Catholic Church And Sexuality
During its history, The Catholic Church has developed a doctrine on sexuality drawn mostly in the work of reflection on the morality of St. Augustine , reflected in the encyclical Contemporary Authors In the official doctrine of the Catholic Church Theology of the Body developed by Pope John Paul II On this subject, John Paul II has developed a course on vision Catholic for sexuality in over a hundred weekly hearings between 1979 and 1984. Been known as the theology of the body, this body has been trained by American author and biographer George Weigel of that " . Since then, many authors have tried to analyze and develop the thought of John Paul II on sexuality (see bibliography). Criticism of the free love of Catholicism is based on considerations of ethics in connection with an approach moral Catholic. For a Catholic , the meaning of life priority is to consistently bring God and avoid sin , that is to say what separates us from God. In this context, the problem for a Catholic to know what his purpose is really a priority both from himself and his relationship with his partner. In the area of sexual life, thinking of the Church by a two conclusions: firstly, the man and woman are sexual beings, for whom sexual activity is a priori a good thing to On the other hand, a practice not controlled or not disciplined sexuality may lead to moral dilemmas and psychological injuries . These situations of failure, in a Catholic view, are the manifestation of what moves God's plan. For the Catholic Church, a form of sexual life "free", even if it is compatible with the biological nature of man is considered dangerous because it does not integrate satisfactorily the social dimension of human (in its relationship to another) nor its spiritual dimension (in relation to God). If a relationship is based on two-sexuality addressed in a purely biological (somehow, "like animals"), the partner is in fact reduced to sex objects , which is not eligible for someone who considers himself the "temple of the Holy Spirit " and the other wants to recognize "the image of God" , which is the approach normally claimed by a Christian Catholic. A "free" form of sexuality can not get closer to God is therefore ultimately to avoid to remain consistent with his faith. To remain consistent with his spiritual life, the Catholic Christian is led to attach his sex life to his spiritual life, maintaining first place in spirituality. Live in accord with Catholic faith implies above all that sex falls within a relationship that respects the other as a spiritual being, and will not belittle the status of an object . The solution adopted by the Catholic spirituality is to in marriage are willing to be yourself item, to not turn the other object. In marriage, sexual activity is not taken for itself, but is made to serve a spiritual purpose (creating a center of mutual love, mutual contribute to the well spouse, raise a family .. .) which becomes the primary value. Theology of marriage course based on biblical references, but the crux of the problem is that the Catholic marriage is a mutual gift permanent, mainly because any other solution leads inevitably to "objectify" the partner. But the logic of the gift can only work if it is mutual, and also-because it is a gift-whether it is permanent. Otherwise, it is not authentic. The chastity is often confused with abstinence from sexual intercourse. In reality, the Catholic approach, chastity is to live their sexuality in a manner consistent with its status: sex in a couple are "chaste" when they reflect an authentic relationship of this couple. In the doctrine of the Catholic Church, fulfilling sex makes sense in procreation, the gift of life. As artificial contraception is not recommended by the Church. She prefers to advise methods known as "natural contraception", based on the control of female fertility . The man and woman are equal in relation to the requirement of self-giving that crosses the entire married life. The origin of this notion of conjugal duty (a debt) is located in St. Paul: "Let the husband render unto the wife what he should, and that women do likewise with her husband. The woman has no authority over her own body, but the husband: and likewise the husband does not have authority over her own body, but the woman " . Thomas Aquinas is faithful this lesson is to make the man his due to his wife and it's due to her husband "because in this respect must be considered equal." By the reciprocal gift, each spouse has renounced the ownership of his own body, allowing Thomas to deem invalid any vow of chastity would be delivered after the marriage: "No one can make God the gift which does not belong to him, yet after the consummation of the marriage, the husband's body belongs to the woman and can not therefore be offered to God by a vow of abstinence - at least without the consent of the wife. " The equality of women and men originally part in the equality of all men. "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for ye are all one in Christ Jesus" The influence of the Catholic Church has often been criticized for being the source of aspects that have marked Western sexual morality : the assimilation of sexuality to evil and sin, misogyny and the subjugation women, the exaltation of sexual continence and condemnation of homosexuality. But if the Catholic church has hosted or with these attitudes, to varying degrees The objection is often made against a Greco-Roman would have been a sexual freedom and dculpabilise . In fact in all these respects the ancient world knew of moral prohibitions and various variables at different times .. During the first centuries of its development, the Christian doctrine on sexuality will undergo a triple influence . That Stoic and Neoplatonic philosophies, which are wary of the influence of desire and pleasure on the human will, and that results from stiffening morale within the Roman Empire from the third century . The a tightening of the puritanical and anti-feminist Rabbinic Judaism . A strong current will preach abstinence, both inspired by apocalyptic character (or eschatology ) of the Christian message (the arrival of the kingdom of God is imminent) and the desire to make a difference with the sexual prohibitions codified Judaism , which are banned elsewhere often overstated by Christian commentators . This asceticism (or encratism ), will also mark the puritanical sect of Jewish Essenes , and Manichaeism. In Christianity this power is represented by the Church Fathers Tertullian (author of an exhortation to chastity ), Tatian , Jerome , Origen , Gregory of Nyssa , and culminate in the fourth century with the desert fathers precursors of monasticism. This movement will lead to voluntary castration (the most famous case being Origen to 206) that are sufficiently numerous to Hadrian (emperor from 117 to 138) punish them with death . This overvaluation of virginity coincides with the development of Mariology But Clement of Alexandria who inspired by the stoicism , however, already combines sexuality and evil, condemns homosexuality and enhances continence , promotes sexual and reproductive monogamous, but without denigration of the body and pleasure . This is also true of John Chrysostom defender of marriage, conjugal love and family. Generally the bishops will be closer to this position that theologians proponents of asceticism . The first laws banning homosexuality by Christian rulers are not under the influence of the clergy either by the Byzantine Emperor Justinian in 533 (the only figures being sanctioned besides the bishops), or the king of the Visigoths of Spain in 650 (which includes castration) . Augustine of Hippo has been a major influence on the Catholic teaching on sexuality. Much of his teaching is summed up in the city of God and various treaties: the concupiscence of the holy virginity, widowhood excellence, good marriage, adulterous marriages. For Augustine, the idea of the fall and original sin is fundamental. It is not sexuality or sexual pleasure, which existed at the earthly paradise , which are inherently bad. It is their hold on the human will. (nineteenth century) For Augustine, the whole perception of the senses could be the cause of lust. Witness this passage from an unfinished work against Julian as a dialogue: We understand that the issue of lust is not just a question of ethics ("the obsession with the release of debauchery" as said Alain Finkielkraut ) but also a question of inter-religious policy. Augustine wants to identify the moral concepts of Christianity's stoicism and Manichaeism. Sexual continence, which seems a feat, is constructed as a weapon in the fight against heresies when they promote moral wisdom of balance. Christian despise dissent-reproductive and thus reluctant to sexuality - ( Cathars , for example) will refer always to their vision of a primitive Christianity which will, as appropriate, more or less Manichean or more or less docete. They will use the weapon forged by Austin to fight against Christianity forged by Augustine . We understand that Augustine's hard to know where to turn. It must be said that the time is not very funny: the historians describe as one of the invasions barbarians. Around 400, the Vandals at the gates of Carthage. Augustine states, however, its position and, later in the same book, one could make a supporter of contraception : In this treatise, Augustine developed a theory of unequal marriage, as it is male or female. It justifies polygamy but rejects the idea of polyandry because marriage is to serve the reproductive and not the fun: At that time, the role of women in procreation is unknown. Note, however, that St. Augustine speaks here of the past, it does not seem to advocate polygamy. In the Summa Theologica (prima secundae), Thomas Aquinas has the classic vision of love (q 26 love 27 the cause of love, 28 the effects of love), pleasure (that. 31 pleasure in itself, 32 the cause of pleasure, 33 the effects of pleasure) before addressing the question 34: Goodness and evil pleasures: 1. All pleasure is it bad? 2. Recognising that not all pleasure is good? The doctrine on marriage has benefited much of Vatican II, including the constitution Gaudium et Spes. In 1968, the publication of Humanae Vitae , Paul VI created strong reactions throughout the Church. This encyclical on marriage and contraception, written quickly because of the events of May '68, has enjoyed among others, Cardinal Karol Wojtyla expertise in matters of moral theology. Through his book Love and Responsibility, published when he was cardinal, but mainly through his long teaching on what he called the Theology of the Body , John Paul II has certainly contributed greatly to change the look of the Church on sexuality, and the world on the doctrine of the Church. While remaining faithful to tradition, especially as regards the moral consequences, John Paul II but refounded the sacrament of marriage in a theology down, which is in God himself the origin and fulfillment of marriage and not only in human nature. Given its size and its relative newness, but also the discrete setting in which this instruction was given (the hearings Wednesday on the Place Saint-Pierre), the theology of the body remains unknown to the general public and much of the faithful Catholics. In short, we can summarize very briefly, the broad teaching of Pope thus: In response to the gift of their joint creation, man and woman are united to each other in giving of themselves same and agree to pass this gift from life. They perform well in the flesh God's image, which in its very being is a gift and relationship. John Paul II, however, will insist on the fact that sin has come to break the deep and pure relationship that existed between man and woman to origins. Assuming personalist, he shows that man, rather than regarding women as his equal in dignity, had in the history often tends to reduce it to an object for his own pleasure or for the mere reproduction. Thus, it is desire that often settles the relationship between man and woman, and both come to no longer see themselves as individuals, but to consider others and oneself as an object that can be conquered , used, possessed. However, Christ through his work of redemption, gives all its value and dignity to even greater human marriage by making it a sacrament of the new covenant, and the image of her own nuptials with mankind, as described by St. Paul in Ephesians 5. The Theology of the Body of John Paul II may be rightly regarded as a theological study and an explanation of Humanae Vitae. Christianity and especially the Catholic Church and the Puritans in Protestantism has been an obvious influence on Western society. This influence has resulted in morality and the law of Western civilization. According to some critics, The approach to sexuality in the church unconditionally passes through marriage. It was not until the encyclical Deus Caritas Est to show love and desire addressed as such. Some believe that the Catholic Church has had an ambiguous position on sexuality and it showed in the history (and continues to some extent) to maintain many of the rigid sexual taboos. The Catholic Church has a powerful speech (and often seen as disruptive and against the current) on sexuality : The chastity (not to be confused with abstinence) is a virtue, while the lust (sexual pleasure sought for its own same) is a cardinal sin , and therefore the masturbation , the adultery and pornography are sentenced. The picture that emerges is that of an idealized highly restrictive nature of sexuality, from a time when strewn prohibited. The following quote disagrees cons this picture: "Christianity, Catholicism, is not a collection of prohibitions, but a positive option. And it is very important that it be visible again, because today this idea has almost completely disappeared "(Benedict XVI) . The Catholic Church's position on the homosexuality is clearly defined, despite the claims of some militant groups in its midst. She believes that homosexual practices are not included in the original plan of God, and are not morally acceptable. This sentence applies only to homosexual conduct, not on impulse that may lead. The Church actually recognizes that sexual orientation can take on circumstances which the person is not liable, and not solely his responsibility. The Church respects homosexuals and recommends that, as all single people to remain chaste in continence. The Church insists on the idea that sexuality, not to be perverted into a fun experience for himself, must in principle be open to the possibility of fertility. Since the encyclical Humanae Vitae of Paul VI , the Church recommends that the natural methods and solemnly placed a ban on artificial methods of birth control. This prohibition refers to the end (do not, on principle, refuse to procreation), and thus indirectly on the resources ( condoms or birth control pills ). The use of any means of contraception is indeed a problem of principle, and should lead to a moral consideration, but it is legitimate when its purpose is itself morally acceptable. This is particularly the case when a condom is necessary to avoid contamination (which is obviously the case of AIDS ), or when pregnancy endangers the immediate and certain life of the mother . The Church insists that sexuality must be accountable, and should not lead to birth it would not be possible to assume, especially economically. To the extent that a birth can be a heavy social burden, it is desirable not to get into position to provoke it. Periodic abstinence is a legitimate reason for this, and moreover, proves to be a valuable factor for dialogue and mutual respect between the couple. Condom and STD prevention Finally, the faithful must not forget that the standard displayed by the Church is one that can judge the saints. It should be remembered above all that the Church presents a "way of holiness", that is to say, a guide for anyone who wants to become a saint (which is basically the vocation of every baptized). The Church calls everyone on the path of holiness, but it is for everyone to respond according to its real possibilities. In this context (the discourse of the Church), the use of a condom is an indication that something can be problematic, and usually the real reason (sexual libertinism, refusal to procreate, ...) reflects a attitude that "away from God", so something that will not accept anyone who wants to be holy. But everyone responds according to his personal morality. This position is not directly stated ( John Paul II for example has never mentioned the word condom ), but going by principles. The Cardinal Alfonso Lopez Trujillo , president of the Pontifical Council family of Vatican said on 9 October 2003 on Channel BBC that "talk of condoms as a safety tantamount to playing Russian roulette." He recommends putting a warning on boxes of condoms . The arguments of the church and its defenders are . The Catholic Church condemns therefore abortion in all cases and considered excommunicated latae sententiae, that is to say automatically, all doctors and medical staff practitioner or assistant, and all women undergoing voluntary . It excludes cases where the will is not free (minor, deprived of reason, self-defense, duress or ignorance) and distinguishes between direct and indirect abortions, the latter not being punished by excommunication. link between spirituality and sexuality
Sexuality and Chastity
Sexuality and Reproduction
Equality in Marriage
History
Chronology
Introduction
Antiquity
Augustine of Hippo
Lust
Fight against heresies
Excellence of Widowhood
Theory of Marriage
Thomas Aquinas
Influence legislative and social Catholic doctrine
Introduction
Themes issue on sexuality
Understanding the Catholic vision of sexuality outside the Church
Homosexuality
Contraception
The abortion caused
Links and references
Notes
Bibliography
External Links
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