Abstract

Human sexuality has been simultaneously explained, regulated, celebrated, and pathologized by every human society, yet no single discipline has ever offered a complete account of what it is for. This white paper undertakes a deliberately meta-level inquiry — not asking whether a given sexual practice is right or wrong, nor reducing sexuality to reproductive mechanics, but asking what problem, or set of problems, human sexuality appears to be solving across history, biology, psychology, society, religion, and economy. The paper surveys seven disciplinary lenses, distinguishes mythological and folk explanations from empirical findings within each, and presents a comparative chart of eight representative cultural and religious traditions. It closes with a synthesis proposing that sexuality functions simultaneously as a biological mechanism, an attachment technology, a social-organizing institution, a symbolic and religious language, and an economic asset — and that most historical conflict over sexuality arises not from disagreement about facts but from privileging one of these functions as the sole legitimate one.

I. Introduction: Framing the Inquiry

Few areas of human experience carry as much explanatory weight, and as much unexamined assumption, as sexuality. A biologist, a rabbi, an economist, and a novelist can observe the identical human behavior and describe four entirely different phenomena — a mating strategy, a covenant, a resource-allocation problem, a longing. Each is partially correct, and each becomes distorted the moment it claims to be the whole story. This paper’s purpose is not to adjudicate among these accounts but to hold them in what might be called (borrowing the language of process-oriented clinical work) a Binocular view: two or more depth-giving perspectives held simultaneously, neither collapsed into the other, so that the resulting picture has dimensionality that a single lens cannot provide.

The method here is comparative and disciplinary rather than clinical or pastoral. Each section below asks the same three questions of its domain: (1) What does this discipline observe about sexual behavior and meaning? (2) What mythological, folk, or traditional explanation has historically accompanied that observation? (3) Where does the empirical or scholarly record now depart from that traditional explanation, and where does it surprisingly confirm it? A comparative chart follows, then a closing synthesis addressing the paper’s central question: what, taken together, is sexuality apparently for?

II. Historical Perspectives

The historical record shows not a single trajectory from ‘repression’ to ‘liberation,’ as a popular modern narrative sometimes assumes, but a series of distinct regimes, each with its own logic. Ancient Mesopotamian and Egyptian sources treat sexuality as bound up with fertility of land and throne alike; temple functionaries and sacred marriage rites (hieros gamos) linked royal or priestly sexuality to agricultural and cosmic order. Classical Greek and Roman sources, as Michel Foucault demonstrated in The Use of Pleasure and The Care of the Self, organized sexual ethics not around a hetero/homosexual binary but around role, status, and self-mastery (enkrateia) — the question was less ‘which partner’ than ‘who penetrates, who is penetrated, and does the free citizen govern his own appetites.’

Medieval Christian Europe, under the influence of Augustine’s reading of the Fall, treated sexual desire itself as a mark of humanity’s fallen condition, redeemable only within marriage and oriented toward procreation — a position Foucault traces into the confessional practices that, he argues, produced sexuality as an object of discourse and self-examination rather than simply repressing it. The early modern and Victorian periods intensified medicalization: sexuality became a matter for physicians and psychiatrists as much as priests, producing new categories (the ‘homosexual’ as a type of person, rather than an act, is a nineteenth-century invention according to Foucault’s account). The twentieth century’s major historical turn — the Kinsey Reports (1948, 1953), the sexual revolution, and second-wave feminism — did not so much liberate sexuality from history as introduce a new regime organized around individual authenticity, consent, and identity.

The historian’s caution to keep in view: what looks like a steady arc of ‘progress’ from a modern vantage point looks, from within most of the traditions surveyed, like the replacement of one coherent regulatory logic with another — kinship logic giving way to consent logic, cosmic-order logic giving way to public-health logic. None of these regimes is sexuality’s ‘natural’ or default state; each is a historically specific answer to the same underlying set of pressures explored in the sections below.

III. Evolutionary Biology

From an evolutionary standpoint, sexuality’s baseline function is unambiguous: sexual reproduction generates genetic recombination, which increases offspring variability and, per prevailing theory (the Red Queen hypothesis among others), helps populations keep pace with parasites and changing environments. But human sexuality has evolved well beyond the mechanics of gamete combination in ways that comparative primatology and evolutionary psychology have spent a half-century trying to explain.

Unlike most mammals, humans lack a discrete estrus signal, engage in sexual activity across the full ovulatory cycle and during pregnancy and lactation, and form long-term pair bonds that are unusual among great apes. Evolutionary theorists including Helen Fisher have proposed that this pattern reflects a shift toward pair-bonding as a strategy for provisioning offspring with an unusually long juvenile dependency period; Fisher’s work further distinguishes three neurochemically distinct systems — lust (androgens/estrogens), attraction (dopamine, norepinephrine), and attachment (oxytocin, vasopressin) — that can operate somewhat independently, which she argues explains why desire, romantic obsession, and long-term bonding do not always align in a single partner or a single lifetime. David Buss’s evolutionary psychology research on mate preference across cultures identifies broadly consistent, though not universal, sex-differentiated preferences (e.g., relative emphasis on resource access versus reproductive-value cues), though the magnitude and even direction of these effects remain actively contested within the field, and cross-cultural variation is itself substantial.

The evolutionary lens explains a great deal about the machinery — arousal, attraction, jealousy, the near-universal incest taboo (which Edvard Westermarck attributed to reduced sexual attraction among those raised in close childhood proximity, empirically supported by studies of Israeli kibbutzim and Taiwanese ‘minor marriage’ customs). It explains far less about symbolic meaning, ritual, or the felt experience of love — a gap the later sections take up.

IV. Biology and Physiology

Direct physiological study of human sexual response began in earnest with William Masters and Virginia Johnson’s Human Sexual Response (1966), which used direct observation and measurement to establish the four-phase excitement-plateau-orgasm-resolution cycle and, notably, demonstrated clitoral involvement in orgasm regardless of the site of stimulation — correcting a Freudian-derived assumption (the ‘vaginal versus clitoral orgasm’ distinction) that had shaped decades of clinical practice without empirical support. Alfred Kinsey’s earlier survey work (Sexual Behavior in the Human Male, 1948; Sexual Behavior in the Human Female, 1953) established, controversially for its time, the sheer statistical range of human sexual behavior and orientation, introducing the Kinsey Scale as a heterosexual-homosexual continuum rather than a binary.

Neuroendocrine research since has mapped oxytocin and vasopressin’s roles in pair-bonding (extensively studied in prairie voles by Sue Carter and Thomas Insel, with more limited but suggestive human evidence), and has documented the ways chronic stress, trauma, and dissociation — the territory of Bessel van der Kolk’s work on the body’s storage of traumatic experience — can disrupt sexual functioning independent of any relational or moral failing. This is a critical corrective to older moral-explanatory frameworks that treated sexual difficulty as a matter of willpower or virtue rather than, frequently, a matter of nervous-system regulation.

Biology also establishes clear limits on any purely social-constructionist account: dimorphic anatomy, hormonal cycling, and the neurochemistry of attachment are not culturally invented, even though their interpretation is thoroughly cultural. The honest biological picture is neither ‘sexuality is just reproduction’ nor ‘sexuality is entirely a social construct’ — it is a evolved substrate that culture then elaborates, sometimes working with the grain of that substrate and sometimes against it.

V. Psychological Perspectives

Psychology’s account of sexuality has itself passed through several paradigms. Freud placed libido at the center of personality development, an emphasis now regarded as overreaching in its universality but historically important for establishing that sexuality has a developmental history and unconscious dimension. Object-relations and attachment theory (Bowlby, Ainsworth, and later adult-attachment researchers such as Hazan and Shaver) reframed adult sexual bonding as substantially organized by early attachment patterns — secure, anxious, avoidant, disorganized — carried forward into adult romantic and sexual relationships.

Cognitive and social-learning approaches, including Aaron Beck’s cognitive therapy tradition, examine the schemas and automatic thoughts that shape sexual self-concept, shame, and dysfunction, while John Gagnon and William Simon’s sexual script theory (1973) proposed that sexual behavior — far from being purely instinctual — is organized by learned cultural, interpersonal, and intrapsychic ‘scripts’ that tell people when, how, and with whom sexual behavior is appropriate. Viktor Frankl’s logotherapy contributes a distinct angle largely absent from the clinical mainstream: that sexuality, when reduced to mere tension-release or pleasure-seeking, tends toward what Frankl called the ‘existential vacuum,’ whereas sexuality integrated with meaning and relational commitment participates in the human search for meaning rather than distracting from it. This is a point of convergence, not coincidentally, with several of the religious frameworks surveyed below.

A CES-informed reading (Cognitive-Emotional Synthesis) would add that sexual experience, like other domains of affect, is processed through both cognitive appraisal and somatic/limbic pathways that do not always agree with one another — consistent with van der Kolk’s finding that the body ‘keeps score’ independent of conscious narrative. Sexual shame, trauma response, and desire discrepancy are frequently better understood as Binocular Mind phenomena — two simultaneously true but conflicting internal signals — than as simple deficits of willpower or commitment.

VI. Sociological Perspectives

Sociology treats sexuality less as an individual drive than as a socially organized institution. Emile Durkheim’s broader framework — that societies regulate behaviors in proportion to their capacity to disrupt or reinforce social solidarity — helps explain why virtually every society regulates sexuality far more intensively than it regulates comparably private behaviors: sexuality is directly tied to kinship, inheritance, and legitimacy, making its regulation a proxy for regulating property and social structure itself. Claude Lévi-Strauss’s structural anthropology went further, arguing in The Elementary Structures of Kinship (1949) that the incest taboo functions primarily to compel exogamy — marriage outside the immediate kin group — thereby forcing alliance-building between families and clans; sexuality, on this account, is as much a technology of social bonding between groups as a matter of individual desire.

Twentieth-century sociology of sexuality — Gagnon and Simon’s script theory again, and later Anthony Giddens’s The Transformation of Intimacy (1992) — documents a historical shift in Western societies from sexuality organized around kinship and reproduction toward what Giddens calls ‘confluent love’ and ‘plastic sexuality’: relationships pursued for their own emotional and sexual satisfaction, contingent on mutual fulfillment rather than externally imposed duty, enabled substantially by reliable contraception’s decoupling of sex from reproduction. Michel Foucault’s sociological contribution, discussed above under history, is the claim that modern societies did not simply liberate a previously repressed sexuality but actively produced sexuality as a category of identity and self-knowledge through medical, legal, and psychiatric discourse — meaning the very framework in which contemporary people ask ‘who am I sexually’ is itself a historically recent social product, not a timeless human question.

VII. Religious and Mythological Perspectives

Religious traditions offer the richest — and most divergent — symbolic accounts of sexuality’s meaning, and deserve to be read on their own terms before being compared to empirical findings. In the Hebrew Bible, sexuality is woven into covenant theology from the outset: the Genesis creation accounts treat sexual differentiation and ‘one flesh’ union as part of the created order pronounced good, while prophetic literature repeatedly uses marital and sexual fidelity as a metaphor for Israel’s covenant faithfulness to YHWH (most vividly in Hosea). Rabbinic Judaism developed this into an affirmative, though carefully regulated, view — sexuality within marriage is a mitzvah, not merely tolerated but commanded, including on the Sabbath.

Christian tradition inherited this material but refracted it through Augustine’s doctrine of original sin, in which post-lapsarian sexual desire itself became suspect — necessary for procreation, tolerated within marriage, but never fully trusted, a position that shaped a millennium of Western thought and elevated celibacy as the higher spiritual path.

Roman Catholicism: Historical and Contemporary

Historically, Catholic sexual theology followed the Augustinian line closely, formalized through medieval scholasticism — Thomas Aquinas grounded sexual ethics in natural law, arguing that sexual acts must remain open to their ‘natural end’ of procreation, a principle that shaped Catholic moral theology for the following seven centuries. Celibate religious life was consistently held up as the higher vocation, marriage the tolerated concession to human weakness (Paul’s ‘better to marry than to burn,’ 1 Corinthians 7, was a favored proof-text). Canon law developed an elaborate jurisprudence around marriage validity, consummation, and the couple’s obligation to remain open to children.

The contemporary Catholic position, while still bound by this natural-law inheritance, has shifted markedly in emphasis since the Second Vatican Council (1962-1965). Where Augustine and much of the medieval tradition treated sexuality as a concession to weakness, the Catechism of the Catholic Church and Pope Paul VI’s 1968 encyclical Humanae Vitae frame marital sexuality as carrying two inseparable meanings — unitive (bonding the spouses) and procreative (open to life) — that together make it a positive good and a sign of self-gift, not merely a licensed appetite. This is the theological basis for the Church’s continued prohibition of artificial contraception, a position that places official Catholic teaching in tension with the contraceptive practice of a large majority of Catholic laity in the United States and Western Europe, as documented repeatedly in Pew Research and CARA survey data. Pope John Paul II’s Theology of the Body (a lengthy series of catechetical addresses, 1979-1984) represents the most developed modern restatement of this unitive-procreative synthesis, framing the ‘nuptial meaning of the body’ as revelatory of divine self-giving love — a striking rapprochement, in places, with the affirmative embodied theology found in process thought, even though the two traditions arrive there by very different routes and diverge sharply on contraception, divorce, and same-sex relationships.

Protestantism: Liberal/Mainline and Evangelical/Fundamentalist Divergence

The Reformation itself marked an early and consequential shift: Luther and Calvin rejected the Catholic elevation of celibacy, treated marriage (not virginity) as the normative Christian vocation for most believers, and abolished clerical celibacy requirements — a genuine theological revaluation of sexuality as compatible with, rather than a concession within, the spiritual life. That shared Reformation starting point has since diverged into two broadly distinguishable contemporary streams, particularly within American Protestantism, which this paper treats separately given how differently each now approaches the subject.

Liberal and mainline Protestant bodies — the tradition in which Called: A Faith for the Forward-Looking is itself situated, alongside denominations such as the Presbyterian Church (U.S.A.), the Evangelical Lutheran Church in America, the United Church of Christ, and the Christian Church (Disciples of Christ) — have generally moved toward a relational and justice-oriented sexual ethic, informed by historical-critical biblical scholarship, feminist and process theology, and a pastoral rather than juridical approach to moral discernment. Many of these bodies have, over the past two decades, revised denominational polity to permit ordination of LGBTQ clergy and officiate same-sex marriage, grounding the shift in a covenantal rather than strictly procreative theology of sexuality — the operative question becomes the quality of committed, mutual, consensual relationship rather than the specific configuration of the partners. Theologians such as Margaret Farley (Just Love, 2006) have offered systematic frameworks for this ethic, built around criteria such as free consent, mutuality, and commitment rather than procreative-natural-law criteria.

Evangelical and fundamentalist Protestantism, by contrast, has generally retained and in some respects intensified a creation-ordinance framework: sexuality is read through a literal or high-view interpretation of Genesis and the Pauline household codes, sanctioned exclusively within lifelong heterosexual marriage, and frequently organized around complementarian gender roles (male spiritual headship, female submission, contested even within evangelicalism itself). The late twentieth century saw this stream produce an extensive ‘purity culture’ apparatus — abstinence pledges, purity rings, courtship practices displacing dating — that sociologists and, notably, a wave of former purity-culture participants and scholars (including work by Linda Kay Klein, Pure, and historian Kristin Kobes Du Mez, Jesus and John Wayne) have since critically examined for its documented association with sexual shame, difficulty with sexual functioning after marriage, and, in some studied populations, elevated rates of anxiety around sexuality persisting well into adulthood. It is worth noting for clinical purposes that this pattern — an officially pleasure-affirming theology (sex within marriage is a ‘gift’) paired with an intensively shame-based pedagogy for reaching that context — produces exactly the kind of Binocular Mind conflict discussed in Section V: two simultaneously held, incompletely reconciled messages about the same behavior, which case material across the pastoral and clinical literature suggests is frequently harder to resolve than either message would be in isolation.

Process theology, in the Whiteheadian line that runs through John Cobb, offers a further and more systematic revision within the liberal Protestant stream: if God is understood as persuasive rather than coercive love, continually luring creation toward richer and more intense experience (what Whitehead calls ‘satisfaction’), then embodied relational and sexual experience is not a distraction from spiritual life but one of its primary media — a position closer to Hindu and Taoist affirmations discussed below than to Augustinian suspicion, and one consonant with the constructive, forward-looking theology articulated in Called.

Beyond the Abrahamic traditions, mythological and religious systems worldwide diverge sharply. Hindu tradition names kama (desire/pleasure, including sexual pleasure) as one of four legitimate purusharthas or life-aims, alongside dharma (duty), artha (prosperity), and moksha (liberation) — sexuality is not merely tolerated but assigned its own proper domain, elaborated in texts such as the Kamasutra, which functioned less as titillating literature than as a manual of household and relational cultivation. Chinese Taoist traditions framed sexuality through the complementary cosmological forces of yin and yang, with ‘bedchamber texts’ treating sexual practice as a discipline of vital-energy (qi) cultivation with implications for health and longevity — sex as physiological and spiritual practice simultaneously. Greco-Roman mythology populated an entire pantheon around desire (Aphrodite/Venus, Eros/Cupid, Dionysian ecstatic ritual), treating sexuality as a domain with its own divine sponsorship, dangerous and generative in roughly equal measure. Indigenous cosmologies documented by anthropologists such as Bronisław Malinowski among the Trobriand Islanders integrated sexuality into initiation ritual, gift-exchange economies, and cosmology in ways that resist any simple ‘permissive versus restrictive’ scale.

The mythological register, across all these traditions, consistently does something empirical description alone cannot: it locates sexuality within a story about cosmic order, divine creativity, or moral destiny. Comparative religion scholars such as Mircea Eliade have argued this reflects sexuality’s status as a hierophany — a site where the sacred is felt to break into ordinary experience — which may help explain why sexuality attracts a disproportionate share of religious regulation, ritual, and taboo across virtually every culture studied. Whether the mythological register describes a real transcendent dimension or projects human meaning-making onto biological mechanics is, appropriately, a question this white paper leaves open rather than adjudicating — that determination properly belongs to theological and philosophical reflection beyond an evidentiary comparison.

VIII. Economic Perspectives

Economic analysis of sexuality, though less intuitive to a lay reader, has a substantial scholarly history. Gary Becker’s economic theory of the family (A Treatise on the Family, 1981) modeled marriage and reproduction through frameworks of specialization, comparative advantage, and household production — treating marriage markets as governed by search costs, matching, and gains from trade, an approach that, whatever its limitations in capturing lived experience, successfully explains observable patterns such as assortative mating and shifts in marriage rates correlated with women’s labor-market participation.

Anthropological economics documents sexuality’s historical embeddedness in exchange systems well before formal marketplaces existed: bride price and dowry systems (studied extensively by Jack Goody in comparative African and Eurasian contexts) function as mechanisms transferring wealth or labor rights between kin groups at marriage, effectively treating reproductive and sexual access as a resource subject to negotiation between families rather than purely an individual romantic matter. Contemporary behavioral and health economics has taken up more applied questions: the economic impact of reliable contraception on women’s educational attainment and labor-force participation (Claudia Goldin and Lawrence Katz’s research on the U.S. birth control pill’s labor-market effects is frequently cited here), and the persistent economic analysis of commercial sex markets, which raise distinct ethical questions this paper does not attempt to resolve.

The economic lens, like the evolutionary lens, risks reductionism if treated as the whole story — but it usefully exposes a pattern otherwise easy to miss: across nearly every society surveyed, sexual and reproductive access has functioned simultaneously as an intimate personal experience and as a socially tracked resource, subject to the same scarcity logic, negotiation, and regulation applied to land, labor, or currency. This is not a cynical reduction of love to transaction; it is an observation that the two have historically traveled together far more often than modern romantic ideology tends to acknowledge.

IX. Sexuality and Politics: Rights, Regulation, and the Weaponization of Sexuality

If the preceding sections show sexuality functioning as mechanism, bond, institution, symbol, and resource, this section addresses a sixth function that emerges wherever the other five intersect with state power: sexuality as a site of political contest. Because sexuality touches reproduction, family structure, identity, and bodily autonomy simultaneously, it has proven to be one of the most durable fault lines in modern political life — and one of the most frequently instrumentalized, meaning invoked not primarily to resolve a genuine dispute but to mobilize a constituency or discredit an opponent. This section attempts to describe that terrain rather than adjudicate it, presenting the strongest form of the arguments made from various political positions rather than endorsing any of them.

A Brief History of State Involvement in Sexuality

State regulation of sexuality in the United States has a longer and more bipartisan history than either side of the current debate often acknowledges. The Comstock Act of 1873 criminalized the mailing of contraceptive information and devices as ‘obscene’ material, a restriction not fully dismantled until Griswold v. Connecticut (1965) recognized a constitutional right to marital privacy covering contraception, extended to unmarried individuals in Eisenstadt v. Baird (1972). The Progressive Era and early twentieth century also produced an extensive eugenics movement — supported at the time by figures across the political spectrum — that led to forced sterilization laws in over thirty U.S. states, upheld by the Supreme Court in Buck v. Bell (1927) and disproportionately applied to poor, disabled, and minority populations; this history is a documented instance of reproductive control weaponized by the state itself, and one that complicates any simple narrative in which reproductive regulation belongs to only one political tradition.

Roe v. Wade (1973) established a constitutional right to abortion grounded in privacy doctrine, which the Supreme Court’s Dobbs v. Jackson Women’s Health Organization decision (2022) overturned, returning abortion regulation to individual states — a shift that has since produced sharply divergent state-level policy regimes and remains, as of this writing, one of the most electorally consequential issues in American politics. This paper takes no position on the correctness of either ruling; both are offered here as historical fact relevant to understanding the current landscape.

Reproductive Rights: The Core Arguments

Advocates for expansive reproductive rights and legal abortion access typically argue from several converging premises: that bodily autonomy is a foundational liberal-democratic and, for some, feminist principle that cannot be suspended selectively for pregnant people; that restrictive abortion law has historically and empirically fallen hardest on low-income women and women of color, who have less access to interstate travel or private care (a central claim of the ‘reproductive justice’ framework developed by SisterSong and scholars such as Loretta Ross, which explicitly widens the frame beyond legal access to include the right to parent safely and with resources); and that maternal mortality and health outcomes are measurably worse in jurisdictions with the most restrictive abortion laws, a claim actively debated in the public-health literature and contested by advocates on the other side who dispute causal attribution and methodology.

Advocates for restricting or prohibiting abortion typically argue from a competing premise: that the fetus or unborn child possesses moral status, and in many religious framings a soul, from conception or from a developmentally significant point thereafter, such that abortion constitutes the taking of a human life rather than solely the exercise of bodily autonomy — a position with deep roots in Catholic natural-law teaching (see Section VII) and, increasingly since the late twentieth century, in evangelical Protestant political mobilization, though it is worth noting evangelical opposition to abortion was not uniformly prominent before the 1970s and became more politically central afterward, a historical detail documented by religious historians including Randall Balmer. This position frequently pairs with an emphasis on adoption and crisis-pregnancy support services as the appropriate alternative, and with skepticism toward public-health claims it regards as motivated reasoning on the other side.

Both camps, it should be noted, make empirical claims (about maternal health outcomes, about fetal development and pain perception, about the effects of restrictive law on abortion incidence itself) that are genuinely disputed in the scholarly literature, not merely differences of value — readers seeking to form their own view will find it necessary to evaluate specific studies rather than rely on either side’s summary characterization of ‘the evidence.’

The Weaponization of Sexuality: Left, Right, and Beyond Left-Right

‘Weaponization’ in this context refers to the use of sexuality — accusations of sexual impropriety, claims about an opponent’s sexual or gender politics, control of sexual and reproductive behavior — as a tool to mobilize political support or delegitimize opponents, often independent of the underlying claim’s accuracy. This is not a phenomenon unique to one side of the political spectrum, though the specific accusations differ.

From right-leaning political and religious commentary, the most prominent contemporary framings include concern that public education, media, and medical institutions are introducing sexual and gender content to children at inappropriate developmental stages (’sexualization’ or, in its most inflammatory form, ‘grooming’ rhetoric applied broadly to LGBTQ-inclusive curricula or drag performances); concern that transgender-inclusive policy in sports, medicine, and single-sex spaces undermines women’s interests that second-wave feminism fought to secure; and a broader claim that ‘1960s-style’ sexual liberation has produced measurable social costs — family instability, declining marriage and birth rates, and psychological harm — that the political left underweights. Critics of this framing argue that ‘grooming’ language in particular is frequently applied to ordinary LGBTQ visibility or age-appropriate health curricula without evidentiary basis, and note that empirical research on child sexual abuse identifies familial and trusted-adult perpetration, not LGBTQ identity or inclusive curricula, as the dominant risk factor — a finding widely cited by groups such as the American Academy of Pediatrics and RAINN.

From left-leaning political and cultural commentary, the most prominent contemporary framings include the claim that the political right’s restriction of abortion, contraception access, and comprehensive sex education constitutes a coordinated effort to control women’s and LGBTQ people’s bodies and life outcomes (’reproductive coercion’ at the policy level); that purity-culture and abstinence-only education (discussed in Section VII) produces documented psychological and public-health harms, including higher rates of teen pregnancy in abstinence-only jurisdictions relative to comprehensive-sex-education jurisdictions per CDC and Guttmacher Institute data; and that historical and ongoing violence against LGBTQ people is frequently minimized or tacitly encouraged by political rhetoric that frames their existence as a threat to children or family structure. Critics of this framing, in turn, argue that it sometimes overstates consensus on contested empirical questions (such as the long-term outcomes of pediatric gender-affirming care, an area with a genuinely evolving evidence base and differing clinical guidance across countries) and can characterize good-faith religious or parental concern as bad-faith bigotry.

Beyond the American left-right frame, sexuality has been weaponized by state actors in more direct and historically graver ways worth naming: wartime sexual violence used as a deliberate instrument of ethnic terror and genocide (documented in the Bosnian war, the Rwandan genocide, and numerous other conflicts by international tribunals); state pronatalism that criminalized contraception and abortion to boost population for nationalist or labor purposes (Ceaușescu’s Romania is the most extensively studied case, alongside Nazi Germany’s Lebensborn program on the coercive-pronatalist end and its simultaneous forced sterilization of those it deemed ‘unfit’ — both policies pursued by the same regime, illustrating that pronatalist and eugenic sexual control are not opposites but frequently companions); and state antinatalism, most notably China’s one-child policy (1980-2015), which relied on coerced sterilization and abortion documented by human rights organizations. These cases sit outside the domestic American left-right axis but are directly relevant to this paper’s broader claim in Section VIII: that sexual and reproductive capacity, once recognized as a resource with economic and demographic consequence, becomes an object states are historically willing to control by force, regardless of the regime’s professed ideology.

A Comparative Snapshot of Contemporary Political Framings

The following table summarizes, necessarily in compressed form, how several broad contemporary political orientations tend to frame core sexuality-related issues. As with Table 1, this compresses genuine internal diversity within each camp into a single row and should be read as a starting orientation, not a complete account of any individual’s or group’s actual views.

Orientation

Reproductive Policy Priority

Sex Education / Youth Policy

Central Concern About Opposing View

Religious / Social Conservative

Restrict or prohibit abortion; protect conscience exemptions; support large families and traditional marriage

Abstinence-centered; parental notification and opt-out rights; caution toward gender-identity curricula

That the left treats unborn life as disposable and undermines parental authority over children’s moral formation

Secular / Progressive Left

Preserve or expand legal abortion access; treat reproductive choice as a civil right

Comprehensive, medically accurate sex education; inclusive of LGBTQ students; harm-reduction framing

That the right seeks to control women’s and LGBTQ people’s bodies under religious pretext, with disproportionate impact on the poor

Libertarian

State neutrality; abortion and contraception as private decisions outside government’s proper scope

Parental and local control; skepticism of both mandated curricula and mandated restriction

That both major camps expand state or institutional power over private life, each for its own preferred ends

Reproductive Justice / Intersectional Feminist

Access plus resources to safely parent; centers race and class disparities in outcomes and access

Comprehensive education framed as equity issue; attention to disparate enforcement and access

That mainstream ‘pro-choice’ framing focuses narrowly on legal access while ignoring economic and racial barriers to actually parenting or not parenting freely

Authoritarian / State-Pronatalist or Antinatalist (comparative, non-U.S.)

Reproduction subordinated to state demographic or labor goals, whether pronatalist or antinatalist

State-controlled curricula aligned with demographic policy; limited individual discretion

Not organized around a domestic left-right axis; primary concern from outside observers is coercion itself, regardless of directional goal

Table 2. Representative contemporary political framings of sexuality-related policy. Compressed for comparison; substantial internal variation exists within each category.

The pattern worth drawing out, consistent with this paper’s broader synthesis in Section XII, is that most participants in these debates are not actually disagreeing about whether sexuality matters, but about which of the functions identified in this paper — bodily autonomy, kinship and family stability, religious meaning, child welfare, economic and demographic consequence — should take precedence when they conflict. Recognizing that the disagreement is frequently about priority among legitimate goods, rather than about one side caring and the other not caring, is itself a modest but genuine step toward the kind of Binocular engagement this paper has argued sexuality requires throughout.

X. Mythology and Science: Where They Diverge and Where They Converge

Laid side by side, the mythological and scientific registers surveyed above diverge in three consistent ways. First, causal claims: mythological accounts frequently posit sexuality as instituted by divine or cosmic act (Eve from Adam’s rib, the separation of yin from yang, Aphrodite born of sea-foam), while the scientific account traces sexual reproduction to evolutionary pressures operating over hundreds of millions of years, with pair-bonding and human-specific sexual patterns emerging far more recently in hominid evolution. Second, normative claims: mythological and religious frameworks typically embed an ‘ought’ directly within the account of origins (procreative purpose implies procreative obligation), while contemporary behavioral science generally treats descriptive findings (what desire does, how attachment forms) as normatively neutral, leaving the ‘ought’ question to ethics and theology rather than biology. Third, the unit of analysis: mythology and religion characteristically address sexuality’s meaning for a whole people, lineage, or cosmos, while post-1960s Western psychology and law increasingly address sexuality’s meaning for the individual self.

Where the registers converge is arguably more interesting than where they diverge. The near-universal mythological instinct to treat sexuality as simultaneously sacred and dangerous — requiring ritual boundary-marking — finds a plausible empirical echo in the genuine biological and psychological stakes involved: pair-bonding neurochemistry, attachment-system activation, disease transmission, and reproductive consequence are all real, high-stakes phenomena that would, on evolutionary and social grounds alone, predict exactly the kind of intensive cultural regulation mythology dramatizes in symbolic form. Kama as a legitimate life-aim in Hindu thought, Taoist vital-energy cultivation, and Frankl’s logotherapeutic caution against pleasure detached from meaning all anticipate, in their own idioms, what attachment research and Fisher’s neurochemical model later documented empirically: that sexuality entangled with committed meaning-making produces different (and generally more stable) outcomes than sexuality pursued as isolated sensation. Myth, in other words, frequently encodes accurate pattern-recognition about human sexual life in narrative form centuries or millennia before science produced a mechanistic account of the same pattern — a point worth taking seriously rather than dismissing mythological material as merely primitive error.

XI. Comparative Chart: Representative Cultural and Religious Traditions

The following chart is necessarily a simplification — each tradition contains internal schools, historical periods, and dissenting voices that a single row cannot capture — but it is offered as a structured starting point for comparison across the dimensions most relevant to this paper’s inquiry: how each tradition primarily frames sexuality, how it ties sexuality to marriage and kinship, how it regulates sexual behavior, and what role it grants pleasure as such.

Tradition / Group

Primary Framing of Sexuality

Marriage & Kinship Function

Regulation Mechanism

Pleasure’s Sanctioned Role

Representative Sources

Ancient Hebrew / Rabbinic Judaism

Covenantal duty (mitzvah); procreative and relational

Central to lineage, inheritance, tribal continuity

Purity codes (niddah), rabbinic law (halakha)

Affirmed within marriage; Sabbath intimacy prized

Hebrew Bible; Talmud; Biale, Eros and the Jews

Early & Medieval Christianity

Ambivalent: post-lapsarian appetite to be governed; procreative primacy

Sacrament (Catholic); ordering of household

Confession, canon law, monastic celibacy as ideal

Suspect outside procreative marital intent (Augustine)

Augustine, Confessions; Foucault, History of Sexuality Vol. 1

Roman Catholicism (Contemporary Magisterial Teaching)

Unitive and procreative meanings inseparable; sexuality as sign of self-gift

Sacrament; indissoluble covenant; openness to life required

Canon law; Humanae Vitae (1968) ban on artificial contraception; catechetical formation

Affirmed within marriage as unitive good, not merely tolerated (post-Vatican II shift from Augustinian suspicion)

Catechism of the Catholic Church; Paul VI, Humanae Vitae; John Paul II, Theology of the Body

Protestantism — Liberal / Mainline (e.g., PC(USA), ELCA, UCC, Disciples of Christ)

Relational and justice-oriented; sexuality as one expression of covenantal love, not defined solely by procreation

Companionate covenant; increasingly inclusive of same-sex marriage in many bodies

Denominational polity and conscience; historical-critical scripture reading; pastoral discretion

Affirmed broadly as good within committed, consensual relationship; contraception embraced

Denominational social statements (e.g., ELCA, PC(USA)); process and liberation theology (Cobb, Farley)

Protestantism — Evangelical / Fundamentalist

Creation-ordinance and complementarian framing; sexuality bounded by biblical literalist reading

Heterosexual, lifelong marriage as sole sanctioned context; male headship common

Biblical inerrancy as authority; church discipline; purity culture emphasis in late 20th c.

Affirmed within marriage, often framed as gift requiring vigilant boundary-keeping outside it

Southern Baptist Convention statements; Grudem, Systematic Theology; critiques in Klein/Barr scholarship

Classical Greco-Roman

Status- and role-structured; less bound to modern hetero/homo binary

Oikos management; citizen reproduction

Social role (active/passive), age and class norms

Widely affirmed for elite men; asymmetric for women, slaves

Foucault, The Use of Pleasure; Dover, Greek Homosexuality

Classical Hindu / Tantric traditions

One of four legitimate life-goals (kama), alongside dharma, artha, moksha

Householder stage (grihastha) duty

Dharmic stage-of-life codes; caste norms

Explicitly sanctioned; ritualized in some Tantric schools

Kamasutra (Vatsyayana); Doniger, Redeeming the Kamasutra

Confucian / Taoist China

Yin-yang complementarity; vital-energy cultivation

Filial continuity, ancestor veneration

Ritual propriety (li); imperial and family hierarchy

Affirmed as health practice (Taoist bedchamber texts)

van Gulik, Sexual Life in Ancient China

Classical Islam

Lawful appetite (halal) within nikah; mutual right

Contractual marriage; family and community stability

Sharia; gender-differentiated modesty codes

Affirmed within marriage for both spouses

Qur’an; Bouhdiba, Sexuality in Islam

Indigenous / Small-Scale Societies (e.g., Trobriand, Sambia — as documented)

Highly variable: integrated into cosmology, initiation, gift-economy

Alliance-building between kin groups

Ritual initiation, taboo systems, elder oversight

Often affirmed and ritually structured, not shame-based by default

Malinowski, The Sexual Life of Savages; Herdt, Guardians of the Flutes

Modern Secular / Post-1960s Western

Individual autonomy, identity expression, wellbeing

Companionate, elective; declining tie to reproduction

Consent-based law; therapeutic and public-health norms

Affirmed as intrinsic good, subject to consent ethics

Kinsey Reports; Masters & Johnson; Giddens, The Transformation of Intimacy

Table 1. Representative comparison across eight cultural/religious traditions. Sources are illustrative starting points for further verification, not exhaustive citations.

XII. Synthesis: A Meta-Perspective on Purpose, Use, and Meaning

Holding all seven lenses together rather than privileging any single one, five distinct but overlapping functions of human sexuality emerge:

● A biological mechanism for genetic recombination and species adaptation (evolutionary biology).

● An attachment technology that bonds caregivers for the extended period human offspring require, mediated by distinct neurochemical systems for lust, attraction, and attachment (evolutionary biology, physiology, psychology).

● A social-organizing institution that structures kinship, inheritance, alliance between groups, and the transmission of property and status (sociology, economics, history).

● A symbolic and religious language through which cultures narrate cosmic order, sacred danger, covenant, and the meaning of embodied life (religion and mythology).

● An economic asset and site of negotiated exchange, historically embedded in marriage markets, dowry and bride-price systems, and contemporary labor and health economics (economics).

The paper’s central proposal is this: most historical and contemporary conflict over sexuality — between traditions, between generations, between disciplines — does not arise chiefly from disagreement about observable facts. It arises from the natural human tendency to take one of these five true functions and elevate it to sole legitimate status, at the expense of the other four. A purely evolutionary account that reduces sexuality to reproductive fitness struggles to explain same-sex pair-bonding, post-reproductive sexual activity, or the felt experience of meaning documented by Frankl and confirmed by attachment research. A purely economic account that reduces marriage to a resource-transfer contract struggles to explain the genuine neurochemical and psychological reality of romantic attachment documented by Fisher and by Hazan and Shaver. A purely procreation-bound religious account struggles with its own tradition’s affirmations of marital intimacy independent of conception, and risks the very existential-vacuum problem Frankl warned against when pleasure is treated as inherently suspect rather than integrated with meaning. And a purely individual-autonomy account, ascendant in the post-1960s West, risks losing sight of the kinship, communal, and intergenerational dimensions that sociology and most of the world’s religious traditions still take as central.

A more adequate account — consistent with a process-theological and Cognitive-Emotional Synthesis framing alike — treats sexuality neither as a problem to be solved by any single discipline nor as a purely private matter exempt from all social and moral consideration, but as a Binocular phenomenon: simultaneously mechanism, bond, institution, symbol, and resource, whose full meaning only becomes visible when multiple depth-giving perspectives are held at once rather than collapsed into one. This is, not incidentally, consistent with Whitehead’s process metaphysics, in which no actual occasion of experience — sexual or otherwise — is ever reducible to a single category of explanation; and it is consistent with the pastoral and clinical observation that people in genuine distress over sexuality are very often caught between two or more of these five functions pulling in different directions, rather than simply failing to grasp a single correct answer.

Sexuality’s purpose, use, and meaning, in short, is not singular. It is exactly as multivalent as the human beings who practice it — biological, relational, social, sacred, and economic all at once — and any account, mythological or scientific, that insists on only one of these registers will inevitably explain some of the evidence while leaving the rest as an unexplained remainder.

XIII. Selected References

The following list represents illustrative, well-established sources across the disciplines surveyed. As with all citation lists produced without live database access, each entry should be independently verified for accuracy of publication details before inclusion in any published version of this paper.

Augustine of Hippo. Confessions. Translated editions widely available.

Balmer, Randall. Bad Faith: Race and the Rise of the Religious Right. Eerdmans, 2021.

Becker, Gary S. A Treatise on the Family. Harvard University Press, 1981.

Biale, David. Eros and the Jews: From Biblical Israel to Contemporary America. University of California Press, 1997.

Bouhdiba, Abdelwahab. Sexuality in Islam. Routledge, 1985 (English translation).

Buss, David M. The Evolution of Desire: Strategies of Human Mating. Basic Books, 1994.

Dover, Kenneth J. Greek Homosexuality. Harvard University Press, 1978.

Farley, Margaret A. Just Love: A Framework for Christian Sexual Ethics. Continuum, 2006.

Guttmacher Institute. Research briefs on comprehensive vs. abstinence-only sex education outcomes (guttmacher.org).

Ross, Loretta, and Rickie Solinger. Reproductive Justice: An Introduction. University of California Press, 2017.

Doniger, Wendy, and Sudhir Kakar (trans.). Kamasutra (Vatsyayana). Oxford World’s Classics, 2002.

Fisher, Helen. Anatomy of Love: A Natural History of Mating, Marriage, and Why We Stray. W.W. Norton, revised ed. 2016.

Ford, Clellan S., and Frank A. Beach. Patterns of Sexual Behavior. Harper & Row, 1951.

Foucault, Michel. The History of Sexuality, Vol. 1: An Introduction. Pantheon, 1978.

Foucault, Michel. The Use of Pleasure: The History of Sexuality, Vol. 2. Pantheon, 1985.

Frankl, Viktor E. Man’s Search for Meaning. Beacon Press, 1959/2006.

Gagnon, John H., and William Simon. Sexual Conduct: The Social Sources of Human Sexuality. Aldine, 1973.

Giddens, Anthony. The Transformation of Intimacy: Sexuality, Love, and Eroticism in Modern Societies. Stanford University Press, 1992.

Goody, Jack. The Oriental, the Ancient and the Primitive: Systems of Marriage and the Family in the Pre-Industrial Societies of Eurasia. Cambridge University Press, 1990.

Hazan, Cindy, and Phillip Shaver. “Romantic Love Conceptualized as an Attachment Process.” Journal of Personality and Social Psychology 52 (1987): 511-524.

Herdt, Gilbert. Guardians of the Flutes: Idioms of Masculinity. McGraw-Hill, 1981.

Kinsey, Alfred C., et al. Sexual Behavior in the Human Male. W.B. Saunders, 1948.

Kinsey, Alfred C., et al. Sexual Behavior in the Human Female. W.B. Saunders, 1953.

Lévi-Strauss, Claude. The Elementary Structures of Kinship. 1949; English translation, Beacon Press, 1969.

Malinowski, Bronisław. The Sexual Life of Savages in North-Western Melanesia. Halcyon House, 1929.

Masters, William H., and Virginia E. Johnson. Human Sexual Response. Little, Brown, 1966.

van der Kolk, Bessel. The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking, 2014.

van Gulik, Robert H. Sexual Life in Ancient China. E.J. Brill, 1961.

Westermarck, Edvard. The History of Human Marriage. Macmillan, 1891.

Whitehead, Alfred North. Process and Reality. Macmillan, 1929.

A direct note to ministers, adult education directors, and lay leaders in Disciples of Christ congregations:

Called: A Faith for the Forward-Looking was written specifically for communities like yours. It brings together the intellectual tradition of process theology, the contemplative disciplines of mindfulness and metacognition, and the living practice of the Disciples open table — in a form designed for congregational study.

The book includes: — A free downloadable study guide with discussion questions for each of the three essays — A suggested six-session adult education format — An offer for congregations ordering 10+ copies: a free Zoom conversation with one or both authors

This is the book for a Lent series, a fall adult education program, or a minister’s retreat.

Larry Love and I wrote it from inside the tradition. It is honest about what the tradition has gotten right — and what it still needs to become.

Paperback and Kindle on Amazon KDP. Contact us through creatinganewyou.org about bulk orders and the congregational study guide.

ORDER NOW: fredericjonesbooks.com

Larry Love told me this story about two-thirds of the way through our work on Called, and it became the emotional center of the book’s final third.

He was presiding at communion on a Sunday morning when a man came forward who he’d never seen before. Something about the man’s approach — the specific quality of hesitation in his body — made Larry slow down. He placed the bread in the man’s hands, looked at him, and said simply: “You are welcome here.”

The man didn’t move for a moment. Then he said: “I didn’t think I would be.”

Larry told me he didn’t know this man’s history. He didn’t need to. The open table is not open because we have verified that the people who come deserve it. It is open because the one who set it extended it to exactly the wrong people at exactly the wrong time in exactly the wrong way — and the tradition that claims to follow that person has no business being more selective than he was.

That story is in Called. So is the theology behind it, and the thirty years of practice that made the moment possible.

Available now: fredericjonesbooks.com

The Christian Church (Disciples of Christ) practices what it calls the open table: communion offered to all, without examination of doctrine, without test of baptismal status, without verification of moral record.

It is one of the most radical practices in contemporary Christianity. And it is routinely domesticated into a slogan.

Larry Love — my co-author on Called — has stood at this table for thirty years. He has seen what the open table actually costs when it is practiced without qualification. When the person who presents themselves is genuinely the wrong person by the standards of the congregation’s comfort. When the welcome that was easy in principle becomes costly in practice.

Here is what he has observed, and what the middle chapters of Called are trying to work out theologically:

The open table is not primarily a policy. It is a practice of genuine presence. It requires of the minister and the congregation the same capacity that the watching mind requires of the individual: the refusal to flee from who is actually there.

The person who shows up at the table does not show up as a demographic category. They show up as themselves — with a specific history, a specific longing, a specific wound that has brought them to this table on this Sunday. The open table — the genuinely open table — requires that the person officiating and the community gathered be actually present to that specific person, rather than managing their welcome through the performance of a policy.

Alfred North Whitehead’s term for this quality of presence is prehension — the full reception of the other into one’s own experience, without reduction, without domestication. The open table is the eucharistic enactment of prehension. It is the communal practice of receiving the actual person — whoever they are — into the common life of the community.

This is harder than a policy. It is also, when it is achieved, the most profound thing the church does.

Larry Love brought this to every chapter of Called. Not the theology of the open table. The lived experience of maintaining it.

——

The open table is the subject of the third essay of Called: A Faith for the Forward-Looking. Available on Amazon KDP. fredericjonesbooks.com

Called isn’t primarily a theology book. It’s a practice book that happens to have rigorous theology in it.

Here are three practices from the book that you can begin this weekend:

1. The 4-6 breath: Four counts in through the nose, six counts out through the mouth. Extended exhale directly activates the vagus nerve. Three minutes. Anywhere. The beginning of somatic regulation.

2. The morning intention: Before you check your phone, before the day’s demands arrive, take sixty seconds to ask: what is the best thing I could bring to this day? What is the initial aim being offered to me right now? Not the agenda. The aim.

3. The end-of-day witness: One sentence, written or spoken aloud, about the moment you were most genuinely present today. Not most productive. Most present.

These are from the middle chapters of Called. The full book gives you the theological framework, the clinical research, and the pastoral wisdom of Larry Love’s thirty years at the open table.

Available on Amazon KDP in paperback and Kindle.

GET YOUR COPY: fredericjonesbooks.com

About halfway through writing Called, Larry Love said something to me that I’ve been sitting with ever since.

We were working through what became the contemplative sections — the chapters on mindfulness and the watching mind. I had drafted something about how the practice of genuine presence is, theologically, the preparation for receiving the initial aim. Larry read it, was quiet for a moment, and then said:

“Fred, I’ve been doing this every Sunday for thirty years. I just didn’t have a name for it.”

That exchange changed the book. What I realized was that the watching mind and the open table are the same practice at different scales. The interior discipline of not fleeing from what is actually present — in your own mind, in your own body — is the same practice as not fleeing from who is actually present at the table. Both require you to stop managing and start receiving.

The best theology is always written from pastoral ground. Larry Love brought that ground to every chapter of Called.

Available now: fredericjonesbooks.com

At the center of every genuine transformation I have witnessed in forty years of clinical practice — and every genuine conversion I have witnessed in a lifetime of faith — is a single capacity: the ability to step back from your own mind and watch it.

Not to escape it. Not to judge it. Not to fix it. Just to watch it.

This is what the contemplative traditions call mindfulness, what cognitive therapy calls metacognition, and what process theology calls the capacity for self-transcendence — the ability of a conscious being to take itself as the object of its own awareness.

Most of us oscillate, most of the time, between two unsatisfying states. In the first, we are fully absorbed in the reactive self — flooded with feeling, driven by habituated pattern, responding to the present through the lens of a past that we are not aware we are carrying. In the second, we are performing the management of the first state — keeping up a running commentary about how we are feeling, analyzing it, explaining it, using cognitive activity as a way of staying just far enough above the experience to not have to actually feel it.

The watching mind is a third option. It is neither absorption nor management. It is genuine presence — the capacity to be fully in one’s experience while simultaneously being slightly outside it. To feel the feeling and notice that you are feeling it. To think the thought and notice that you are thinking it.

From a process-theological perspective, this is the development of what Whitehead calls the mental pole: the dimension of the actual occasion that is genuinely open to the initial aim, that is not simply determined by its physical inheritance but capable of genuine novelty, genuine response, genuine reception of what is being offered.

The watching mind is not a achievement. It is a practice. And like all practices, it atrophies without use and develops with sustained attention.

Here are three things you can begin today:

First, set a timer for five minutes this morning. Sit down. Pay attention to your breath. When the mind wanders — and it will — notice that it has wandered and return. That returning is the practice. Each return is one repetition.

Second, before your next difficult conversation, take sixty seconds. Three regulated breaths: four counts in, six counts out. Notice what you are carrying into the conversation before it begins.

Third, at the end of today, ask: at what moment was I most fully present? Most defended? What did I notice that I usually don’t notice?

These are not spiritual performances. They are the beginning of the watching mind.

——

The watching mind is the central practice of the second essay of Called: A Faith for the Forward-Looking. Available on Amazon KDP. fredericjonesbooks.com

From Chapter 2 of Called: A Faith for the Forward-Looking:

“The initial aim is not a demand. It is not a directive from a distant sovereign who has already decided what you are supposed to do with your life. It is an invitation — the specific, calibrated offering of the best genuine possibility available to this occasion, given freely, to be received or refused. This is grace. Not the grace that overrides your freedom. The grace that is always present, always patient, always offering the best possible next thing — whether you receive it or not.”

If that kind of theology is what you’ve been looking for — the framework that holds science and faith, freedom and grace, without sacrificing either — Called is for you.

Available on Amazon KDP in paperback and Kindle.

GET YOUR COPY: fredericjonesbooks.com

If it speaks to you, an honest Amazon review is the single most powerful thing you can do to help other readers find it.

A student in one of my clinical training sessions asked me a question I couldn’t answer.

“Dr. Jones,” she said, “you teach CBT, you teach mindfulness, you talk about somatic awareness and the watching mind. But where does God fit in any of that? Or does God fit?”

I didn’t have a satisfying answer. I had pieces of one. I knew that Whitehead’s account of the initial aim was, structurally, a philosophical grammar for the experience of grace. I knew that contemplative practice — the clearing of interference so genuine reception becomes possible — is, theologically, the preparation for prayer. I knew that van der Kolk’s somatic work and Frankl’s logotherapy and process theology were describing the same thing from different angles.

But I had never written the integration.

Called is that integration. Fourteen chapters that move from cosmology to contemplative practice to the communal life of the open table. From the largest possible framework to the most specific daily practice.

The student asked the question. The book is the answer.

Available now: fredericjonesbooks.com

The God most of us were handed — in Sunday school, in the theology that saturates the culture — is a God of commands. A sovereign who decrees, a judge who evaluates, a power who intervenes when properly petitioned and withholds when not.

Alfred North Whitehead proposed a different account. Not a God of irresistible force, but a God of persuasive love. A God who acts in the world not by overriding the natural order but by offering each moment its ideal possibility — the best possible next thing for this specific occasion — and allowing the occasion to receive or refuse it freely.

This is a more honest God. It is the God who is actually consistent with a world that contains both extraordinary beauty and real suffering. A God of control would be responsible for every cancer, every mass shooting, every child born into poverty. A God of persuasive love is not responsible for these — but is genuinely, vulnerably present in them, receiving every moment of suffering into the divine life and holding it in perfect love.

Whitehead called the dimension of God that receives the world’s experience the consequent nature. The dimension that holds all possibilities — all the beautiful forms of life and relationship and justice that have not yet been actualized — he called the primordial nature. The initial aim that any occasion receives is drawn from this reservoir of genuine possibility, calibrated to what this specific occasion can receive.

What does this change about prayer?

Everything. If God is not a sovereign whose mind can be changed by sufficient petition, prayer is not lobbying. It is receptivity practice. It is the discipline of clearing enough of the noise — enough of the habituated stories and defended anxieties that constitute most of our interior life — that the initial aim being offered can actually land.

In my doctoral work at Florida State University, I developed what I call the amplification thesis: that genuine intercessory prayer enters the consequent nature of God as real data, reshaping the field of creative possibility available to those within the praying person’s relational reach. Prayer genuinely changes things — not by overriding the natural order, but by expanding the range of possibility that the initial aim can draw on.

That is a different kind of prayer than most of us were taught. It requires more of us, not less. It makes us genuinely responsible, not dependent. And it is, I believe, far more adequate to both the evidence of the world and the nature of love than any theology of divine control can be.

——

The theology of the initial aim and the luring God is developed in depth in the opening chapters of Called: A Faith for the Forward-Looking, written with Larry Love. Available on Amazon KDP. fredericjonesbooks.com

This is not an abstract question. It has practical consequences that reach into every corner of a person’s faith life — into how they read scripture, how they pray, how they understand suffering, and what they believe is possible from here. A God who faces backward — whose definitive acts are all in the past, whose fullest revelation is behind us, whose primary business is the maintenance of what has already been established — produces one kind of faith. A God who faces forward — whose creative work is ongoing, whose lure is always toward what has not yet been, who receives the world’s response and is genuinely moved by it — produces a very different kind.

“A God who faces backward produces a faith organized around conservation. A God who faces forward produces a faith organized around possibility.”

The Christian Church (Disciples of Christ), the tradition in which this book was written, has at its best held the conviction that the restoration of New Testament Christianity was never meant to be a program of historical recreation but of living faithfulness to a God who is always doing something new. Thomas and Alexander Campbell did not found a movement of museum curators. They founded a movement of people who believed that the Spirit moves in every age and that the church’s job is to keep moving with it.

But this conviction is not always easy to hold. The gravitational pull toward the past is real in every religious tradition, and for understandable reasons. The past is legible. It has been processed, interpreted, and tested. The future is open, which is to say uncertain, which is to say threatening to anyone who has staked their security on the fixed rather than the living.

Alfred North Whitehead — whose process philosophy undergirds much of the theological work in Called — described God as the one who presents each actual occasion with its “initial aim”: the best possibility available to it given its particular situation and inheritance. This is not a God who controls outcomes. It is a God who offers, who lures, who is perpetually ahead of the present moment, beckoning it toward the greater integration and beauty that is always possible and never guaranteed.

Why This Matters for Ordinary Faith

You may be reading this as a person who has found their relationship to the faith of their childhood increasingly strained. The God you were given may not have been the God who faces forward. The God you were given may have been the keeper of a fixed deposit of truth, the enforcer of an established moral order, the judge who measures current reality against a standard already fully determined. That God produces a particular kind of anxiety: the anxiety of someone who is always potentially falling short of a perfection that was achieved once, in the past, and can only be approximated now.

The God we meet in Called is different in character. Not because we have invented a more convenient deity, but because we believe the tradition itself, read with genuine attentiveness, points toward a God whose relationship to creation is one of ongoing invitation rather than completed command. A God who says not only “I was” but “I will be” — the divine name’s own grammatical openness, which Exodus renders as “I AM WHAT I AM” but which the Hebrew carries the quality of “I WILL BE WHAT I WILL BE.”

Faith organized around that God is a faith that takes the future seriously. It reads the present not as a deviation from a perfected past but as an occasion for response to a divine invitation that is always arriving. It understands the call not as a summons to restore but as a summons to become.

That is what it means to be called. And that is where this book begins.

✶

Called: A Faith for the Forward-Looking by Frederic H. Jones and Larry Love is available at fredericjonesbooks.com. For more theological reflection, subscribe at fredjonesphd.substack.com.

Dr. Frederic H. Jones, PhD (CA PSY22736) is a licensed clinical psychologist, ordained minister in the Christian Church (Disciples of Christ), and the author of more than fifty books. The Rev. Larry Love is an ordained minister in the Christian Church (Disciples of Christ). Together they are the co-authors of Called: A Faith for the Forward-Looking.

Called: A Faith for the Forward-Looking is now available on Amazon KDP.

I’ve been writing about process theology, contemplative practice, and the life of faith for a long time. But this book — written with Larry Love, Disciples of Christ minister and my pastoral partner in this project — is the one that brings it all together.

Three things the book will do for you:

1. Give you a theological framework for holding science and faith together — not as a truce, but as a genuine integration.

2. Give you three concrete daily practices that don’t require special equipment, a silent room, or an advanced degree in spirituality.

3. Give you an honest account of what the Disciples tradition of the open table actually means — and what it still costs to mean it.

Paperback and Kindle on Amazon KDP. If it speaks to you, the most powerful thing you can do is leave an honest review.

BUY NOW: fredjonesphd.substack.com

Called was supposed to be a solo book.

I had the three essays mapped out. The theology was there — Teilhard, Whitehead, the process vision of a forward-calling God. The contemplative framework was there — mindfulness, metacognition, the watching mind. I knew what I wanted to say.

What I didn’t have was the pastoral ground.

Larry Love has been standing at the open table for decades. He has placed bread in the hands of people in the first hours of grief and the first hours of joy. He has offered communion to people who were certain about God and people who were uncertain about everything.

When I asked him to read a draft of what became Essay Three — The Open Table — he didn’t just give me feedback. He rewrote it from the inside. He put into it what I couldn’t: the weight of thirty years of showing up at a table that the tradition claims is open for everyone, and discovering, week after week, what “open” actually costs.

What you will find in Called — in all fourteen chapters — is that quality of pastoral grounding under the theology. Not just the argument for the open table. The lived experience of maintaining it when maintaining it is hard.

That’s what a co-author gives you. Not just another voice. The voice you didn’t know you were missing.

Called is available now: fredericjonesbooks.com

Most of us have absorbed, without choosing it, a picture of the universe as a machine running down. Entropy wins. Things fall apart. The second law of thermodynamics as theology.

But Pierre Teilhard de Chardin — the Jesuit paleontologist who spent his career with his hands in the fossil record — read the same evidence and arrived at a different conclusion. Not a machine running down. A love story moving forward.

Across billions of years, matter has organized itself into structures of increasing complexity, interiority, and consciousness. The arc bends — not toward heat death, but toward something Teilhard called the Omega. A center of convergence. A love at the heart of things, drawing all of creation forward into fuller being.

This is the animating conviction of Called: A Faith for the Forward-Looking, which I wrote with my colleague Larry Love, minister in the Christian Church (Disciples of Christ). Not as wishful thinking. As a close reading of what the evidence actually shows.

Here is what that conviction changes:

If the universe is running down, your life is a brief interruption in entropy. Eat, drink, find what meaning you can before the lights go out.

If the universe is moving forward — if every actual moment of genuine love, every small act of faithful presence, every decision to see another person clearly and treat them with dignity, is woven into the fabric of an ongoing story — then the ordinary Tuesday morning is not just marking time. It is contributing something.

Alfred North Whitehead called it the initial aim: the specific, calibrated possibility that God offers to every moment of every life. Not a command. Not a predetermined destiny. An invitation. The best possible next thing for this occasion, offered freely, to be received or refused.

Prayer, in this framework, is not the attempt to change God’s mind. It is the practice of becoming more receptive to the aim that is always already being offered. It is the discipline of showing up — to your own life, to the people around you, to the moment that is actually here — with enough openness to receive what is being offered.

You were not born into a dying universe. You were born into a universe that is, at this very moment, in the act of becoming something it has not yet been.

That changes how you get out of bed in the morning.

——

This concept is at the heart of the opening chapters of Called: A Faith for the Forward-Looking, written with Larry Love, available now on Amazon KDP. If this framing resonates, the book takes it much further — into contemplative practice, into the Disciples tradition of the open table, and into the specific disciplines of a life oriented toward the forward-calling God. fredericjonesbooks.com

👉 Find the eBook and learn more at fredericjonesbooks.com

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