A Theology of Sexuality I. Introduction A. Sexuality: the 50 ton elephant in the room 1. As human beings we all have sexual desires 2. Our society is obsessed with sexuality 3. Nevertheless we find it awkward and uncomfortable to discuss in public, and so we often do not 4. Meanwhile, many have questions about a proper view of sexuality; many others are struggling to overcome sexual temptations and sins 5. Even though it may be uncomfortable we do well to break through the wall of silence so as to address sexuality in a mature yet Biblical way B. On account of the awkwardness most education about sexuality is done through culture and not from God 1. We have all heard countless sermons denouncing sexually immoral behavior 2. Adolescents have heard many times to wait until marriage and avoid fornication 3. This may be well and good, but how do they lead to formation of a healthy understanding of human sexuality in a godly way on their own? 4. If left with ideas of “sex as dirty” and “do not touch” as the only way to understand sexuality, how will Christians ever develop healthy understanding of how God made them? 5. Far too often the “real work” of sexual education is left to culture, and that message is anything but godly! C. The time is long past to reverse this trend and to ground our understanding of human sexuality in what God has revealed D. Let us therefore consider a theology of sexuality 1. What would sexuality have to do with theology? Much more than we might think! 2. But how? We begin by considering the goodness of sexuality II. Sexuality as Good A. Genesis 1:26-28, 31: God made humans male and female in His image and called it good, in fact, very good B. Genesis 2:7-8, 18-25: God makes man out of dirt, makes woman out of a bone from his tselah, “side,” and makes woman; man shall leave father and mother, cling to wife, become one flesh C. Matthew 19:3-6: Jesus affirms that God made them male and female from the beginning, affirmed that a man leaves father and mother, clings to wife, becomes one flesh; thus they are not two but one flesh, and what God has joined man is not to separate D. From these passages it is evident that sexuality is part of our nature as human beings created in God’s image and that it is good 1. Men and women are both made in God’s image and are made for each other 2. 1 Corinthians 11:8-12: woman made for man, but man born from women; each must have the other in the Lord E. The goodness of sexuality properly applied is established throughout time 1. All those who were begotten, save the Lord Jesus, did so through sex 2. All those who were parents participated in sexuality; even those who were barren were known to be so because they had sex without procreating 3. Proverbs 5:15-19: affirmation of enjoyment of conjugal love and sexuality 4. The Song of Solomon as an affirmation of erotic love as part of the canon of Scripture! 5. 1 Corinthians 7:2-5, 9, Hebrews 13:4: new covenant affirmation that sexuality has its place in marriage and to be held in honor F. Thus sexuality has its place, and it is good 1. Much damage has been done to the Western view of sex thanks to Augustine’s teachings of the transmission of original sin through sex 2. Sexuality was tainted by association and in much of Christian consciousness remains thus tainted 3. Thus we must powerfully affirm that sexuality is good, like many other good things, and has its proper place; its abuse on account of sin and corruption does not eliminate its created goodness G. Yet how can an understanding of sexuality inform theology? We must first consider what sexuality means for humanity III. Human Sexuality as God Intended A. Psalm 139:13-14: God has made man and man is fearfully and wonderfully made B. Genesis 1:26-28, Psalm 8:4-6: God made man in His image; yes, humans are species sapiens, genus homo, family hominidae, order primate, class mammalia, kingdom animalia, yet quite distinct from other animals and primates since man is made in God’s image C. This is very much true and clear in terms of sexuality and sexual behavior D. The Physiology of Sexuality: Human vs. Animal (Mammalia) 1. The Female: Breasts a. Humans: Milk production in females done through nipples in breasts; no animal has such breasts, breasts sexualized only in humans b. Animals: Milk production in females in teats, little if any fat deposits near teats to create "breasts," not sexualized whatsoever 2. The Female: Ovulation a. Humans: Overall, ovulation not obvious: no changed physical state. Some evidence now exists suggesting that female perhaps releases a pheromone at ovulation based on sociological study, and also that females may have higher levels of sexual desire at ovulation, yet compared to animal ovulation response, human female’s response is rather inconspicuous b. Animals: Ovulation extremely obvious, with scents released to trigger male response and in many cases enlargement of some body parts 3. The Female: Orgasm a. Humans: females can experience a release known as orgasm b. Animals: females may experience a release of brain chemicals after copulation but nothing resembling the human female orgasm 4. The Male: Erection a. Humans: Erection not based on bones, but on significant increase of bloodflow to penis b. Animals: Erection most often based on a "penis-bone," makes erection based on instinctual response to environment 5. Males and Females: Arousal a. Humans: male humans must experience some kind of arousal in order to obtain, maintain erection; even when such arousal is in response to hormones it is centered and maintained in the brain; female humans also experience arousal through mental stimuli b. Animals: No real "arousal," instinctual response to female pheromones 6. Males and Females: Sexual Period a. Humans: Sex not limited to times of procreation; sex can be had at any time b. Animals: Sexuality limited only to times of procreation with females capable of procreation 7. Males and Females: Post-Menopause a. Humans: Sexual function remains after procreation no longer possible b. Animals: No such sexual function 8. Males and Females: Quantity of Sex a. Humans: Sex is frequent and consistent throughout adult life, and a major part of adult human life b. Animals: Sex may be frequent in periods of fertility, but overall far less than humans, and not a major part of adult life E. Therefore, while human sexuality still involves genitals and can lead to reproduction, as is true among other animals, human sexuality has been designed to serve more and greater functions as well! 1. Human sexuality demands participation in the mind; it is not instinctual behavior 2. Even on a chemical basis the human brain is flooded with hormones designed to foster attachment and connection during sexual intercourse; thus the emotions are involved 3. The ability to constantly participate in sexual intercourse when procreation is not possible demonstrates the power of sexual intercourse in establishing and maintaining the relationship between a man and a woman F. Human sexuality, therefore, involves the body, the mind, and the emotions, but to what end? IV. Why Sex? A. The purpose of sex has been argued for generations B. Yet the Scriptures provide one consistent answer! 1. Genesis 2:24: the two become one flesh 2. Proverbs 5:18-19: enjoy wife of youth; be intoxicated with her love 3. Matthew 19:4-6: two become one flesh; thus, no longer two, but one C. We do well to recognize that sex is defined in Scripture as two becoming one flesh 1. Genesis 2:24, Matthew 19:4-6 2. But also 1 Corinthians 6:16: even if with a prostitute, the two become one flesh 3. Thus, the "clinging" is the commitment of marriage, the two becoming one flesh is the sexual relationship that binds the clinging (Genesis 2:24) D. Sex is designed to bring together a man and his wife once they have left father and mother and have clung to one another (Genesis 2:24) 1. This is consistent with all physical evidence based on human sexuality (Romans 1:20) 2. The mental and emotional components of human sexuality, as well as its possible frequency, demonstrates its purpose in cementing and reinforcing the relationship of a man and a woman E. But what of procreation? 1. Procreation is the expected consequence of sexuality and maintains its importance as such 2. Offspring represent the ultimate demonstration of two becoming one flesh (Genesis 2:24) a. All children need a father and a mother (1 Corinthians 11:8-12) b. Likewise, in their mental, emotional, and physical makeup, children exhibit characteristics of both mother and father c. And so it is that in a child we see the “produce” of the two becoming one flesh and its realization: in one child there are attributes of the father and the mother F. But how does any of this have anything to do with theology? Much in every way! V. God in Perichoretic Relational Unity A. The God revealed in the Scriptures is one in relational unity 1. John 1:1: the Word was both with God and was God 2. 2 Peter 1:21: Holy Spirit as God 3. Deuteronomy 6:4-6: God as one 4. John 17:20-23: Jesus speaks of being in Father as Father is in Him B. The ancient term used to describe this kind of relationship is perichoresis 1. In a perichoretic relationship, participants indwell each other without having their distinctiveness in personhood relinquished 2. Thus perichoresis is a way to speak of the deep intimacy within the Godhead 3. The Father, the Son, and the Spirit are one in nature, essence, purpose, character, will, eternality, etc. (Genesis 1:2, John 1:1-3, 14, 4:24, 17:20-23, Hebrews 1:3) 4. They are “in” each other and the others are “in” each, and yet they remain Father, Son, and Spirit (John 17:20-23) 5. They share love among each other; hence, God is love (1 John 4:8) 6. They are so unified that even though there are Three Persons we speak of God as Him in the singular! C. We also do well to note how God is a “covenantal” God 1. From Noah until now God has made covenants with His people 2. Genesis 9:9-17, 15:18-21, 17:1-14, Exodus 19:1-24:7, 2 Samuel 7:8-16, Hebrews 7:1-10:25 3. In such covenants God binds Himself to His people, and His people to Himself D. Such talk about the Trinity often seems arcane and difficult to grasp, so how can it be made more clear? VI. Human Sexuality as Reflection of God’s Image A. Paul makes an important declaration in Romans 1:20: God’s divine nature is manifest in His creation 1. Yes, the creation expresses His majesty, glory, and power, but those things are not His nature (Romans 1:20) 2. What is the nature of God? His character, yes, but also His perichoretic relational unity B. Where do we find the manifestation of God’s divine nature? In man created in His image (Genesis 1:26-27) 1. We do well to note how God declares, “let Us make man in our image” in Genesis 1:26 2. Male and female humans are made in the image of the Father, the Son, and the Spirit 3. Thus, as Father, Son, and Spirit are one in perichoretic relational unity, thus people seek relational unity with God and with each other (Acts 17:27, Ephesians 2:11-22) 4. But while people generally like having friends and family, most are looking for that one special someone: a mate C. And so it is that sexuality within the male-female marriage relationship represents a physical type of the ultimate spiritual intimacy among the members of the Godhead and which the Godhead would share with humans made in their image 1. As God makes covenants with His people, binding them to Him and He to them, so a man and a woman make a covenant with each other, binding the man to the woman and the woman to the man (Malachi 2:14, Matthew 19:4-6) 2. When a man and a woman thus make such a covenant, they then can participate in sex, the two becoming one flesh (Genesis 2:24); they are no longer two, but one (Matthew 19:6); and yet they still remain distinct human beings a. This “wholeness” can only take place between a man and a woman, when each made in God’s image come together as one; men and women have parts which the other lack and they must come together to experience this transcendent expression of unity b. This is as close to a perichoretic unity as humans can achieve; human sexuality is designed so that a man can indwell a woman and a woman indwell a man without losing their distinctive personhoods! c. The fact that they are two and yet one at the same time is a type of the fullness of the spiritual intimacy shared in the Godhead in which the three are one and yet three 3. As complements both made in God’s image are joined in sex, the result can be offspring so as to multiply and fill the earth (Genesis 1:26-28) a. God shared love within Himself and bore “offspring”: the creation and man made in God’s image (Acts 17:27-29, 1 John 4:8) b. As God has love among Himself and it seeks to overflow to be shared with offspring, so the love of a man and a woman overflows so as to be shared with offspring c. This again is limited to the male/female partnership; for procreation the sperm and egg are equally necessary, a recognition of the image of God both in the male and in the female 4. All of this is designed to take place in the covenant of marriage a. Sexuality demands trust, openness to intimacy, and commitment b. As God is a covenantal God, establishing the obligations and blessings of relationship with Him through the covenantal structure, thus the sexual behavior which most closely expresses intimacy must likewise be maintained only where there is a structure of obligation and blessing: the covenant of marriage c. A man and a woman must leave father and mother and cling to one another before they should come together as one flesh (Genesis 2:24) d. Sexual intimacy is most healthy in the confines and commitment of the covenant of marriage, when two are bound together by God Himself (Matthew 19:6)! D. The power of sexuality is seen not just in its proper practice but also in its transgression! 1. Humans do not treat sexuality like they treat anything else! 2. We are often left to feel betrayed if someone whom we trust lets us down, but what betrayal can compare to that of sexual unfaithfulness by one’s spouse? 3. When God wanted to express to Israel the severity of their covenant unfaithfulness He could find no more powerful metaphor than that of adultery (e.g. Ezekiel 16, Hosea 1-3) 4. When a person becomes “one flesh” with any other than the one to whom God bound him or her, great physical, mental, and emotional anguish will result; not for nothing is porneia, sexually deviant behavior, the “exception” which allows a person to put away their spouse (Matthew 19:9; cf. 1 Corinthians 6:13-20) 5. The severity of the consequences is directly related to the importance and intimacy of the relationship: no other betrayal stings as badly because no other betrayal simultaneously represents the severance of intimacy and the sharing of that intimacy with another! E. Thus we can see the relationship between sexuality and theology: human sexuality is designed, however dimly, to reflect the spiritual intimacy manifest within the Godhead! VII. Conclusion A. Ephesians 5:31-32: the intimacy between a man and a woman the physical type of the spiritual reality between Christ and the church B. Matthew 25:1-13, Revelation 19:7-9, 21:9: Christ as the Bridegroom, church as the Bride C. As we have seen the Bible maintains a very powerful theology of sexuality 1. Human sexuality as designed to continually cement and reinforce the covenanted bond of man and wife, the two becoming one flesh; ultimate manifestation of two becoming one seen in offspring 2. Such intimacy is the closest representation or reflection of the perichoretic relational unity within the Godhead and which God wishes to have with mankind made in His image 3. Human sexuality therefore is its own special matter, quite different from animal sexuality, and a major and important element of our humanity and community D. May we affirm the proper role of sexuality in our lives and glorify God through our sexuality! E. Invitation Scripture, Meditation, and Application 1: Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge (Hebrews 13:4). God made humans male and female and called it very good (Genesis 1:26-31). Sexuality is part of how God made us, and it is good; it can be used in proper, healthy, and good ways. May we affirm the value of sexuality in the marriage covenant of man and woman! 2: Let thy fountain be blessed; And rejoice in the wife of thy youth. As a loving hind and a pleasant doe, let her breasts satisfy thee at all times, and be thou ravished always with her love (Proverbs 5:18-19). The Scriptures speak consistently: the primary purpose of sexual intercourse is for the man and his wife to become one flesh (Genesis 2:24). Human sexuality is designed to cement that bond; procreation is the natural consequence of that shared mutuality. The child is the ultimate representation of two becoming one; the child reflects characteristics of both the mother and the father. May we affirm the purpose of human sexuality in its proper place! 3: “So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Matthew 19:6). The two become one flesh: man and woman are considered as one even though they remain distinct persons. Such reflects the unity of God: the Father, the Son, and the Spirit are one, but are distinct persons. In the intimacy of sex we experience a glimpse of the ultimate intimacy reflected among the members of the Godhead. May we seek to be one with God in Christ spiritually! 4: “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh”. This mystery is great: but I speak in regard of Christ and of the church (Ephesians 5:31-32). The intimacy of a man and his wife as the two become one flesh is a type of the full spiritual communion and intimacy which is to be shared by Christ and His church. Thus sexuality and theology have much to do with one another; God has established and designed sexuality so as to provide a reflection, however dim, of the full intimacy which is shared by God within Himself and which He would share with us through Jesus. May we maintain full communion with God and advance His purposes!