Before:
Because Christ was believed to be returning so soon, earthly institutions, such as marriage, were deemed unnecessary. This phenomenon is explained in Kyle Harper’s From Shame to Sin, in which Harper analyzes the shifting views on sex, femininity, and the body in the Judeo-Christian world. Harper’s thoughts on Paul’s letters are eerily reminiscent of the themes Reverend Shaw expresses in Footloose, and illustrate the earliest progression of boundary creation to protect the faithful from sin. He recognizes that “Paul in his first epistle to the Christians of Corinth determined the boundaries between the ideal, the permissible, and the forbidden throughout the dialogue.” Paul did not end here with the simple establishment of boundaries, but instead took it further into a “passing endorsement of continence as an optimal state.” Not only did Paul regard marriage as unnecessary, but also presented a “thoroughgoing devaluation of physical pleasure” when the prospect of salvation and heavenly glory was at hand.
After:
Suppose then, you are an early Christian, ardent for the faith, believing Christ will return soon. Earthly institutions, such as marriage and government, are irrelevant in light of the eternal glory that awaits. And you wait, and wait for years until other Christians begin to discuss, What do we do until Christ returns? New norms had to be established. A counter culture must form. Kyle Harper explains this problem in his book From Shame to Sin, in which he analyzes the shifting views on sex, femininity, and the body in the post resurrection Judeo-Christian world. He recognizes that “Paul in his first epistle to the Christians of Corinth determined the boundaries between the ideal, the permissible, and the forbidden throughout the dialogue.” Early believers clung to Apostle Paul’s every word as a guide for living out a Christian life. So, when Paul did not end with the simple establishment of boundaries, but instead took it further into a “passing endorsement of continence as an optimal state,” awaiting believers followed suit. Not only did Paul regard marriage as unnecessary, but also presented a “thoroughgoing devaluation of physical pleasure” when the prospect of salvation and heavenly glory was at hand. And so began the early Church’s disdain for the body. It is interesting to note the eerily reminiscent themes Harper illuminates when engaging Paul’s teachings. Reverend Shaw’s mumblings take form, resonating with the Pauline teachings. Even two thousand years removed, the modern church hungers for such assurance awaiting Christ.