Science in Christian Perspective
Dialogue
Is There a Christian Basis for a Sexual Revolution?
RUSTUM ROY
Yes!
Materials Research Laboratory
The Pennsylvania State University University Park, Pennsylvania 16802
RICHARD H. BUBE
No!
Department of Materials Science and Engineering
Stanford University Stanford, California 94305
From: JASA 26 (June 1974): 70-81
No one needs to be told that a revolution in sexual ethics has taken place in
our lifetimes-at least a revolution in comparison with recent centuries. There
are far more reasons for this revolution than can be adequately
summarized here,
and many books have been written on the subject. Christians commonly
assume that
the principal thrust for this sexual revolution comes from
non-Christian sources,
that in fact much of the revolution is explicitly or implicitly
against the Judaeo-Christian
biblical perspective on sex, marriage, chastity, and fidelity. When Dr. Albert
Ellis, for example, spoke locally in the summer of 1972, he started
with the thesis
that all guilt feeling are illegitimate, and went on to defend pre-marital sex
and "civilized adultery," and to condemn "religious
claptrap"
and monogamous marriage. In group sex experiments, Dr. Ralph Yanev reported to
the California Medical Association in the spring of 1973, couples
obtain "a
greater sense of gratitude and self esteem," and the relationship between
couples is improved and made warmer and closer when each views the other having
sexual relationships with a third party.
What is usually not recognized by Christians, however, is that there
is a movement
from within Christian circles to endorse and support at least a portion of the
sexual revolution, not for secular and non-religious reasons, but on the basis
of their interpretation of Christianity. We are not concerned here
with the non-Christian
involvement in the sexual revolution, but we are concerned with the arguments
and the significance of support for a sexual revolution that claims Christian
foundations.
To give specific focus to our discussion, we select two
representative publications:
(1) Sexuality and the Human Community, a report of a Task Force of the Council
on
Church and Society of the United Presbyterian Church (1970), together with its
appendices; and (2) one of the books recommended in the previous
report for further
reading, Honest Sex: A Revolutionary New Sex Guide for the Now
Generation of Christians,
by Rustum and Della Roy, Signet Books (1968).
To give breadth to our discussion we have been fortunate to receive
the participation
of Dr. Rustum Roy himself through a statement and responses to questions. Dr.
Roy is Director of the Materials Research Laboratory of the Pennsylvania State
University, is on the Board of Directors of Kirkridge, a Protestant
retreat center
at Bangor, Pennsylvania, has helped form the Christian Community
experiments Koinonia
for students and the Sycamore Community for adults. He has also
served on several
committees of the National Council of Churches.
Our discussion takes the following form. First, a presentation of the
issues involved
and the arguments advanced for a Christian sexual revolution. Second, responses
to some thirteen questions by both Dr. Roy and myself, questions
which I had proposed
to get at some of the deeper issues for the Christian. Contributions from Dr.
Roy were written after he had seen all of my discussion and answers
to questions.
As usual readers are invited to contribute to our discussion by sending their
comments for publication in the Communication pages of the journal ASA.
Because of the limitations of space, ice focus in this discussion on
the central
issues of sexual relationships between men and women, and make no
attempt at all
to include equally vital subjects treated in Sexuality and the Human Community
and Honest Sex, such as contraception, abortion, sterilization, sex education
or homosexuality.
ISSUES AND ARGUMENTS I
Richard H. Bube
Traditional Biblical View of Sex
Sex is not a peripheral aspect of life, and sex is not a peripheral aspect of
the biblical revelation. The biblical basis and development of the significance
of male/ female sexuality appears immediately in the first two chapters of the
Bible. Genesis 1:27 teaches that "mankind" is both male and female.
"Unisex" is a non-biblical concept. The same chapters teach that sex
existed before the Fall, that sax is therefore part of the good creation, and
Genesis 3 indicates that sex like every other aspect of life was
affected by the
Fall. The greater and more blessed the gift of God in the context of His good
creation, the baser and more destructive the abuse of this gift in the context
of fallen man. Genesis 2:23-25 sets forth the nature of the sexual relationship
between man and woman when uncorrupted by sin,
This at last is hone of my hones and flesh of my flesh;
she shall be called Woman, because she was taken out of Mao.
Therefore a man leaves
his father and his mother and cleaves to his wife, and they become
one flesh.
Both man and woman are made in the image of God. Their total
sexuality is defined
in such a way that they complement each other in every aspect of life. Woman is
to be a suitable helper for man, and man is to forsake all other
human relationships
at the same level at which he gives himself wholly to his wife.
The Ten Commandments are not silent on sex. The same commandments
that Jesus said
could be summarized as "Love the Lord your God with all your
heart and soul
and mind, and love your neighbor as yourself," also state "You shall
not commit adultery," and "You shall not covet your
neighbor's wife."
It is not stretching the argument far to claim that Jesus is saying that
to love your neighbor means not to commit adultery and not to covet
your neighbor's
wife.
In the New Testament we need call attention to just a few passages
that will enter
into our later discussion. In Matthew 19:3-6, Jesus refers back to the 11 one
flesh" concept of Genesis 2, and adds, "So they are no longer two but
one. What therefore God has joined together, let no man put asunder." In
I Corinthians 6:16, Paul invokes the "one flesh" argument to show the
complete impropriety of a Christian engaging in sexual relationships
with a prostitute.
After the general words concerning a Christian's walk in love in
Ephesians 5:1-5,
together with the acts and attitudes that are ruled out if one is
truly in Christ,
Paul goes on in verses 21-33 of the same chapter to set forth one of the most
exalted views of the creation-intended character of human marriage:
to be representative
of the relationship between Christ and His Church.
Sexuality and the Human Community
Three main arguments are advanced by Christian advocates of a sexual
revolution.
All three of these
We are not concerned here with the non-Christian involvement in the sexual revolution, but we are concerned with the argument and the significance of support for a sexual revolution that claims Christian foundations.
Bube: It is not stretching the argument far to claim that Jesus is saying that
to love your neighbor means not to commit adultery and not to covet
your neighbor's
wife.
can be found in both Sexuality and the Human Community and in Honest
Sex. The former is more moderate than the latter, but by the inclusion of Honest Sex
as recommended further reading it is evidently oriented in the same
perspective.
It should be mentioned for those for whom the information is not available that
the Task Force's report was received, published, and recommended to
the churches
for study and appropriate action by the General Assembly of the
United Presbyterian
Church, with the added phrase, "this action is not to be construed as an
endorsement of the report," by a vote of 485-259. An attachment
to the report
was included by a vote of 356-347 which reaffirms
our adherence to the moral law of God as revealed in the Old and New
Testaments,
that adultery, prostitution, fornication and/or practice of
homosexuality is sin.
We further affirm our belief in the extension Jesus gave to the law, that the
attitude of lust in a man's heart is likewise sin.
The report also includes excerpts from a 1969 Report of a Study of
the Faith and
Order Commission of the Canadian Council of Churches, "The
Biblical and Theological
Understanding of Sexuality and Family Life," to which we shall also refer
in the following.
The three arguments can he summarized briefly as follows.
1. Modern scientific understanding and changes in living styles make
traditional
(nonscientific, pre-modem) approaches to sexual ethics untenable for
a Christian
today.
2. Biblical teachings on sex are either unclear and! or not
applicable to modern
life.
3. The authentic application of the Gospel to modern life calls for a response
dictated by Love, not by Law, and hence for radical changes where
Love overrules
Law in the modern situation.
Specific examples of the first argument include questioning the
church's preoccupation
with "technical virginity" because
there is little medical or psychological evidence that premarital
coital experience
between persons who subsequently marry is necessarily damaging either to their
emotional health or to their personal adjustment. (p. 29)
The Canadian Appendix questions the usefulness of the "one
flesh" concept
as a basis of sexual morality today because
Modern psychology makes it difficult to accept the "one
flesh" concept
at least as it was construed by Paul and by many others in the
Christian tradition
until recent times. (p. 44)
One approach to dismissing the authority or utility of the Bible to
speak completely
about modern sex ethics is to point out examples in the Old Testament law with
which no Christian would any longer agree, as for example the death penalty for
fornication in Deuteronomy 22, or the exclusion of eunuchs and
bastards from "the
assembly of the Lord" in Deuteronomy 23 (p.9). Another approach is to call
into question the real meaning of the original Greek words translated
fornication,
adultery etc. and to claim either that these terms applied primarily
to "pagan
practices
of cultic and commercialized prostitution," (p.27) or to invoke
"modern
scholarship" as the basis for stating
The many New Testament injunctions.
therefore, against "fornication," in AV and RV (e.g., Matt.
6:32; 19:9;
John 8:41; I Cnr. 5:1; 6:18; Gal. 5:19; Col. 3:5 I Thes. 4:3; etc.) cannot with
certainty be construed in the traditional sense as explicitly
forbidding all extramarital
intercourse. (p. 44)
Finally resort is made to the claim that exegesis of biblical passages cannot
be done to produce clear ethical guidance for today. For example,
Problems of exegesis make it very difficult to reach assured conclusions about
what, if anything, Jesus actually taught to Jews about the morality of specific
sexual acts. the question whether the details of sexual morality fall within or
outside the range of revelation. (p. 41)
Attempts to develop sexual ethics based on the "one flesh"
concept are
criticized because Matt. 19:3-6 represents only an ad hominen argument by Jesus
against the Pharisees and cannot be universalized beyond its context,
and because
Paul's use of the "one flesh" idea in I Cor. 6:16 "is
questionable
exegesis on his part and seems to involve the logical absurdity of a Casanova's
being 'one flesh' with a multitude of women simultaneously." (p. 44)
With the negative aspects of the biblical revelation thus taken account of, the
third principal argument turns to the question of creative loving in the modern
world. Such creative loving is to be contrasted to the "taboos
and prohibitions"
which often characterize historical Christianity (p.6), to a concern
for self-purity
rather than the well-being of others based on Jesus' treatment of the woman who
anointed Him in Luke 7:36ff (p.10), and to a preoccupation with
premarital chastity
and virginity (pp.27-29). There is emphasis upon the ends that sexual
relationship
should produce, e.g.,
those sexual expressions which build up communion between persons, establish a
hopeful outlook on the future, minister in a healing way to the
fears, hurts and
anxieties of persons and confirm to them the fact that they are truly
loved, are
actions which can confirm the covenant Jesus announced. (p. 11)
the creation and celebration of meaningful communion with another person. (p.
28)
and the implicit or explicit assumption that these ends can be reached only by
removing restraints previously applied with biblical sanction. Since sax is a
human need, the demands of Christian love call for that need to be
met among single
as well as married individuals, so that "the church has at least
the obligation
to explore the possibilities of both celibate and noncelibate communal living
arrangements as ethically acceptable and personally fulfilling alternatives for
unmarried persons." (p.36) Love is essentially contrasted to law, in the
manner of situational ethics, with the conclusion that "where obedience to
a higher principle requires it, the inferior details of the law must
be disregarded."
(p.'42) With direct biblical guidance gone, the question, "What
sort of behavior
in this sort of society is best going to bear witness to the presence
and spirit
of the saving Christ?" (p. 44) is left open to a broad
subjective interpretation.
In conclusion it should be mentioned for completeness that the report
of the Task
Force does argue for fidelity within marriage with the positive
statement, "Sexual
fidelity is important because it ... has always been suggestive to Christians
of the fidelity of God to his people and of Christ to his
church." (p. 31)
Honest Sex
Each of the three arguments described and documented above for Sexuality and the Human Community is repeated, extended, developed and usually carried further in Honest
Sex.
In many ways, therefore, Honest Sex is an indication of where the continuation
of the ideas set forth in Sexuality and the Human Community naturally lead. The
reason that it merits our concern here is that it is written by authors with a
Christian commitment and with a Christian concern for the
"sexually disadvantaged,
perplexed or arrogant in our time." (Dedication)
The authors of Honest Sex see us as living in a wholly new time, a
critical time
that calls for basic changes if Christian witness is to survive in
our particular
culture. (ph). When Ecclesiastes says that there is nothing new under the sun
(1:9), "Ecclesiastes is dead wrong. In America today, nothing
could be further
from the truth." (p.26) Traditional sexual morality is useless (p.15), the
sex ethics taught by the Church are only the ethics of a past society (p.17),
"much of what Christian authority passed off as God's revealed truth was
in fact human error with a Pauline flavor" (p.60), modem man
repeatedly verifies
by his own experience that the Church's "eternal verities" are false
(p.17), commands like "Thou shalt not commit adultery" are
"Divine
fiats" arising "from conflicting texts written for nomadic societies
two or three thousand years ago." (p.24)
Man himself, and especially the modem woman, must be recognized as essentially
a "new species" (p. 27) in view of the possibilities of
completely controlled
conception, personality influencing drugs, the problem of extra leisure time,
an increase in the frequency of man-woman contacts, the high public
level of sexual
stimulation, the vanishing of the family as a reference group, the inclusion of
explicit sex language in our culture, and the advertising of sex as fun without
reference to marriage. (pp. 27-36) To meet this modern challenge the
authors have
prepared an in depth study through questionnaires, research and interviews with
150 persons designated subjectively to be "creative Christians." The
manuscript of their completed work was reviewed by "most theologians-and
many sociologists and psychologists-actively writing in this field in America
and some in Great Britain," (p.l4) none of whom posed any
"major objection
. . . to any
of the positions . , . taken (p. 14)
Starting with definitions provided by C. S. Lewis in The Four Loves,
the authors
define four types of love: (1) Affection-warm and tender
relationships, (2) Friendship-personal
commitment of persons to a common goal, (3) Eros-male/female romantic attraction
excepting sexual relations, and (4) Venus-sexual desire. To these the authors
add the biblical Agape - God's love-not as another love beside the four, but as a
love which must and can be manifest only through the four human loves. Agape is
defined in terms of "nonreciprocated, planned acts of concern
for another."
Within the framework of this model (for this is what the authors as scientists
have constructed) it becomes possible to redefine words like
"adultery"
so that they have a relevant meaning:
The terms unchastity or adultery are more meaningfully
applied when the relationship can he described as pure
Venus, than when a minor Venus strand is found inter
woven with strong bonds of Affection, Friendship, and eros.
Roy: My early childhood experience reinforced a viewpoint that equated the deepest commitment to the faith with a genuine freedom from the legalisms of religious and social tradition.
In this way the Venus of the play Tea and Sympathy (in which an understanding
married woman gives herself sexually to a young student to help him appreciate
the reality of his manhood) can be interpreted as a Christian act of love since
it was done unselfishly and in the context of the other forms of love existing
between the woman and the student.
Its their research the authors and their colleagues have found that "the
Bible as a whole provides no clear legalistic guidelines for relations between
men and women." (p.67) They are amazed that the "typical
American"
still believes that the Bible clearly indicates that God's law
includes monogamy,
premarital chastity, proscription of adultery, and an injunction
against masturbation.
(p.68) (The last of these is somewhat in the nature of a straw man
since the argument
is based 00 the disobedience of Onau (Genesis 38) ), which almost all
Christians
recognize is a case of coitus interruptus and not of masturbation, and that the
judgment against Onan was for disobedience, not for the act.) Of
these propositions
which the "typical American" still mistakenly believes to be of God's
law.
Infinitely better scholars than we have established that one cannot
find any literal
or simple connection in the Bible claiming that the above statements were God's
law or will. - . . There are no laws of sexual behavior consistently
spelled out
in the Bible. (p. 68)
If the attempt is made to force modem man into the old outmoded sexual ethics,
only guilt and anxiety are produced. These are points that
"creative Christians"
unanimously agree on.
We have not met a single creative Christian who has not found the old
roles wanting
in some respect. Not one of them thinks that the Christian response should be
to torn the volume op on the Church's transmitter proclaiming
premarital chastity,
pore monogamy, and abstinence from adultery .... All ethics ore contextual or
situational
ethics nowadays. (p. 72)
In view of the conviction that "the Bible cited by Protestant theologians
as an unerring source of ethics or theology is now a useless dodge" (pp.
72,73), where then is the source of guidance? The authors reply that "the
source of our ethic is God-the revealing God speaking via the Bible,
and Church,
and human experience; speaking most clearly in the Christ event; and
being interpreted
by fallible, sinful, manipulative men like ourselves." (p.73) "Love
alone", "love ... always preferred to law," and
"our interpretation
of the mind of Christ revealed in his actions recorded its the New
Testament set
in the historical tradition of the Old" are to he the guides. (p.77)
The result of such interpretation by the authors and their colleagues
is another
model: the model of the "saturation relationship." Such a saturation
relationshi involves complete and thorough knowledge of eac person by
the other,
complete and thorough commitment of each to the other through life and death,
a side-by-side commitment to the same goals, and "the primary concern of
each party for the good, the happiness and well-being 0f the other." (p-
85) The conclusion then is,
Wherever a saturation relationship exists, the maximum sexual
expression is right
and proper and even desirable. (p. 85)
Bube: If we follow "a Christ" who leads us where Jesus of
Nazareth has
forbidden us to go, who contradicts the one who lived and died and rose again,
we follow "a Christ" of our own imagination and find
ourselves enmeshed
in idolatry.
Although the authors agree that such saturation relationships
normally find their
greatest fulfillment within the marriage relationship, they are by no means to
be restricted to the marriage relationship. A variety of other
possibilities are
opened up. Limitations on space prevent us from doing more than
mentioning a few
of these.
1. A legalistic approach to sex and personal relationships assumes
that everyone
has the capability of having a saturation relationship with one and
only one person
at one time. Assessment of the real situation, however, will show that although
some persons can never attain a fully saturated relationship with
anyone, others
can attain saturated relationships with two, three or more other persons at one
time. Thus "it may be 'unethical' to impose a uniform monogynous Gode on
the whole population." (p.93)
2. Since "rightness or wrongness has nothing, absolutely
nothing, to do with
whether or not physical juxtaposition of sex organs has
occurred," (p.100),
premarital sex must he considered as a viable possibility, if not the rule.
3. Since "study and conversations" indicate that sexual
relations short
of a saturated relationship are not actually harmful-even if they do not fulfil
the ideal, the possibility of sexual relations without a full
saturation relationship
should he considered a viable possibility for certain circumstances or groups,
such as young people not ready for marriage, or for older persons.
(pp. 104,105)
4. Since "as Christians, we do not know precisely
what adultery means" (p.110), the "word adultery
must also he abandoned because it cannot any longer he separated from the wrong
pejorative connotations" (ph0), and we must instead consider a variety of
co-marital (non competitive) and extra-marital (competitive)
relationships. Being
willing to share one's spouse sexually with another is a test of our
real Christian
love.
It is utterly ridiculous to say on the one hand, "Greater
love hath no man than this, that he lay down his life for his
friends," and
to assert immediately that it is impossible and unnatural for a man (or woman)
to agree to share his (or her) spouse with another. (p. 112)
For a
married person
to have sexual relationships with an unmarried person is right when a
deep relationship
exists, and when human need exists, e.g., the need of the single
person for sexual
relationships. Usual strictures against such activity carry no weight.
The data are from history and modern sociology, and
from conversations with half a dozen persons with some theologically informed
self-awareness who have been part of a en-marital relationship . . . . The flat
assertion that no man can have good deep relationships including
sexual intercourse
with more than one woman at a time is patent idiocy. (p. 115) It is
the business
of the Church to develop guidelines for "creative conduct"
in such co-marital
relationships.
5. Even when both persons are married, why should expression he restricted to
one person? Again empirical data "on studying the entire gamut of reported
practice in which husbands and wives, by mu
tual agreement, are both involved in sexual relations with other partners"
(ph22) indicate positive benefits.
The reports on the experience are so favorable-including a great deal
of unanimity
on the improvement of the marriage as a result of such experience ... a new and
real warmth of gratitude toward the spouse . . , an actualization of freedom.
(pp. 123,124)
6. The category of "single woman" represents a large and
growing sexually
deprived group in our society. "Singleness is involuntary
suffering for the
vast majority" (p.132), and the Christian is called upon to alleviate this
suffering by whatever means are possible. To do otherwise is to deny one of the
purposes of our existence.
Men and women were not created to belong exclusively to each other in
a marriage
contract. They belong only to God and to all of Man. (p. 137)
Any difficulties or pain that may be caused in providing sexual
satisfaction for
single women cannot be compared to "the pain of unrelieved loneliness and
its deadening effect on sensitivity to others' needs." (p. 143)
7. The realization "that the Christian ideal of unselfish Agape, concern
for all, does not restrict all sexual expression to marriage,"
makes possible
"many obvious yet radical changes." (p.l53) These changes
will actually
strengthen the institution of marriage by reserving it for those
actually prepared
for its requirements. We should make marriage harder and divorce
easier. In this
way precipitous marriages will he prevented, and we will gradually
accept bigamy,
polygamy, and polyandry.
The Church, of course, is silent so far. It has no real
plans for the aged, nor for the involuntarily single. Let us hope that it will
not wait ton long before it even considers the merits of polygamy
(and polyandry)
in meeting the needs of millions of persons for whom it has no other
hope to offer.
(p. 156)
Finally-without the specific authority of the Bible, and with no
clear word from
God, how shall we as Christians avoid pure subjective responses to these kinds
of sexual issues? The authors reply in a Scientific Postscript,
Only from experimental data can we learn how various patterns of
sexual behavior
. . . fit the requirements of living as followers of Christ in our own day and
situation . . . . We have no doubt that individual Christians and groups can he
found to volunteer to try controlled experimental patterns of all kinds. (pp.
200,201)
ISSUES AND ARGUMENTS II
Rustum Roy
I find the above summary of the issues and arguments by Bube
admirably fair although
I would, of course, have presented and worded them somewhat differently. Rather
than try to alter them in detail, I wish to present a very short preface and a
statement of the principal issue-which is in fact a direct continuation of the
last issue dealt with by Bube.
Personal History
A small fragment of personal history will introduce the topic. I was horn into
a third generation (on both sides) Christian family in India which
has a 33 generation
family tree of Kuleen (i.e., priests to the priests) Brahmins behind it. Ours
was among the first
Brahmin families converted in North India. For decades, spanning two
generations,
the cultural Hinduism (e.g., not eating beef, marrying within the
'right' caste,
etc.) continued within this very devoted, active, articulate Christian enclave.
With my parents, however, came a definite break from their inherited pattern,
not because of greater secularization but because of my father's
radical Christian
commitment. This spanned his Oxford Group pietism, a social activism
when it was
against societal trends, and a deep devotional life. (We children
'vent to chapel
twice a day, and three times on Sunday-and liked it!) Thus my early childhood
experience reinforced a viewpoint that equated the deepest commitment
to the faith
with a genuine freedom from the legalisms of religious and social
tradition. That
conviction is, as I read the Bible, the main "religious" revolution
that Jesus effected. It is neatly caught up in Paul's pungent question to the
Galatians: "0 foolish Galatians, who has bewitched
you and his theory of why grace overrides law
totally. It is caught up in the themes of Augustine (Love God and do
as you, then,
please) and Luther ("Peccate fortiter," and salvation by grace).
Two Groups
The argument is so thoroughly and specifically treated at such length
that I cannot
understand how anyone who takes the New Testament seriously can possibly debate
it. The entire letter of Paul to the Galatians, especially Chapter 3, has put
the law in its proper place-as the prelude to faith (Ch. 3:23-24). Since they
are not Jews, why do Christians persist in ever again putting law above grace.
Yet, today, I suppose that the family of those who acknowledge the Lordship of
Jesus Christ could ultimately he divided into two groups. One group claims as
ultimate authority their total perception of Jesus the Christ, revealed through
the Bible, through history, the great saints and interpreters,
theological illuminations,
our contemporary understanding, and all sorts of new knowledge including all of
science, which shed light, and not least
Roy: The Christ I follow is the Human Face of God - - - breaking into history in the person of Jesus. . . - Not only rising again, but most importantly living still as the "active principle" of the God-seeking man. . - . None of this is in the Bible which is a fragmentary record of Jesus' sojourn in Galilee. The story of Jesus, the Living Lord, is a much longer serial than that-it is still running on every local station. There is but a thin line between idolatry and bibliolatry.
in that direct contact we call prayer or meditation. The other claims that the
Bible, literally interpreted by himself, or a particular authority he selects,
is the sole authority (or, at least, the final arbiter).
The Principal Issue
The principal issue is therefore joined. What truth has claim on a Christian?
Over what area is zoy interpretation of the Bible, final authority?
(Interpretation
here may he equated to a weighting scheme for the data, since clearly
Jesus' words
are weighted more heavily than say those in Leviticus.) Or is a Christian only,
repeat only, under obedience to a Grace-ous Living Lord, the central figure of
the New Testament which thereby acquires its significance. I wish here not to
debate this issue, only to state my stance with the latter group.
The Second Issue
The second issue is immediately contiguous. Over what area and in what degree
of detail does the mandate of distinctively Christian ethics operate? Surely it
stays my hand from killing my neighbor in anger. Does it prescribe what I wear?
(Notice the vast change in attitude to uncovered heads and length of skirts in
two decades.) Property laws? Lending laws? (Notice the changes from
the Old Testament
laws.) What I eat? Remember that one. We will come back to it.
QUESTIONS AND ANSWERS
1. Can love function meaningfully without the guidance of law? How
does one know
what "to love" means?
Bube: Not only are love and law not mutually exclusive but in a
Christian context
neither can be understood without the other. Law is the guide to what it means
to love (Psalm 119:97-104); and love is the Milling of what the law
requires (Romans
13:10). Examples of extreme pitfalls are legalism on the one hand,
which forgets
the intent of the law in favor of its letter, and situational ethics
on the other
hand, which in seeking no law but love so subjectiveness love that it
retains little
content. In order to love, we must act in accordance with the real world; we do
not love a child by giving him everything he wants, nor do we love our neighbor
by seeking his presumed "welfare" at any cost, When Jesus was asked
which was the greatest commandment in the law, he answered that it was to love
God and to love your neighbor (Matthew 22:37-40). On the night before
his death,
he linked love and law indissolubly together when he said, "If
you love me,
you
will keep my commandments." (John 14:15) To claim that one can
love without
reference to the law is to deny implicitly the created reality in
which we live.
The principles of the law inform us as to what it means to love.
Roy: Because love is the careful working for the good of the Other,
it will frequently
codify the meaning of love in general situations into
"laws." But these
laws have validity because, and only insofar as, they fulfil the
concern of love.
Under "special" circumstances they may be superseded by
other dictates
of love as understood (with Kierkegard's Fear and Trembling) by the
individual.
That is what the incarnation (of Love) was all about. For a Christian
as distinct
from a Jew, the Law can never have supreme validity. There are ample
illustrations
from the life of Jesus which speak directly
to the point. The long list of episodes (healing on the sabbath,
eating with unwashed
hands, eating corn in the fields, etc. Matthew (12:1-12), Mark (2:23-28), Luke
(13: 10ff; 14:5), with which Jesus categorically makes his point-that
"laws"
are subject to situational modification-is simply impossible to argue against.
The spirit of the new Testament is "The letter (of the law) killeth, the
spirit giveth life." (II Cor. 3:6) Jesus saying "I am come to fulfil
the Law," (Matt. 5:7) can best be read as "complete and
subsume;"
it is absurd to twist it to say I am come to prove how good the Law
is, by complete
obedience to it, when in fact I am breaking its letter every day.
We have excellent analogies in Science. The old Wien and
Stefan-Boltzmann radiation
laws in apparent conflict with each other, were both shown to derive
within certain
limited boundary conditions, from the new, more general Planck
relationship. The
laws of Newtonian mechanics were, after all, not abolished by the discoveries
of quantum mechanics-just shown to be special cases involving large numbers and
bodies. Situation ethics is the statistical mechanics of individual
life, to the
thermodynamics of the ten commandments for large numbers. While the
large-system-society
may run best on the latter, it does not allow us to decide the (best) behavior
of an individual.
2. What is biblical "law?' Is it the social derivation of a
primitive people,
or is it at least a partial description by revelation of the created structure
of
interpersonal relationships according to the design of creation?
Rube: In speaking of biblical law, I mean the principles of living laid down in
the Ten Commandments, the Sermon on the Mount, and other similar and
related prophetic
and apostolic exhortations for godly living. This biblical law is given to us
by God's revelation of the nature of the created universe and of interpersonal
relationships in that created universe because He loves its. Biblical law tells
us what it means to live as a child of God, as He has intended us to
live by creation,
in the real sinful world in which we find ourselves. If we kept the
first of the
Ten Commandments, we would need no others; our human situation,
however, is such
that this is not possible, and God has provided for us a variety of guidance in
practical living in the real created world. When this law tells us, "You
shall not steal," or "You shall not commit adultery,"
it is indeed
reflecting the real content of actual human experience, but it is not
ultimately
derived from this experience as a relative end in itself. The content of human
experience confirms that it is a better world without stealing and
adultery because
this is the very intrinsic nature of the created world. It is divinely revealed
and it is experientially verifiable; one description requires the
other, and does
not eliminate the other. The commandment "You shall not commit
adultery"
tells us quite simply that committing adultery can never be an
ultimate exercise
of love in the real world; its effects are not "up for
grabs" any more
than the law of gravity or the laws of electromagnetics are at our subjective
disposal We can never love a person by pushing him off the top of a
tall building
because he feels like floating.
Roy: The problem is, who selects out his set of Biblical laws? If
taken literally,
"Biblical law," includes a whole lot of Numbers,
Deuteronomy and Leviticus.
No ordinary U.S. citizen could live under Biblical law. The credit system and
the supermarkets could not be patronized. This is problem enough for Jews, but
as a
Christian I cannot grant all of "Biblical Law" any claims whatsoever
on me. I believe that the evolutionary thought development through the Old and
New Testaments does, in fact, provide the most profoundly accurate analysis of
the nature of Man, of his relation to others, to Nature and to the
Ground of his
own Being (God). Because they are so profound and basic these laws
must he sufficiently
general. They are much more useful because they are general, and hence may he
applied to the enormous diversity of human situations and solved for
each particular
situation. We cannot have it both ways. Either God entered all of human history
in Jesus, and hence provided us with a general solution (a kind of
Unified Field
theory) as the Lord of time and space; or Jesus was only the Messiah
of the Jews
(and rejected by most of them).
The commandment, "Thou shalt not commit adultery," tells
us, I believe,
that adultery as then typically understood-seen as cheating or
stealing from the
third party (partly connected with property and inheritance rights) was wrong.
It simply does not read on the kind of situations, where any or all
of these new
elements are present: genuine acceptance of the third person into a
relationship
by husband or wife; mutually "open marriages," or even the
honest "swinging"
of the Houston apartment houses. By no means do I believe that these latter are
generally acceptable under the "law of love;" the only point I make
here is that the seventh commandment by itself is not sufficient to
help us decide.
We are not the only people to have trouble with this commandment. Our Lord had
trouble with its literal application, even by the most conservative reading of
John (8:13), and in Matt. (5:28) he totally did away with this particular law,
substituting at once a much more rigorous and yet more flexible law: "But
I say unto you that whosoever shall lust after a woman in his heart has already
committed adultery . . ." That is the single Biblical law on adult sexual
behavior to which Christians should repair: I call it the law against
lust, allowing
love some leeway.
3. Who is the Christ we follow if
not the Christ of the Bible?
Rube: It was Jesus of Nazareth who said, "I am the way, the truth, and the
life: no man comes to the Father, but by me." (John 14:6). It was Jesus of
Nazareth who said, "If a man loves me, he will keep
my word... (John 14:23) It was Jesus of Nazareth who lived, died and rose again, commanding his disciples to go and
make disciples
of all nations, teaching them to obey all that he had taught them
(Matthew 28:19).
We have no past knowledge of Jesus the Christ, arid no present
knowledge, except
that which is given to us by revelation in the Bible. If we claim to follow "a
Christ" who
leads us where Jesus of Nazareth has forbidden us to go, who
contradicts the one
who lived and died and rose again, we follow "a Christ" of
our own imagination
arid find ourselves enmeshed in idolatry, not in the worship of the true God,
the Father of our Lord Jesus Christ.
Roy: The Christ I follow is the Human Face of God
(that is the title of J. A. T. Robinson's brand new treatise on
Christology) breaking
into history in the person of Jesus, the carpenter of Nazareth. Not only rising
again, but most importantly living still as the "active principle" of
the God-seeking man. When
Einstein speaks 0f the mystery of the intelligibility of the
Universe, he is struggling
with the same issue; when Bonhoffer participates in the plot on Hitler's life
he is (he deeply believes and I agree) informed by that same Living
Christ. None
of this is in the Bible which is a fragmentary record of Jesus'
sojourn in Galilee.
The story of Jesus, the Living Lord, is a much longer serial than
that-it is still
running on every local station. There is but a thin line between idolatry and
bibliolatry. We walk that line only in faith, knowing that He who created man
but a little lower than the angels, gave him the capacity and the
responsibility
to make this fateful judgment, and not to hand it over to any idol or any catch
phrase or highly selected quotation.
4. Has the role of sex in interpersonal human history?
Bube: From the description of the sinless creation, "So God created man in
his own image, in the image of God he created him; male and female he created
them. And God blessed them, and God said to them, 'Be fruitful and
multiply ...'"
(Genesis 1:27,28), to the first event described in the fallen
creation, "Now
Adam
knew Eve his wife (Genesis 4:1), the role of sex
for union between man and woman on all levels of consciousness and experience
shows no indication of changing. The belief that we are living in a
new and liberated
day requiring new practices and escape from old sexual taboos betrays a lack of
appreciation for history. The sexual relationship, the symbol of union between
Christ and his church, has always been one of God's finest gifts to
man; for that
very reason it has always been one of the most abused gifts among men
who do not
know God.
Roy: It is history that teaches us that the organization of human
behavior, including
those in the interpersonal area have undergone enormous changes. A variety relationships changed in the coarse of
of sexual styles has coexisted among the highest and most moral
groups and individuals
who indeed know God-ranging from the evidence of Hindu temples, from
the testimony
of Plato and Socrates, to Mohammed and his followers, through Christian monks,
to Shaker and Oneida communities in America. What sexual patterns do they have
in common? Even just the Christian set. One of our major theses is
that this role
has been changed in the last 25 years in the biggest step-function
discontinuity
since life began on this planet. We refer to the simultaneous
development of completely
controlled conception and to the necessity to stabilize or decrease
the population,
thereby frustrating on a massive scale the very biological
genetically coded sexual
instinct. The Pauline analogy to the union of Christ and his Church was surely
used in reverse; i.e., Paul used the human experience of marriage to explain to
his readers by an analogy his vision of Christ's relation to the
Church. Regrettably
the imputation of sacred tones to ordinary human sexuality, caused by repeating
the erroneous reading of this passage has caused trouble for hundreds
of years.
5. Can sex be treated as only a biological function, or at least as
no more than
eating, sleeping or scratching? Or does sex inevitably involve more
of the whole
person for either positive or negative consequences?
Bube: The biblical treatment of sex within the "one flesh"
concept emphasizes
that this relationship is at least intended to correspond to the closest union
of man and woman possible. It must be admitted, of course, that sex
can he approached
on a much lower level than this, and that sexual relationships cart
be in practice
treated as nothing more than the fulfillment of a biological need. But this is
possible only because it is possible for man to forsake the image of God with
which he is endowed by creation, and to behave as if indeed he were
nothing more
than an anima' "' n the category "human" is
inappropriate. Whenever sex is treated casually and is experienced outside of a lifelong commitment of
love, both parties involved forsake the potentialities and destiny of
their humanity,
lose the concept of united personhoods, and to a greater or lesser
degree pattern
their behavior after sub-human creatures.
Roy: The highest uses of the sexual function of man are found within
the context
of a deep, loving, committed, relationship. The question at issue in today's world is: Granted this
is so, is there any reason why admittedly lesser uses of the sexual
function are
"bad"? Or are they merely less good? Take the simplest
case: Is masturbation
in the single unmarried person, had or wrong? Indeed, is not taboo against the
expression of sexuality within other than the best or ideal
situation, responsible
for much greater losses to the individual, and to the Gospel in whose name such
taboos are enunciated? Obviously there are millions of legal
marriages which are
veritable hells of relationships, yet we accept sexuality within that context.
Do we thereby grant the right to create the "rightness" of sexuality
to any kind of piece of paper from any country, or deny it only
because that piece
of paper is missing?
Let me take this as the point for introducing my
major new position (beyond that taken in Honest Sex).
Is not the pre-occupation with sex instead of love wholly a waste of time and
energy for Christians today? Is sex not already far on the way to
becoming 'autonomous,'
and hence not even a sensible topic for Christian ethics any longer. Take food
as an analogy.
All religions have, or have had, taboos against eating some kinds of food. Yet
slowly at first (e.g., Christians, as distinct from Jews, eating
pork); and rapidly
now (Hindus and Muslims living in the West eating beef, Roman Catholics eating
meat on Friday, etc.) all these proscriptions are falling away. We are surely
wholly autonomous on what we eat and drink. Some Christians are
vegetarians, others
enjoy huge steaks, some don't
eat shrimp, others avoid pork, etc. Some drink like Jesus, others abstain. Sex
is not identical to eating, but from the beginning of time the analogy has been
made.
The greater complexities in sexuality are due to the involvement (most of
the time) of two (or more) persons, and the possible involvement of pregnancy
and property. Now that property is not involved, that fear of conception can be
eliminated, that new sexual affluence can often he had by mutual
agreement among
all concerned to their benefit (as they claim), what do we say? I say
with Paul,
"All things are lawful, not all things edify." And also, If
meat cause
my brother to stumble, I will not eat meat." (Rom. 14:15) I find
that these
are more effective guidelines or riders on the law of love to guide
the behavior
of the autonomous Christians than any simple prohibition. It means
that although
any sexual act may be "legal," it still may not be loving.
The Christian
law of love is frequently more demanding than the pre-Christian law
of Moses.
Bube: The biblical revelation and general empirical data available on society
as a whole indicate that the assumption that "saturation
relationships"
in the sense of a "lifelong commitment of love" (involving
sexual intimacy)
can exist outside the 1 man/1 woman relationship is based on an
illusion, contrary
to the created structure of interpersonal sexual relationships.
6. Can a person with a need for love be satisfied only by sex? If so, why not
make a sex-machine?
Bube: There is a purely biological urge involved in sex, and the
physical release
from this urge can be achieved through masturbation or some kind of "sex
machine." The very failure of these methods of relief of the
biological urge
only, when problems of the whole person in loneliness and need for
love are concerned,
is self evident. Sex is not the answer to the need for love. Nor need
it be supposed
that the need for love cannot he satisfied without sex. Many in recent years,
caught up in the despair of life without God, have sought to deify sex as the
ultimate mystical experience, the answer to life's problems, and the
slogan "Make
love, not war" can be appreciated but not understood except in
this context.
When one person uses another to obtain relief from his or her sexual
drives, the
persons involved are being treated as "things"-and this is certainly
one of the basic attitudes condemned by the Christian position.
Roy: Never. There is little relation between sex and
love; including that within the legal frameworks. The Christian
affirms the "giving"
of love as the primary descriptor of his life-style. There are biological bases
for sexual needs, which are clearly not as biologically affecting as those for
food. How does a Christian who is under Jesus' injunction to
"feed the hungry,"
"clothe the naked," etc., minister to those who are sexually hungry?
Tell them to take cold showers? Try to reorganize society? We are faced with a
paradox. To be true to our Lord we should try to "feed" the sexually
hungry, not give them Bibles only. But this might violate the seventh
commandment.
Given the new circumstances, maybe such acts could he legitimized. But if so,
such sexual caring should be in the context of a loving relationship,
i.e., most
likely with close friends and not strangers. Note that this is exactly the most
demanding type of responsible relationship. Sex with strangers is
much simpler-(aka Johnson and Masters surrogate partners). Sex with a machine may be
the simplest
(i.e., least complicating) but certainly not the best.
7. Is it possible to have "meaningful, celebrating,
person-affirming communion"
through nonlife-committing and non-self-committing love relationships? If not,
why not marry?
Bube: The biblical perspective is that sexual relations between man and woman
fulfil their proper role when experienced in the context of a
lifelong commitment
of love. It is this lifelong commitment of love-as opposed to the brief giving
and taking of casual liaisons-which makes it possible to have
meaningful celebrating,
person-affirming communion. To claim that the pursuit of
"meaningful, celebrating,
person-affirming communion" is possible without a lifelong commitment of
love has neither biblical nor empirical support. If this is indeed
the ease then
why should such a man and woman hesitate to publicly affirm their
mutual commitment-i.e.,
get married? Is it not eminently likely that a refusal to give assent to such
commitment publicly is really an indication that such commitment is not given?
And if such commitment is indeed not given, it makes little sense to continue
to justify sexual relations on the hypothetical grounds that a "meaningful ... etc."
relationship is involved.
Roy: There is a quantitative aspect which is missing here. The question implies
that all life-commitments are equal, and equal to marriage. There are
all degrees
of commitment and all degrees of fulfillment. The empirical data are clear that
"life-long" commitment taken on in a typical marriage
thoroughly approved
by the Church, is highly unlikely to go more than 14 years! Equally
deep commitments
to love (not to sex) are made by many persons, e.g., members of many religious
communities to each other; a nun or a,, priest committed to their vocation; a
man and a woman who cannot marry. Is all sexual contact forbidden to them? Are
five and ten year relationships with a vast amount
of contact, concern, love, insufficient to justify any sexual relation, while
the casual liaison of a typical weak marriage justifies everything? The latter
are prominent in statistically validated samples of marriages, and legalists get all tripped up justifying horrible acts and relations
if they affirm "meal ticket" sex as their only moral standard. (Meal
tickets may be purchased for $2.00 and a blood test.)
8. Which is a better measure of the reality of human nature: the
biblical revelation
or empirical surveys?
Rube: This is an improper question, and I have formulated it
primarily to emphasize
this fact. It is improper because good theology (theology that is faithful to
the biblical revelation) and good science (science that is faithful to the real
world) do not provide measures of human nature which can be
categorized as being
one better and one worse. Unfortunately it is easy to come by both had theology
and had science, and both of these enter discussions of the sexual revolution.
Bad theology does not take full account of the biblical revelation concerning
human nature: it either neglects the creation-intended
redemption-restored potential
goodness of human nature, or it neglects the fallen and sinful nature
of man living
in the world today. It is this neglect of man's sinful nature today
that permits
the fabrication of sexual Utopias (no less than political Utopias) based on the
presupposition that human nature is essentially good and capable of
self perfection.
Bad science underestimates the problem of assessing the character of
reality and
attributes to limited empirical surveys significance beyond their
merit. Bad theology
and bad science are combined when it is concluded that because it appears that
people can do something without serious harm, it follows first that they may do
it, and then finally that they roust do it. This is the familiar
"is-ought"
fallacy which attends any and every attempt to derive a system of ethics from
empirical investigations. In response to this question, therefore, if
it is interpreted
to ask whether the test of the effect of adultery is better given by attention
to the biblical revelation, or to the opinions of a few perhaps
well-meaning individuals
with a particular set of philosophical presuppositions, I must
conclude that the
biblical revelation is infinitely more reliable.
Roy: Since Truth is of a Unity-they both contribute. All of modern science (not
only silly sociology surveys) and Biblical revelation are,
axiomatically, wholly
compatible when both are properly understood. If there are apparent conflicts
we better cheek the data, and! or revise our understanding.
I'm a great proponent of the primacy of Biblical insight based on its
statements
on the nature of man, fallen but redeemable, which have been
empirically validated
by 5000 years of recorded human history.
Man's sinful nature makes me question all his artifices to dodge his God-given
responsibility of using all of creation to serve his fellow man and thus serve
God. Hiding behind comfortable legalisms is one such artifice. For hundreds of
years the Church used what is the most explicit Biblical material in the whole
area of marriage and sex, i.e., the proscription against divorce
(Mark 10:2; Matt.
19:3-9), to foil what was empirically obvious: That in some cases the
loving thing
for all, was to permit divorce (and re-marriage). Today everyone has forgotten
that this was the cutting edge of the "moral" issue a century ago. If
you don't believe me, try to find a legal loophole for divorce as practiced by
tens of millions of Christians every year. Well, even the Roman Catholics may
"re-understand" the Bible on that one soon . . . (Sic transit . . .)
Similarly with premarital intercourse; we can see that the empirical evidence
and our rereading of the Bible find no way to fault it, in the
absolute and blanket
way in which the Church has done in recent generations. The empirical data are
that today a high percentage of concerned, loving, active Christians have had
wholly positive experience with pre-marital sex: some equally with pre-marital
abstinence. Both are options for Christians today.
9. Do we obtain real freedom by ignoring human nature as it is, and treating it
as it might be if sinless?
Bube: Freedom is never achieved by neglecting
reality. To be truly free one
must know and live in response to the limitations of the structure of reality.
Freedom from the law of interpersonal relationships is as impossible to come by
as is freedom from the law of gravity. Absolute freedom never exists in a real
world. To neglect reality is to neglect truth, and to neglect truth is always
tantamount to losing freedom. If, in a subjective quest for freedom
from the law
of gravity, I walk off the top of a tall building, I pay the penalty and am no
longer free at all. If, in a subjective quest for freedom from the
laws appropriate
for human beings in interpersonal relationships according to God's
creative will,
I deliberately violate these laws, I cannot escape paying the penalty
and losing
my freedom. Jesus tells us, "If you continue in my word, you are truly my
disciples, and you will know the truth, and the truth will make you free. (John
8:31, 32)
Roy: Never. Likewise, however, we get nowhere by neglecting other
aspects of human
nature. This Man
is also acquisitive, power-driven, creative, inventive, and he was made in the
Creator's image; he is a co-creator now. He will and must flex his muscles, and
try his wings. He will, for absolutely certain sure, use his new
sexual affluence.
Our problem is to solve the simultaneous equation: Given sinfulness and sexual
affluence, what patterns are best? (Do not respond by giving
solutions for pre-1950
sexual poverty.) Here again, is an example where the Bible could not
have spelled
out an appropriate law, because during its time, such a situation did not exist
and could not have been conceived.
Roy: The evolutionary thrust of history leaves us no doubt as to the outcome.
The Church will sooner or later accede to Society's patterns and then find the
rationale to justify co-marital, loving (including sexuality) with
persons other
than the spouse. The question is: should not the Church lead the way?
10. What is the good news of the Gospel to men and women? Does it always allow
us to end all and every kind of deprivation?
Bube: Perhaps the saddest quote given above from Honest Sex, if we
take it literally,
is the next to last,
in which the authors call for the church to consider the merits of polygamy and
polyandry "in meeting the needs of millions of persons for whom it has no
other hope to offer." If the church has "no other hope to offer"
in its mission of preaching and living the good news of the Gospel, we are in
the words of Paul, "of all men most to be pitied." (I
Corinthians 15:19).
In the RSV version of the New Testament, to cite a statistic, the
word "hope"
appears 73 times in 19 different books of the 27 New Testament books. Some of
these, of course, are used in ordinary English conversation like, "I hope
to see you," but the vast majority speak of the Christian's hope in Jesus
Christ. The good news of the Gospel is that we need no longer live
separated from
God by sin, but that God has acted on our behalf in the life, death
and resurrection
of Jesus Christ, so that if we accept for ourselves the grace of God offered in
Christ, we may be forgiven, accepted and received back into personal fellowship
with God both here and now, and forever. The good news of the Gospel
is that God
loves us and has made it possible for us to love Him and each other. The good
news of the Gospel is that all power in heaven and earth is in the
hands of Jesus
Christ, who is with us always. Nowhere in the biblical revelation are
we promised
that this good news means that all suffering, deprivation, and even persecution
will be taken from us in this present sinful world; what we are
promised is that
God is always with us and will grant us both to overcome and to triumph in and
with the suffering and deprivation.
If we arrive at the point where the removal of suffering and
deprivation justifies
any means, then we have forgotten the heart of the Christian message
which calls
for us first to love with all our heart, soul, mind and strength, and then in
that context to seek every way possible to love our neighbor.
Roy: The good news of the Gospel is the offer of (the) Reconciliation effected
by Jesus Christ. By no means does that suggest that every mouth will be filled,
every want satisfied. Indeed the recognition of the inevitability of much pain
is part of the Biblical insight. But we only earn the right to preach the good
news when our lives say that we have bent every effort to clothe the
naked, feed
the hungry, minister to the sick. The wording in the quote cited by Bube is not
clear: perhaps "new programs" substituted for "hope" would
clarify it. If the Church were doing all it could to meet the needs
for companionship,
friendship and sexuality, of the single, aged, etc., it would, of
course, he proclaiming
its unique message of Hope. Indeed, the importance of the gospel for modern man
is that in spite of the despair which, rationally, we must all face, about the
potential of feeding and clothing the world, man can still live
creatively. Petru
Dimitriu's Incognito, which must surely rank as one of history's
"most Christian,"
novels makes this acceptance of "the world as it is" come alive. Yet
this serenity in the face of despair must be held paradoxically or
dialectically
against Christ's imperative "to teed, clothe, serve."
11. Is a "saturation relationship" outside of a 1 man/1 woman relationship possible?
Bube: This is the kind of question which presumably is a prime
candidate for answering
on empirical grounds. Such a "saturation relationship" is or is not
possible-except, of course, that our empirical investigation is
severely hampered
by difficulty in objectively defining and identifying a
"saturation relationship."
Because a "saturation relationship" is claimed does not
make it actual.
If the term "saturation relationship" is to be identified
with our term,
"a lifelong commitment in love," then the biblical
revelation is fairly
clear in providing a negative answer. A positive answer to the question would
follow only if God had made men and women so that total lifelong commitments in
love could be made at one time by one man to many women, or at one time by one
woman to many men. Again the biblical revelation and general
empirical data available
on society as a whole seem to me to indicate that the assumption that
"saturation
relationships" in the above sense can exist outside the 1 man/1
woman marital
relationship is based 011 an illusion, contrary to the created
structure of interpersonal
sexual relationships.
Roy: This is precisely where empirical data are making inroads on our previous
understandings, and for
new boundary conditions not dreamed of previously. The data of many
careful highly
moralistic observers say yes to this question. I know of
"saturation relationships"
among several threesomes, and foursomes. Some of these saturate at much higher
values than a high proportion of marriages. Also, however, in the
last few years,
the saturation level justifying coitus has moved downward, both
within and outside
of marriage. There is an enormous struggle in the psyches of most
concerned active
Christians, societal values against new sexual patterns absorbed during their
childhood development, coming into conflict with a reasoned Christian position,
and their own loving and sexual desires.
The evolutionary thrust of history leaves us no doubt as to the
outcome. The Church
will sooner or later accede to Society's patterns and then find the rationale
to justify co-marital, loving (including sexuality) with persons other than the
spouse. (Remember the much worse fight over divorce.) The question
is: shouldn't
the Church lead the way by affirming its eternal principles of love-and-law to
guide our new condition of sexual affluence? The question is how many
more millions
will see the Church and the entire gospel of Jesus Christ as irrelevant, simply
because some pusillanimous Church leaders couldn't keep their minds
on love, instead
of law.
12. Granting the possibility of exceptional situations, should such exceptions
be made the pattern for the normal?
Bube: This question is prompted by my perception of this kind of
approach repeated
on several occasions in Honest Sex. I am perfectly willing to admit
that the existence
of an Absolute ethical principle does not guarantee the possibility of giving
that principle absolute expression in every instance of human life. I
can conceive
of situations where the choice to perform a known evil might be the consequence
of realizing that in this imperfect world not to act would result in
a known greater
evil. But such exceptions retain validity only as exceptions, never if they are
treated as a guide to the norm. Bonhoffer, for example, was willing
to work for
the assassination of Hitler as a crisis exception in his life, but he
was absolutely
clear that if such forsaking of the normal demands of ethics ever
became the guide
to the norm, we would all be lost. Even in his case, he was overruled by God,
who
judged Hitler in His own way.
Roy: Exceptional situations should of course not be generalized as a possible
norm. Honest Sex may have
done this by implication by insufficiently careful wording. Our main thesis was
that there is no single value norm. There is a distribution of norms.
Hence, obviously,
within that distribution of norms, some situations (exceptions?)
occur less frequently
than others. History is creeping up on that too, and the center 0f
the norms are
shifting. In 1973 more than half the U.S. population felt that premarital sex
was no longer immoral-a 500% change in two decades. Some of these data are like
Jesus' reference to the 'Clouds no larger than a man's hand.' They
are early warnings
before the event itself.
13. Is marital exclusiveness reprehensibly justifications?
Bube: The claim that sexual exclusiveness between one man and one
woman who have
become one flesh in a lifelong commitment of love, and who are seeking to live
out in their lives a representation of Christ and the church, is the result of
human selfishness and is incompatible with the requirements of loving
one's neighbor,
seems to me to be a gross misreading of the biblical revelation. The
Bible persistently
treats marital infidelity as an analogy to spiritual apostasy for precisely the
same reason; as man is to love only God with heart and soul and mind above all
else in life-because this is the only way to fulfil the creation
purpose of man,
so a man and a woman in a lifelong commitment of love are to keep each only for
the other-again because this is the only way to fulfil the creation purpose of
man and woman. If men and women and sex and human nature were
differently constructed,
different possibilities might be available. But we are designed to live in the
world that God has made, and He has loved us enough to reveal to us what this
entails.
Roy: Marital exclusiveness in sexual relationships is a beautiful and
fulfilling
option for any couple where love and tenderness exist between them
too, and where it seems to make them more serving of other's needs. Marital
exclusiveness which
prevents deeply caring relations to all kinds of others is utterly un-Christian
and selfish and therefore reprehensible. That is to say if a man spends so much
time and love on his wife that he has no time to care for the kid in trouble,
the prisoner recently released, or the widow of his friend, that
cannot be squared
with a Christian commitment. Furthermore, given our world (America 1974) even
marital sexual exclusivity is not the only option open to caring
couples. Certainly
that option is praised and romanticized in literature. But what of
the open marriage
which in addition to a sturdy love between the couple permits the
caring for the
hungry, sick, needy and included among those-the lonely who may need
sex and love
as well as the gospel? Can the very rare mature marriages, because
they are solidly
based, allow the joy and beauty of other relationships of each
partner to include
celebrative sex? Such marriages are exceptions among the hundreds we know, but
no more so than ideal marriages everywhere. We are just emerging from the era
where this kind of couple would have been a pipedream. Now, they are
the new breed,
who may be up to preaching the ever-new Gospel to twenty-first century sexually
affluent man.