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Monogamous sex in Heaven! A Therapeutic Response to Breast Cancer (in English)
Marty A. Cauley
Synopsis "Monogamous sex in Heaven! A Therapeutic Response to Breast Cancer (in English)"
At the same time in which the present author was reading books by Barrow Marrow and Peter Kreeft posing that sexual intimacy continues in Heaven, he discovered that his wife had stage-3 breast cancer. As a therapy to help him deal with this news, he poured himself into research to see if Marrow and Kreeft might actually be correct, thereby enabling him to believe that no matter what happened, the best was yet to come. This is the conclusion and comfort of this book. In contradiction to those authors and groups who advocate polygamous and promiscuous sexual relations in Heaven, the present author uses type-archetype pattern and typology to argue for exclusivity and monogamy in the form of a heavenly soulmate who, in many cases, will be the spouse who was our earthly soulmate. Monogamous sexual intimacy will continue in the eternal state for those resurrected believers who are found faithful by the Lord at the time of judgment. A variety of arguments are used to defend this thesis. Naturally, the presence of sex organs in the eternal state suggests the function of that organ. Since those in the eternal state will have sex organs, as is conceded even by those not holding to the author’s thesis, the supposition should be that those having these sex organs will use them. NDE claims to the contrary concerning lack of genitalia during the intermediate state are evaluated. Transcendentally, just as other transcendental desires point to a future fulfillment, our present sexual desires point to a future fulfillment also. Exegetically, Lk 20:35-36 is not limited to being like angels in terms of immortality but encompasses being like angels in terms of their sexuality. The sexuality and sex drive of male angels is obvious in Gen 6:1-4. These heavenly angels had a strong sex drive before their fall, indicating that even angels in Heaven have sexual desires and thus act in accordance with those desires. Angelically, we should deduce that angels are likewise male and female soulmates. Ontologically, our sexual gender is not limited to our physical bodies but includes our metaphysical being as well, as is proven by astral sex. Changing sexual form during astral sex or having sexual ambiguities during the physical state pose no problem for the affirmation of sexual gender projecting into the metaphysical state. Hierarchically, the cosmic sex ladder suggests increased sexual distinctiveness as one moves up the ladder. Neuter forms at the bottom of the ladder are to be expected. Intrinsically, for man and woman to be created as a unity in the image of God means that this sexual duality and unity must continue in the eternal state if we are to continue in our status of God’s image bearers. Misthology (the doctrine of rewards) supports exclusivity, and therefore monogamy, in the form of a complementary consensual soulmate. This soulmate is one’s sole mate. Sexual hierarchy agrees with misthological hierarchy. Also, misthologically speaking, a king needs a queen. Extrabiblical sources in the forms of dreams, visions, and NDEs are consulted and found to provide limited secondary confirmation for the thesis of this book. Collaborating biblical sources include typological pairing of male and female overcomers, pictured by Boaz and Ruth, as confirmed by the Song of Solomon. Oral sex within the Song of Solomon demonstrates that sex is intended for pleasure and not limited to reproduction, thus supporting the case that sex could be intended for pleasure in Heaven without being tied to reproductive marriage.
