Sexual Morality as a Contemporary Issue in Christianity

Posted: March 27th, 2020

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Sexual Morality as a Contemporary Issue in Christianity

The notion of morality in sex has been a popular subject in Christianity in the 20^th and 21^st centuries. With society becoming inclined towards changes in the perception of institutions such as marriage and relationships, sex has evolved into a rather complicated topic with different positions and viewpoints shared among conventional and modern Christians. A particular aspect centered on sexual morality in the religion presently constitutes engagement in non-marital associations. Christians have referred consistently to the Bible, specifically 1 Corinthians 7:36, to shun any participation in sexual relations before marriage. As such, the traditional view of premarital interactions has always posited that persons partaking in such relations would subsequently marry one another to avert adultery. Recently, the assumption in question has been criticized due to the limitations that the conventional view on sex offers for single and unmarried Christians. The discussion argues that moral sex is possible because it is not dependent on a person’s marital status.

Firstly, the possibility of moral sex in the modern Christian context is influenced by the misinterpretation surrounding the Bible’s views on sexuality. In one of the letters to the Church of Corinth, the apostle Paul declares that unmarried couples that engage in sexual intercourse are not liable as long as they partake in marriage (Loader 40). As such, for people that engage in non-marital relations, sex is not a sin. However, these individuals should consider the institution of matrimony after participating in the act. Most people, particularly conservatives in modern Christian settings, have always misconstrued the verse by confusing adultery with fornication. They usually forget that the punishment for involvement in extramarital activity was death while the penalty for premarital interactions involved marriage (Loader 67). Despite the error in interpretation, contemporary evangelicals have twisted the right connotation hence establishing sex as a sin and a taboo, especially for individuals that take part in non-marital/sex before marriage. The particular misconstruction explains why derived issues such as the application of contraceptives and other preventive devices are viewed disparagingly by Christians.

Secondly, the Christian scripture does not distinguish between moral and immoral sex. Indeed, religious discourses on sex-based subjects such as abortion, condom and contraceptive use, and conceptions out of wedlock have revealed the extent to which sexual morality has been used as tool to vilify individuals that partake in premarital or non-marital sex. However, an examination of the origins of male and female relationships in scripture seems to deter such discussions. Indeed, the significance of sexuality is coherent in the Bible. Genesis 28 stipulates a command that directs people to engage in the procreation of their species (Loader 102). An interesting point to note that is that the respective commandment does not bind marriage to sex nor authoritatively establish matrimony as the only way to produce offspring. Therefore, arguing that sex is only limited to married individuals is illogical if the Bible were to be used as a reference. Considering that Adam and Eve during the implementation of these laws by God, guidelines that claim marriage as the only platform for sexual relations are unfounded and seem to ignore the ambiguities surrounding sexual morality.

Lastly, the principles that establish matrimonial sex as the foundation for sexual morality fail to consider the plausibility of sexual abuse. Women are always subjected to violent acts such as rape and forced submission while staying within the confines of marriage. While conservatives may view premarital relations as sinful, they fail to perceive the extent to which the institution of marriage prejudices sex by literally relying on Christian scripture alone. For instance, the books of Leviticus and Deuteronomy contain chapters that often present women as mere objects owned by their fathers and husbands. Additionally, New Testament sections such as Ephesians accentuate the woman’s position as submissive (Loader 165). Looking at these illustrations, one may understand why married women tend to experience sexual abuse at a higher rate than their single counterparts do. Rather than divulge further, the use of these examples illuminates the irrationality of the marriage institution as a framework for defining sexual morality. By considering this point, then it is possible to assert that these forms of sexual assault also comprise moral sex.

Sexual morality is a subject that has affected Christianity over the years. The implications on the religion have been attributed to the consistent changes that the society has undergone, particularly during the 20^th and 21^st century. Currently, conventions that comprise the faith establish moral sex as an act that can only occur within the boundaries of marriage. As such, it is understandable why non-marital sex and premarital sex are always perceived negatively. However, using the matrimonial institution as a gauging framework for sexual morality is illogical. Foremost, the present process relies on misinterpretations surrounding scriptures that focus on sex, specifically 1 Corinthians 7:36. Secondly, the Bible does not offer an adequate and correct delineation of moral sex due to the way the process is established solely as a measure to procreate. Lastly, tenets used to assert marital sexual relations as the only form of moral sex further reinforce the fallible disposition of the respective institution based on the way they ignore sexual abuse.

Work Cited

Loader, William. Sexuality in the New Testament: Understanding the Key Texts. Westminster John Knox Press, 2013.