A Review of Related Literature on How Religion Affects Human Sexuality
Sexuality is a primary aspect of existence shared by all human beings. Through sexuality, we are connected to and differentiated from one another in ever larger organizational circles, ranging from the person to the nation. Sexuality is the most powerful dimension of human life, involving not only a physical act of intimacy between two persons but also the potential to bear a new life. However, sexuality goes beyond the simple act of two bodies joining together. It’s more than just a physical sign. It presents a primary ground on which human relationships are sanctioned as natural and good, or unnatural and wrong (Ellington 2002). Religions pay attention to sexuality because it is a powerful way to organize and relate to human beings. Therefore, many religions attempt to curb sexuality, to force it to conform to the boundaries that have been established to contain it. Sexuality, therefore, becomes a central element in the construction of religious meaning (Spilka 2003). This paper reviews related literature on how religion affects human sexuality.
Acknowledgment of sexuality for Procreation purposes
Religion traditionally acknowledges the rightful role of sexuality as being for procreation purposes within a marital relationship. Consequently, religion virtually considers inappropriate and sinful any sort of sexual expression outside heterosexual marriage. These religious norms have been firm and stable across centuries; however, recent changes in these standards have happened, particularly in Europe and North America. Currently, large populations and some religious groups are displaying increased tolerance of premarital sex, some extramarital sexual behavior, and masturbation. As pointed out by Cochran (Spilka 2003):
Some churches have addressed the problem by adjusting and softening their stand, while others have steadfastly avoided such secularization. As a result, there are significant differences in the official stands taken toward non-marital, particularly premarital sex among mainstream religious bodies in the US (p. 429).
Notably, conservative protestant churches have most resisted the softening of attitudes towards non-marital sex. Petersen (Spilka 2003) scrutinized more than 14,000 cases from longitudinal data obtained from 1972 to 1993; the outcome revealed that, across the years, mainline Protestants and Catholics indicated less support for traditional beliefs before marriage; however, such decline was not shown by conservative Protestants.
Religion affects Non-Marital Sexual Activities
Research studies have revealed that stronger religious beliefs and involvements are related to self-reported decreased non-marital sexual activity, especially premarital sex (Bruess 2008). This conclusion is supported by the considerable research literature. For instance, a longitudinal investigation carried out in New Zealand revealed both men and women involved in religious activities predicted abstinence from sexual intercourse until at the age of 21 years (Spilka 2003). According to Atkins (Spilka 2003) report, less extramarital sexual activity was reported by frequent churchgoers than did non-attendants.
Religious acknowledgment of Sex for Marriage Purpose only
Every religious denomination is unique in the manner it conducts the Christian faith. One commonality amongst Conservative and Mainline Protestant denominations is the idea that sex should take place only within the context of marriage and between a man and a woman. The findings from the general social survey revealed a positive association between religious participation and traditional attitudes about family formation to be the reason why this ideal is sustained in church culture (Clark 2000). The level of church attendance is higher for those who are married and have children. These men and women who attend church regularly valued lasting relationships, being married, and bearing at least one child than those who did not attend (Clark 1998). Women’s traditional feminine traditional roles were also supported by these men and women.
A culture that supports and family values, and traditional gender roles strongly, can result in the message that sex is only for marriage being greater in weight; the sexuality of women being confined to marriage and thus in effect the ‘sex is for marriage’ message for the churches can be seen to enforce and enable patriarchal control over women’s selves and bodies. In church culture, marriage is accorded enhanced status, and sex within marriage is deemed sanctified compared to non-marital sex (Spilka 2003).
How Religious Diversity Affects Human Sexuality
Societies have a variety of different religious beliefs concerning the nature of human sexuality and the appropriateness of sexual behavior. The majority of religious organizations have in place religious restrictions on sexual partners, such as; restrictions on sexual behaviors, sexual relationships, and restricting partners to committed relationships. Sexuality is not considered by some religious traditions to be an important category of human behavior. However, people are expected to equate sexuality using similar ethical or moral procedures for other behavior (Clark 1998).
Most religious groups have published documents in recent years giving their official positions on diverse issues concerning sexuality. The majority of religious denominations support sexuality education and affirm sexuality (Spilka 2003). Most important, some of the early and most effective sexuality education was offered through churches and mosques. Organized religion plays a significant role in promoting an understanding of human sexuality as one of the most affirming expressions of quality, caring, mutual respect, and love among human beings (Clark 2000). Religious groups recognize that sexuality is an important aspect of humanity, that there should be sex education in schools, that sex is God’s good gift, that all persons are sexual beings, and that sexual pleasure is good (Bruess 2008).
Reference List
Bruess, C. & Greenberg, J. (2008). Sexuality Education. New York: Jones and Bartlett Publishers, p. 142-144.
Clark, W. (1998). Patterns of Religious Attendance. Canadian Social Trends, p. 23-27.
Clark, W. (2000). Patterns of Religious Attendance. Canadian Social Trends, p. 175-182.
Ellington, S., & Green, M. (2002). Religion and Sexuality in Cross-Cultural Perspective. New York: Routledge, p. 2-5.
Spilka, B. (2003). The Psychology of Religion: An Empirical Approach. New York: Guilford Press, p.429-430.