By Susan Brinkmann
CS&T Correspondent

Christianity is riddled with paradox: the Virgin birth, the Man-God, three
Persons in one God. Christ teaches us that in order to live, we must die; to be free, we must surrender. In order to understand the Christian meaning of sex and marriage, we must first understand the meaning of celibacy.
Say what?
“These are not the teachings of a schizophrenic God or a church gone mad,” writes Christopher West, teacher, author and speaker, in his book, “Good News About Sex and Marriage.” “If they strike us as ‘double-speak,’ it’s because we don’t yet think with the mind of God.”
West uses the teaching of Pope John Paul II in a series of general audiences known as the “theology of the body” to explain what at first seem to be polar opposites – sex and celibacy.
“ ... Celibacy is not a rejection of sexuality, but a living out of the ultimate purpose and meaning of sexuality ... Marriage, sex and the celibate vocation are much more interrelated than we might first think. They’re also interdependent. When each is given proper esteem and respect, the delicate balance among them is maintained.
“On the other hand, if any of the three is devalued, overvalued or otherwise disrespected, the others inevitably suffer. It’s no coincidence ... that the sexual revolution brought both a dramatic rise in divorce and a dramatic decline in vocations to the priesthood and religious life. Nor is it any coincidence that historical misinterpretations of the celibate vocation have led to a disparagement of sex and marriage.”
In a recent interview, West explained, “The crisis in vocations is not because God is failing to call people to the priesthood and the religious life. God is still calling people. We’re just having a harder time hearing His call.”
A major reason for this “audio problem” is the culture we live in, a culture that glorifies a distorted concept of sexuality, one devoid of meaning and authentic love. Against this surreal backdrop, the call to celibacy seems a little too far “out there” for many people.
But West argues that this is because we don’t understand the true meaning of sexuality. “Using the spousal image as an analogy,” West explains, “we can say that God’s plan from all eternity is to ‘marry’ us (see Hos 2:19). And this eternal plan was foreshadowed and revealed from the beginning by our creation as male and female and our call to become one flesh. The human body has a ‘nuptial meaning’ according to Pope John Paul II because it proclaims and reveals God’s eternal plan of love – his plan for nuptial union between man and woman and, analogously speaking, between Christ and the Church.”
Jesus develops this thought a little further in Matthew 22 when the Sadducees are questioning him about a woman who was married and widowed by seven brothers. They ask Jesus which man will be married to her at the resurrection. Jesus responds, “ . . . You know neither the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage.”
Is Jesus saying marriage is worthless in heaven? Not at all, says the Pope. He is pointing out the ultimate purpose and meaning of the sacrament of marriage, which is a foreshadowing of the ultimate nuptials with God in heaven where we will celebrate the “marriage of the Lamb”and live in eternal union with God.
“As wonderful as marriage and marital intimacy can be in this life,” West writes, “it’s only a sign, a foretaste, a sacrament of what’s to come. Earthly marriage is simply preparation for heavenly marriage.
“It’s the same with all the sacraments. They prepare us for heaven. There are no sacraments in heaven ... because they all will have come to fruition. Men and women no longer need signs to point them to heaven”when they’re already there.
“Only by looking toward this heavenly reality can we properly understand the celibate vocation as Christ intends it. Christ doesn’t call some of his followers to embrace celibacy for celibacy’s sake, but ‘for the sake of the Kingdom.’ The Kingdom is precisely the heavenly marriage. In short, those who choose celibacy are ‘skipping’ the sacrament in anticipation of the real thing.”
The paradox becomes suddenly clear when looked at through the lens of truth. “Christian celibacy, then, is not a rejection of sexuality and marriage,” West writes. “It’s a participation in the ultimate truth and meaning of sexuality and marriage.”
Celibacy is too often viewed in terms of what is given up rather than what is embraced. We should describe it as “heavenly marriage. ... The celibate vocation also provides a much needed witness in our sex-saturated world to the reality of human freedom.” We’re not animals who can’t say no to our sexual appetites – “despite what the typical sitcom would have us believe.”
“We’re not bound by instinct. We can determine our own actions. We can say ‘yes’ to a given behavior or we can say ‘no.’ If we can’t say no, we’re not free.” Sexual freedom, as presented by the media, means sexual license. But this is not sexual freedom, West writes. “This is bondage to libido.”
“Everyone is called to a life of holiness by responding to the call to “nuptial love” stamped in his body. But not everyone is called in the same way. ... Each person should respond to the gift he’s been given. If one is called to celibacy, then he shouldn’t choose marriage. If one is called to marriage, then he shouldn’t choose celibacy. Hence, the important need to discern one’s vocation prayerfully.”

To read more about the Theology of the Body, visit the Web site: www.christopherwest.com.

Contact Susan Brinkmann by e-mail: fiat723@aol.com

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