that was bestowed upon us long ago, and the love that we have responsibility to share out. Love that can be expressed through something like say, opening or keeping your doors open to the Boy Scouts. It’s a “Don’t (just) speak about it, be about it” kind of love. Otherwise, the church is no different from the world if it closes its doors on the Boy Scouts, or members of the LGBT community or other communities that would be considered marginalized. Actually, nowadays, the world is exercising a little more openness to inclusion when it comes to persons in the LGBT community so it may be the church who has to keep up. And understand me well when I say this, I know that “keeping up” may sound like you have to be on board with it all, but what I’m suggesting in “keeping up” is being sure that the world doesn’t outdo you, because the world may be able to open some doors but the church and the people within in it, those supposed people of God are (supposed to be) part of the few and the proud that show forth God’s love, and only that kind of love is credible.

A Retrospect on Sexual Fantasies and Attraction

Tags

Alain de Botton, dating, sexual attraction, sexual fantasies

… feels sorry for any man, who after discovering my views on sex, decides I’m not worth talking to. I’m not the problem, your view of intimacy and a woman’s worth is. If you think someone is worth having sex with 24 hours after you meet them, knowing nothing about them, then you may want to re-evaluate your life and not mine. The stakes in life are too high to be so foolish…

Last night I was scrolling through my countless Facebook posts over the years when I stopped at the post above. I remembered it like it was yesterday…

Image courtesy of Introverted Playboy

I met a guy at a friend’s birthday party who I thought I connected with. We had a good conversation filled with laughter and innocent flirtation and decided to exchange numbers. He texted me the next day and we commenced to getting to know each other. Our conversation started out innocently with all of the perfunctory “getting to know you” questions but it shifted when he asked me, “What is your fantasy?” Wanting to believe he asked me that because he wanted to know my vision of the ideal life, I told him something to that effect. Sadly, he wasn’t satisfied with my G-rated answer, so he asked me again. “No, I mean your sexual fantasy.” I was angry at the sight of his words and thought to myself, “How dare he ask me about my sexual fantasy? We just met yesterday!” I told him that I thought that it was inappropriate for him to ask me that so early in our knowing each other and that I felt disrespected because he jumped so quickly to wondering about my sexual imagination. I told him that if having sex with me is all he is interested in after knowing me for a nano-second, he could lose my number. He responded once more trying to justify his actions but I ignored his response and deleted his number.

Last night I looked at that status and felt a little sad for my 2010 self. On one hand I understood where I was coming from. I was a 29-year-old woman who was abstinent and taught to frown upon pre-marital sex and the people who had it. This meant that even talking about sexual fantasies was out of the question–not to mention the fact that I barely had any that I didn’t immediately want to send to the pits of hell after laughing about it with friends. Therefore the idea that a man could meet me and want to talk about my sexual fantasies after a day of knowing me was inappropriate and sinful. To be fair, I shouldn’t make myself out to be a saint and this man the sinner. I had my fair share of “everything but sex” sexual activity in college while simultaneously believing that what I was doing was a sin and wrong in the eyes of God. I made out with people and participated in heavy petting and woke up the morning after feeling dirty and begging for forgiveness. I consistently made promises and broke them because, as the scripture we are wont to quote says, “The mind is willing but the flesh is weak.” I even went as far as telling God that I wasn’t quite ready for a committed relationship with him so that I could have fun like everyone else; partying, drinking, and having (almost) everything but sex. So, by the time I met the young man in question, I was back on my promise to save myself for marriage and I had been resting firmly in that promise for half a decade. I couldn’t see how anyone, having met me hours before, would be interested in talking about sex with me. I judged this young man as wrong in his actions and as not viewing me as a person with intrinsic value but an object to gain pleasure from. I viewed him as putting his life in danger all for the sake of sex. All of these were snap judgments based on our little exchange. But what a difference three years makes…

I am a 32-year-old woman who has spent the last three years grappling with the Bible, my theology, and my sexuality in the contexts of theology school and my personal life. In this time my hardened heart and mind have gone soft. This is a result of time spent in reasoning, research, experience, and reflection that has lead me to shift on some of my more conservative views. Three years ago I demonized that young man for announcing his desires to know my sexual fantasies. Three years later, I have the work of Alain de Botton in How to Think More About Sex to give me food for thought. He suggests, “It’s time for the need for sex and the need for love to be granted equal standing, without an added moral gloss. Both may be independently felt and are of comparable value and validity.” Some may shudder after reading that but I think de Botton presents a fair reading of the issue of love and sex. Some of us want love before sex and some of us want sex before love, but assessing the morality of an individual based on which one of these they want first is unfair.

My three-year-old status update also alludes to an issue with premature sexual attraction, but is there even such a thing? As human beings we greet each other interacting–primarily–with our physical selves or, the “physical envelope” as de Botton calls it. He suggests that these physical envelopes play an important role in our destinies and desires. Even the most spiritual or spirit-minded of us may interact with a person and be sexually attracted to them. This is not an absolutely negative thing. This is natural for many people. de Botton argues that sexual attraction is actually something we don’t have control over. We may see someone and be sexually attracted to them or see someone who we’d love to be sexually attracted to but we can’t will ourselves into sexual attraction. Considering this, could the young man help being sexually attracted to me–or attracted enough to want to know my fantasies? There may be a chance that he had no control over it so it, so why lambast him? However, if we are going to follow the claim that sexual attraction is a product of nature, we must then take responsibility for our actions. Being sexually attracted to someone doesn’t give you any right to be reckless in your actions toward them. Instead it holds you responsible for what you do with that attraction which includes discerning whether the person you are attracted to is ready to share their sexual fantasy with you or ready to hear that you want to have sex with them. Sexual attraction and desire, as part of human nature, requires that we live in the tension of–more often than not–being sexually attracted to people who aren’t attracted to us or people who are attracted to us but aren’t ready to participate in a sexual relationship and vice versa. Being sexually attracted to someone isn’t a bad thing and I dare say it can be spiritual and not sinful. But where we err is what that sexual attraction leads us to do. Sexual attraction is not the gateway drug to fornication if we are taught about healthy ways to handle that attraction–and that is a post for another day.

Three years later and I am open. Not open as in available for promiscuous activity, but open as in available to learn and exercise more than tolerance in regards to differing opinions on sex and sexuality. I say “more than tolerance” because tolerance rubs me the wrong way. It implies a “putting up” with a different perspectives instead of a real shift and the shift is what I am looking toward. This may result in some calling me unorthodox but it’s ok because I know who and what is holding this openness together.

So what would I say to that or any young man who asked me about my sexual fantasy not too long after meeting me? Maybe something along the lines of, “I’m flattered that you are interested in what they are, but I’m not interested in sharing that part of myself just yet. Hopefully you’re ok with that and you’ll stick around so that you can find out one day, but if not, it’s been nice knowing you.” No judgment.

A Quickie: BlackCelibacy.com

Tags

celibacy, dating

By now I am well aware that my post can be a long so, every now and then, I will post a “Quickie.” I am sure all of us know what a “Quickie” is even if we aren’t currently sexually active, but just in case you don’t know what it is, it is quick sex. The kind of sexual event that includes little foreplay and is uninterested in prolonging pleasure, just experiencing pleasure as quickly as possible. As it pertains to “Sex and the Sanctuary” the “Quickie” will be short posts about things that I have found interesting but that I don’t have time to write a thesis on. Despite its brevity, I still hope that people will chime in and comment. Heck, I hope it will be easier for people to comment since they haven’t exhausted themselves reading a 1000+ word post. So, without further delay, here’s the first “Quickie”!

The other day I was lurking around Facebook when I saw a quote on my timeline from a site called BlackCelibacy.com. “Intriguing,” I thought to myself and I didn’t delay in looking it up. BlackCelibacy.com is a dating site for celibate black singles created so that they could, “Meet other like minded Black singles online for FREE without the pressure of SEX!!” (I didn’t add the all caps or exclamation points, those actually exist on the site.) The site’s focus scripture is Proverbs 18:22, “He who finds a wife finds a good thing and receives favor from the Lord.” I stared at this verse curiously, wondering why, of all of the verses they could have used, they decided on this one. There is a particular political weight that this Scripture carries in the Christian singles community, black or otherwise. So I wondered, “Why this verse?” I wondered if, when a woman joins the site, she is prohibited from contacting men and can only engage with the men who engage her first.

Upon visiting BlackCelibacy’s “About Us” section I discovered another curious matter, their “Top 10 Reasons for Being Celibate”:

10 Benefits of being Celibate:
1. When you are celibate, you are doing God’s will.
2. Celibate people don’t have to worry about contracting STD’s.
3. When you are celibate, you don’t have to worry about unwanted pregnancies.
4. When you are celibate, you can focus more on your goals.
5. When you are celibate, you don’t have to worry about any bad sexual experiences.
6. When you are celibate and dating, you know whether you want to enter a relationship.
7. When you are celibate, it becomes clear that true love isn’t limited to physical relationships.
8. When you are celibate, you limit the unwanted emotional baggage.
9. When you are celibate and dating, your partner will often time trust you more.
10. When you are celibate, you get to explore a different kind of feeling of self worth, empowerment and individuality.

There’s so much I could say about this list but since this post is a quickie, I will withhold. Maybe I will take these up in a series on celibacy on the blog, but, for now, I want to hear from the readers. What do you think of this list? If you are celibate, are these the reasons why you are? If you aren’t celibate, how do you feel about this list? Do you think that BlackCelibacy.com doth protest too much?

Lark News and Abstinence in Marriage

Tags

abstinence in marriage, christian satire, The Lark

Earlier today a friend shared a news story with me about a Christian couple who, after abstaining from sex for the 14-months of their relationship prior to their wedding, decided to remain abstinent during marriage. My first thought was, “Why?” This sentiment was shared by many others who were in the room and saw the article. “Why?” “That’s crazy!” “They must not want children.” Those were some of the responses the story yielded. I asked my friend to send it to me because I just knew it was something I needed to write about but I didn’t know exactly what I was going to say. Well it turns out that I have a few things to say concerning this matter. So let’s get to it.

First off, the Christian couple in question, Jon and Darla Crocker, are a fictional couple created by online comedy news site Lark News which satirizes Christian culture, specifically evangelical Christian culture. The story originally appeared on Lark News in September 2012 and has been making its rounds again for reasons that I’m not sure of. What is interesting to me about this story is people’s reactions. It seems that most people believe the story is true, which I can understand if you are looking at it from a stereotypically Evangelical Christian perspective.

Here you have a Christian couple practicing abstinence, a practice that is fairly common among pre-marriage Evangelical Christian couples–with varying degrees of what defines one as abstinent because I have known couples who swore off french-kissing before marriage because its potential to arouse while other couples consider everything except for sex to be permissible. But just when you expect them to break their pledge because they’ve taken their vows, this couple reversed the trend and decided to remain abstinent. When I read this, despite the fact that the story documented the couple remaining abstinent in marriage, it wasn’t shocking to me. Yes I wondered why they were doing it, but I never questioned their truth. Of course it is possible that this couple who dedicated themselves to abstinence before marriage have decided that they wanted to remain so in marriage. I understood it on the grounds of being someone who has spent a reasonable amount of time in churches that have only given me sex-negative education. I went through a “True Love Waits” campaign in high school and subsequently broke my ring in both the literal and figurative sense. I have sat through plenty of sermons about the dangers of having sex before marriage and how, even if I slept with my betrothed, my relationship would go up in flames because it is now being driven by “the flesh.” I have spoken to married people who, though sexually active within marriage, find it difficult to erase the sex-negative teachings of the church out of their consciousness. So given all of this it isn’t too far-fetched that I would believe a story about a couple who chooses to stay abstinent after the wedding day and two years into marriage.

I admit that it is sad that I could believe a story like this because of what I view as the church’s overwhelmingly pessimistic view of sex for anyone who isn’t already married or on the way to being married. I admit that there are churches that have sex-positive teachings–though I’ve never been to one of those churches. I’m concerned about what it means to believe a story like this before I am doubt it. But I am also slightly challenged by it.

After I moved away from the crowd during my first look at the story and away from the screen on my second look I wondered, “What could be so wrong if this was actually the case?” As someone who desires to do work in sexual ethics in the theoretical realm an academic and practically as a sexuality educator, it occurred to me that it was necessary to engage the question from an unconventional perspective. What if abstaining in marriage is right for these people for reasons unbeknownst to us? What if this is a form of justice for these two people and it is not a matter of their being so heavily indoctrinated by the church to believe that sex is negative, but they are acting against the world which has made sex necessary by any means? Now do not misunderstand me when I say this, I do know that there are scriptural claims–Godly demands even–for sex within covenant relationships and narratives about sex outside of covenant relationships, but I also believe that there is a possibility that the revelation of God might also lead two people to abstain for a time–or forever–within marriage. And there is scriptural claim for even that. So what if that is the case? How does that change our response to a story like this? We can become so used to claiming our right to sex that we forget that there are people who view sex as such a privilege that they can’t enter into it lightly, even within marriage.

I’m going to end this abruptly just because I don’t know how to end it otherwise. I took the time to write about this because this has resonated with me in a particular way and reminds me of the work that I have ahead of me as, prayerfully, a doctoral student and as a future sexuality educator. Stories like this remind me of my passion for the people that the church has miseducated regarding sex and it convicts me not to get so swallowed up in our culture’s dominant narrative and assessment of sex that I forget about my tradition’s views, both the harmful and helpful perspectives.

If you’ve made it this far in the post I’d love to hear your thoughts. Could you ever be pro-abstinence in marriage even temporarily? Could you believe such a story about an abstinent couple if you heard it? What has the church taught you about sex that you find helpful or harmful? Let’s talk about sex.

The Unmarried, Single, Pregnant Gospel Singer: What This Says About Black Women and Safe Sex?

I find this video to be problematic and here’s why:

• The headline, “The Unmarried, Single, Pregnant Gospel Singer: What This Says About Black Women and Safe Sex” is rhetorically charged to get the viewer to believe that pregnancy out of wedlock is wrong and black women aren’t engaging in safe sex.
• Through their dialogue they are presuming that this young woman isn’t acting responsibly when they don’t know all the details–case in point is the fact that they published the video and then retracted a statement about her never being married when she was. Furthermore, there is a possibility that she could have been having safe sex and the condom broke because that happens.
• Though they speak against the “judge mentality” they are sitting as judges against this woman presuming to know what is best for her.
• What type of message does this send out to single mothers and the church’s view of them?

I can say much more about this but I want people to watch for themselves and critically engage this video. But, before I sign off I will say that we have to change the way we handle these situations. Conversations like this are the ones that start people on their way to leaving the church. We have to find a better way to engage this topic.

Do you think this could have been handled differently or are you okay with the way this was handled and the direction of the conversation?

Let’s talk about sex and the sanctuary.