Uber-liberal Catholic Jcecel3 pens an interesting and - I hate to so this for fear of damaging his reputation - orthodox reflection on chastity. This passage is worth the price of admission:
First, the church teaches that dualism is a heresy. Dualism is the belief that mind and body, or matter and spirit are two separate realities. Many people, including uninformed Catholics, mistakenly believe that Catholicism teaches dualism, but Catholicism teaches the exact opposite. Dualism among those who profess to be Catholics is often expressed in views of the afterlife. If we believe that we become disembodied spirits, or ghosts after we die, we are believing a doctrine that the Church does not teach!
What the Church teaches is that you are your body. The body is spirit in the flesh. The soul is the life-force of the body, and it cannot exist apart from the body. Your body is good and holy, because it is what you are.
When we say the Apostles Creed, we proclaim that we believe in the resurrection of the body. We will not be disembodied spirits in the next life. Our very bodies will be raised to glory. It is true that our bodies will be different in the next life, in a similar manner that an adult body is different from the body of a child. The glorified body probably will not be physically larger, and it may have powers and abilities that are unknown to the body on earth. Yet, the body that dies will be the body that rises!
This is an important point because it touches on the notion that many people have that as long as they feel love, any sexual activity is justified. There is a false sense many people have that all that is important is the spirit of an act, not the physical concrete act in history itself. To this, the Church is saying, you are your body!.
What you do in concrete, fleshly, historical reality is what you are!
I seem to be going through a Gnostic moment. Between reading the Da Vinci Code and The Perfect Heresy, I've been reflecting on the significance that the Gnostic challenge had to orthodoxy. I've come to the conclusion that you really can't understand historical Christianity, and maybe Western Culture, without recognizing what orthodoxy and the West rejected when it rejected Gnosticism.
Gnosticism was dualist. It opposed Spirit to Matter. Spirit was Good; matter was Evil. Orthodoxy rejected all that, both ab initio and through St. Augustine who toyed with Gnosticism. After rejecting Manichian dualism, Augustine affirmed that the created world was Good.
Frankly, I think I've come to realize that this is the big divide between the Catholic worldview and the Protestant one, which posits a world of total depravity rather than one of goodness and seems to want to divorce the spiritual from the material. I recently experienced this Gnostic mindset during an argument I had with my low-church Protestant (aka "Christian") partners who thought that the practice of praying for the intercessions of saints was ridiculous.
"Wait a second," I said, "you ask other people to pray for you all the time."
"Not anyone who is dead," one of them snorted.
Now these two are "Bible Christians" and so certainly could not have forgotten Luke 9:30 -31, what we benighted Papists refer to as the "Transfiguration." What could they therefore have been thinking? Probably, something like a buried assumption that Spirit and Matter are two different things which have no congress with each other, which is simply lightweight Gnosticism. Those who forget old lessons, it seems may simply recreate old errors.
Anyhow, I do recommend JCecil3's essay with the following two caveats. First, I think that he has a confused understanding of the teleology of marriage and sex. Marriage exists to engender and support the good which is children; sex is the sacramental of marriage. Accepting Jcecil3's teleology of sex - something having to do with the "unitive dimension (two becoming one in an act of total self donation)" - begs the question, such as: "Why only 2?" "Why not more than two?" "Why are there two complementary sexes?" and "Why is there this amazing correspondence between Jcecil3's numerical maximum of 'self donation' and the number of complementary sexes?"
Second, as to JCecil3's criticism of priestly celibacy, I tend to side with Mark Shea in believing that's a matter of hiearchical discipline. But that's a matter for a later day.
I am The Hierophant





















