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About J.M.J. West
Expertise
I will make an attempt at almost any question. I am a trained Catechist and Apologist, and I can answer most questions regarding:
-Church Doctrine
-Biblical questions (I have a cursory understanding of Greek, Hebrew and Aramaic)
-Catholic Philosophy
-History of the Church (especially the early church)
-Apologetic questions (i.e. why we believe what we believe)
-Ethics
I look forward to your questions!
Experience
I work as the College Catechist of Benedictine College in Atchison, KS, and the Director of RCIA. I am a revert to the Catholic faith and had to learn my way home, so to speak.
Education/Credentials
B.A. Philosophy, Benedictine College
B.A. History, Benedictine College
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You are here: Experts > Religion/Spirituality > Christianity - Catholicism > Catholics > Human sexuality (Theology)
Expert: J.M.J. West
Date: 7/5/2008
Subject: Human sexuality (Theology)
Question
QUESTION: Good afternoon. My name is James N from Bombay, India,R/C.
I am reading Gaudium et spes,of Vatican II, pastoral constitution chapter 1. My question are as below
1: Could U please explain 3 levels of sexuality ie Primary, affective and Genital
@: Also the 4 values of consecrated celibacy namely
Eschatological value, Sacrificial value & Spiritual value.
God bless thee . James N
ANSWER: Classically sex has been viewed as having a three fold purpose, though, that might line up with these terms. Sex is given to us by God, and it is in fact a mysterious image of the very life of the trinity. It is an image of God written upon our being, and to seek to thwart its purposes is to seek to thwart our understanding of God.
The "primary" would be the rearing of Children, because this ultimately is what sex is aimed at. Even in other species which don't experience the emotional bonding of sex, sex is present for the furthering of the species. Sex is to be "fruitful" and "open to life". Thus anything that seeks to frustrate this first aim ultimately distorts our view of sex.
The "affective" would then be the what is also called the "unitive". Sex unites and deepens the love and affection of the spouses. Sex must always been unitive, or else it also distorts our very understanding of sex and God.
The "genital" then would be what Paul is speaking of when he writes: "If anyone thinks he is behaving improperly toward his virgin, and if a critical moment has come and so it has to be, let him do as he wishes. He is committing no sin; let them get married." (1 Cor 7:36). To keep us from lusting, marriage has been ordained that we might properly use the gift of sexuality (though to remain chaste/celibate is better, according to both Christ and St. Paul).
As for the values of consecrated celibacy, I can only assume that:
Eschatological value - Ultimately we are all feminine in relation to God's masculinity. We are members of the Church, the bride of Christ, and by remaining chaste in this life we anticipate that heavenly nuptial union.
Sacrificial value - Giving up something good for the sake of something better is a real form of mortification that has good effects upon our very souls and wills
Spiritual value - Um...keeps us holy...via the sacrificial value...
Hopefully that helps.
Pax Christi,
-J.M.J. West
---------- FOLLOW-UP ----------
QUESTION: Good morning.Thanks for your prompt answers. God bless thee.
I have one question to ask thee on theology-Fulfillment.
Questions are under.
1:Some say that we should rejoice than mourn when our beloved ones die, because they enter eternal happiness.Does theology say anything about this?
2:The resurrection of Xst marks the end of time. Commentthis statementplease.
3How we understand by Parousa?
James N. Bombay, India.Pax Christi.
Answer
James, Great questions.
YOU WROTE:
"1:Some say that we should rejoice than mourn when our beloved ones die, because they enter eternal happiness.Does theology say anything about this?"
Well, there are two end destinations for us after this world: Heaven (perfect communion with God, which is what we are created for) or Hell (complete self-exclusion from God, the antithesis of our very being and happiness). If we have good reason to believe that a person's life and faith have merited heaven, the we have good reason to rejoice, even if it is a solemn rejoicing. I live next door (literally 50 feet) from a Benedictine monastery where my wife and I are oblates, and it's very refreshing to see how they view death (they have many elderly monks and one dies every few months). When the monk is on his death bed, at least someone from the community is always with them, even at the moment of death . They receive last rites and holy communion, and we have great reason to believe they are in heaven. While they will be missed in this life (which is what makes it sad), and it reminds us of death (what makes it solemn), nevertheless we rejoice in a life well lived for Christ.
YOU WROTE:
"2:The resurrection of Xst marks the end of time. Commentthis statementplease."
Well, as far as salvation history, the covenant of Christ - in his own blood - is the new and everlasting covenant, and so the final covenant God will make with his people. It marks the last phase in human history before the end of life as we know it (the Parousia, or second coming).
YOU WROTE:
"3How we understand by Parousa?"
This might help:
http://www.catholic.com/thisrock/1994/9407ntg.asp
http://www.catholic.com/thisrock/2000/0001fea1.asp
The Parousia is the second coming of Christ. It will happen at some point which is not disclosed to us.
See also the Catechism:
http://www.scborromeo.org/ccc/p1s2c2a7.htm
Does that help?
Pax Christi,
-J.M.J. West
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