Last Thursday marked the beginning of my time as an adjunct professor teaching Christian Sexual Ethics at the Candler School of Theology. I’m grateful for the opportunity to teach this class not only because once upon a time I was a Candler student who wished that such a course was offered during my matriculation, but also because I understand the necessity and value of a course such as this at such a time as this. So, with the first week behind me yet ever on my mind, I want to reflect on it.

The first day of class is often “getting to know you” time and my first day of class was no different. I spent time, with varying levels of success, introducing students to the overall structure of the class, though in telling them about the structure of the class I completely missed telling them about the class as in, “What is Christian Sexual Ethics?” I did a brief lecture that laid a foundation for the first quarter of the class, the section that will deal with historical documents that have influenced the discourse of and on Christian Sexual Ethics. I trotted out the usual suspects: The ones such as Paul, Plato, and Augustine who set the body against the soul or flesh against the spirit. Aquinas and his virtue-based approach to the body and sex. Then we quickly went through how sexual ethics turns topical in the 19th-21st century. Finally I asked the students, what is it that they want and need from the course. The answers were varied. We spent the second half of class discussing a few chapters in Michael Coogan’s God and Sex, a book that I recommend to people who are interested in beginning their study, in sober fashion, of what the Bible really says about sex. It was a lively discussion where students shared their understanding of the text, their theoretical perspectives adjacent to it, and personal experiences within their lives and their contexts.

It felt like a good class but it was only the first day. Since the class I have been thinking about the kind of space I want to create for the students, something that I could not have decided until I had an opportunity to meet and engage with them in the classroom. Now that I have done that once I am reflecting on what I think the task of a Christian Sexual Ethics teacher is, particularly as I see the ways in which students are hungry for knowledge, knowledge that will deconstruct the myth and production of sex and sexuality as the Christian Church has constructed it, for the sake of church contexts they may be leading or will lead in the future, and the knowledge that will give them a new ethical code to follow.

It is my belief that in teaching Christian Sexual Ethics one does not, necessarily, just prescribe a way forward. That is, the job of the person who teaches Christian Sexual Ethics is not to promote what to think but it is to promote how to think about what we have been thinking about the discourse at large. It is to test and approve or disapprove the ethic of Christian Sexual Ethics, particularly that which is prone to be regulatory. Thus I promote no new ethic that can be conceived of as in line with a new normal or that which would be conceived of as liberal, but I desire to take every side of the discourse, consider it in context, consider it outside of its context regarding the way it has been taught, and then think through the ways in which we might move forward with or from it.

I consider what one student said on the first day about presenting “alternative ideas,” which, in her definition, was not about actual alternative ideas but about how we make room for those who believe in the tradition–or what more progressive to liberal Christians might call the “conservative” teachings of the church. How do we talk to those for whom abstinence before marriage is still the model, purity is de riguer, marriage is between one man and one woman, etc? I felt this student deeply because it reminded me that space must be made for a multitude of views and that there is a possibility that someone could believe in the traditional teachings of the church on sexual ethics and if that is the case, how do we make room for that and ensure that if one stays close to traditional views they do no harm in the process? Because I am under no delusion that one can remain within the realm of tradition or the traditional and not toe the line of doing harm that can do violence either physically or metaphysically. How do we hold views that may be considered more liberal without making them the norm and categorical imperative? How do we help people own their sexuality wherever they fall on the spectrum not presuming that an interest abstinence denotes being a prude or a robust sex life denotes a whore? Can we break the binary that both implicitly and explicitly suggests to be tradition is to be repressed and to be liberal is to be liberated? Is there something in between all of this?

To teach Christian Sexual Ethics toward the end of liberation cannot always mean teaching liberal, it includes teaching what is considered liberal but it is not only that. It talks to tradition and contends with it and permits space for separating the wheat from the chaff in those teaching so that it might be possible to utilize the theoretical frameworks of a tradition to more liberating ends. Just as we are fully human and fully divine beings, we require a full conversation that includes all we can consider about how we move through the world as the embodied divine, little words made flesh. With this in mind we move forward entrusting one another with a full range of being and thinking through who and how we are on this earth and we wrestle with that on every level. We create space to wrestle with the implications of our commitments to our bodies and to God and to help determine for ourselves how to reconcile these two seemingly disparate modes. It is not only about how we live as faithful and sexual beings but how we think about how we live in accordance with that way of being.

At the conclusion of this course I hope that students might be able to articulate where they have been and where they are going in light of the sources and resources that have been set before them over the course of the semester and that given all of this they might leave different than they came, whatever that looks like.

So once more unto the breach I go to teach Christian Sexual Ethics, hoping that I do the topic justice, uncovering what is unjust and just about our reflections on and utilization of sexual ethics in our tradition and hoping that I help students see a way forward for themselves and their contexts.