Inkolo Nendlwabu

Ezinye izinkolo zikubheka njengomkhuba olimazayo ngokomoya, ezinye zikubona kungalimazi ngokomoya kanti ezinye zibuka isimo. Phakathi kwalezi zinkolo zakamuva, abanye babheka ukushaya indlwabu njengokuvumelekile uma kusetshenziswa njengendlela yokuzibamba ngokobulili, noma njengengxenye yokuzihlola okunempilo, kepha abakwenqabeli uma kwenziwa ngezisusa ezingalungile noma njengomlutha.

Ngokusho kukaBjörn Krondorfer, "ucansi oluzenzekelayo lwacatshangwa njengenhlangano ehlukile phakathi kwezono zocansi kuphela lapho kuvela amandla okuzimela." Uqhubeka ecaphuna iLaqueur, "Kuphela ngemuva kwenguquko kaFreudian ... lapho kwashintsha khona amasiko ukushaya indlwabu manje kwase kuthathwa njengomuntu omdala, okungeyona eyokugula, nokuthokozisayo. 'Kusukela ngawo-1950s, sithatha amandla nobufazi bama-1960s kanye nasekuqaleni kwawo-1970, ngezimpi zocansi ezalandela, kanye nenhlangano yomhlaba wonke yezitabane kwikota yokugcina yekhulu leminyaka, bekungaba inkundla yezepolitiki yezocansi kanye nobuciko emkhakheni obanzi womphakathi ... Ngenxa yalolu shintsho lwamasiko kulo lonke uhla, ngisho nokubuyekezwa kwezenkolo ngokushaya indlwabu njengomkhuba omuhle wezocansi bekungenzeka - kuyavunywa, akuvamile. "

I-2016 Psychology Today i-athikili yathi lapho abantu bekholwa ngokwengeziwe, maningi amathuba okuthi bavimbe imicabango yabo yezocansi, babe nabalingani abambalwa abaya nabo ocansini, basebenzise izithombe zocansi ezingatheni futhi bazwakalise ukungavumi okunamandla kokusetshenziswa kwamathoyizi ocansi.

Abanye othisha nabasebenza ngemithi yendabuko yamaShayina, ukuzindla ngeTaoist kanye nekarati bathi ukushaya indlwabu kungadala ukwehla kwamandla emadodeni. Bathi ukujula ngale ndlela kunciphisa i- "origin qi" kusuka e-dantian, isikhungo samandla esisesiswini esingezansi. Abanye bagcina ukuthi ukuya ocansini nomlingani akwenzi lokhu ngoba abalingani bagcwalisa i-qi yomunye nomunye. Abanye odokotela ngakho-ke bathi abesilisa akufanele basebenzise ubuciko bokulwa okungenani amahora angama-48 ngemuva kokushaya indlwabu ngenkathi abanye bebeka izinyanga eziyisithupha, ngoba ukulahleka kwe-Origin Qi akuvumeli ukuthi kudalwe i-qi entsha yalolu hlobo lwesikhathi.

Amanye amaTao ayekukhuza kakhulu ukushaya indlwabu kwabesifazane. Abesifazane bakhuthazwe ukuthi bazijwayeze izindlela zokuzihlikihla, kepha futhi bayalelwa ukuthi bagweme ukucabanga ngemicabango yocansi uma bezizwa benenjabulo. Ngaphandle kwalokho, i- "labia" yowesifazane izovuleka kakhulu futhi izimfihlo zocansi zigeleze. " Uma lokhu kwenzeka, owesifazane uzolahlekelwa yingxenye yamandla empilo yakhe, futhi lokhu kungaletha ukugula futhi kufushanise impilo

NgokwesiHindu, ukufuna uKama kungenye yezinhloso ezine zempilo yomuntu. Ngaphandle komuntu owenze isifungo ngeBrahmacharya, amaHindu akhululekile ukuhlanganyela ezenzweni zocansi (kuphela ngemuva komshado). Ngokusho kobuHindu, impilo iqala eBrahmacharya lapho beqondiswa khona ukuthi bazithuthukise ngokwabo kwezemfundo nangokomoya ukuze bazilungiselele impilo yokuqhubekisela phambili i-dharma ne-karma yabo; kanye kuphela lapho befika esigabeni seGrihastya noma "somninikhaya", esiqala ngomshado, lapho bengafuna khona u-kama no-artha ngemisebenzi yabo.

Ukwakheka okusetshenziswa kakhulu kokuziphatha kwamaBuddha yiMiyalo Emihlanu. Le mithetho ithatha ukwenziwa kokuzithandela komuntu siqu, hhayi igunya noma umyalo kaNkulunkulu. Umthetho wesithathu uthi "uyeke ukwenza amanyala ezocansi". Kodwa-ke, izikole ezahlukahlukene zobuBuddha zinezincazelo ezingafani zokuthi yini okuyikho okungaziphathi kahle kwezocansi.

IBuddhism yathuthukiswa nguGautama Buddha njengendlela abantu abangayiqeda ngayo i-dukkha (ukuhlupheka) futhi babalekele i-samsara (khona okujikelezayo). Imvamisa lokhu kufaka ukuzindla nokulandela amaqiniso amane ahloniphekile kanye nendlela ehloniphekile kasishiyagalombili njengendlela yokunqoba izinkanuko, kanye nama skandha, okubangela ukuhlupheka nokuzalwa kabusha. Ukushaya indlwabu (Pali: sukkavissaṭṭhi) kuthathwa njengokuyinkinga kumuntu ofisa ukuthola inkululeko. Ngokwenkulumo kaLama Thubten Zopa Rinpoche, kubalulekile ukugwema "ukuya ocansini, kufaka phakathi ukushaya indlwabu, noma isiphi isenzo esiletha isinengiso nokunye, ngoba lokhu kubangela ukuzalwa kabusha." Uyacacisa: "Ngokuvamile, isenzo esiphikisana nomthetho siletha umphumela omubi ophambene, usisuse ekukhanyeni, futhi usigcine isikhathi eside e-samsara. "

UShravasti Dhammika, umonki waseTheravadin, ucaphuna uVinaya Pitaka encwadini yakhe eku-inthanethi ethi "Guide to Buddhism A to Z", asho okulandelayo:

Ukushaya indlwabu (sukkavissaṭṭhi) isenzo sokuvuselela izitho zakho zocansi (sambādha) esigabeni se-orgasm (adhikavega). E-Kāma Sūtra indlwabu yesilisa ibizwa ngokuthi "ukubamba ibhubesi" (siṃhākāranta). Abanye abantu ngesikhathi sikaBuddha babekholelwa ukuthi ukushaya indlwabu kungaba nomthelela wokwelapha engqondweni nasemzimbeni (Vin. III, 109), yize uBuddha engavumelani nalokhu. Ngokuya nge-Vinaya, kuyicala lokuthile kakhulu ukuthi izindela noma izindelakazi zishaye indlwabu (Vin. III, 111) yize uBuddha engazange anikeze siqondiso ngalolu daba ukubeka abantu. Kodwa-ke, ubuBuddha bungavumelana nombono wesimanje wezokwelapha ukuthi ukushaya indlwabu kuyindlela ejwayelekile yokuqhuba ucansi futhi akulimazi ngokomzimba nangokwengqondo, inqobo nje uma kungabi yinto exakekile noma esikhundleni sobudlelwano obujwayelekile bezocansi. Icala nokuzenyanya mayelana nokushaya indlwabu kuyingozi kakhulu kunokushaya indlwabu uqobo.

Imibono yakhe maqondana nabangewona amaBuddha, uBuddha wakhuthaza abafundi bakhe ababucayi ukuthi banciphise ukuziphatha kwabo ngokocansi noma bamukele ukungashadi. Ngempela, ukugcizelelwa kobumsulwa eBuddhism kunamandla kubhikkhus kanye ne-bhikkhunis (abaqashiwe), abafunga ukulandela imithetho ye-Vinaya. Akukhona nje kuphela ukuthi i-monastics ayishadi, kepha futhi bathatha izifungo eziningi futhi eziqinile ukuze banqobe izifiso zabo. Ngokwesiko laseTheravadin, ukushaya indlwabu kugcizelelwa njengokulimaza ama-upāsakas kanye nama-upāsikās (abazinikele) abenza Imiyalo Eyisishiyagalombili ngezinsuku ze-Uposatha, okuhola indlela yokuphila engazethembi engakuvumeli ukushaya indlwabu. Ngempela, ukushaya indlwabu kuchazwa ngokusobala njengokuziphatha kabi ngokocansi kwi-mahāyāna Upāsakaśīla sūtra:

"Uma kwenziwa ucansi ngaphansi kwezikhathi ezingafanele (izikhathi ezingavunyelwe ngemiyalo), [ezindaweni] ezingafanelekile (izindawo ezingavunyelwe ngemiyalo), nabangewona abesifazane, nezintombi, nabashadile unkosikazi, uma ucansi lumayelana nokuziphatha komzimba, lwaziwa njengokuziphatha kabi ngokocansi. "

Yize kunjalo, abanye ababhali besikhathi sobuBuddha basikisela ukuthi ukushaya indlwabu empeleni akulimazi kumuntu ozivumelanayo

ISonto laseNgilandi alinaso isimo sokuthi ukushaya indlwabu kuyisono noma cha.

Ngokomlando, ngo-1948, umlobi we-Church Times wayesengathi, "Ukushaya indlwabu kuyalahlwa yibo bonke abaziphethe kahle abangamaKristu ngoba kusho ukuthi ukusetshenziswa kocansi okwenziwa wedwa kuhlose ukusetshenziselwa ukuzihlanganisa. Kuyalishaya indiva iqiniso ukuthi ngalawa mandla UNkulunkulu uhlinzeka ngezindlela zomzimba zokuzivocavoca ngokuhlanganyela nangokujwayelekile. "

Ngo-1945, kwaqokwa iKhomishani kaMbhishobhi Omkhulu ukuba icubungule udaba lokusatshalaliswa kokufakelwa komuntu. Umbiko owavela, owashicilelwa ngo-1948, "uxoxa ngokufaneleka kokushaya indlwabu kulo mongo futhi uphetha ngokuthi noma ukushaya indlwabu kuphazamisa ubunye bemvelo besenzo socansi, ukusetshenziswa kwaso njengesinqumo sokugcina kunesizathu. 'Isenzo esikhiqiza uketshezi lwesisu, ngokuba kuleli cala elibhekiswe ekuqedeni (okungenakwenzeka ngaphandle kwalo) kokuphela kokuzala komshado, kulahlekelwa isimilo sokuzihlukumeza. Ngokwalo mbono, ngeke kube yintando kaNkulunkulu ukuthi indoda nenkosikazi bahlale bengenazingane ngoba isenzo yalolu hlobo iyadingeka ukukhuthaza ukukhulelwa. '"

Encwadini ayibhalela uMnu. Masson yangomhla ziyi-6 kuNdasa 1956, u-CS Lewis uyabhala: "Kimi ububi bangempela bokushaya indlwabu kungaba ukuthi kuthatha isifiso sokudla, okuthi uma sisetshenziswa ngokomthetho, siholele kuye umuntu ekuqedeleni (futhi alungise) ubuntu bakhe kokunye (futhi ekugcineni ezinganeni ngisho nakubazukulu) abuye akubuyisele emuva; abuyisele le ndoda ejele layo, lapho ukuze kugcinwe izindlukazi zabomakoti abazicabangayo ... Ukushaya indlwabu kuhilela lokhu kuhlukumeza umcabango ezindabeni ezivusa inkanuko (engicabanga ukuthi kubi ngokwako) futhi ngaleyo ndlela kukhuthaze ukuhlukunyezwa ngendlela efanayo kuyo yonke imikhakha. Phela, cishe umsebenzi omkhulu wempilo ukuphuma emzimbeni wethu, uphume ejele elincane elimnyama sonke esizalelwa kulo. Ukushaya indlwabu kufanele kugwenywe njengoba kufanele kugwenywe zonke izinto ezibambezela le nqubo. Ingozi yilelo lokuthanda ijele. "

I-Anglican Diocese yaseSydney ikholelwa ukuthi ukushaya indlwabu "kungasisiza sithole ukukhululwa kwezocansi lapho singakwazi ukulawula isifiso sethu noma ukusenelisa ngobudlelwano bomshado futhi ngalomqondo kungasiza." Kodwa-ke, iDiocese iphawula ukuthi ingahlotshaniswa nesono uma iholela ekusetshenzisweni kwezithombe zobulili ezingcolile noma ekubukeni abantu ngenkanuko empilweni yangempela ukuze bathuthukise amaphupho. Baxwayisa ngokuthi noma ikuphi kwalokhu kungamunca umuntu emjikelezweni ongalawulwa. Isayithi liqhubeka liphawula ukuthi, "uJesu ulahla ukubheka abesifazane noma amantombazane ukuze ubakhanuke. (Math 5:28) Ngakho-ke ukukhohliswa ... okungabafana abaningi abaneminyaka engu-17 ubudala abangakubheka njengokujwayelekile, kuyisono futhi kuyacasula UNkulunkulu Kulula ukuncela emjikelezweni obhebhethekisa isifiso sobulili kuze kube seqophelweni lokuthi ungalawulwa ... Lapho ukushaya indlwabu kuholela ekucabangeni okungasizi kocansi nokufisa uyona futhi udinga ukwenza okuthile ngakho. , isinqumo esinolaka sokubheka kwenye indawo, noma ukuya kwenye indawo, noma ukucisha ikhompyutha noma yini edingekayo! UJesu uthembisa ukuthi lapho silingwa, uzosinika indlela yokuphuma. (1 Kor 10:13). Ngicabanga ukuthi kungcono kakhulu ukumelana nesilingo sokushaya indlwabu. "(Isixazululo I.10 se-Lambeth Conference sika-1998 sithi ukusetshenziswa kwezithombe zobulili ezingcolile kuyisono futhi kuzifaka ohlwini lwamafomu ezenzo zocansi ngokwemvelo eziphikisana indlela yokuphila kobuKristu. Ukushaya indlwabu uqobo akukhulunywa ngakho esinqumweni, noma ku amagama amahle noma amabi

KuCatechism of the Catholic Church, iSonto LamaKatolika lifundisa:

Ngokushaya indlwabu kufanele kuqondwe ukukhuthazwa ngamabomu izitho zangasese ukuze kutholakale injabulo yobulili. "Kokubili iMagisterium yeSonto, ngokwesiko elingaguquguquki, kanye nokuziphatha kwabathembekile bekungangatshazwa futhi kugcinwe ngokuqinile ukuthi ukushaya indlwabu kuyisenzo esonakele kakhulu." "Ukusetshenziswa ngamabomu kobuhlakani bezocansi, nganoma yisiphi isizathu, ngaphandle komshado empeleni kuphambene nenhloso yabo." Ngoba lapha ubumnandi bezocansi bufunwa ngaphandle "kobudlelwano bezocansi obufunwa ukuhleleka kokuziphatha nalapho kutholakala khona umqondo ophelele wokuziphana nokuzala komuntu esimeni sothando lweqiniso." Ukwenza ukwahlulela okulinganayo mayelana nesibopho sokuziphatha kwezifundo nokuqondisa isenzo sokwelusa, umuntu kufanele abheke ukungavuthwa okunamandla, amandla omkhuba awutholayo, izimo zokukhathazeka noma ezinye izinto ezingokwengqondo noma zenhlalo ezincishisayo, uma kungenjalo zehlise zibe ubuncane , ukuba necala lokuziphatha.

Yize "kuthiwa i-psychology kanye ne-sociology ikhombisa ukuthi [ukushaya indlwabu] kuyinto ejwayelekile yokuthuthuka kwezocansi, ikakhulukazi kwabancane," lokhu akulishintshi iqiniso lokuthi "kuyisenzo esonakele ngaphakathi" futhi nokuthi, noma yini isisusa sokwenza ngale ndlela, ukusetshenziswa ngamabomu kobuhlakani bezocansi ngaphandle kobudlelwano obujwayelekile bomshado empeleni kuyaphikisana nokuphela kwesikhundla.Ngokuba abunabo ubudlelwano bezocansi obudinga ukuhleleka kokuziphatha, okungukuthi ubuhlobo obubona 'umqondo ophelele wobumbano ukuzinikela nokuzala komuntu esimeni sothando lweqiniso. '"

Lokhu kungenxa yokuthi ukusetshenziswa ngamabomu kwesimo socansi ngaphandle komshado, ngokwemfundiso yeSonto, kuphambene nenhloso yaso yokuqala yokuzala nokuhlanganiswa kwendoda nomfazi ngaphakathi kwesakramente lomshado. Ngaphezu kwalokho, iSonto lifundisa ukuthi zonke ezinye izinto ezenziwa ocansini — ezibandakanya ukushaya indlwabu, izenzo zobungqingili, izenzo zobungqingili, konke ukuya ocansini ngaphandle noma ngaphambi komshado (ubufebe), nokusetshenziswa kwanoma yiluphi uhlobo lokuvimbela inzalo noma ukuvimbela inzalo — kuphazamiseke kakhulu, njengoba kuphazamisa ukuhleleka kwemvelo, inhloso neziphetho zobulili. Ukwenza ukwahlulela okulinganayo mayelana nesibopho sokuziphatha kwezifundo nokuqondisa isenzo sokwelusa, umuntu kufanele abheke ukungavuthwa okunamandla, amandla omkhuba awutholayo, izimo zokukhathazeka noma ezinye izinto ezingokwengqondo noma zenhlalo ezincishisayo, uma kungenjalo zehlise zibe ubuncane , ukuba necala lokuziphatha.

Isinqumo esisemthethweni seSonto LamaRoma Katolika mayelana nokushaya indlwabu ngokwesibonelo: Ad Splendidum nitentis (1054) kaPapa Leo IX,isimemezelo seHhovisi Elingcwele sangomhla zi-2 Mashi 1679, i-Allocutio kaPapa Pius XII (Oct 8, 1953), no-Acta Apostolicae Sedis 48 wangomhla ziyi-19 Meyi 1956.

Izazi ezinjengoRobert Baker noSimon Lienyueh Wei bakholelwa ukuthi u-Augustine waseHippo (354-430), ubheka ukushaya indlwabu njengesono.Ezinye izazi, uMerry E. Wiesner-Hanks noCarly Daniel-Hughes, bathi u-Augustine uzilahla zonke izenzo zocansi eziphikisana nokuzala ezibandakanya izenzo zobungqingili nokushaya indlwabu - noma "ukuzijabulisa wedwa". UCarly uthi u-Augustine ubuye abheke "ukushaya indlwabu ngokuhlanganyela" "njengokuya ocansini okungokwemvelo" okususelwa kwabaseRoma 1. U-Isidore waseSeville, omunye uBaba weSonto lesiLatini kanye noDokotela weSonto, ubheka ukushaya indlwabu njengomkhuba "onamandla", yize ababhali bokuqala abazisolayo bebonakala bengavumelani naye. Ku-Etymologiae yakhe (c. 600-625), u-Isidre uthi ngokushaya indlwabu indoda ihlazisa "amandla obulili bayo ngomzimba wayo obuthaka".

Ngokusho kukaSimon Lienyueh Wei, njengoba kushiwo ezinye izifundiswa, uJohn Cassian no-Augustine waseHippo bathi kuyisono uma lokho kungumphumela "wokuhlangana okunesifiso noma ukukhumbula okujabulisayo"; ngaphandle kwalokho, kubhekwa "njengomsebenzi womzimba".

U-Aurélie Godefroy uchaza ukuthi ukushaya indlwabu akubonwa njalo "njengesono sokufa" esichazwa njengokuphambuka ngokocansi.

UMark W. Elliott uthi uPapa uGregory I (c. 540 - 604) - owaziwa kakhulu njengoGregory the Great, uBaba weSonto lesiLatin noDokotela weSonto — uphatha uLevitikusi 15, okhuluma ngokungcola okungumkhuba, ngokuthi "unikeza imithetho kubo bonke umphakathi wesonto ngokuxhumanisa ukuphuma kobulili kunencazelo yangaphambilini ye-monastic 'emission' emission ... Uyakwenza, kepha, ucacisa ukuthi ukuphuma ebusuku - uma kubangelwa ukuswela ngokweqile kwemvelo noma ukugula - akunankinga ebungcweleni, kepha lapho kukhona kuyimvume (okusho ukushaya indlwabu) ziyinkinga. Ukwenza ukufana phakathi kokuya esikhathini kwabesifazane kanye "nokulahleka kwesidoda ngokungazelele", uGregory uthi "izinto ezingekho emvelweni" azivimbeli abantu abavamile kanye nabefundisi ukuthi babambe iqhaza ku-Ekaristi.

ICanon 8 yeSinodi yeSigungu Sokunqoba kusukela ngekhulu lesi-6 ibeka izinhlawulo "kulowo [onobudlelwano] phakathi

Indaba eseBhayibhelini ka-Onan (Gen. 38) ngokwesiko ixhunyaniswe nokubhekisa ekushaya indlwabu nokulahlwa ngakho, [3] kepha isenzo socansi esichazwe yile ndaba yi-coitus interruptus, hhayi ukushaya indlwabu. Akukho okushiwo eBhayibhelini okusobala ukuthi ukushaya indlwabu kuyisono.

Ngokusho kukaJames Nelson, kunezivivinyo ezintathu zokuhumusha ukuthi kungani isenzo sika-Onan silahliwe: indaba ka-Onan ikhombisa ukugcizelela okuqinile "kokuzala" kwencazelo yesiHeberu maqondana nezocansi, okuqhubekayo "kwengqondo yesayensi" yokubheka ukuthi ingane iqukethwe isidoda ngendlela efanayo nesitshalo esiqukethwe yimbewu yaso, futhi ukushaya indlwabu kanye nezenzo zobungqingili ezenziwa ngamadoda kugwetshwe ngokuqinile kunezenzo ezifanayo zabesifazane ngokwesiko lamaJuda nobuKrestu.

U-Ilona N. Rashkow uthi: "akungabazeki ukuthi ukushaya indlwabu kubhekwa njengomkhakha wezenzo 'ezingezinhle' zocansi eBhayibhelini lesiHeberu" nokuthi uLev 15: 16 "kubhekisa ekungcoleni kunezimo zako." UJones noJones usho umbono weBhayibheli likaJames R. Johnson mayelana nokushaya indlwabu: "ukuphatha okwenziwa wedwa kwezocansi, noma ngabe ukuphupha okumanzi noma ukushaya indlwabu, njengendaba yenhlanzeko engokomthetho hhayi njengendaba yokuziphatha." Bathi: "UJohnson uphakamisa ukuthi uLevitikusi 15 U-16-18 kufanele asibekele indlela yokubhekana nokushaya indlwabu.Amavesi 16 no-17 athi owesilisa ophume isidoda kufanele ageze futhi abe ongcolile ngokwesiko kuze kuhlwe.Ivesi 18 liqhubeka lithi uma owesilisa nowesifazane ukuya ocansini, imithetho efanayo yenhlanzeko iyasebenza.Ngokuletha ucansi ngokwehlukana, le ndima ngokuqinisekile isho ukuthi ukuphuma kwesidoda emavesini 16 no-17 kwenzeka kumuntu ngamunye.Indima kungenzeka ukuthi ibhekisa ekungcoleni ebusuku, noma iphupho elimanzi, kunalokho kune ukushaya indlwabu, kepha indima ayicacisiwe. UJohnson uphakamisa ukuthi le ndima kaLevitikusi ibalulekile ekwelapheni okwenziwa wedwa kwezocansi, noma ngabe ukuphupha okumanzi noma ukushaya indlwabu, njengendaba yenhlanzeko kuphela hhayi njengendaba yokuziphatha. Lesi siqephu asibeki futhi ukungavunyelwa kokuhlangenwe nakho kwedwa kunalokho esikwenza ocansini. Njengoba amaKrestu namuhla ejwayele ukubheka umthetho wemikhosi yeTestamente Elidala njengengasasebenzi, lo mbhali uphakamisa ukuthi ukushaya indlwabu akukhona ukukhathazeka kokuziphatha ngokombono weBhayibheli futhi akusekho ukukhathazeka okungokwemikhosi nakho.

T.J. Wray uchaza lokho okushiwo yiBhayibheli (futhi angakusho) mayelana nokushaya indlwabu: "Ukubuyela ohlwini lwamaLevi lwezinto zokuya ocansini, okungaqondakali ukuthi ohlwini akushiwo lutho ngokushaya indlwabu." Ube eseqhubeka exoxa ngoGen 38 noLev 15 bese ephetha "Akukho kulokhu, noma kunjalo, okukhombisa ukulahlwa okucacile kokushaya indlwabu.

UCarl L. Jech uthe "Ukushaya indlwabu akukaze kukhulunywe ngakho eBhayibhelini" .M.K. UMalan noVern Bullough bathe "akukho ndawo eBhayibhelini lapho kunenkomba ecacile engenakuphikiswa ngokushaya indlwabu" nokuthi "ukushaya indlwabu akukhulunywa ngakho eBhayibhelini noma eNcwadini kaMormoni"

Amasonto obuKrestu anemibono eyehlukene ngokushaya indlwabu Namuhla, amaRoma Katolika (kufaka phakathi i-Eastern Catholic), i-Eastern Orthodox, i-Oriental Orthodox namanye amaKrestu amaProthestani abheka ukushaya indlwabu njengesono. Amasonto amaningi amaProthestani aseNyakatho naseNtshonalanga Yurophu namanye amasonto amaProthestani aseNyakatho Melika nase-Australia naseNew Zealand abona ukushaya indlwabu njengesono

UFather Church waseGrisi waseGibhithe uClement wase-Alexandria (c. 150 - c. 215) ubhala encwadini yakhe ethi Paedagogus, noma iThe Instructor of Children:

Ngenxa yesikhungo sayo saphezulu sokusabalalisa umuntu, imbewu ayifanele ukukhishwa ngeze, futhi akumele yonakaliswe, futhi ayimoshwa.

Izazi ezinjengoRaj Bhala noKathryn M. Kueny zithi isitatimende sikaClement sifaka phakathi i-coitus interruptus kanye nokushaya indlwabu, okuyizenzo ezenza "ukulimala endalweni". "Ukusetshenziswa kwamaphilisi okubulala amadlozi" nakho kufakwe ngaphakathi, ngokusho kuka Kueni. UJohn G. Younger ubheka ukuthi uClement ukhuluma ngokushaya indlwabu futhi "abesifazane besilisa nabesilisa abesilisa" ku-Paedagogus yakhe, kukhulunywa ngokwephula imvelo "ukuya ocansini nganoma iyiphi enye injongo ngaphandle kokukhiqiza izingane".

Ngaphandle kukaClement, obaba beSonto bebethule cwaka ngendaba yokushaya indlwabu, bobabili kanye nababhali abangamaqaba ngokusobala ngokuqondene nobabili ukushaya indlwabu nobungqingili njengokungabalulekile ngaphambi kokuvela kwesiyingi ekhulwini lesi-4 nelesi-5 futhi "akazange anake kakhulu ukushaya indlwabu nemikhuba yobungqingili", isifundiswa esingumKatolika uGiovanni Cappelli wenza ucwaningo "mayelana nenkinga yokushaya indlwabu phakathi nenkulungwane yokuqala yeminyaka. Phakathi kweziphetho zakhe kukhona: (1) Akukho ndawo eTestamenteni Elidala noma kweNew kukhona ukungqubuzana okucacile nodaba lokushaya indlwabu. (2) UCappelli akatholi lutho emibhalweni yoFata Abangabaphostoli noma yikuphi ukushaywa indlwabu. (3) Izinkomba zokuqala ezicacile zokushaya indlwabu zitholakala kwi-Anglo-Saxon AmaCeltic "azisola" ngekhulu lesithupha lapho isihloko siphathwa ngendlela ephathekayo nangezomthetho. (4) Nokho, kungaba okungalungile ukuhumusha ukuthula koFata mayelana nokushaya indlwabu njenge ukuvunywa kwayo, noma njengokunganaki okubonakalayo. "UJames A. Brundage unikeza umbono ohlukile ephuzwini lesine. Ukholelwa ukuthi ababhali bobuhedeni noma abangamaKristu akuqala bebengazinakile lezi zindaba ngoba "ngokusobala bazithatha njengezincane"

UThomas Laqueur uyavuma. Uyaphawula ukuthi, "Izwe lasendulo lalingenandaba nokuncane ngale ndaba; kwakuyimithombo yasemuva yemfundiso yamaJuda neyamaKristu mayelana nezocansi. Empeleni, ucansi oluyedwa njengenkinga enkulu yokuziphatha lungabhalwa ngokungajwayelekile emlandweni wamasiko; ILaqueur iyalukhomba ngokushicilelwa kwepheshana elingaziwa i-Onania cishe ngonyaka we-1722. Ukushaya indlwabu kuyindalo yokuKhanyiselwa, kwezinye izibalo zayo ezibaluleke kakhulu, kanye nezinguquko ezinqala ezivezile. Kuyisimanjemanje. Kwakukhathaza ekuqaleni hhayi abezomthetho, kepha okuqhubekayo . Bekungukuqala ngokobulili okwentando yeningi okungaba nentshisekelo kwabesifazane njengakubesilisa, kubafana namantombazane njengabadala babo. "

Lokhu kungenxa yokuthi uLaqueur uthi ukushaya indlwabu "kungabizwa kanjalo kuphela lapho 'yena uqobo' evela njengomuntu ozimele."

UGiovanni Cappelli, ocashunwe nguJames F. Keenan, uthi njengoba kwakhula imiphakathi yezindela, impilo yezindela yamakhosi yacutshungulwa ngabafundisi ababili, uJohn Cassian (365-433) kanye noCaesarius wase-Arles (470-543), owaphawula "imikhuba emibi" yempilo 'yokuba wedwa'. UCappelli uthi "ukukhathazeka kwabo kwakungekhona ukwenza isenzo sokushaya indlwabu, kodwa yizindela ezathembisa ubumsulwa. Isithembiso sezindela senza ukushaya indlwabu isenzo esingekho emthethweni; isenzo uqobo asizange sithathwe njengesono." UKeenan uyanezela: "Empeleni, njengoba uCappelli, uLouis Crompton, noJames Brundage bebona ngamunye, ngaphambi kukaCassian, ukushaya indlwabu kwakungathathwa njengecala locansi kunoma ngubani."

Encwadini yakhe uBrundage uthi uCassian ubheka "ukushaya indlwabu nokungcoliswa ebusuku emisebenzini ebalulekile kwezocansi futhi wanaka kakhulu zombili lezi zinto". UCassian ubheka "ukuphuma kobusuku" njengenkinga ebaluleke kakhulu njengoba kuyinkomba "yenkanuko yenyama" futhi, uma indela namanje ingakakunqobi, "impilo yakhe yezenkolo nokusindiswa kwakhe kungenzeka kube sengozini". KumaConlationes, uCassian usebenzisa igama elithi "ukungcola" (i-immunditia, njengoba kubhalwe kumaCollossians 3: 5) njengendawo evala ngokulingana ukushaya indlwabu nokukhishwa ebusuku, ngokusobala ukubheka ukushaya indlwabu njengendlela engamukeleki "yokukhishwa ngokocansi". KuDe institutis coenobiorum, ugcizelela kakhulu "isono sobufebe, okubandakanya ukushaya indlwabu nokucabanga ngocansi". UBrundage ubona uKesarius enombono ofana nokaCassian. Ezintshumayelweni zakhe, uCaesarius ubheka "noma ikuphi ukulangazelela ucansi, ukungasho lutho ngokuzivuselela ngamabomu, njengesono esibi futhi wasibeka ezinyaweni zokuphinga noma ukuzitika ngokweqile ngokocansi ngabantu abashadile".

Kuyaziwa ukuthi, ngaphambi kwekhulu lesithupha leminyaka, izimfundiso zeSonto mayelana nokushaya indlwabu nezinye izindaba eziningi zokuziphatha zazingahlangani. Abaphenyi bamaKhatholika abanjengoBernard Hoose noMark Jordan bathole ukuthi izimfundiso eziqhubekayo zeSonto mayelana nezocansi, impilo nokufa, ubugebengu nokujeziswa "akulona iqiniso". Kwakungekhona kuphela ukuthi "kwakungavumelani

I-Wicca, njengezinye izinkolo, inabalandeli abanemibono eminingi esukela kokulondolozwa kuya kokukhululekile. I-Wicca imvamisa ayinampilo, futhi akukho lutho kwifilosofi yaseWiccan evimbela ukushaya indlwabu. Ngokuphambene nalokho, izimiso zokuziphatha zeWiccan, ezifingqiwe kwiWiccan Rede "An it harm none, do as you wilt", zihunyushwa ngabaningi njengokuvuma ukwenziwa kobulili okufanele kwazo zonke izinhlobo. Lokhu kuqiniswa kuCharge of the Goddess, ucezu olusemqoka lwezincwadi zeWiccan, lapho uNkulunkulukazi athi, "zonke izenzo zothando nobumnandi ziyimikhuba yami".