Human sexuality in a sexually polymorphous world.

There is no question about the fact that human sexuality in our world today manifests an incredibly broad spectrum of values, attitudes, beliefs, and behaviors. Our own nation is host to hundreds of different ethnic and cultural groups, each with its own views and practices of sexuality. In the world at large, almost 200 different nations have an array of cultures within them as well (Rathus, Nevid, & Fichner-Rathus, 2002). Such incredible diversity gives clear evidence of the polymorphism of human sexuality (Satinover, 1996).

Historically, traditional cultures had maintained fairly strict control over the ways in which human sexuality was viewed and practiced. With the intrusion of those from other cultures into the narrow confines of host cultures, such cultural distinctions have been diluted or, in the minds of those accountable for maintaining the status quo, violated and contaminated. The latter view was held by the Taliban in Afghanistan, which resulted in harsh subjugation and treatment of women (Daniszewski, 2002). The fact is, while various traditional cultures continue to hold fast to their historic sexual views and practices, there is a significant increase in sexual polymorphism being manifested in essentially all cultures exposed to the outside world. Rathus et al. (2002) note that the worldwide AIDS epidemic has been one significant contribution to the current heightened interest in understanding sexuality. Yet, for Christians in the West, significant departure from a Biblical approach to sexuality is a more valid re ason for interest in and concern about human sexuality because this is typically seen as the cause behind such tragedies as the prevalence of AIDS, the millions of abortions carried out each year, and other significant social problems.

It is our belief that only a sound integration of Biblical perspectives and the latest understanding of biological, psychological, and social data can result in both an adequately informed Christian community and adequately prepared professionals who minister to this community via their respective roles. To that end, we offer a special issue of the Journal of Psychology and Theology in two parts, each focusing on a limited number of concerns that we perceive as helpful in the current cultural context in which we live and work.

We begin Part I with the work of Mary Stewart Van Leeuwen entitled "Of Hoggamus and Hogwash: Evolutionary Psychology and Gender Relations." We see Van Leeuwen's work as a fitting lead for this issue, which follows the previous special issues, devoted to a consideration of evolutionary psychology, edited by Christopher Grace. In this piece, Van Leeuwen reflects upon the degree to which evolutionary psychology can provide a valid perspective on the critical matter of gender identity and the relationship between the sexes. She begins with a helpful overview of what evolutionary psychology is and what it is not, including a brief critique of the field as to whether or not it can be considered a true science. She then considers the specific variables of sexual selection and rape as a reproductive strategy in her examination of what evolutionary psychology cannot do in defining what is vital to understand about the nature of human sexuality, which was designed and created by God with the intention that it be lived out in a safe, productive, and satisfying manner.

We have followed Van Leeuwen's article with two responses, one from a physiological psychologist, Sherwood 0. Cole, and the other from a theologian, Robert L. Saucy. In the first response, entitled "Evolutionary Psychology, Sexual Ethics, and our Embodied Nature," Cole affirms Van Leeuwen's perspective. In addition, he challenges us not to underestimate the significance of our bodies, created by God as part of our essential nature, and figuring significantly into our sexual identity and functioning. In the second response, Saucy affirms and adds to Van Leeuwen's critique of evolutionary psychology from a distinctly theological perspective, ending with an implicit challenge to live out our sexuality in keeping with our God given nature and His divine will for our lives.

Stanton L. Jones and Heather R. Hostler follow, offering a soundly integrative examination of Sexual Script Theory and its application in clinical settings. This theoretical article is a thoughtful consideration of a secular model about what guides the sexual behavior of human beings. Jones and Hostler lay out what they term "Christian control beliefs" regarding sexuality and sexual behavior as providing the guiding principles for both the understanding and use of this model. This is followed by an explication of the model and its clinical applications. They then conclude with an insightful "integrative engagement with sexual script theory, providing both a Christian critique and specific recommendations for use of the model by Christian clinicians.

Rodney L. Bassett and six of his students, in an article entitled, "Reconsidering Intrinsic Religion as a Source of Universal Compassion," then provide an empirical examination of a vital question in our current, sexually polymorphous world, namely, "Can we, as sincere Christians, distinguish between individuals for whom Christ died and variables in their lives with which we disagree based on our understanding of Scripture, particularly in light of a study that concluded that intrinsically oriented Christians could not?" This question is particularly pertinent in dealing with those who experience same-sex attraction and may act thereon. Bassett and his students, replicating and enhancing a previous study, concluded that yes, intrinsic Christians were able to "love the sinner but hate the sin" under the conditions presented in the study.

Concluding Part I of this special issue on human sexuality is the article by Strauss, "The Real Thing": A Perspective on Sexual Revolution and a Challenge to Christian Professionals. This article examines the issue of sexuality from the perspective of what is real, by God's definition as found in Scripture, in contrast to the counterfeit forms of sexuality so manifest in the world today. This is followed by a consideration of sexual revolution as more validly defined as a movement back toward "the real thing," rather than an increasing departure there from as so typically understood by the term. Following a recognition of humanity's tendency to stray toward extremes rather than finding and maintaining balance, including Christians throughout the ages, the article concludes with a call to Christian professionals--pastors, teachers, and all types of mental health workers--to do all that can reasonably be done to promote and facilitate a desperately needed return to God's design for human sexuality.

It is the sincere hope of the editors of this special issue that what is offered will be informative, professionally helpful, and personally challenging to all readers. This issue is offered as a service of worship to our Heavenly Father for His glory and for the good of His world.

REFERENCES

Daniszewski, J. (2002). Post-Taliban Kabul marks International Women's Day. Los Angeles Times, March 9,2002.

Rathis, S. A., Nevid, J. S., & Fichner-Rathus, L. (2002). Human sexuality in a world of diversity. Boston: Allyn and Bacon.

Satinover, J. (1996). Homosexuality and the politics of truth, Grand Rapids, MI: Baker Books.

AUTHORS

STRAUSS, GARY H. Address: Rosemead School of Psychology, Biola University, 13800 Biola Avenue, La Mirada, CA 90639. Title: Associate Professor of Psychology. Degrees: MEd, Elementary School Counseling, University of Northern Iowa; EdD, Counselor Education, Northern Illinois University. Specializations: Human sexuality, and the integration of psychology and theology.

YARHOUSE, MARK A. Address: Regent University, School of Psychology and Counseling, Regent University Drive, Virginia Beach, VA 23464. Title: Assistant Professor of Psychology. Degrees: MA, PsyD, Wheaton College. Specializations: Integration of psychology and theology, marriage and family studies, human sexuality, and ethics.

Correspondence concerning this article may he sent to Gary Strauss, Rosemead School of Psychology, Biola University, 13800 Biola Ave., La Mirada, CA 90639.