I know a lot of people will want to say both, but I’m looking for predominately. My response is that we are predominately spiritual beings. I believe our sexual being is really spiritual in disguise.
I responded spiritual because I don’t consider us as sexual beings. We do have both a physical and spiritual reality.
I believe that we are physical beings, with physical needs, and with spiritual needs. I don’t see just ‘sexual’ as a major reason of concern. It is only one aspect of the physical self. And yet, the physical sexual self is meaningless, if not extremely humorous without the spiritual self involved! I’m sorry, I have envisioned God laughing at man for sex without love…all the gesticulations and contortions for what? With spiritual love it takes on an essence of past, present, future, and a viable reason for the good, for having progeny (the physical gist of the thing). As sensioned beings with spirit, don’t you think the combination is relative?
Exactly my thoughts. I feel as though the options that are there presuppose sexual to be the same as physical. We are human beings with both Body and Spirit. We cannot separate the two
Exactly. This is like asking “are we predominantly human or are we predominantly omnivores?” Human is a statement of being, and omnivores is a statement of one part or our existence. We shouldn’t ask questions that compare apples and oranges.
It may be of interest to note that Judaism teaches that the body and soul are separate, and that it is the soul that will eventually be saved independently of the body.
It may be of interest to note that you are Catholic, not Jewish.
So far no one chose sexual which is a good sign. No we are primarily spiritual beings but people can try to use sex to fill in for spiritual hunger or spiritual emptiness, especially people who don’t know or serve God.
What do you mean by our sexual is spiritual in disguise?? Sex is physical, nothing to do with spirituality. It’s not wrong or bad, it’s just physical. Love is spiritual, but sex is physical.
Adam and Eve before the Fall were balanced beings, their spirits and their sexuality being in perfect harmony. We are now fallen. The Fall did not bring us any closer to spirituality, rather it impedes us spiritually. We now have concupiscence, which Adam and Eve pre-Fall did not. So, unfortunately for our spiritual well-being, the sexual part of us has come to be predominant.
In my opinion those who think we are primarily spiritual are engaging in pious, but wishful thinking.
We are both, currently, but are meant to be spiritual; the physical must be brought in line with the spiritual, which is eternal.
Now, too, a priest who provides a good example of a male role model, who provides and cares for his flock, is just as much a sexual being as a husband with a family. Both are examples of the male sex expressing themselves in a whole and healthy manner. This is an example of our sexuality being brought in line with our spirituality.
A human being is a spirit who can engage in sex. To say our sexuality has “nothing to do with” our spirituality is to artificially compartmentalize a human being.
Fornication, for example, is mortal sin. Mortal sin is quite spiritual, and everything in it, namely knowledge, consideration, and consent, are also spiritual.
We will exist in heavan with both body and soul eventually, both physical and spiritual aspects of ourselves, eternally. We are not supposed to be spiritual as opposed to being physical. Our very nature demands that we be both physical and spiritual.
We are thinking bodies and breathing minds. One of our natural body functions is sexuality.
We are both spiritual and physical beings. This is our human nature. Angels are purely spiritual. Animals are purely physical. God is purely divine (though united with a spiritual and physical nature at the Incarnation).
Sexuality is an expression of our physical nature. It is necessary for our earthly existence. It is affirmed by our Lord as essential to our nature, by his reuniting of our physical and spiritual natures in elevating marriage to a sacrament.
We are predominately human; without both our physical and spiritual natures, we are neither.
This is due first and foremost to the fact that man is a being made up of body and soul. Man is truly himself when his body and soul are intimately united; the challenge of eros can be said to be truly overcome when this unification is achieved. Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone, then spirit and body would both lose their dignity. On the other hand, should he deny the spirit and consider matter, the body, as the only reality, he would likewise lose his greatness. The epicure Gassendi used to offer Descartes the humorous greeting: “O Soul!” And Descartes would reply: “O Flesh!”. Yet it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united, does man attain his full stature. Only thus is love —eros—able to mature and attain its authentic grandeur.
Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet the contemporary way of exalting the body is deceptive. Eros, reduced to pure “sex”, has become a commodity, a mere “thing” to be bought and sold, or rather, man himself becomes a commodity. This is hardly man’s great “yes” to the body. On the contrary, he now considers his body and his sexuality as the purely material part of himself, to be used and exploited at will. Nor does he see it as an arena for the exercise of his freedom, but as a mere object that he attempts, as he pleases, to make both enjoyable and harmless. Here we are actually dealing with a debasement of the human body: no longer is it integrated into our overall existential freedom; no longer is it a vital expression of our whole being, but it is more or less relegated to the purely biological sphere. The apparent exaltation of the body can quickly turn into a hatred of bodiliness. Christian faith, on the other hand, has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is brought to a new nobility. True, eros tends to rise “in ecstasy” towards the Divine, to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing.
- Concretely, what does this path of ascent and purification entail? How might love be experienced so that it can fully realize its human and divine promise? Here we can find a first, important indication in the Song of Songs, an Old Testament book well known to the mystics. According to the interpretation generally held today, the poems contained in this book were originally love-songs, perhaps intended for a Jewish wedding feast and meant to exalt conjugal love. In this context it is highly instructive to note that in the course of the book two different Hebrew words are used to indicate “love”. First there is the word dodim, a plural form suggesting a love that is still insecure, indeterminate and searching. This comes to be replaced by the word ahabà, which the Greek version of the Old Testament translates with the similar-sounding agape, which, as we have seen, becomes the typical expression for the biblical notion of love. By contrast with an indeterminate, “searching” love, this word expresses the experience of a love which involves a real discovery of the other, moving beyond the selfish character that prevailed earlier. Love now becomes concern and care for the other. No longer is it self-seeking, a sinking in the intoxication of happiness; instead it seeks the good of the beloved: it becomes renunciation and it is ready, and even willing, for sacrifice.
We are created holistic. Why do we have to have an either/or?
Our Jewish brothers and sisters have much they can teach us. I belong to a church that used to actively partake in service at the Jewish Synagogue. Then the Jewish congregation would actively partake in the Mass at our church. We were instructed to read more about each other’s religion.
We are spiritual in nature but with physical bodies. The bible says we have to bridle that physical passion in subjection to our spirits. In other words, our physical being is and should only be for progeny’s sake and the comfort of our spouses.
The Catholic view is that a human person is the union of body and soul, as Aquinas notes, the soul is the form of the body, as such we are both material creatures and spiritual creatures. That is why there is a Resurrection of the Body, the souls in Heaven (with notable exceptions such as Elijah and Mary) are incomplete in their state.
Since the soul is the form of the body (Aquinas), our sexuality is inherent to both, “Male and Female, He created them” (Gen 5:2). Note the distinction, it was not “Male and Female, He created their bodies”, it was “Male and Female, He create THEM” as the whole person is male or female.