Genitalia: The 'Shame' of Fallen Man

Scripture shouts what modern Catholics are forgetting--that the sex organs are something we should all be ashamed of!

As our culture continues to slide into an abyss of moral depravity, taking with it many from the very bosom of the Church, the unofficial sexual theology of the Church is totally inept in the face of this demonic effort.

The reason: Church leaders have responded to the world's error not with a re-emphasis of virginity and celibacy, but with the "gasoline on fire" approach of praising sex and marriage.

Apparently, the bizarre thinking is something along these lines: "If we tell people sex is great, they won't do it." And so they do. People who use the Catholic Church to teach in the name of Christ are saying things like, "Sex is great," "God wants us to enjoy sex," and "Sex is an integral part of a marriage."

These severe errors, which have become commonplace in teaching youth groups, pre-Cana classes, and the like have no root in the Church's history or her Sacred Scriptures.

But finally a group within the Mystical Body has seen these errors for what they are, and has developed the antidote to this serpent's poison. It is a healing balm as badly needed in our Church as in our culture.

What is this antidote, you ask? It is the revealed truth that humans should view our genitalia as a scourge on our race, as a point of intense shame. Adam and Eve were not created with genitals, and we should be ashamed that we have them. Not personally ashamed, in the sense that we have done something wrong, but objectively ashamed, like the way see death as "something that shouldn't be here," or "isn't the way it's supposed to be."

All Catholic sexual morality only makes sense in light of the fact that we members of the human race, in order to safeguard our human dignity which was marred at the Tree, should do everything we can to act as if we don't have these bestial parts and urges.

We should cover them in dress, never discuss them in conversation, except of course, when medical conditions like breast and testicular cancer expose these organs for the liabilities they are.

Contrary to erroneous currents of thought that are making their way into Catholic circles, Sacred Scripture, inspired by the Spirit, repeatedly affirms this truth by referring to the genitals of both sexes with the euphemism, "shame."

The purpose of the divine texts is to leave no doubt that the feelings we should have toward our less seemly parts vindicate our mothers who said, "You should be ashamed of yourself." Among the Old Testament prophets we find Isaiah speaking,

Your nakedness shall be uncovered, and your shame shall be seen. I will take vengeance, and I will spare no man. (Is. 47:3)

Here, the word “shame” is clearly referring to the genitals that will be seen by uncovering nakedness. Later, Jeremiah adds,

I myself will lift up your skirts over your face, and your shame will be seen. (Jer. 13:26)

Here again, the word “shame” is clearly a substitute for the genitals, in the context of the passage, the female organ.

Ezekiel and Nahum continue this precedent in Sacred Scripture,

Behold, I am against you, says the LORD of hosts, and will lift up your skirts over your face; and I will let nations look on your nakedness and kingdoms on your shame. (Nahum 3:5)

Thus says the Lord GOD, Because your shame was laid bare and your nakedness uncovered in your harlotries with your lovers, and because of all your idols, and because of the blood of your children that you gave to them (Ez. 16:36)

In both of these cases it is clear that “shame” is a euphemism for the sex organs.

The Holy Apostles continue this train of thought of in the Christian Scriptures.

Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. (Philippians 3:19)

Here, St. Paul uses parallelism to accuse the pagans of worshipping the desires of the flesh. The words “belly” and “shame” represent the two main desires of the flesh in the ancient mind, food and reproduction, respectively. Clearly, the Apostle’s word choice should be taken to mean that in his mind the pagans worship their stomachs and reproductive parts.

The oft-forgotten letter of Jude offers more explicit testimony. Here, describing those who “walk in the way of Cain,” the writer of this catholic epistle states,

These are blemishes on your love feasts, as they boldly carouse together, looking after themselves; waterless clouds, carried along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars for whom the nether gloom of darkness has been reserved for ever. (Jude 1:12-13)

Jude refers to sexual excess as “casting up the foam of their own shame.” Bluntly, “foam” is semen, and “their own shame” is the male organ. The author is describing acts of auto-eroticism.

Therefore, since the testimony of Scripture uses “shame” as a euphemism for the genitals of both sexes in both testaments, let all who have ears accept that when the inspired writer describes the first man and woman as without shame, it should be understood as “without genitals.” This is how the early Christians viewed this passage, and it is the reason for their sexual austerity, emphasis and virginity, and esteem for celibacy.