In the New Testament we observed that, the great subject of the human sexuality it appears little in its texts, and is dealed
with a very normal form. In century IV there is a Copernican turn, has become obsessive, with a neurotic fixation that takes to the suspicion, if not to the certainty of which this it is an aspect of the lives of the calls “parents” of “untouchable” the Christian Tradition, authors of the writings that was, have been and are lived very bad, fruit of secular repressions and terrible shaped personal experiences in “theologies” based on pagan philosophies. The author analyzes the myth of the earthly paradise with the consequent “fall” of Eva and cause, according to the “parents”, of the evils that the humanity undergoes. It is a new, original study that disassembles the interpretations that until today occurred and they are continued giving of this myth. It is clear that one is a story made up of the wise people of the royal court of king Salomon, (century VI, a.C) resumed by that suffered exile of Babylonia (century IX a.C.) to respond to restlessness and to sufferings of people of Israel, and that absolutely is principle of creation, as they say the dates in that well they were compounds, therefore Eva was not the introducer of the sin and evil in the humanity. In the second chapter it appears a most important sexual episode of a giant of the culture and the faith as it is Augustine de Hipbone. Behind its philosophical figure,
theological and psychological it is the relational episode that during years affected the life and the
experience of this man, pressed between the love of a woman to which it ended up unjustly repudiate arbitrary, after to have generated a son, and by the intemperance of his mother. These difficult relations with feminine sex left his cast in the conscience, the life and the thought of this great theologian, ambiguously great by their human and theological pessimism, specially centered in the groundless that presented/displayed the sexuality like the transmitter of the original sin. This opinion was demolishing for all the Middle Age theology. The author comments novelties letters that Jostein Gaarder puts into the hands of Floria, of Agustin’s woman, that finished like the great one marginalized both with Adeodato, their son. Floria denounces the action makes specific and the justifier mentality that protected this injustice, authentic model of many others that have accompanied ecclesiastical history. Good it’s that the rights pressed by the savages and unjustified opinions and actions of ecclesiastics against the women are vindicated, who accompany and confirm the civil and cultural contempt that the women’ve had to suffer in silence. It follows the history of Eloisa and Abelard in the context of the courteous love of century XII, one of more interesting the cultural efforts to take the loving experience of the yoke of the most primitive behaviours. If it were not behind the suffering of concrete people, today we would smile when seeing that it was so difficult to constitute a pair without there was to take part everybody, and without they were had to satisfy numberless conditions and abusive limitations, of those who competitions were attributed that nobody had given them. Finally the book raises to us of Bishop Geronimo Podesta and his Clelia woman’s experience. That a catholic Bishop is decided to exert the right that Saint Paul recognizes explicitly in the New Testament to the Bishops by him instituted, it follows provoking the same so visceral reactions and of so low profile today. Podestá was persecuted by “establishment” ecclesiastic while colleagues bishops like him in the Latin American South cone, supported comprehensively“, against the most elementary Christian sense, the dictatorships, awarding to them with high responsibilities of government in the Vatican, as it is the case of Sodano Cardinal, great defender of Pinochet dictator. Today an outcry is raised protesting the aim of as much neurosis, as much evangelical infidelity and as much anthropological incompetence. The author offers to us pencil-strokes of opinions and selected documentation. Everything is little for overcoming the resistance in a subject that does not derive from the logic, the fidelity to the sources or of the common sense, but of a world of anxieties, obsessions or abuses that is tried to justify laboriously with reasons, because they cannot be recognized like unconscious anxious limitations. The sexual anthropology ecclesiastical official borders absurd and the ridiculous situation, suppressing without any sufficient theological or human reason a fundamental right of all people. “The apple of the paradise” is a cry of protest with argument. Like those “Latin American cries” that initiated and accompanied the access to the freedom of the colonized towns. The author helps us, she accompanies and she invites to us to please unite us to all class of “argued cries” in the repair of the injustices and neurotic perversions, in order to recover the evidences of the liberating truth, of one heal and mature anthropology and of an elementary fidelity to the Gospel.