…it’s never simple. And when you add celibate men to the mix…. Well, you know.
An excellent analysis and commentary that everyone should read. From New Ways Ministry:
New Ways Ministry and many Catholic theologians, leaders, organizations, and individuals have long called on the church’s hierarchy to listen to the experiences of LGBT people as a way to develop doctrine and positions. The importance of consulting the scripture of experience–how God speaks through people’s lives–is nowhere more needed than in the development of doctrine about sexual relationships and expression.
The necessity of such consultation was brought home to me again when I read Jo McGowan’s article, “Simplifying Sex: What Some Priests Don’t Understand About Contraception,” in Commonweal magazine. Though writing specifically about the recent debate about insurance funding for contraception, McGowan’s piece rings true for hierarchical statements about sexuality generally.The thesis of her argument should be a mantra repeated by church leaders everywhere:
“Sex is never simple.”
McGowan’s article responds primarily to a New York Times article which contained an interview with a priest. She writes:
“. . .it is unsettling when men who may never have experienced sex feel qualified not just to speak about it but to pronounce on it with certainty. In an article in the New York Times (February 18), Fr. Roger Landry, a priest in my old diocese of Fall River, Massachusetts, is quoted as saying, ‘What happens in the use of contraception, rather than embracing us totally as God made the other, with the masculine capacity to become a dad, or the feminine capacity to become a mom, we reject that paternal and maternal leaning.’ ”
“Well, no, Fr. Landry, we don’t. We don’t reject it. We make a decision about it. We recognize that pregnancy is a possibility, and we decide whether this is the right time for us to have a baby. We acknowledge that we are more than just potential (or actual) parents. One of the surest signs of youth—in any profession—is an unswerving adherence to literal interpretations. New teachers cling to the curriculum, whether or not the class is getting it. Young doctors focus on the clear x-ray, unable to see the patient in front of them writhing in pain. Parish priests preach the letter of the law, while their parishioners refuse to follow rules created without reference to the reality they know. But the rules aren’t just unrealistic. They are often irrelevant, based on incorrect or incomplete information.”
McGowan’s analogy to the penchant that young doctors and young priests have for relying on outside, abstract information makes the point vividly. Sexuality is not something that can be described or discussed from an outsider’s perspective in abstract terms. Accurate information and perspectives on it must come from people’s lived experiences. I would like to add another analogy to her already excellent one: Not consulting people’s experience of sexuality in order to develop doctrine is like an atheist trying to describe and define spirituality and religion without consulting the people who practice faith. Both spirituality and sexuality are intensely personal experiences that can only be understood fully from the inside out.
McGowan illustrates this idea best when she refutes Fr. Landry’s ideas about pleasure in sex:
“Fr. Landry goes on to say, ‘Contraception…make[s] pleasure the point of the act, and any time pleasure becomes the point rather than the fruit of the act, the other person becomes the means to that end. And we’re actually going to hurt the people we love.’ At one level, this is insightful and nuanced. When he laments how frequently such objectification happens to women in sexual relationships, Fr. Landry sounds almost feminist. And he is right that a relationship that’s only about the pursuit of pleasure is demeaning and ultimately hurtful.
“He is wrong, though, to assume that using contraception automatically makes ‘pleasure the point of the act.’ This is how adolescents think. Teenagers dream of constantly available sex, uninhibited by any possibility of pregnancy. That priests would talk the same way about sex between a husband and wife who have chosen to use contraception reflects inexperience and adolescent projection.
“Adults understand that good sex, with or without contraception, goes deeper than pleasure. It is complex and demanding. And pleasure isn’t necessarily a part of it. Any human encounter requiring honesty and surrender has the potential for both revelation and pain. The communication, healing, and strengthening that good sex ensures is foundational to a marriage. Pure pleasure the point of the act? What is Fr. Landry talking about?”
McGowan shows here that an outsider’s perspective is actually a distorted perspective which focuses on one potential aspect of the sexual situation. Since sexuality is so much more than physical acts, an outsider can not understand the deeply emotional dimension that is involved in the physical activity of sex. To theorize about sexuality based only on physical acts is to look only at the evidence that is able to be seen, and not to take the perspective of faith, which St. Paul tells us involves the “evidence of things not seen” (Hebrews 11:1).
Sexual license is not McGowan’s goal; responsible sexuality is. She makes the important observation that strict adherence to abstract rules about sexuality can actually lead to irresponsible sex:
“But every human activity has the potential to become unbalanced. Having children mindlessly, year after year, as former generations of Catholics did, is just as harmful to the social good as the refusal to connect sex with pregnancy. Visit India, Fr. Landry. Talk with the women here who are treated purely as producers of sons.
“To defend contraception within marriage is not to defend sexual license. Married couples who have pledged a lifetime of commitment to each other and their families have the right and the duty to make their own decisions about contraception. The church’s role is to help them arrive at the decision that is right for their lives. It is not to dictate one-size-fits-all rules that have no foundation in practical experience.”
I don’t think that I’ve ever read a defense of consulting sexual practitioners for their experience which was as honestly and matter-of-factly stated as McGowan’s is. Clearly, the principles that she states here can be equally and easily applied to the experience of lesbian and gay people, as they are to heterosexual people.
–Francis DeBernardo, New Ways Ministry
- Sex Is Never Simple (newwaysministryblog.wordpress.com)
- Catholic Priest, Theologian to Teach Swiss Sex Classes (newsfeed.time.com)
- A Bishop Talks About (gasp) Sex (dgsmith.org)
To cite an oft used phrase by that paragon of wisdom, Ronald of Reagan, “There you go again…”
Using common sense vs abstract moral theology with hints of Justinian Code. And by a woman!
How come no one ever asks the BVM about what she thinks? Papacy? Anal-retentivness?
What does God the Hermaphrpodite (‘we are made in the image and likeness of God’) have to say about this? Probably “eat more prunes. California Trappists have a barn load for sale.”
Really very excellent…made me reflect without immediately “casting aside,” the ideas of the church…thank you, c.
“One of the surest signs of youth—in any profession—is an unswerving adherence to literal interpretations”
This is one of the most powerful sentences I’ve heard recently. Powerful.
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