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These nuanced teachings emerged after 10 years under formation in the Sword of the Spirit/Word of God. They are a direct contradiction of the SOS's teaching that, "[Husbands and wives] ought not become their ideal to spend a lot of time together socially, nor to invest substantially in companionship for it's own sake."
These nuanced teachings emerged after 10 years under formation in the Sword of the Spirit/Word of God. They are a direct contradiction of the SOS's teaching that, "[Husbands and wives] ought not become their ideal to spend a lot of time together socially, nor to invest substantially in companionship for it's own sake."
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These nuanced teachings emerged after 10 years under formation in the Sword of the Spirit/Word of God. They are a direct contradiction of the SOS's teaching that, "[Husbands and wives] ought not become their ideal to spend a lot of time together socially, nor to invest substantially in companionship for it's own sake."
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Attribution Non-Commercial (BY-NC)
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Descărcați ca PDF, TXT sau citiți online pe Scribd
Christ The King A Branch of the Sword of the Spirit With contrasting notes from the Sword of the Spirit Policy Notebook re: The Relationship Between Husband and Wife. 1
1 http://www.scribd.com/doc/19142540 pg.13-14 Sexual Issues for Married Couples was a set of three teachings given to members of Sword of the Spirit Covenant Community in Steubenville, OH (The Servants of Christ the King.) 1 This particular set of teachings is significant for several reasons. First, these teachings were specifically developed by Servants of Christ the King and were not part of the Sword of the Spirit curriculum of teachings. Such actions were allowed but had to pass through the Sword of the Spirit Council and be voted on and approved before being taught. It is unknown if this actually happened or not, but it is assumed that it did, as Servants was still in the toxic grip of the Sword of the Spirit and would remain so for three moreyears. 2
Secondly, there was little discussion of sex in Covenant Communities. Disasters such as the 1982 Gavriledes story in the Word of God and the now fabled infidelities at the top of some East Coast Covenant Communities 3 were still carefully held secrets. The Sex Abuse Scandal in the Catholic Church was nearing the end of its illegally cloistered existence. When this particular former member went to his Covenant Community Coordinator with questions and concerns about his new marital life, he was politely but firmly told that, each sexual relationship is unique, and there ended the discussion.
Third, these particular teachings stand in stark contrast to the superficial treatment of married life as described in the Sword of the Spirit Policy Notebook. This document clearly diminishes the powerful role of marital bonding and the joy of marital love to mechanical acts of service, with minimal emotional attachment. 4
In the sterile and stoic world view of the Sword of the Spirit Leaders, men and women were together to perform the bare functions of their covenant as man and wife, and were not to find too much pleasure, solace or comfort in companionship for its own sake.
The discussion and exploration of a deeply Catholic approach to marital life is explored in these teachings. The married couples who participated in the Steubenville Covenant Community sought to understand and enhance their sexual lives with these scripturally based applications, refined by Catechetical teachings from the Church as identified in the text.
These teachings take the time to describe the road map to a vision of a spiritually based sexual relationship with ones spouse. The Sword of the Spirit excelled in telling members what they should LOOK like but never took the time and effort to create the road map. Why give people a vision and avoid telling them how to achieve it? Because people didnt really matter in the Sword of the Spirit. Married couples were just one, tiny null set within a pastoral group of Null Sets within one large NULL SET of the Covenant Community itself: the vision of Steven B Clark, Dictator 5 of the Sword of the Spirit. John Flaherty, October 17, 2012 Grand Island, Nebraska johnandtimmy@hotmail.com
5 http://www.scribd.com/doc/55907854 . . Sexual Issues for Married Catholics Talk One: Responsible Parenthood 03/15/87 I. The Threefold Good of Marriage '''Inmarriage, let the goods of marriage be loved: offspring, fidelity, and the sacrament." In these few words St. Augustine crystallized the teaching of faith on the purposes of matrimony, the goods for which God established and sanctified it. He takes the two goods of marriage already indicated in the creation accounts in Genesis offspring and fidelity, and crowns them with the New Testament creation of sacrament. In so doing he provides a framework for the study of Christian marriage, a framework which has been used by the Church do"lU to this day.' (The Teaching of Christ, A Catholic Catechism for Adults; Edited by Lawler, Wuerl, and Lawler, pg. 498) A. Marriage is a Sacrament 1. Ephesians 5:25-32 2. "It is ~ sacred sign recalling and drawing upon the perpetual love between Christ and His Church." (The Teaching of Christ, pg. 501) 3. "It is an encounter with Christ which makes effective the graces it signi- fies, the graces needed to make human love enduring, faithful, fruitful, and so a suitable image of the love between Christ and His Church." (Teaching of Christ, pg. 496-497) 4. "It is ~ covenant between a man and a woman, committing them to live with one another in a bond of married love whose character was established by God." (The Teaching of Christ,pg. 496) 5. Most of the other sacramental signs make use of material elements - water, bread, wine, oil. The sacramental sign of marriage is the exchange of vows - the pledge of enduring commitment, signifying the love that binds together Christ and His Church. 6. The consummation of marriage is sealed in the personal and mutual self surrender of sexual union. I <'t\7W .,Sa.a.. e. , B. The Unitive purpose of &exual ~nlcn - mutual and loving fidelity 1. Genesis 2:20-24 2. "The intimate partnership of married life and love has been established by the Creator and qualified by His laws and is rooted in the conjugal covenant of irrevocable personal consent ...As a mutual gift of two persons, this intimate union and the good of the children impose total fidelity on the spouses and argue for an unbreakable orleness between them." (Second Vatican Council, Pastoral Con- stitution Gaudium et Spes, no. 48) 3. Fidelity has two meanings - It forbids sexual intercourse with anyone other than one's spouse as well as adultery committed in the heart (Matthew 5:27-28) - It calls for regular sexual relations with one's marriage partner as an expres- sion of affection and un ity . (I Corinthians 7:4-5) \N\Zl'f'fi c>qe. . C. The Procreative purpose of ~exual~Aio~ - bearing and raising children. 1. Genesis 1:27-28 2. "Marriage and conjugal love are by their nature ordained toward the begetting and educating of children. Children are really the supreme gift of marriage ...Hence, while not making the other purpose of matrimony of less account, the true practice of conjugal love, and the whole meaning of family life which results from it, have this aim: that the couple be ready with stout hearts to cooperate with the love of the Creator and the Savior who through them will enlarge and enrich His own family day by day" (Gaudium et Spes, no. 50) 3. "Parents should regard as their proper mission the task of transmitting human life and educating those to whom it has been transmitted. They should realize that they are cooperators with the love of God, the Creator, and are, so to speak, the interpreters of that love." (Gaudium et Spes, no. 50) 4; "It must not be forgotten however, that, even when procreation is not possible, conjugal life does not for this reason lose its value. Physical sterility in fact can be for spouses the occasion for other important services to the life of the human person, for example, adoption, various forms of educational work, and assis- tance to other families and to the poor or handicapped children." (Apostolic Exhortation of John Paul II, Familiaris Consortio, no. 14) II. The Connection between marriage, sex and family life A. God designed sex for marriage, and marriage for family life 1. The Church "teaches that each and every marriage act must remain open to the transmission of life". (Humanae Vitae, no 11) 2. "That teaching, often set forth by the magisterium, is founded upon the insepar- able connection, willed by God and unable to be broken by man on his own initia- tive, between the two meanings of the coniugal act: the unitive meaning and the procreative meaning." (Humanae Vitae, no 12) 3. This means that all forms of artificial birth control are illicit and unac- ceptable because " .. a reciprocal act of love which jeopardizes the responsibil- ity to transmit life life which God "the (teator, according to particular laws, ins~rted therein, is in contradiction with the design constitutive of marriage, and with the will of the Author of Life." (Humanae Vitae, no. 13) B. Responsible Parenthood can include, however, family planning by entirely natural methods 1. It is "licit to take into account the natural rhythms immanent in the generative functions, for the use of ~arriage in the infecund periods only, and in this way to regulate birth wi~hout offending the moral principals." (Humanae Vitae, no. 16) 2. This is to be a "minister of the design established by the Creator" rather than an "arbiter of the sources of human life". 3. Still, a decision to space children, postpone children, or avoid a new birth at any time can only be made "for grave motives and with due respect for the moral law". 03/22/87 A. As the head of the marriage, it is the husl;>and's responsibility to lead and pastor the sexual relationsltip 1. He must respect its God-given nature and purpose "These acts by which husband and wife are united in chaste intimacy. and by means of which human life is transmitted, are, as the council recalled 'noble ' worthy' " (Humanae Vitae, No. 11) "By safeguarding both these essential aspects, the unitive and procreative, the conjugal act preserves in its fullness the sense of true mutual love and its ordination towards man's most high calling to parenthood (Humanae Vitae, No. 12) 2. He is not free to use it for himself or his own purposes" ... a conjugal act im- posed upon one's partner without regard for his or her condition and lawful de- sires is not a true act of love, and therefore denies an exigency of right moral order in the relationships between husband and wife" (Humanae Vitae, No. 13) (ex':3e.,c.'j- B. Chastity is essential to insure that both purposes of the sexual relationship are fulfilled according to God's design. c. 1. 2. Unitive: true mutual love "In the Christian view, chastity by no means signifies rejection .of human sexu- ality or lack of esteem for it: rather it signifies spiritual energy capable of defending love from the perils of selfishness and aggressiveness, and able to ad- vance it towards its full realization" (Familiaris Consortia, No. 33) eo-- Procreative: open to life - Knowledge of a woman's rhythm of fertility and infertility for purposes of natural family planning "must then lead to education in self control: hence the absolute necessity for the virtue of chastity and for penanent education in it." (Familiaris Consortia, No. 33) 3. This fulfills God's plan that dtiltren be conceived in the context of an intimate love not, bDJ"oduct of passion. .. .;._of unselfish _,J.L '6 ,- . 2. llAA-aarried '..-
3. It's a all Christiana that essentially meus having the _power to control one's sex irives to put,. i.t. at th_! service of au-thentic lovtt according to one's state in life. D. Problems in attaining chastity 1. Sexual sin in premarital dating "If spouses have not individually developed the of chastity during their premarital years, the demands ' 5 a.. of marital chastity taught by the mag- isterium are going to seem unreasonable and unbearable." Birth Control and the Marriage Covenant, by John F. Kippley, Liturgical Press, 1976, pg. 56} - A.a.t.a.t - .A.Ll,a.4c. '6 *just 3. Vorldly attitudes about sexual love - I 0){_, d:_ . - .....
Lett1ng e -e. - H dJ- I '> : 4- - "b--C -u._._ .1--e.l l-e.. 4- hf ..fJui ' . - U,. "-;f- j.<...(.........J_ -H-.:C - .blit::::, .uA- ;_,._ <.A- "To domniate instinct by means of one's reason and free will undoubtedly requires ascetical practices, so that the affective manifestations of conjugal life may observe the correct order, in particular with regard to the observance of periodic continence. Yet this discipline which is proper to the purity of the married couple, far from harming conjugal love, rather confers on it a higher human value. It demands continual effort, yet, thanks to it beneficent influence, husband and wife fully develop their personalities, being enriched with spiritual values." (Humane Vitae, No. 16) -th_
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Talk Three: Natural Family Planning 03/29/87 I. From the beginning of marriage, the couple should be "open to life", ie, ready to con- ceive from the outset. - "will you accept children lovingly from God ..." {from the Marriage Rite} A. There is a common mistaken notion that it is better to "va it a year" before con- ceiving in order to get "adjusted to one another". 1. In addition to being opposed to Church teaching, this rationale is deficient because one of the best ways to "really get to know one another" is through bearing and raising children. 2. If a couple genuinely thinks they need to know one another better, they should postpone the marriage. II. We have a serious responsibility to raise children properly and educate them humanly ~~d ~i~r~~~:~i~~ ~dl0~;:~~~~b!~o~~~~~~h~~~~hOIOgiCal, and social conditions, respon- sible parenthood-Is exercised either by the deliberate and generous decision to raise a numerous family, or by the decision, made for grave 'motives and with due respect for the moral law, to avoid for the time being or even for an indetermi- nate period, a new birth." (Humanae Vitae, no. 10) B. The decisions involved in family planning need to be made "in the Lord", ie, sub- mitted to God. 1. Each couple must base their decisions on reason, grace, and the capacity to be generous. They should seek sound counsel, weigh the factors, and pray. They need to be guided by their individual conscience, once it is correctly formed by the teachings of Christ and the Church. ~4. 2. "Couples need to properly assess their duties and capabilities - married couples have the right to make a free, inform~, mutual decision regarding the spacing of births and the size of the family. The decision should be based on prayer and the morally acceptable methods of spacing and limiting births." (John Paul II to the Executive Director of the U.N. Conference on population in 1984) . 3. It is still possible to err. - Being too rigid or legalistic; continuing to have children out of unfounded gui 1t. - Being too lax; avoiding more children for selfish motives or a desire for an easier life. Ultimately, these are efforts to cooperate with God, not to fend Him off. Therefore, it is a misnomer to call any pregnancy a mistake or accident, if the couple is being faithful to the Church's concept of responsible parenthood. C. Yleighing the factors; assessing one's "duties and capabilities" 1. Physical - considering the health of the father, mother, or child 2. Economic - considering the ability to provide the essentials or necessities of life 3. Psychological - considering the emotional stability and psychological strength of the mother and/or father. 4. Social - considering the social conditions, the political environment, and the housing conditions. D. Some "grave motives" (serious reasons) for postponing children, spacing children, or avoiding a new birth indefinitely. 1. Physical - when a temporary or permanent medical condition indicates that having a child would seriously endanger the life of the child or the mother. - when a respite is needed to regain physical strength before having another child in order to properly care for those already born. - still, as Christians with an eternal perspective, we should not let fears rule in such decisions - fear of death or fear of suffering and hardship. 2. Economic - when a couple.is not able to provide the basics for the children they already have or could not do so if another child was born. - this refers to necessities of life, not luxuries or extras. - an economic reason for avoiding a pregnancy cannot rest upon such things as: materialism, social lifestyle, comfort, or worldly values. 3. Psychological - when a mother or father aren't capable of properly ralslng another child, ie, not having a reasonable level of emotional or psychological stability. when one of the children has psychological problems that require a substan- tial amount of attention from the parents. when a respite is needed to regain psychological strength before having another child in order to properly care for those already born. signs of trouble in this area are commonly: quickly and easily running out of spiritual and emotional strength; frequent loss of temper with subsequent remorse and guilt; seeking consolation or escape through over-eating, heavy drinking, or sinful sexual pleasure. it's important to determine whether such problems are the result of fa~ily size or deficiencies in the role of the father. 4. Social - when social, political, or housing conditions are such that another child would invite or add to some peril to the environment for the already exist- ing family unit. - examples might be: already cramped living quarters in inner city t(nenent housing; places where war is going on; places where atheistic governmer;ts persecute Christians. III. Natural Family Planning is the only acceptable means to regulate births according to the official teaching of the Catholic Church. A. It can be used to avoid a pregnancy for the serious reasons mentioned above. B. It can help a couple to learn when conception is possible when they are trying to conceive. C. It can help teach self contrel. D. It enhances married love by helping to drive out selfishness and fostering other ways of expressing love between the spouses.