Cont:
That you say the body has an intended purpose other than to glorify God, which is its highest purpose is perplexing to me. What is higher? To serve God everyday, deny oneself the pleasures of the body, be it by fasting or other wise. To have a family? What is the highest existence? Now I hope you will address not only my arguments in favour of celibacy, but also my arguments that the New testament period was one where God said Celibacy was higher and greater than marriage. You have been quite persistent in ignoring this crucial point, which will lead us back to the discussion on whether or not the bahai God could accept homosexuality. This topic has been deviated enough.
Ignatian, recently I participated in some online lectures given by Professor Luke Timothy Johnson (a Benedictine monk) on the Apostle Paul.
Below is what I learnt from one of the lectures:
The problem with the Corinthians is that they think that they have everything already. Pau mocks them in Cor4:8 “Already you have all you want! Already you have become rich! You have begun to reign—and that without us!”, and in chapter 15 he reminds them that you can’t be sitting on thrones because there ain’t no Kingdom yet. God’s triumph is not yet complete. The resurrection of Jesus is the first fruits of this triumph, and in order for God to triumph over sin (of which there was a lot in Corinth) and over death, they must undergo a MORAL transformation, so with regard to the end time, Paul says we will not all fall asleep before Jesus comes, but we ALL must be changed, and what he is talking about is a moral transformation in their behavior.
So lets look at some of the issues, because what was happening in the Corinthian community really happens in many intentional religious communities worldwide, throughout the ages. It was not clear to the Corinthians how the experience of the Holy Spirit should yield behavioral norms, and the struggle that they and Paul face on this point, reveals two significant things about nascent Christianity:
- Early Christianity did have powerful experiences that drew people into fellowship. This is a point which is too seldom recognized and acknowledged by scholars. If in fact powerful things weren’t happening among them there would be no issue at all. Nowhere in Pauls letters do we find the suggestion that people considered Jesus just a moral teacher from the past. They share the conviction that He was a powerful risen Lord, that this Holy Spirit, this energy field had been given to them and that they had been caught up in it and that things were really happening!
- There was no automatic set of moral guidelines yet, that should go with such experiences. If they were all Jewish, they would have had such a set of guidelines, found in Torah, but for Gentile Christians, or a mixed community, it was not fully clear.
How does this radical experience of God translate, for example, into sexual behaviour?
Should we practice monogamy? (As in Judaism, everybody get married)
Should we be virgins?
Should we all mate with the cult leader?
Should we all have sex indiscriminately?
What is the moral corollary? If we are in the Resurrection life, and we are all living like angels, why should we not copulate like rabbits? Sex doesn’t matter, you see?
So the two basic positions followed in the community are what Paul identifies as the “strong” position, and the “weak” position. Today, we would call the strong position, liberals. These, in the Corinthian community, emphasized the stability and security of their identity. They saw the transformation, worked by the Spirit, as completely INTERNAL. It was just a matter of knowledge, and knowledge gives freedom. So their minds have been transformed, their true identity is internal. (A bit like our adolescence, it doesn’t matter if I have a messy room, the REAL me is neat)
Clearly, the “strong” position also emphasizes individualism, the liberty of the individual, and it tends to downplay the significance of the body and of society.
“If my true identity is inward, and nothing can touch it, because as long as my thoughts are clean, nothing else matters, then what I eat and how I engage in sexual activity is irrelevant”
So this is a kind of laissez-faire position, because they have been empowered, they are freed.
The “weak” position on the other hand, can legitimately be called conservative. They think that identity is VERY MUCH a matter of the body, and of society, and is therefore weak and threatened. They take seriously the implications of what you eat and who you associate with. And, like conservatives generally, they want rules, preferably uniform rules, that apply to everybody in matters of food and drink, and sexuality, and the order of worship (all things should be done decently and in good order, if we are to be together to worship God!)
Now, Paul’s response to these kinds of positions, is remarkable for its complexity and subtlety, as he seeks to gain a way for BOTH sides to gain a higher plane of moral perception. He really appeals to their imagination, to begin to think NOT in terms of who’s right, but, HOW DO WE LIVE TOGETHER AS A COMMUNITY.
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