Council on Sexuality: Bible Scholar Presents a Spiritual Perspective on Sex
by Monte Sahlin
From Adventist News Network, March 30, 2014
No other denomination today is “better positioned” to reclaim the “spirituality of sexuality” than the Seventh-day Adventist Church, a theologian told the council in Cape Town during a series of morning devotional talks. Dr. John Nixon, professor of religion and spirituality at Southern Adventist University, said dysfunctional attitudes toward sex have come into Christian thought over the centuries as the result of “alien influences” that “undermine and distort” the teachings of Jesus.
“We’ve been lax in teaching Christian sexuality in our churches, schools and homes," Nixon said. "This is the root of the sexual crisis we are now facing. Even the word ‘sex’ spoken from the pulpit makes us uncomfortable. … The spectrum of teaching about sex in the church is limited to extremes—love without sex (abstinence) and sex without love (promiscuity). The Bible rejects them both,” he told denominational leaders at the council.
A brief historical overview helped explain how broken attitudes about sex have gained a foothold in the church. Hellenistic thought, Nixon said, pitted the spiritual world against the material world; thus a “good” soul was trapped in an “evil” body with sinful desires. Christian writings and practices of the second and third centuries A.D. reveal an obsession with asceticism, or severe physical debasement, as a measure of spirituality. Saint Augustine (354-430 A.D.) argued that all sin was rooted in sexuality and advocated procreation only without recreation. Asceticism glorified hardships and taught that because the body was evil, all physical enjoyment should be eschewed, including sex within marriage. This notion encouraged the practice of celibacy among Christians, Nixon said.
“The vestiges of this philosophy still exist in our church,” Nixon said. “For many of us, there is still something a little suspicious about sexual pleasure, even in marriage. Engage in it, we think, but don’t have too much fun.” But God does not forbid or even “just tolerate” sex, Nixon said. “He celebrates it in the context of pure, genuine love between husband and wife.”
Indeed, the union of husband and wife within the “sacred institution of marriage” is a full expression of the plural image of God,” he said, citing Genesis 1:26 and 27. “We are relational creatures made to complement each other. Sex is not just an act; it is part of our beings,” Nixon said. “We do not teach a divided human nature—a soul trapped in a body. We teach a holistic nature. Sex, which is physical, also impacts the spirit and mind.”
On Adventist college campuses, Nixon said he has observed that students are increasingly concerned about gender identity and often view sexual choices through the lens of social justice. All too often, he said, the Adventist Church has chosen silence rather than engaging in the conversation. “Our children learn about sex from the world. They grow up in a world of alternative sexuality as the ‘new normal.’ Sex [for them] is about self-gratification, about the happiness I am entitled to,” Nixon said.
He told the story of Joseph recorded in Genesis to illustrate that chastity and celibacy are indeed attainable goals. Joseph, he said, demonstrated integrity and faithfulness even in the face of major temptations. “Sexual sin lends itself to secrecy where no one sees, but private moments are the ones that reveal true character,” Nixon said. Adventist parents, teachers and pastors have a responsibility to pass on a healthy view of sex, he said. “May God help us to fulfill that responsibility.”
The Adventist News Network (ANN) is the official news service of the Seventh-day Adventist denomination. ANN's bulletins from the council on sexuality were written in part by staff from the Adventist Review.
Thank you Dr. Nixon, I've talked about this til blue in the face with so many people in both the SDA community and others over the years. The twisted ideas of the Dark Ages have permeated Christianity for centuries and have continued into the modern era. Good for you for tackling this issue!
Extolling the virtues of celibacy and asceticism was not merely a feature of the "alien" or "twisted" early Christian or even the medieval Church. Rather, there are strong threads of Hellenistic 'body-is-bad' duality in the Bible itself, as any casual reader of Paul (a Hellenized Jew) can attest, e.g I Corinthians 7:1-9. Holding a creative, productive and honest tension between, on the one hand, divinely ordained sexual pleasure, and on the other hand the ascetic tradition of sacrificing gratification for higher goals, is much better than doggedly repudiating one or the other.
That said, Professor Nixon is doing Adventism a great favor by emphasizing what SDA's can do to help Christians achieve this blessed balance. Adventists have always been grounded in the truths of the body as God's temple, and have been in the forefront of championing physical health, bodily integrity and wellbeing as expressions of the divine plan – "could we have come to the kingdom for such a time as this?!" Unapologetically invigorating a Godly understanding of sexuality really is a special role that Adventists could have – but alas, have historically not – fulfilled in the wider Christian world.
Nice, thought-provoking article Dr Nixon. One such thought, in response, is that Adventism may in fact not be best positioned to reclaim the 'spirituality of sexuality' because they actually de-emphasise that humanity's true nature is immaterial spirit, in favour of so-called 'holistic' nature, which one takes to be another term for the 'material.' The starkly opposed Hellenistic categories of matter vs spirit exist because, ultimately, these are the words we apply to how we experience this life, and one has to decide if one's true nature is body or spirit. And given the New Testament awareness that the epitome of 'salvation' constitutes spiritual union with divinity, I opt for the spiritualist emphasis.
The most powerful symbol of this spiritual union is to be found, if NT teaching is to be believed, in the mystical union of male and female in orgasmic ecstatasy. Keep in mind here that truly 'making love' is vastly different to 'making whooppee,' or the more banal 'having sex.' Eph 5.25-33, but especially Eph 5. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
32 This is a great mystery: but I speak concerning Christ and the church.
Likewise, the parable of the wise and foolish virgins, and Revelation's use of the term 'mariage supper of the Lamb,' each invoke the unspoken act of union in the bridechamber to follow. Victoria LePage's Mysteries of the Bridechamber is well worth reading. She tells, eg, that some of the more mystical Jewish sects teach that the cherubim atop the ark were in fact represented in a kind of sexual embrace, being emblematic of the human-divine union which is possible, nay, inevitable, for those who are being saved.
And it seems highly likely to me that it is this kind of glorious, mystical, 'union of opposites' which informs Paul's declamation of homosexual union in Romans 1.19-28. The 'glory' of the 'incorruptible,' (Immaterial) was lost, and replaced by the material alone. Glorification is union with the divine. One of the best ways we can know of it in this life is to be found in that kind of physical union with one's 'other half,' (to borrow the Orthodox imagery) which leads to a genuinely ecstatic (out of the body, ie spiritual) experience.