Sexual excess is one of an increasing list of ‘excessive’ behaviours which have in recent times been pathologised by the psycho-medical establishment, increasing regulation and control of spheres previously accepted as ‘normal.’ This study analyses the genealogy of the events, institutions, organisations and individuals in post-World War II United States of America to the present which made it possible to think scientifically and nosologically about ‘excessive’ male sexual behaviour as ‘sexual addiction.’ / The grass-roots twelve-step ideologies of Alcoholics Anonymous in the mid-1970s gave birth to twelve-step programs for ‘sex addicts’ predicated on admitting powerlessness over sex and lust rather than over alcohol as the key to recovery as the first step. The publication of Patrick Carnes’ Out of the Shadows: Understanding and Treating Sexual Addiction in 1983 created the academic concept and discourse of sex addiction, which in turn paved the way for widespread scientific debate and investigation of the concept. The AIDS phenomenon offered a platform for many groups to highlight their own causes amid the chaos of illness and death. The sex addiction movement was one such group which made use of the hysteria by pathologising homosexuality and the gay lifestyle as symptomatic of ‘sexual addiction.’ This forged an inexorable conceptual nexus between sexual addiction and AIDS and death motifs, thereby legitimising the concept of sexual addiction as a harmful and often fatal disorder. / Analysis of psycho-medical and public discourse on the sex lives of two American presidents, John F. Kennedy and Bill Clinton, in two different eras revealed changing understandings of male sexual excess. Journalistic mores, socio-cultural values and psycho-medical ideologies (or the lack thereof) played a great role in pathologising Clinton’s behaviour while leaving Kennedy’s, at the time of his presidency but not so in the decades following it, unscathed. / This study has far-reaching implications because sex is an issue affecting and involving people from all walks of life, irrespective of gender, race, colour, creed or religion. Analyses demonstrated how the sexual addiction movement’s assault on traditional conceptions of masculinity predicated on promiscuity as a rite of passage or envied and admired behaviour has precipitated a convergence of the genders in respect of prescriptive sexual behaviour. The pendulum of power is subtly shifting from males embracing notions of sexual liberation and sexual self-determination to mental health professionals whose new diagnostic labels pathologise and stigmatise.

BACKGROUND: Goals for reduction of adolescent American health risks include reduction of prevalence of early initiation of sexual activity among teens in the United States to <15% for fifteen year olds and <40% for seventeen year olds. Such a prevalence reduction would concomitantly reduce the risks for both unwanted teen pregnancy and sexually transmitted disease, including HIV/AIDS. METHODS: A population of Seventh-day Adventist youth surveyed in1989 reported a prevalence of teenage sexual activity <22%, less than half the percentage of sexual activity observed in general population high school youth. This study evaluates the hypothesisthat Adventist Lifestyle behaviors modify the risks associated in other studies with precocious intercourse. An analysis of odds ratios for premature sexual activity for each of 40 variables forms the basis for this study. In addition to the odds ratios associated with the use of tobacco, alcohol and illegal drugs, odds ratios for participation in popular entertainment, physical activities, social activities and culture specific behaviors are also studied. RESULTS: While Adventist youth show a percentage of youth participating in early intercourse well below that of adolescents in the general population, these youth show odds ratios for known risk behaviors higher than those reported in another adolescent population by a recent similar study. Within this Adventist population, many generally accepted behaviors of the average American populace appear to be risk behaviors. This fact suggests the presence of an "interface" of potential risk behaviors to be found in the undefined boundaries between Seventh-day Adventist culture and the general American culture which bears further study. / Graduation date: 1993

Spurred on by the controversy over contraception, the twentieth century became one of most eventful for the history of Catholic thought on human sexuality. The Catholic Church in this century experienced the rise and eventual dominance, at least at the level of the Magisterium, of a personalist approach to Marriage and sexual ethics, an approach which sought to treat of these subjects from the perspective of their relation to personal values, especially the value of love. Of those figures who were most crucial in the development of such a personalist approach, one was Karol Wojtyła. As bishop,archbishop, cardinal and finally pope, Wojtyła (John Paul II) would be involved in some of the most important events of this history, such as the drafting of Vatican IIs Gaudium et Spes and the controversy surrounding Paul VIs <i> Humanae Vitae</i>. <p>This study is intended to further an understanding of Wojtyłas role in this history by investigating his thought on human sexuality. Accurate interpretation of his actions would require knowledge about his convictions, beliefs and reasons for them. This study, however, limits itself to investigating only one of Wojtyłas works, Love and Responsibility, and to asking one specific question of it, what relation is understood to exist between love and sexuality. This investigation leads to several important conclusions. First, Wojtyła has a definite and reasoned belief that sexuality is necessarily related to love. Second, his understanding of sexuality and its relation to love depends on his belief about the nature of love. Third, Wojtyła believes that human sexuality is related to love because a) it is the sexuality of a person and a person is the sort of entity which is able to love and ought to be loved, b) by virtue of the sexual urge attraction (a form of love) arises very easily, c) by sex (male and female) being a limitation or imbalance a special basis is created for love-as-desire (another form of love), and finally d) by sexual intercourse being a union of bodies, intercourse both expresses betrothed love (yet another form of love) and gives it an added perfection.

Spurred on by the controversy over contraception, the twentieth century became one of most eventful for the history of Catholic thought on human sexuality. The Catholic Church in this century experienced the rise and eventual dominance, at least at the level of the Magisterium, of a personalist approach to Marriage and sexual ethics, an approach which sought to treat of these subjects from the perspective of their relation to personal values, especially the value of love. Of those figures who were most crucial in the development of such a personalist approach, one was Karol Wojtyła. As bishop,archbishop, cardinal and finally pope, Wojtyła (John Paul II) would be involved in some of the most important events of this history, such as the drafting of Vatican IIs Gaudium et Spes and the controversy surrounding Paul VIs <i> Humanae Vitae</i>. <p>This study is intended to further an understanding of Wojtyłas role in this history by investigating his thought on human sexuality. Accurate interpretation of his actions would require knowledge about his convictions, beliefs and reasons for them. This study, however, limits itself to investigating only one of Wojtyłas works, Love and Responsibility, and to asking one specific question of it, what relation is understood to exist between love and sexuality. This investigation leads to several important conclusions. First, Wojtyła has a definite and reasoned belief that sexuality is necessarily related to love. Second, his understanding of sexuality and its relation to love depends on his belief about the nature of love. Third, Wojtyła believes that human sexuality is related to love because a) it is the sexuality of a person and a person is the sort of entity which is able to love and ought to be loved, b) by virtue of the sexual urge attraction (a form of love) arises very easily, c) by sex (male and female) being a limitation or imbalance a special basis is created for love-as-desire (another form of love), and finally d) by sexual intercourse being a union of bodies, intercourse both expresses betrothed love (yet another form of love) and gives it an added perfection.

Thesis (D. Min.)--Denver Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 507-522).

Project Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 215-227).

The purpose of this study is to encourage honest dialogue between the Christian teaching on human sexuality as propounded by the Roman Catholic Church and that advocated by the Zulu traditions and customs. The perceived gap between these two worldviews results in the ineffectiveness ofthe sexual teaching of the Roman Catholic Church in South Africa and the experience of many Zulu Catholics of being tom between their Christian belief and their Zulu cultural roots. This study shows that the dialogue between these woridviews produces a relevant, positive and holistic moral sexual teaching. In order to achieve this end the thesis jlL\.1aposes these worldviews and exposes their compatibility and incompatibility. This dialogue establishes a melting point ofthe Christian sexual teaching on human sexuality and the teaching of the Zulu traditions which produces a Zulu Christian theology of human sexuality. To achieve this end the thesis is divided into si-" chapters. The Introduction outlines the problem and describes the approach that is followed. Chapter Two offers a brief history of the Zulu society. It also deals with the interviews conducted among the senior members of the Kwa-Mzimba village in order to learn ofZulu traditions relating to sexual matters. Chapter Three deals with interviews that were conducted among the young people of Kwa-Mzimba These young people show Zulu traditions and customs in transition in the modem world. Chapter Four outlines the development of the Catholic teaching on human sexuality from the early church to the present day. Chapter Five presents the official teaching of the Catholic Church in Southern Africa, especially in the HIV/AIDS context. Chapter SL"{ brings together the Zulu and the Catholic approaches and practices and gives a Contextualised Moral Sexual Teaching that is both positive and holistic. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.

Concurrency studies reveal that concurrent sexual partnerships (CSPs) increase the rate of HIV transmission. Church programmes on HIV prevention for young people predominantly promote the moral-based message of sexual abstinence before marriage. These key issues motivate this study which seeks to find a Christian sexual ethic for young people aged 15-24 that is underpinned by the principle of justice to facilitate ethical discernment. The study focuses on Southern Africa with particular emphasis on Namibia and the Siyafundisa youth programme of the Anglican Diocese of Namibia. Through non-empirical research, the work of Margaret Farley on “just sex” is employed as a framework of analysis. Farley’s Christian ethic promotes justice in any love or sexual relationship, and suggests seven justice norms. These are do-no-unjust-harm, equality, mutuality, free consent, fruitfulness, commitment, and social justice. The study proposes the SAVE methodology as a holistic approach to HIV prevention that is consistent with Farley’s ethic. Further research in areas such as children’s sexuality and the use of faith communities as agents of a ‘theology of sex’ are proposed. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

The purpose of this study was to investigate the relationship between perceived parental sexual communicator style and adolescent sexual behavior and information accuracy. Slightly revised versions of Norton's Communicator Style Measure, Jorgensen and Sonstegard's Sexual and Contraceptive Behavior Inventory, and the Miller-Fisk Sexual Knowledge Inventory examined 234 college students' perceptions of parental sexual communicator style and self-reports of sexual behavior and knowledge. The study also investigated the extent to which gender of the subject and gender of the primary source of sexual information (parent) impacted sexual behavior. Lastly, the study tested the impact of perceived parental communicator style on sexual activity and contraceptive use across three time frames: Junior High School, High School, and College.Pearson product-moment correlations revealed significant relationships between some perceived parental sexual communicator styles and sexual activity, contraceptive use, and sexual knowledge accuracy. Utilization of t-tests revealed significant difference only of parent-adolescent sexual between gender of the subject and sexual knowledge accuracy--female subjects reported a higher level of sexual knowledge than males. It was recommended that research be continued in the area communication. / Department of Speech Communication

Despite the rapid increase of HIV infections among South Africa's adolescent population, many teenagers continue to partake in sexually risky behaviours. The theory of planned action accounts for the low correlation between information and behaviour by identifying the strong influence of behavioural intentions, attitudes towards the behaviour, subjective norms, and perceived control in determining behaviour change. This research primarily aimed to assess the levels of sexual risk-taking behaviours, HIV-related knowledge, beliefs, and religiosity of private school adolescents, as well as to determine the nature of the relationships between these variables.