Introduction
Sexuality and Christianity - often these two topics are opposed. This is not surprising because the negative attitude towards sexual relations and sex-phobia, fear in relation to sexuality, negative attitudes towards sexuality accompany the entire history of the Christian churches. One theory of the fall of humanity says that the sin of Adam and Eve was that they have entered into a sexual relationship. (Kamitsuka, M.D., 2010, p.26) In turn, the Christian asceticism tried to instill in Christians a feeling of contempt for their own corporeality (by the way, another theory Fall states that "leather garments" that God gave to Adam and Eve after the Fall - the physical body, which is one of the results of the Fall). Deep contempt to the physical world and the corporeal, Christian asceticism apprehended from neo-Platonism. That is not the Christian doctrine, and what came to Christianity from Greek philosophy. This view continued to be transmitted for centuries by some Christian thinkers to others. However, human sexuality is a reaction to the loneliness, the embodiment of love energy, which causes the body to move. (Benner D. G., 2016, p.102) Christians believe that the image of God also means the ability of people to establish a relationship between the "I - you", the image of God in humanity carries a totality of male and female.
Body
Today, Christianity is usually regarded as a conservative value system, but its role has historically been largely a revolutionary. In particular, Christian ethics has become a prerequisite for one of the most ambitious experiments with a man and his sexual nature. For adherents of the new religion of liberation from the power of sin meant primarily to overcome the laws of the flesh and promised as much as a victory over the main enemy - death, in which saw dues of sin. Encouraged Christians sought in this life to implement the promises of the Gospel of the Kingdom of God, where they live as angels, which defeated the shameful and degrading lust of the flesh, which transforms the whole person, including his sexuality. However, Buber believed that modern man has to take the meeting mode, through which a person enters into a relationship with the world, with God and other people. (Buber M., 1970, p.48) Thus, the authors of “Authentic Human Sexuality: An Integrated Christian Approach” define the true human sexuality, as something that is natural for a man and his relations, because it reflects the intention of God in how people should behave with each other. (Balswick J.K., Balswick J.O., 2008, p.9)
Not only the dogma of the immaculate conception of Jesus and asexuality distinguish Christianity from all other religions of the world, but also monastic celibacy and the priesthood (in Catholicism), strict sexual taboos and a general negative attitude towards sexuality, preserved until the present day. in monotheistic religions - Judaism, Christianity, Islam – it is possible to find the amazing transformation of the sexual duality of male and female, are equitably represented in all other religions.
Here female hypostasis deity somewhere disappears and remains only men's Person of God the Father without his female couple. Indeed, none of the three monotheistic religions has not the Mother Goddess, or the wife of God the Father. Apparently, a purely spiritual and transcendent God does not need his female half. This is the fundamental difference between the theology of the monotheistic religions of the theology of so-called pagan religions. In this theology, there are no requirements in the Mother Goddess, in the female incarnation of the deity, in the women's creative beginning. However, many aspects of the human person, including relationships and sexuality, should be considered in light of the whole, where they play an important role in a man’s life. (Benner D. G., 2016, p.55)
It is no accident that in the first centuries of the Christian Church, there was the extremely influential ideal of virginity - voluntary renunciation of sexual life. In pursuit of higher dispassion, many ascetics of the first centuries were not limited to a simple celibacy, and entered into cohabitation with young virgins, avoiding sexual relations per se.
Lasted until the VI century, institution of spiritual marriage was an attempt of collective realization of the ideal of virginity, an attempt to challenge the normal sexual instincts. This phenomenon shows that in early Christianity, the ideal of the new, spiritual man meant not only the elimination of sexuality but rather some of its spiritual transformation. Nevertheless, life focuses on the love that man should give and receive. (Benner D. G., 2016, p.63) It is a process of becoming that person should go through with pleasure, not feel like a sinner, and to be afraid to express his or her natural feelings.
Creation of the world was going through a relationship of the Father, the Son and the Holy Spirit, that is, relationships are the key to human life. (Buber M., 1970, p.192) Jewish Scriptures talk a lot about sexual behavior and sexual relations, but they have no single word for sex or sexuality. Moreover, the Old Testament contains almost no sexual terminology.
References to the genitals and sexual activity are almost always veiled euphemisms. This is partly due to the limitations of classical Hebrew: modern range of scientific anatomical vocabulary did not exist. This language restriction, in turn, reflects the holistic perception of Jewish mankind: the individual parts of the body can also be shaped denote the various manifestations of the "I". Accordingly, the male and female genitals are often described in terms of their relation to the whole body. Restraint in the euphemistic mention of sexual organs and acts, however, is often accompanied by a surprisingly honest and free discussion of sexuality. Therefore, there are no grounds to assert that the Bible negatively looks at sexuality as such. In the first two chapters of the Bible directly and in detail discussed human sexuality. Human sexuality is presented as one of the basic factors of creation. Particular attention is paid to its nature and theological sense. Given the enormity of the events described, attention to sexuality even looks disproportionate. So, it is very important for the theology of the Old Testament.
In particular, in-depth description of God's original design for human sexuality in the beginning of the biblical canon is the basis for the subsequent biblical narrative and discourse on human sexuality and contains fundamental principles of a theology of sexuality. Genesis 2:24 declares that God's original plan for marriage and sexuality in the relationship of Adam and Eve is a model for all future sexual relations. The standard value of Genesis 1-3 in terms of sexuality is widely recognized, particularly in the context of marriage. In the phrase "male and female he created them" (Genesis 1:27) It should be noted, first of all, the following: sexual difference created by God, and is not part of the nature of the deity. Genesis spreads on opposite sides of sexuality and the divine. God is completely out of the categories of sex.
The difference between the sexes is created by God, but not within the scope of the divine. Stories of Genesis 1 and Genesis 2 of the creation attribute sexuality to a created being, rather than a deity. However, if Genesis 1 does not specify exactly how the creation occurred, Genesis 2 removes any possible misunderstanding: the world has not been generated by God. The second chapter of the Bible describes in detail a personal labor of love, God put into the creation as He created (yāṣar) man of the dust of the earth, and put (bānâ) woman from the rib of man. A second aspect of the theology of sexuality in Genesis 1-2 is that God from the beginning created the separation of the sexes. (Moltmann J., 1993, p.217)
The common idea that hāādām 1:27 describes as the ideal androgynous (bisexual creature), then divided into two sexes, is not confirmed in Genesis 1. singular ( "his"), non-random, but is accompanied by the plural in verse 27 (He created them). From the latter, it is seen that androgyne not been established. This is confirmed in the following verse (1:28), which God blesses them and commands to be fruitful and to multiply (1:28). Further confirmation of the initial polarity of the sexes (not androgyny) and the human plural is contained in 5: 2, which again used the plural ("them"). (Moltmann J., 1993, p.217) To be human means to be male or female, to have sex. According to Genesis 2, for the first marriage, God picked a heterosexual couple, a man, and a woman; and this is the pattern of marriage (2: 22-23). Based on the experience of the first pair in Eden, Genesis 2:24 summarizes the theology of marriage.
God created man as male and female. An aspect of sexuality in Genesis 1-2 theology associates "male and female" with the theme of the image of God. He created man in his own image and likeness. (Moltmann J., 1993, p.219) In Genesis 1:27 the concept of humanity (hāādām) includes a man and a woman. (Trible P., 1978, p.92) He created them for each other and for love. He gave them the sexual desire and the capacity for enjoyment.
He created them for the continuation of life. Belonging to the male or female gender is deeply inscribed in the nature of every human being. Men and women of a different feel, a different love, they have a different calling in relation to children and the different ways of faith. God created man and woman different, as willed that they support and complement each other in love. Therefore, men and women experience sexual and spiritual attraction to each other. When they love each other and are connected to intimacy, love finds its deepest sensual expression. According to Christian theology, God gives self, sacrifices himself for the sake of love. (Newell J.P., 2008, p.84) As God in His love has a creative beginning and a person is given the opportunity to create in love, giving birth to children. (Benner D. G., 1983. p.290) According to theological views, sexuality and love are inextricably linked.
Sexual intercourse should take place within the framework of true love and reliable. When sexuality is separate from love, and we are talking only about the search for satisfaction, the true meaning of sexual union of man and woman violated. (Davidson R.M., 1989, p.9) Sexual union is the most beautiful body-sense expression of love.
People, who look for sex without love, lie, since physical proximity does not correspond to the proximity of hearts. Anyone, who is not faithful in his bodily communication, causes long-term harm to the body and to the soul. Sex becomes inhuman, it descends to the means of obtaining pleasure and becomes a commodity. Thus, in Christianity, only stable and responsible love creates a space for the human being experienced by sexuality that brings lasting joy. Two is one, people intuitively seek a wholeness, and expresses it sexuality. (Benner D. G., 2016, p.102)
The need for a relationship and love is a fundamental human need. This love is manifested to God and to others. (Benner D. G., 1983. p.289) Chaste love is a kind of love, which protects itself from all internal and external interference, which would destroy it. A man is chaste if he or she consciously accepts his sexuality and integrate it into their identity. Chastity and abstinence are not one and the same. Those who are married sexually active should also be chaste. Chaste man acts when bodily manifestations are expressions of a reliable and faithful love. Sexuality and sexual relations should be developed in a society that supports family relationships and healthy sexuality. (Balswick J.K., Balswick J.O., 2008, p. 281) Sexuality includes firstly, sexual desire, which in itself is a blessing; secondly, personal love; thirdly, fertility, that is open to the birth of children. Based on the Christian ethics, chastity is the virtue, by which a man deliberately and with conviction saves up their erotic desire for true love and resists the temptation to satisfy his or her eros, giving himself to others in lust or using others for their own satisfaction. Melanie Klein (1882 - 1960) is one of the most famous and prominent figures of the psychoanalytic movement. Melanie Klein put forward the position that the stage of psychosexual development, Freud is not chronologically fixed, successive stages of development, but are present in every child from birth as a trend to enrich the development of psychoanalytic theory. First, the early stages of the Oedipus conflict are beginning to be lived even a baby through breastfeeding. In this early sexualization of the child speaks of his deep dissatisfaction in an oral dyadic relationship with his mother. (Lubbe T., 2008, p.303) Thus, the expression of sexuality is a normal expression of human nature.
Conclusion
Thus, God created man as a whole - with the flesh, soul, and spirit. He blessed every sphere of human life. From this it follows that sex is a gift of God's plan, helping spouses to develop their relations and even grow in faith. Human beings are created in the image of God that brings meaning to our lives and shows the way, including in relations between people. (Newell J.P., 1997, p.86) For mental health, it is extremely important the integration of his sexuality in a holistic way. This formation is a complex process of interaction between the individual and society. Refusal of negative attitudes towards their own sexuality, self-esteem and dignity begin with the rejection of false Anthropology - Anthropology unworthiness, guilt and false theology - theology punishing god in need of the sacrifice. In place of this person is necessary to apply to the human dignity of theology because all people deserve equal respect and reverence, which likeness of God deserves. The division of people into men and women, heterosexual marriage, including a sexual union between men and women, from the beginning, constitute the divine paradigm for humanity.
References
Balswick, J.K., Balswick, J.O. (2008). Authentic Human Sexuality: An Integrated Christian Approach. IVP Academic.
Benner, D. G. (1983). The Incarnation as a Metaphor for Psychotherapy. Journal of Psychology and Theology, Vol 11(4), 287-294.
Benner, D. G. (2016). Human Being and Becoming: Living the Adventure of Life and Love. Brazos Press.
Buber, M. (1970). I and Thou. (W. Kaufmann, Trans.). Charles Scribners.
Davidson, R.M. (1989). Theology of Sexuality in the Song of Songs: Return to Eden. Andrews University Seminary Studies, Vol. 27, No. 1, 1 – 19.
Lubbe, T. (2008). A Kleinian theory of sexuality. British Journal of Psychotherapy Volume 24, Issue 3, pp. 299–316.
Moltmann, J. (1993). God in Creation, A New Theology of Creation and the Spirit of God. Fortress Press.
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Newell, J.P. (2008). Christ of the Celts: The Healing of Creation. Jossey-Bass.
Trible, P. (1978). God and the Rhetoric of Sexuality. Philadelphia: Fortress Press.Kamitsuka, M.D. (2010). The Embrace of Eros: Bodies, Desires, and Sexuality in Christianity. Fortress Press.
