Sexualiteten är en del av att vara människa, oavsett tro

juli 1, 2013 § Lämna en kommentar

Den version på kristen tro som jag är uppvuxen med, och som väldigt väldigt många andra kristna är uppvuxna med, har en ganska knepig syn på sexualiteten, utan att de kristna vet om det själva. Med den kristna lärans gnostiska sätt av att se det materiella som något ont och det andliga som något gott, så klassas lätt det mesta kring sexualiteten, som inte sker innanför giftermålets hägnar, som något ”köttsligt” och ont. Denna syn på ”sexuell renhet” och andra åsikter om ”anständighet” leder  i slutändan till en objektifiering av både mannen och kvinnan. Den slutsatsen drar kritiska kristna debattörer i den anständighetsdebatten som pågår just nu på Twitter och bloggvärlden.

En av dessa debattörer Suzannah Paul skrev det hela så ypperligt kärnfullt i sin artikel on objectification {or, how people aren’t objects no matter what they wear}, det bästa jag läst på en hel månad [svensk översättning nederst i inlägget]:

Sexuality is an integrated part of our humanity even if we are celibate and no matter how we’re dressed. It’s pornography that divorces sexuality from humanity, but strangely, so does much evangelical Christian teaching, especially aimed at single people and teens. We’ve falsely elevated spirit over flesh, misdiagnosed attraction as lust, and sadly expected something resembling asexuality from unmarried Christians instead of wrestling honestly with what it looks like as individuals and communities to honor God and one another with our sexuality (even if we aren’t having sex).

Och ytterligare en citat av Suzanne Paul i sin artikel purity of heart is to will one thing (sex & the evangelical over/under-sell) som ytterligare bekräftar att det inte finns något lömskt smutsigt i vår sexualitet [svensk översättning nederst i inlägget]:

We are embodied people. We are sexual people (even when we are celibate). Sexuality isn’t something that lays dormant until ya put a ring on it. It’s part of what it means to be human, created by God. The Incarnate Emmanuel refutes any claim that human bodies are anything but good.

Nikita Kashner visar detta mycket väl när hon fotar sig själv i spegeln med sin nya Canon:

Photo "Legs" by Nikita Kashner

”Legs” by Nikita Kashner. | Testing out the Canon 5D Mark III before sleepy time. It’s so sexy.

”Legs” (cc) by Nikita Kashner, (cc by-nc-nd) some rights reserved.

_ _ _

Försök till svenska översättningar:

“Sexualitet är en integrerad del av att vara människa, även om vi lever i celibat, och oavsett hur vi klär oss. Pornografi skapar ett gap mellan det sexuella och det mänskliga, men märkligt nog, så åstadkommer en hel del av den evangelikalkristna undervisningen också ett sådant gap, speciellt dess undervisning riktade till singlar och tonåringar. Vi har felaktligen upphöjt ande över köttet, feldiagnoserat attraktion som lust, och har ledsamt nog förväntat oss något som liknar asexualitet hos ogifta kristna, i stället för att ärligt brottas med hur det ser ut när individer och gemenskaper ärar Gud och varandra med sin sexualitet (även om vi inte är delaktig i en sexakt).”

“Vi är förkroppsligade människor. Vi är sexuella människor (även när vi lever i celibat). Sexualitet är inte något som ligger i dvala tills det får en ring på sig. Nej, det är del i betydelsen att vara människa, skapad av Gud. Den Inkarnerade Emanuel vederlägger varje yrkande att våra mänskliga kroppar är något annat än goda.”

Paul the mystic and Thomas the mystic

februari 9, 2012 § Lämna en kommentar

1 Cor 13:12

For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.

”in a mirror” – we can only understand God in the context of our own language, our own references. (we can only see or describe God through our own image in the mirror).

2 Cor 3:18

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

The mirror again, but I believe the glory of the Lord in the mirror is the Messiah we see (the Messiah is the mirror) – we see the glory of God in ourselves since the image of the Messiah melts into our image in the mirror. – The Messiah, who is fully known of God in total union with God, translates the Glory into the human realm by letting us also become fully known of God in total union with God.

Shekhinah, the Glory and Spirit of God, is almost always dependant of a temple or abode. (Check that out if you want). She is the invisible Presence in existence, and cannot be addressed, as the Father can be addressed as a Person. The Presence cannot be described, only lived. But God is One (Shekinah and the Father in total union) and God became One through one human (pair): The Messiah (and his Bride).

We are, through the Messiah invited to this union through the foremost commandment: God is One, and love him with your whole being. Because you are destined to be united with him. Through the Messiah you are totally known by him.

… and Abraham sees a Mansion on Fire!

maj 18, 2011 § Lämna en kommentar

I found this interesting parable of Abraham’s discovery of God. It’s quoted from Bereshit Rabba in the article Whispering Flames: The Fire of Lag B’Omer. The parable has the element of fire which fits nicely with the upcoming Lag B’Omer bonfires.

The article retells the parable thus:

… Abraham coming to recognize God is compared to a wanderer who sees a mansion engulfed in flames and subsequently concludes that the mansion must have an owner. The master of the house then sees the wanderer and introduces himself. Abraham similarly looked at the world and concluded that it must have a Master, and merited the Master’s acknowledgement ….

Source: Bereshit Rabba 39:1
Read from source here: p. 313 at Midrash Rabbah Genesis Volume I

”Structure Fire” (cc by-nc-nd) by watch4u @flickr

”Structure Fire” (cc by-nc-nd) by watch4u @flickr

It seems just as much a riddle as a parable, because how did Abraham come to the conclusion that the mansion had an owner?

That’s what the article also asks. Here’s the article’s explanation:

“The Hebrew word for ‘thing,’ the generic word that captures all physical objects, is ‘davar.’ Davar derives from the Hebrew root ‘dibur‘ which means ‘to speak.’ This is no coincidence. It teaches us that every davar expresses a dibur — a spoken message. Every physical object or phenomenon, in addition to its physical reality, conveys a spiritual comment on existence.”

[…]

“The fire of the mansion was an allusion to the dibur in every object in the world. …”

[…]

“Abraham saw the mansion burning. The flames, however, were not the fire of destruction. Instead, they represented the hidden energy in the mansion of the world, the inner message, the dibur, that points to the greatness of the Creator who could form such a place. The figurative flames whisper that in addition to the simple function of every davar in the word, there lies a deeper meaning that points to God for those like Abraham who had the eyes to see it.”

In Bereshit Rabba 39:1, I see that quotes from the later half of Psalm 45 are accompanied with this parable, more precisely 45:10-11 and 45:13a. Interestingly, that part of the Psalm are one of those places in the Psalms that almost must have some further symbolic meaning, since its surface meaning is pretty crude on its own.

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