Desire and Sexuality - Theology essay

DESIRE AND SEXUALITY By: Silva Redigonda Christ on the cross bows his head, waiting for you, that he may kiss you, his arms are outstretched, that he may enrich you, his body spread out, that he may give himself totally, his feet are nailed, that he may stay there, his side open for you, that he may let you enter there. Bonaventure Desire and Sexuality Sexuality and Desire from week eight will be the focus of this essay. This paper will define what desire and sexuality is, how desire and sexuality relates to prayer and answers this question. Why is there resistance to prayer utilizing desire and sexuality? Finally, how desire and spirituality relates to Eucharistic Ministry will be discussed. Definitions of Desire and Sexuality Sexuality and desire conjures images which is subjective for each person. The dictionary describes sexuality as sexual character; possession of the structural and functional differentia of sex; recognition of or emphasis upon sexual matters; involvement in sexual activity; an organism's readiness to engage in sexual activity. Franciscan Prayer indicates that Desire is born of God because we are made in the image of God. That there is something within us, that longs for fulfillment and that something, is not satisfied by anything created or finite…Prayer is defined as desire. Sheldrake indicates that sexuality embraces a huge area of feelings and emotions that move us towards other people. Sexuality enables one to express emotions such as tenderness, closeness, compassion, and general openness to touch (pp 87-88). Understanding sexuality and desire and how it relates to each of us helps us to understand how it relates to God. Desire and Sexuality in relation to Prayer Each of us is a sexual being with emotions and desires, on a quest. Until that quest is fulfilled our sexuality and desires shall never be completed. That quest is God. The longing and desire for intimacy with God is profound. God is the ultimate desire. There is an aura of sexuality in the readings aside from Sheldake's focus. St Francis lived in the age of chivalry and courtly love (Delio, p 5). This explains the openness and romantic overtures associated with that time in the readings. In Clare's letters to Agnes of Prague, Clare describes the spiritual journey as an acceptance of the embrace of the crucified Spouse…the beautiful Spouse to whom Agnes is to be united. Clare uses words such as "burning desire" and urges Agnes to gaze at the cross (Delio, p 66). These intimate words in the present time are normally used to describe our passion for a lover. Delio describes the gaze on the Crucified Christ as an embrace, a desire to allow the otherness of God's love into our lives (p 78). Clare saw in the poverty of the crucified Spouse, the brilliance of God's beauty that radiates from the harmony of love(Delio, p 85). We as sexual beings "gaze" entranced with a lover. The Franciscans love the crucified God, a God of reckless, scandalous love (Delio, p 95). Bonaventure provides a declaration of passion. "When you pray, gather up your whole self, enter with your Beloved into the chamber of your heart and there remain alone with Him, forgetting all exterior concerns, and so rise aloft with all your love and all your mind, your affection, desire, and devotion, enter into the place of the wonderful tabernacle…(Delio, p 114). This exclamation is a prayer full of desire and sexuality. It is a love of romance for God, a desire for God. Bourgeault depicts the language of sexuality and desire in centering prayer. "The center begins to quicken, to take on a life of its own…even as you move about in your ordinary awareness, you will notice the pulse of that underlying mutual yearning honing you to centre. It is like a child you are carrying within you." As one closes her eyes for a lover, one closes her eyes for God, "God pervades the inner and even the outer senses so that the eyes instinctively close. The awesomeness of God's embrace of the divine self in the depth of the soul overflows into conscious life and lures the contextual self into silence." And God woos in return, "The context for trials in Teresa's life is God wooing Teresa to increasingly profound experiences of intimacy." (Seelaus, p 83). The aura of desire for God and God for ourselves is deep within our sexuality. The texts are filled with sincere tones of sexuality and desire in the expression of deep love and of complete surrender to God in prayer. Resistance to Prayer utilizing Desire and Sexuality We resist recognizing ourselves as sexual beings with desires for God because of our social norms. It is evident that the openness during the Franciscan era regarding the romance of love has changed in our society today. Sexuality is concealed behind closed doors. How God is viewed also has baring. Are we a spouse of God? Is God our father and do we relate to him as we would our own parent? What is our view of sexuality? What is our view of God? Sheldrake makes it clear that,"conscious and healthy sexuality is not necessarily genitally active."(p 82). Sheldrake brings it to our attention that when spirituality has been linked to sexuality in the church, it is restricted to conventional marriage and the birth of children (p82). Therefore, thinking of desire and sexuality for God may be considered as an aversion. Sheldrake makes it clear that, "our sexuality embraces a huge area of feelings and emotions that move us towards other people…Sexuality is what enables all of us to express emotions such as tenderness, closeness, compassion as well as our general openness to touch."(pp87-88) Eucharistic Ministry Feeling the Lord inside you at communion is the most fulfilled desire. Having the honour to distribute his body to his congregation is rewarding. There is an expression of desire on many faces as they come to receive the Host. There is longing and patient lingering waiting for their turn to receive. Being able to appreciate and understand that humanity is sexual and desirous in their nature allows one to appreciate its' importance in providing and receiving God and recognizing desire and sexuality in the prayer of others and ourselves. SUMMARY The concept of sexuality and desire in prayer may be very uncomfortable for some. That is understandable since sexuality has not been openly discussed as part of our norm in the church. Our sexuality has also been restricted in its meaning within the social norms. The wonderful Franciscan language, so pure, so sensual, so full of desire for God and God for us, returns us to the pure state of prayer. We are created to be sexual beings. This too often is associated with the actual sexual act. But we are much more than that. We have the capability to love emotionally as well as physically. Touching, reaching out and longing for others is a natural and important sphere of our lives – our sexuality. To be able to love fully, to desire fully with our whole being, deep within our souls is to love God. To be able to understand others and ourselves in our ministries as sexual beings with desire is a surrender of ourselves to God. The final quest. BIBLIOGRAPHY Bourgeault, Cynthia. Centering Prayer and Inner Awakening. Cambridge,MA: Cowley Publications, 2004. Delio, Ilia. Franciscan Prayer.Cincinnati,Ohio: St. Anthony Messenger Press, 2004. Seelaus, Vilma. Distractions in Prayer:Blessings or Curse? St. Paul's NY: Alba House, 2005. Sheldrake, Philip. Befriending our Desires. Toronto: Novalis, Toronto, 2001. Stein, Jess. Editor and Chief. The Random House College Dictionary. Random House, New York.1979.