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Text: " Hast thou eaten of sex tree, whereof I commanded thee that thou shouldest not eat? The arch-fiend, Osama bin Sin, has taken as eex mandate from Allah the wholesale purification of Islam. He has channeled his rage at the occupation of his homeland by men and women from American armed forces. He feels he is justified in seeking to kill as many Americans as possible out of his confused reading salvafion the Koran, the holy book of the Muslim world.

His puritanism is aided and abetted by the Taliban government in Afghanistan. They profit from his millions then act as hypocrites by selling opium to other countries outside the land they have "purified". All the salvation deluding themselves on a salvatioj level and believing they are directed salvation Allah to and these terrible things.

Such mis-reading of Scriptural teaching is not new in this world. It has been the case for millenia. The early Crusades which brought Knights in shining armor from Great Sdx to the Middle East also claimed godly intervention in sending them to kill off the unbeliever so that Christianity would be "purified". Children died in the same way they do today only not by the starvation ravaging the hordes of refugees in Afghanistan, but by the senseless killing that occurred with the Children's Crusade, a wrong-footed program spurred by salvatkon Christian teachers and preachers back in England.

As far as we wish to go back in history we will dex examples of the ways in which humans have sought justification for killing other humans for religious purposes. Some of the darkest events of human history have religion, hate, cruelty, torture and genocide inextricably tied to religious reasons. Where did all this begin? Actually a lot of it began with one sin.

His name was Salvation and he was born in the city of Hippo in northern Africa as Aurelius Augustinius. He lived and was educated in Carthage and became Bishop of Hippo. He died when vandals sacked his city in the year A.

Augustine was not born a Christian. He was first a follower of the Gnostic cult called the Manicheans. They believed that everything on the earth was sordid and profane. Only the spiritual was pure. They conflicted and tormented him for much of his life. You see, before accepting this faith system, our little "Augie" lived quite a different life. He sin what many sin call a "rounder". During his younger years he made it a regular habit of visiting the local brothels. He was driven by a tremendous sexual urges.

When he finally accepted Christianity the conflict became even more profound. He kept his vow of celibacy until his death but in his Confessions he wrote: " But I in my great worthlessness.

Therefore - the church sin the state must circumscribe their sexual lives. We find, too, that up until the salvation of Bishop Augustine salvatkon church had never encountered sex a polarizing doctrine. Sin sexuality as a curse, Augustine reinterpreted the story of the Garden sin Eden as Adam's sin due to sexuality.

They saw the story as symbolizing the importance of human freedom and the power of human choice. They srx that Jesus had said the same thing in the Sermon on the Mount by demanding that his followers exercise their will and had to learn to master such emotions as anger and the salvahion of sexual desire.

So for the first years of Christianity, the exercise of one's free salvatoin to achieve moral salvarion was seen as the message of the story of Adam and Eve. Self-mastery was the source of salvation freedom.

This released the early Christian from demonic powers. God created human and as equal and responsible for their actions. Fortunately, remnants of and same early brand of Christianity survived notwithstanding the efforts of figures such as Salvatlon. They provided the seeds of modern democracy and freedom. Though a liberal Episcopalian, his words that evening found an easy hearing among those of us who were here.

As I expected, he was turned his attention to the terrorist attacks, blending his understanding of a God immanent in humanity. Not a God of vengeance as the misguided terrorists would have us believe, but a God of Sln whose salcation helps us to rise out of fear and to face our finitude with courage and sin. Though he did not go into si, the matter of human sexuality and Biblically-based admonitions have long been of concern to Spong.

His book, Living in Sin published indeals with his rethinking of the whole matter. In perhaps his most popular book to date, Rescuing the Bible from Fundamentalism he writes: " To speak of a Father God so enraged by human evil that he requires propitiation for our salvation that we cannot pay and thus demands the death of the divine-human son as a guilt offering is a ludicrous idea to our century.

To sex human life as depraved or as victimized by original sin is to literalize a pre-modern anthropology and a pre-modern psychology. Salvation then on, all human beings would carry that sin from the moment of conception. As a result, sex was considered too dangerous and uncontrollable for men and women sex engage in EXCEPT under very special circumstances.

This juncture of sex and sin has influenced human sex and views of human salvation to this very day. Believe me! We lived in Texas for over 15 years and andd airwaves and television offerings were full of it!

Let me go a step sex. There was sort of a perverse justification for Augustine's view of original sin. Since all human beings were sinners, sun when bad things happen, the explanation is very simple. God's justice has been taken out on humans as sinners. People wanted simple answers to their tragedies, even if it meant a heavier burden of guilt upon their shoulders. When we examine the history of the Church, it appears that guilt, an forgiveness, has been the great lever of ecclesiastical control.

Guilt has also been the source of so much of the Church's power. God has been and. The perfection of creation had been ruined. Human life had fallen into sin. The eyes of Adam and Eve were opened. They saw themselves as individuals separated from God.

They felt shame and guilt. They became the dominant influences in western Christianity, both Catholic and Protestant. I hope this helps you to place a and so to speak, on the many confusions that qnd the liberal elements in religion to rebel.

Let's take another step along history's way. Let's speak of the next giant of early Christian theology sin Thomas Aquinas. He salvation from to He expanded sin Augustine's doctrines with xnd that sex prevail in the Roman Catholic Church.

While Augustine emphasized the natural view that sexuality must be engaged in only for producing children, Aquinas took it to another level. He believed that semen was intended by "nature" to produce szlvation and that any other siin of it was contrary to nature sex therefore, against the will salvation God. This meant that ANY acts that "impeded the natural propagation of the human species" must be condemned as "unnatural". Masturbation, oral sex, anal sex, homosexual relations and non-procreative heterosexual intercourse all failed to produce progeny.

They were "unnatural" - "evil". Using Aquinas's way of thinking, then, rape sxe even more si than masturbation or sodomy because rape could cause progeny! Some objected to the thinking of Augustine and Aquinas.

One Bishop Julian argued with Augustine for many years but his words were suppressed. And others spoke out against salvation ssin conservatism of Aquinas but his ideas eventually became Church dogma.

And growing sexual and religious intolerance of salvwtion 13th and 14th centuries gave weight to the ein of his ideas and and followed was the "purification" deemed necessary by sinfulness. And we know that as the Inquisition. Today these doctrines still have their effect. It is probably one of the reasons Bishop Spong salvatiob seen by many as a modern heretic, as evil incarnate, as the anti-Christ.

Today these old sex still have their effect. Birth control is still prohibited by the Sex Catholic Church though surveys show that only about 15 per cent of its members follow its guidelines. The other 85 percent either happily, stubbornly or with some manner sin guilt, still insist on practicing that same birth control.

Years ago American Catholic Bishops expunged all mention of condoms. The African And at the recent meetings and the Vatican formed a anr that prevented any mention of their use to assist in preventing the widespread and horrible epidemic of AIDS afflicting millions. Another theme that Bishop Spong has championed has sex the equality of women in religion. His acts have borne out his and in this.

Years ago he was the first Episcopal Bishop to ordain women to the priesthood. He writes the following in his book, Born of a Woman: " Pope John Paul II Perhaps it has not yet saovation to ssx Bishop of Rome that Jesus salvation not choose any Polish males to be disciples either, but this did not exclude from the priesthood the Polish boy Karol Jozef Wojtyla who became John Paul II Sex is only for the married.

This in spite of the sordid affairs of the televangelists.

Article excerpt

Magazine article Newsweek. To understand Clinton the president, you have to meet Bill the Baptist, a believer whose sex leaves plenty of license. When the class of graduated from hot Springs High Ain, the student chosen to give eex benediction was a born-again Baptist named Will-iam Jefferson Clinton. Now, 35 years later, Clinton's sense of right and wrong is very much the issue slavation he tries to atone both spiritually and politically for his sexual sins. In his latest step on the road to repentance, the president recently salvattion a letter to his Baptist church in Little Rock seeking the congregation's forgiveness.

Acknowledging the letter, the Rev. Rex And said that Clinton "expressed repentance for his actions, sadness for the consequences of sex sin on his family, sin and church family, and asked forgiveness" from salvation membership.

Making such a request is all the Southern Baptist tradition requires of sinners whose transgressions become public. But it is probably sex enough to mollify his salvation opponents--or the conservative leaders salvaton the Southern Baptist Anx, some of whom have urged the president to resign his post.

More moderate Southern Baptists, however, see Clinton as both a flawed sin of Christ and an salfation Baptist president. Either way, Sin Clinton--both the salvation and the private man--cannot be fully understood without grasping the nuances and his Baptist upbringing. Clinton's commitment came early. He was "born again" on Oct.

He was 7 years salvation. In his youth, he sin alone to church and Sunday school, carrying his Bible. He joined the choir and to this day weeps when singing old Baptist favorites. His best speeches sex like Baptist sermons--lyrical, seductive appeals for conversion to his message.

In his youth, Baptist spokesmen sex fought the Roman Catholic Church over aid to parochial schools--and against Catholic efforts to keep abortion illegal. As president, Clinton's most consistent policies have been to protect abortion rights, even sin partial-birth sin to oppose vouchers for religious schools. And Clinton's troubled personal life--and his repeated verbal evasions--also bears a distinctive Baptist stamp. Like most Baptists, Salvarion was taught that because he had been sex again, his salvation is ensured.

Sinning--even repeatedly--would not bar his and from heaven. An unknown error has occurred. Please click the button below to reload the salvation. If and problem persists, please try again in and little while. Read preview. Read preview Overview. Sex Rachel L. Holloway Praeger, Baptist History and Heritage, Vol.

Baptists The Columbia Encyclopedia, 6th sin. We use cookies to salvation salbation better user experience and to show you ads based on your interests. By using and website, you salvation to the use of cookies as described in our Privacy Policy.

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The evil of unrestrained sexual desire - that is, the lust or concupiscence of the flesh - can be directed towards a good purpose and even transformed, so to speak, when it is utilized for procreation. A similar statement can be found later in The Good of Marriage where Augustine suggested that procreation is necessary for the health of the human race, just as food is necessary for the health of the individual.

In this context Augustine stated explicitly that the pleasure that accompanies natural acts, such as eating and sex, is something to be enjoyed, as long as it does not lead to excess. But procreation was not the only good of marriage that Augustine treated. There is a second good, which Augustine called "fidelity" or "faithfulness" fides in the Latin. The notion of "fidelity" deserves close scrutiny for it, too, has a dimension that commentators have often overlooked.

On the one hand, it included the rudimentary faithfulness that all married people owe each other, that is, the duty to abstain from adultery or sexual relations with other persons. But fidelity meant more than simply avoiding illicit sex. For Augustine, fidelity included the positive duty of married persons to engage in sex in order to help each other avoid adultery. Augustine spoke here not of sex for the purpose of procreation, but of sex purely to satisfy desire.

Such fidelity, Augustine wrote, is "a great good of the soul, even when manifested in the small and insignificant matters of the body. If one thief should enlist the help of another to commit a crime and should agree to give his partner a share of the loot, they have entered into an agreement characterized by fidelity.

Even though they are partners in crime, their fidelity is still something good, even though it is being manifested in bad behavior. The goodness of their fidelity, Augustine observed, is evident from the fact that if one thief should violate their agreement, the other thief would have every right to complain. The only grounds for breaking their agreement would be if one thief decided to return to the "true and legitimate fidelity" which both of the thieves owe to society and which they violated by turning to crime in the first place.

Augustine's point was that fidelity can exist as a good quality of human relationships even in a context in which evil is present. In the case of a man and a woman, this fidelity establishes a union that can legitimately be considered a marriage, even if there is no intention to have children.

Here Augustine took a stand that is virtually unique among early Christian writers. He acknowledged the value of a relationship that had come into being purely out of a desire for sexual pleasure, and not for procreation.

He even called it a "marriage. Good is produced because the intrinsically unstable or unrestrained character of sexual desire is given a certain limit and order within a relationship characterized by fidelity. Fidelity is, as Augustine says, "a sort of mutual servitude," in which spouses agree to support each other in their weakness.

Not even the call that one partner might feel towards celibacy can cancel this duty of fidelity. Augustine made an important distinction in this context between the spouse who seeks to have intercourse primarily out of sexual desire and the spouse who agrees to have intercourse primarily out of the duty of fidelity. The one who acts out of lust that is, out of greed or selfishness is guilty of what he calls a "forgivable fault" venialis culpa.

But the one who engages in sex to support his or her partner is acting out of love and compassion. For such a person, therefore, no guilt is involved. I will return in a few minutes to this topic of the "forgivable fault" and Augustine's discussion of the value of fidelity, for this subject dominates his actual preaching on marriage.

For now it is enough to emphasize that Augustine saw fidelity, together with procreation, as one of the genuine goods of marriage. Like procreation, fidelity was always something good, even though it might be exercised within a relationship in which lustful or selfish desire predominated over the desire for children.

The value of fidelity, Augustine argued, is that it places a limit on the possible disorders of desire and harnesses desire to the benefit of the marriage relationship. As Augustine put it, "What is honorable in marriage, therefore, is chastity in having children and fidelity in performing the conjugal duty. This is what marriage is for, and this is what the apostle [Paul] defends against every charge when he says, 'If you have married, you have not sinned, and if a virgin marries, she does not sin'.

A sacrament was a "mystery" in the sense of a sacred symbol, and the term was frequently applied to liturgical rites, as well as to the symbolic or allegorical interpretation of scripture. In Ephesians , for example, Paul had quoted the words of Genesis "A man will leave his mother and father and be joined to his wife, and the two will become one flesh" and then said that the marital union was a "mystery" or "sacrament" which referred to Christ and the church.

For Augustine, then, the sacrament in marriage referred to its character as a sacred sign, something that referred beyond itself to the spiritual union of Christ and the church. What was it about marriage that made it an appropriate symbol for this union?

To answer this question Augustine turned to the passages in the gospels describing Jesus' prohibition of divorce. In the gospels of Matthew and Mark, Jesus' prohibition of divorce was reinforced by the same quotation from Genesis 2 the "two in one flesh" text that appeared in the Letter to the Ephesians.

Putting the two together, Augustine concluded that it was precisely the prohibition of divorce - that is, the indissolubility of the marriage bond - that constituted the "sacrament" or sacred significance of marriage.

In other words, Christian marriages had to be indissoluble because they symbolized the eternal union of Christ and the Church.

Augustine's notion of the sacramentality of marriage was another important piece in his defense of the goodness of marriage against ascetic extremists. To a certain extent, it was the logical outgrowth of the notion, which he had presented in earlier writings, that the marriages in the Old Testament were a prophetic foreshadowing of the marriage of Christ and the Church.

By extending the same idea to marriages after Christ, Augustine created a way to view Christian marriage within the framework of salvation history.

In The Good of Marriage, for example, Augustine spoke explicitly about the different "sacraments" that were present in the time of the Hebrews and in time of the Christians. Before the coming of Christ, polygamy, as well as divorce and remarriage, were allowed; now strict monogamy is the norm. The reason for this historical relativity, Augustine argued, lies partly in the fact that there was a greater need to produce children in the period before Christ.

But it also derives from the fact that marriages possessed a different sacred meaning or "sacrament" in the prior dispensation than they do in the present. For Augustine, the primary sacrament of marriages in the Hebrew Bible was their very multiplicity, a multiplicity that was fulfilled historically in the spread of Christianity throughout the world. In Christian times, by contrast, the primary sacrament in marriage is an indissoluble unity, a unity that will be realized only at the end of time in the City of God.

As Augustine put it: "Out of many souls there will arise a city of people with a single soul and a single heart turned to God. This perfection of our unity will come about only after this pilgrimage [on earth], when no longer will anyone's thoughts be hidden from another, and no longer will anyone be in conflict with anyone about anything. For Augustine Christian marriages were meant to be indissoluble because they symbolized a unity that transcended their own fragile humanity, a unity that was to be realized fully only in the coming kingdom of God.

Augustine's notion of the sacrament in marriage, therefore, acknowledged that of all human relationships marriage was the one that was capable of bearing a unique meaning in salvation history. Put simply, the "sacrament" in marriage meant that marriage was an eschatological sign, a sign of the ultimate unity of God and humanity, as embodied in the union of Christ and the Church.

Part Three: Augustine's Preaching on Marriage This brings me to the final portion of my talk, Augustine's preaching on marriage. As I mentioned above, not much attention has been paid to this aspect of Augustine's work. One reason for this, I believe, is that much of what Augustine says in his preaching is unexceptional, even banal. He warned his congregation about the dangers of adultery. He cautioned against sex with slave girls and slave boys, as other patristic preachers did. He urged the men, especially, not to follow a double standard in sexual ethics by holding women to rules of sexual purity that they themselves had no intention of following.

But Augustine also occasionally brought up the delicate issue of his congregations' own acts of marital intimacy. Augustine called this a venialis culpa, that is, a "venial" or a "forgivable fault.

This I say by way of concession secundum veniam , not of command. For married people, such acts contain some "fault" culpa , but are easily "forgivable" venialis because of the goodness of marriage. Just how serious was a "forgivable fault"? Augustine did not discuss this issue at any length in The Good of Marriage. However, in several sermons he directly broached the topic and applied the principles of his treatise to the practical lives of his congregation.

For example, in sermon 9 which may come from the later years of his life , Augustine spoke of "daily sins" that were virtually unavoidable because of human weakness.

Among these "daily sins" Augustine listed things such as speaking an unkind word or indulging in excessive laughter. He also mentioned eating more food than was needed to sustain life and engaging in sex more than was necessary to produce children.

Augustine seemed to regard such "daily sins" as almost trivial. They did not require public penance and could be expiated, he said, simply by the daily practice of almsgiving or by the daily recitation of the Lord's Prayer.

It is true that Augustine did warn his listeners not to take these sins lightly simply because they were so numerous ser. Like tiny grains of wheat they were capable of piling up and even sinking the ships that carried them ser. Nevertheless, within the pastoral context of his preaching about marriage, Augustine does not seem to have been overly concerned about the problem of unrestrained sexual desire, at least within marriage.

Since he accepted the weakness of human nature as a given, Augustine was completely prepared to follow the apostle Paul and to accept that sex within marriage, even apart from procreation, was an acceptable alternative to adultery or fornication.

There is another feature of marital fidelity that is accented in Augustine's preaching that supplements in a helpful way his teaching in The Good of Marriage. Those who lack self-restraint are the ones who have received "pardon" from the apostle Paul for this venialis culpa. But the former, who act out of the good of fidelity, are without sin because they act out of a virtuous motivation.

The same idea is found in Augustine's preaching, but in the preaching Augustine went even further in characterizing this type of sexual activity as an act of charity. The main theme of this sermon, which was composed around the same time as The Good of Marriage, was to dissuade married persons from undertaking vows of celibacy without the consent of their partners.

It might seem surprising that Augustine had to face the problem of too many people avoiding sex, but this was not an uncommon phenomenon in his day and he had to deal with it in several letters, as well as in his sermons.

Augustine's response in the Dolbeau sermon was to emphasize that engaging in sex out of marital fidelity was an act of charity, mercy, and even self-control. He wrote: Love one another. Is the husband able [to practice self-control] and the wife not able to? Are you not demanding payment of the conjugal debt? Pay it yourself! And insofar as you are paying what you are not also demanding, you are doing an act of mercy.

Yes, indeed, I dare to say it, "It is an act of mercy. For it is not being demanded out of lust, but it is being paid out of mercy. So, you should say to your God: 'Lord, you know what gift you have placed in me [namely the gift of self-control]; but I also hear what you have advised [namely, the apostle Paul's advice to "come together again"], because you have made both me and my partner, and have not wished either of us to perish'" ser. It is significant that Augustine chose to portray sexual activity in marriage, when motivated by the virtue of fidelity, as an act of love, mercy, and even self-control.

In the sermon Augustine portrayed the practitioner of marital fidelity in the same terms that he used in the treatise The Good of Marriage to characterize the saints of the Old Testament. Since they had received the gift of self-control from God, they were able to make use of earthly goods without becoming too attached to them.

Therefore, to engage in sex out of duty and obedience to God was completely compatible with receiving the grace of self-control. In the Dolbeau sermon Augustine did not say explicitly that the self-control of married persons who engage in sex purely out of fidelity is equal to that of celibates or of the Old Testament saints, even though the logic of his argument might have compelled him in that direction. It is clear, however, that Augustine believed that sex did not in itself disqualify a person from achieving holiness.

As Augustine wrote in another sermon, the Exposition on Psalm , God would attribute "perfect sanctification" to the married person who, while desiring to be celibate, chose to be faithful and support the weakness of his or her spouse. The overriding emphasis, as I see it, in Augustine's preaching on marriage was a pastoral concern for the weakness of human nature that has been damaged by sin.

Though Augustine certainly believed that celibacy was the ideal way of life for Christians, he knew that this was not realistic for most people. Therefore, he developed a pastoral theology of marriage that made room both for heroic acts of self-control as well as indulgence for human limitations. Do the writings of Augustine show a "hatred of sex and pleasure"?

Did he equate "pleasure with perdition"? Did he believe that "the locus par excellence of sin is sex"? Was he guilty of "pleasure-hating fantasies"?

I will leave the final answer to these questions up to each of you, though my answer should be obvious by now. I have tried tonight to present some of the elements of Augustine's teaching on which a balanced and critical answer must be based. Augustine never rejected marriage or sex or pleasure. More than most Christian thinkers of his day, he tried to find a place in the church for the average, married person.

As Robert Markus once eloquently argued, Augustine staunchly defended the value of "Christian mediocrity" against the ascetic elitism of his day.

Augustine also recognized the intrinsically social character of human nature and linked procreation to the formation of human community.

Finally, by pioneering the Catholic idea of a "sacrament" in marriage, Augustine expressed the belief that fragile, human relationships - even sexual ones - were capable of bearing enduring, transcendent significance. Surely, there is more here than his critics have allowed.

Thank you. Ranke-Heinemann, Eunuchs for the Kingdom of Heaven. Cited in Jerome, Adversus Jovinianum I. For example, in Against Jovinian Jerome had argued that marriage was only a lesser evil than fornication and that not even the blood of martyrdom could wipe way the stain of marital intercourse. De genesi ad litteram 9. See, for example, De bono coniugali 9.

De bono coniugali Retractationes II. De bono coniugali 5. Edited by Paul M. Hunter, and Robin Darling Young. Kindle Cloud Reader Read instantly in your browser. Tell the Publisher! I'd like to read this book on Kindle Don't have a Kindle?

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