In Support of Naturism
193. Isaiah 20:2-3--God directly commanded Isaiah to loose the sackcloth from his hips, and he went naked and barefoot for three years. The prophet Micah may have done the same thing (see Micah 1:8).
194. Song of Solomon repeatedly expresses appreciation for the naked body.
195. Every Biblical association of nakedness with shame is in reference to a sin already committed. One cannot hide from God behind literal or figurative clothing. All stand naked before God.
196. Nakedness cannot automatically be equated with sexual sin.
Pope John Paul II agrees that nudity, in and of itself, is not sinful. "The human body in itself always has its own inalienable human dignity," he says. It is only obscene when it is reduced to "an object of 'enjoyment,' meant for the gratification of concupiscence itself."
197. Nakedness cannot automatically be associated with lust.
It is not reasonable to cover the apples in the marketplace just because someone might may be tempted by gluttony, nor is it necessary to ban money because someone might be overcome by greed. Nor is it reasonable to ban nudity, simply because an individual might be tempted to lust. Furthermore, appreciation for the beauty of a member of the other sex, nude or otherwise, cannot be equated automatically with lust. Only if desire is added does appreciation become lust, and therefore sin. Even then, it is the one who lusts, not the object of lust, who has sinned. Bathesheba was never rebuked for bathing, but David for lusting (II Samuel 11:2-12:12). Pope John Paul II writes: "There are circumstances in which nakedness is not immodest. If someone takes advantage of such an occasion to treat the person as an object of enjoyment (even if his action is purely internal) it is only he who is guilty of shamelessness . . . not the other." Margaret Miles observes that "Nakedness and sexuality or lust were seldom associated in patristic writings."
199. Through Christ, the Christian is returned spiritually to the same sinless, shameless state Adam and Eve enjoyed in Eden (Genesis 2:25). There is no question that their nakedness was not sinful. When God creates, nakedness is good. It follows that when God re-creates, nakedness is also good.
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193. Isaiah 20:2-3--God directly commanded Isaiah to loose the sackcloth from his hips, and he went naked and barefoot for three years. The prophet Micah may have done the same thing (see Micah 1:8).
194. Song of Solomon repeatedly expresses appreciation for the naked body.
195. Every Biblical association of nakedness with shame is in reference to a sin already committed. One cannot hide from God behind literal or figurative clothing. All stand naked before God.
196. Nakedness cannot automatically be equated with sexual sin.
| Linking nudity with sexual sin, to the exclusion of all else, makes as much sense as insisting that fire can only be connected to the destruction of property and life, and is therefore immoral. Sin comes not from nakedness, but from how the state of nakedness is used. Ian Barbour writes: "No aspect of man is evil in itself, but only in its misuse. The inherent goodness of the material order, in which man's being fully participates, is, as we shall see, a corollary of the doctrine of creation." |
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Pope John Paul II agrees that nudity, in and of itself, is not sinful. "The human body in itself always has its own inalienable human dignity," he says. It is only obscene when it is reduced to "an object of 'enjoyment,' meant for the gratification of concupiscence itself."
197. Nakedness cannot automatically be associated with lust.
It is not reasonable to cover the apples in the marketplace just because someone might may be tempted by gluttony, nor is it necessary to ban money because someone might be overcome by greed. Nor is it reasonable to ban nudity, simply because an individual might be tempted to lust. Furthermore, appreciation for the beauty of a member of the other sex, nude or otherwise, cannot be equated automatically with lust. Only if desire is added does appreciation become lust, and therefore sin. Even then, it is the one who lusts, not the object of lust, who has sinned. Bathesheba was never rebuked for bathing, but David for lusting (II Samuel 11:2-12:12). Pope John Paul II writes: "There are circumstances in which nakedness is not immodest. If someone takes advantage of such an occasion to treat the person as an object of enjoyment (even if his action is purely internal) it is only he who is guilty of shamelessness . . . not the other." Margaret Miles observes that "Nakedness and sexuality or lust were seldom associated in patristic writings."
198. Many historical church leaders have disassociated nudity with sexual immodesty. St. Thomas Aquinus, for example, defined an immodest act as one done with a lustful intention. Therefore, someone who disrobes for the sole purpose of bathing or recreating cannot be accused of immodesty.
| Pope John Paul II writes: "Sexual modesty cannot then in any simple way be identified with the use of clothing, nor shamelessness with the absence of clothing and total or partial nakedness. . . . Immodesty is present only when nakedness plays a negative role with regard to the value of the person, when its aim is to arouse concupiscence, as a result of which the person is put in the position of an object for enjoyment. . . . There are certain objective situations in which even total nudity of the body is not immodest." |
199. Through Christ, the Christian is returned spiritually to the same sinless, shameless state Adam and Eve enjoyed in Eden (Genesis 2:25). There is no question that their nakedness was not sinful. When God creates, nakedness is good. It follows that when God re-creates, nakedness is also good.
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