What does a Christian theology of sexuality look like if we begin—as did St Paul and arguably Jesus as well—with an ideal of celibacy? The first major change from our common cultural way of understanding sexuality is that if celibacy is the ideal, than an argument must be made for any and all kinds of sexual relationships. They cannot simply be assumed.
One of the signs of the present time is the idea of participation, the right that all persons have to participate in the construction of their own common good. For this reason, one of the most dangerous abuses of the present time is repression, the attitude that says, “Only we can govern, no one else; get rid of them.” Everyone can contribute much that is good, and in that way trust is achieved.
Enrique Espinosa Bentancor recalled an ineffable Presence that sustained him and prevented him from hating his captors during his imprisonment. The palpable spirit of Jesus as his companion comforted and strengthened him.
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There is no mention on either the CANA or ACNA websites of the support given by the Church of Nigeria (and other Christian churches) to the proposed Nigerian Same Gender Marriage (Prohibition) Act. Do CANA and ACNA support the Church of Nigeria’s position?
By the time the theologian and sociologist Nancy Eiesland was 13 years old, she had had 11 operations for the congenital bone defect in her hips and realized pain was her lot in life. So why did she say she hoped that when she went to heaven she would still be disabled?
Christian logic on sexuality—not necessarily practice, but logic—must begin with celibacy. Furthermore, I will argue that a theology of sexuality that begins with celibacy remaining more contiguous with first century thought presents a stronger argument in support of same-sex marriage than those that pass over celibacy in silence.