Porn & Suffering

Male or female, straight or gay, you’ve no doubt seen pornography at some point in your life. If the statistics are correct, 90% of internet users view porn on their computers, included in that percentage is at least a proportion of those 64% of users who use the net for religious and spiritual purposes. Does pornography clash with our indie-Christian ethos; if so, how?

I fall into the wide grouping of indie folk who maintain a positive body theology. This is not to say that anything goes (there is such a thing as responsible “use” and accountability), but it is to assert that I (believe) that I am free from the pseudo-ascetic teaching that sexual intimacy is strongly connected with sin, corruption, and even the Fall of Man, that first emerged in the late fourth century – and in some communities has become a cornerstone of their religious anthropology.

Because I don’t begin to explore the issue of pornography with a carte blanc assertion that sex, and in particular sex outside of marriage/union is sinful – I’ve got to ask other questions; look at it from different angles.

A few months ago the Guardian published an article on the sex trafficking industry, just a week or so ago, they published another article this time focussing on how for purely financial gain, young Russian conscripts are farmed out to businessmen for sex. Eastern & Central Europe, Asia: These are places where the economies are weak, corruption is rife, and protection for vulnerable people is minimal if it exists at all. These are also the places where large amounts of porn are produced. Young people of both genders are attracted to “domestic” and “clerical” jobs by the promise of money, and find themselves trapped, alone, abused, and forced into the sex industry. Because of the shame, and even legal issues, no one talks about it.

In more “developed” states, such as the US where the porn industry rivals that of Hollywood, there is still cause for concern. Here, where image consciousness is at its height, exaggerated cosmetic surgery, drugs, and economic insecurity are an integral part of the production of both gay and straight pornography – and has resulted in numerous, needless deaths of porn “actors”.

Pornography causes the suffering of others.

As we approach Pascha, we are more conscientious of the purpose of the Incarnation – through his life and ministry, his death and resurrection, Jesus taught us to do as he did; to bring relief to the suffering of others (e.g. Mt. 25.35ff; Lk. 10.29-36). Conversely we ought not to be the cause of suffering for others.

Buying pornographic DVDs and purchasing access to pornographic web sites, is actively, consciously, supporting the suffering of others. In choosing to hand over our cash to view pornography we support the economy of the sex industry (an estimated £30bn globally, £1bn. in the UK alone, and £2.5bn. in the state of CA – app. £4.3million in internet sales alone). The economics alone demonstrates how the suffering of others is fuelled by demand; more people are drawn into, or forced into being bought and sold, filmed and trafficked providing “sex” for others.

Viewing the “free” pics and video clips on pornographic sites, is not as “free” as you might think. Not only are those who are filmed not “free”; but thanks to “cookies” and other tracking methods, porn producers, know you were there, and are able to better target their audience, thus, increasing their profits. An increase in profit means that more people are drawn into, or forced to remain in the porn, and associated sex industries – more people suffer.

The ease with which porn is now accessed online has other side effects. A recent documentary here in the UK showed how teenage boys are swapping porn via the net, and blue-tooth on their phones. They are even using the video function of their mobiles to film themselves having sex – then distributing these clips to their friends, and posting them on the net. None of the half dozen or so young men interviewed saw any problem with this.

There is another – related factor here – in the UK, for example it is thought that 80,000 people work in the sex industry – advertising on the net, and filming and being filmed having sex with strangers and posting these to subscription web sites. How does this link in with the rise in the spread of STDs (or STIs – to use the newer term)? Sex workers are both infecting and being infected others – likewise those who are filmed with them. The demand for video porn, and its associated industries is contributing to the suffering of others, as well as a growing, largely silent, national health crisis here in the UK.

Finally, there is the even more devastating effect of pornography and that is the death of personhood. I think this comes in two forms the death imposed by the audience, and the death suffered by the sex workers.

The viewer of pornography no longer sees the reflection of the divine in the other; as I think is demonstrated by the documentary cited above. Rather porn “actors” are objects of desire, purveyors of pleasure. That they have a name, a spirit, a unique identity is not acknowledged – and indeed even surpressed. It seems to me that this has an effect on how the viewer then goes out into the world and relates to others. If it is easy to suppress, even “kill” the personality of another in order to acquire one’s own pleasure – how does this spill over into other “relationships”?

The death of personality is also exhibited in the fact that “famous” porn actors and actresses undertake extensive cosmetic surgery to be more like the improbable, inhuman, fantasies of their audience. The fact that many of the “famous” porn actors and actresses are afflicted with addiction is another reflection on how they have suffered the death of personality. How much more this suffering for young Russian conscripts, Polish girls promised a job, or Philipino and Thai girls promised domestic work in another country – not only are they nameless (often illegal), but they also suffer silently even when they escape – because of the shame.

Asceticism – which we are more aware of during Lent – is about cultivating the fullest expression of our own personhood. Is it therefore just, that we through viewing pornography, contribute to the death of personality of others? Jesus taught us to approach the other with compassion, and to bring relief to the suffering of others, and not to be the cause of that suffering.

We indie folk largely represent a community of people who have been liberated from the false, often unhealthy, body theologies of other churches and traditions. We are, and historically have been, more comfortable exploring, and ministering in areas related to body theology, and sexuality than those in “other places”. I think it is safe to say that a majority of our communities are open to, and in some cases lead by those often classed as “sexual minorities”. This sometimes leads to the criticism that we are merely rebelling against the sexual norms and related theologies of other churches. While I do not accept that this is true – it is the case that we are in a position to constructively contribute to a wider dialogue.

Collectively we can urge our members, our friends, and those we are in dialogue with to speak out about how pornography causes suffering in others and is therefore not compatible with being faithful to the teachings of Jesus, and sacramental theology. Our web sites and blogs are visited, searched, and linked to sometimes by hundreds of people a month. A well written essay on a topic related to body theology, and the theology of sexuality (though not directly speaking to pornography) would certainly encourage reflection and consideration. As a community, we can come together to debate, discuss, and build concensus on positive body theologies – then make it known that many of our bishops and theologians were/are a part of this process, and agree with its findings.

We can, in short, but theology – the voice of the church – in action to make a positive change both in the behaviour of our own membership, and those who visit us, but also by putting a dent in the industry where it matters – economically. If enough of us were to do it collectively and individually – we could contribute to building a momentum that while it may not eradicate the problem, would certainly go a long way towards ending the suffering of many affected by it. To remain silent, when all that is needed to end the suffering of others, is a well argued word, and a good example . . . . is not in keeping with our heritage.

Asceticism is about discipline, and organising one’s way of life in such a way as to cultivate a beautiful character. Ought this not also extend to collective organising for a just cause – to end the suffering of others – especially when so little effort on our part is needed?