Automatic Sexual Chemistry

Attract Hotter Women

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Drive Out The Wicked One From Among

Earlier scholars sought to resolve this dilemma by positing that there were two (false) positions circulating in the Corinthian church, one suggesting that freedom in Christ implies freedom from moral constraints, another asserting that believers must avoid sex altogether.116 According to these readings, the man and his sympathizers belonged to a freedom in Christ party that had either rejected or misunderstood Paul's (and Christ's) teachings in favor of a theology that overturned common moral strictures. Yet these interpretations fail to take the polemical context of Paul's comments into account. Paul did not provide specific information about the man's circumstances because he was not interested in doing so shaming the Corinthians was his primary goal. It is at least possible that a case for the legitimacy of the relationship between the man and his partner could be made, even among those who had embraced what they understood to be a strict moral code. After all, Paul could not hope...

Dont Tell Me What To Do with My Body Sexual Control and Church Decline

It is no accident that the cultural revolution of the sixties is commonly known as the sexual revolution, for issues of sex and gender lay at its heart - and thus at the heart of the subjective turn. Following the dislocations of the Second World War, and in the shadow of the threat of nuclear war, the 1950s witnessed a nostalgic return to traditional values. 11 At its heart was a reassertion of a two sex and separate spheres ideology undergirded by a harsh sexual division of labor. Political power working through the mechanisms of the burgeoning welfare state was deployed to defend men's right to earn a family wage, whilst the dignity of womanhood was tied to the dutiful discharge of domestic labors within the home. Numerous cultural agencies legitimated this clamping down on some of the freedoms for women won earlier in the century, from the fashion industry which offered women the New Look to the churches which helped sacralize family and home - and were rewarded with a brief...

Can we find our sexual identity Is Mary truly the mother of

Readily available to us than to our parents. Whether we are any more permissive than people were in other periods of history may be questioned, but such is hardly the point. Through the insights of depth psychology we understand intellectually a good deal more about the role of sexuality in personality development and the dynamics of sexual attraction than did our parents. We are also far more aware than most of our ancestors were of the rights and privileges of women.

The Project of Historical Christianity

As the President of the Greek republic Konstantinos Karamanlis stated 'The nation and Orthodoxy have become in the Greek conscience virtually synonymous' (in Clogg 1983 208). The young individual grows up under the constant exposure to such a ritualistic mentality, which is bound to its self-awareness by the physical growth of its body and the emergence of sexuality. The whole ceremonial mentality is thus reinforced by the tension of sexual desire, which leads to its projection on the actual service and therefore to the libidinization of the sacred space itself to this day most Greeks (even of the anti-Church left parties) prefer a religious wedding for reasons not simply related to the grandiosity of rituals. The ritual itself safeguards sexual tension and fecundity it represents the most efficient manner of instigating sexual desire.

Work In Progress Pros and cons

There was no golden age but there is a revolution, mostly medical, with real ethical consequences. Right and wrong abide but terms of reference change. Effective safeguards against disastrous pregnancy really have altered the demands of prudence. It is understandable that the notion of a 'human right' to sexual experience has gained ground. The menace of AIDS has not abolished that notion, though it has polarized attitudes. For some, the old idea of natural law has acquired increased authority for others, the idea of safe casual sex has been positively advertised by the recommendation of sensible precautions. Those who believe that the demands of faithfulness are as valid as ever have the responsibility, indeed the opportunity, to explain faithfulness anew in its fresh context.

Biblical Views of Love

We mentioned above that biblical religion continually sought to separate (the root sense of the words ''elect'' and ''holy'') itself from the fertility and mystery religions of its context. In relation to love between persons the Hebrew Bible strips sexual relations of the numinous religious character that Israel's sexual-mythical environment attributed to them. In contrast to the Baal religious orientation, the Bible celebrates the joy of sex without supernatural baggage. Sexual relations are not means to self-transcendence and ascent to the divine or by sympathetic magic means to influence the fertility of crops and animals upon which agricultural peoples are so dependent. Sex is not a divine principle but simply part of the creation. Again, in contrast to the mythologies of the ancient world, the creation stories in Genesis 1-2 declare God made humans in two sexes to be companions. Woman is created as the fit partner with man, with human dignity, equally blessed by God (Gen. 1...

The Authority of the ekklesia 2 Augustine Manichaeism and the Flesh Rejected

He tells in his Confessions how, in his sixteenth year, he was swallowed up in a maelstrom of lust which he indulged at every opportunity, vying in sexual deeds with his peers and even boasting of sexual acts which he had not committed.134 But, while Augustine clearly had a strong sexual drive, his actual sexual activity before his conversion was not particularly unusual or outrageous by the standards of his age.135 Wills reminds us that he was faithful to his concubine for fifteen years - and, indeed, such concubinage was recognised in Roman law and even by the Church itself (at the Council of Toledo in 400).136

The conversion of Augustine

Religious feeling which characterized him, Adeodatus, given by God. Unsatisfied religiously and seeking, Augustine dabbled with his inherited Christianity but was repelled by the crudity of the literary style of the Latin translation which was his only way to the Scriptures. For a time he tried Manich ism, but finding that it could not answer his intellectual questions, abandoned it. A teacher, first in North Africa, then in Rome, and eventually in Milan, he continued his religious quest. For a time his hunger seemed to be met by Neoplatonism, but that did not fully satisfy him and in Milan he came under the spell of Ambrose, the bishop of that city, a man of strong character and an impressive preacher, of whom we are to hear more in a moment. Suffering from conscious moral impotence and self-disgust because of his inability to control his sexual desires, a member of a small coterie who, with him, were searching, at the climax of his struggle Augustine rushed from his friends into a...

Fecundity and the Social Body

Ideal meaning, but by their context in the course of common life. Some nuptial acts might be uninteresting, while others might be exhilarating some might express a deep sense of unity, while others might simply relieve sexual tension some acts and relationships are pro-creative, while others are not. Some couples might hardly have sex at all. Sex may have no consistent psychological or personalist symbolism, but it is a binding of the body. A procrea-tive social economy cultivates a bodily desire for belonging, a desire to be bone of my bone, flesh of my flesh. Sexual practices take on the grammar of shared life (for richer and for poorer), sleeping in the same bed, breaking bread, and carrying on bodily presence in sickness and in health.

The Contours of Thomas Thought Exegesis of a Text

In order to see how these formal contours function in practice, let us look at a specific text, since Thomas, as a magister sacra pagina (a teacher of the sacred page), was above all an interpreter of texts. This minor text represents one of the random questions (quaestiones quodlibitales) with which Thomas dealt on a regular basis in his role as a teacher. In addition to displaying the formal contours of his thought, it can also serve as an introduction to some of the possibilities and problems of Thomas' thought for today. A clear problem raised by this particular text is that, to modern sensibilities, Thomas' treatment of woman as an example of sensual causality is at best patronizing and at worst overtly sexist. This alerts us to at least one important point in reading Thomas today. Thomas' identification of woman with sensuality and man with intellect indicates that he, like all of us, is a product of his culture. In this case, he has imbibed certain notions that make woman a...

Jesus Sex and Jesus Gender

Numerous even when there is an abundance of evidence. There is little or no evidence about Jesus' sexual desires in the canonical Gospels.11 So while it is helpful to rethink the Gospel narratives without the assumption that Jesus was heterosexual, it is very wise not to attempt to prove that he was homosexual. In any case, the point here is precisely not to inaugurate a quest for the historical Jesus' sexuality. The point is to notice the consequences of how Christian traditions have distinguished Jesus' sex from Jesus' gender. Jesus is our Lord, but also our friend. We go to him with our cares and our concerns. We suppose that he knows all of our shameful secrets, including our hidden sexual desires and acts. He even sees us performing them. So Jesus knows things about my body and what I do with it that an erotic partner of many years may not know, that the sum of my lovers may not have seen. Jesus knows me inside out. He loves me and I love him. He wants to help me in my daily...

Controlling the Female Christian Body

If we go back to the beginnings of Christianity we find a situation in which it was the male rather than the female head of household who had primary responsibility for maintaining the family ethic of Christianity. In establishing orderly, loving and respectful relations within the family the paterfamilias would realize in miniature nothing less than the relations in the household of God (1 Timothy 2.15). Epistles like the latter show how quickly the potentially subversive teaching of Jesus and even Paul - with its tendency to downplay the importance of the natural family compared with the spiritual family of the children of God - was diverted into more conventional patriarchal forms. For the author of 1 Timothy, a male God who commands obedient servants was to be the model for a church order in which a male bishop commands the faithful and a domestic unit in which the paterfamilias commands wife, children, and servants. Whilst the pastoral teachings of 1 Timothy were regularly cited...

Family and Social Reproduction

This theological personalism attempts to outrun (that is, out-subjectify) extra-marital sex on its own terms. If modern sex is an inter-subjective affair, modern personalists try to narrow the sexual context, by giving sexual subjectivity profound meaning and by arguing that marriage is the only context able to sustain it. Heterosexual intercourse is understood, in line with Hildebrand, as a total unity, integrating physical and psychological aspects of the person. Sex, then, becomes a basic sign of our humanity, created in the image of God as male and female. It is conceived as a sacrament of human community as such, a unique but still paradigmatic two-in-one flesh. Eros is celebrated as a natural (pre-social) drive to communion that transforms an otherwise isolated self. Sex is considered a foundational experience, basic to the true and social self.

Sexual Surrogates

In a petition for divorce submitted in the late first century B.C.E., a woman named Tryphaine alleges that her husband, Asklepiades, abused me and insulted me, and laying his hands on me, he used me as if I were his bought slave. 60 Tryphaine implies that as a wife she should be exempt from certain kinds of treatment, which female slaves were not in a position to protest. Although a husband might be able to overpower his wife to exact sexual favors, the terms of many marriage contracts gave women financial leverage over their husbands. Knowledge that his wife could initiate a divorce and block his access to her financial resources would curb the behavior of at least some men. Slaves, however, had no such leverage.61 In a letter speaking sympathetically of a free woman who divorced her husband, Jerome wrote that her husband was a man of such heinous vices that even a prostitute or a common slave would not have put up with them. 62 Jerome's words confirm the impression that slaveholders...

Marriage

The implication of these verses is that indulgence of sexual desires outside marriage is fornication. Warnings against fornication (sex between unmarried people), adultery (sex where one or both parties are already married to other partners) and any form of immorality are frequent throughout the New Testament almost every letter contains them. The following are but some of these Acts 15 20 Rom. 1 29 1 Cor. 6 9-18 10 8 2 Cor. 12 21 Gal. 5 19 Eph. 5 3 Col. 3 5 1 Thess. 4 3 Jude 7 1 Peter 4 3 Rev. 2 21.

Queering Modernity

Linda Woodhead also argues that the history of sex and the modern church is ultimately a history of women and their changing desires. Though she sees less of a break between the pre-Reformation and modern church than Shaw - arguing that the church has always promoted some form of family values, even when idealizing celibacy - she nevertheless agrees with Shaw that the Protestant Reformation of the sixteenth century saw the rise of a new concern with the family as the only legitimate place for women. And this was only intensified in the nineteenth century, when the church, increasingly without influence in the political sphere, focused its power on the domestic, becoming in turn an increasingly feminized institution. Woodhead argues that at first this served the church well, aligning it with a newly dominant middle class, which used sexual sobriety to differentiate itself from both aristocratic debauchery and proletarian incontinence. But it did not fit the church well for the sexual...

James Alison

Fifty years ago there were hardly any figures who were publicly known to be gay, and such gay characters as existed in the media tended to be either heavily coded, as in the plays of Tennessee Williams, or depicted as depressive, self-hating and prone to suicide. Now we have a major musician and his same-sex partner walking up the aisle of Westminster Abbey to play for the funeral of Princess Diana, with the BBC commentator's recognition of the

Sex without Ends

This reproduction of desire for the sake of desire is produced within the dominant market economy. Late twentieth-century capitalism is an economy, not of products, but of consumption. It requires ever-expanding markets and innovation for its continuation, and as a result, it must produce desire through the introduction of a product or service. The economy creates markets and reproduces choices and social relations friendly to market rationality (Rifkin 2000). This kind of social reproduction has been used by free trade advocates, as an argument for opening and expanding trade with China. Certainly, China's political system is reprehensible to Americans, but what better way to change their culture of oppression than open our economy to them (McGrory 2000 Mufson 2000 Vita and Eilperin 2000). This familiar argument assumes that the economy carries forms of subjectivity and social relations. Likewise, consumer capitalism pervades a cultural code of sex and sexual desire, and this code...

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