《BBC：性与教会》是一部由Diarmaid MacCulloch执导，历史 / 纪录片主演的一部英国类型的电影，特精心从网络上整理的一些观众的观后感，希望对大家能有帮助。
《BBC：性与教会》精选点评：
●回看历史永远妙趣横生，各种运动的理念前提都是如此奇怪荒诞。这部不只是性sex的西方历史，也是性别gender的历史
●主持人是同性恋基督徒，讲了从启蒙运动开始的女性地位，教会对婚姻，同性恋，性的观点的变化。恩…视角嘛还算客观。但总有点怪怪的感觉，看起来并非基督徒和非基督徒的问题，而是基督徒内的相信圣经和质疑圣经两者之间的冲突。操作基督的仁慈，显示同性恋作为罪恶被神所厌恶的观点，需要智慧和果断。
●在BBC纪录片的平均水准之下
●前两集：基督教毁西方；最后一集：腐国的抗争。
●20150830，星期六。 第一次听说教会开妓院。 但是性只是一个切入点，罗某看到的更多的是两千年的教会史和西方文明史。
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●讲得很到位
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●看过the history of Christianity再看这个就很有意思了。西方历史从宗教入手就很清晰明了，而且你可以发现各种思想浪潮的存在、斗争、复古。
●梳理了基督教关于性、婚姻、同性恋、女性地位的历史，也是西方文明史的一个重要方面。Both appalling and curious how people get their beliefs and how social reforms happen.
《BBC：性与教会》观后感(一)：Diarmaid MacCulloch: Christianity’s rocky relationship with sex
Christianity’s rocky relationship with sex
Of all of history’s great cultures, none has got its knickers in a twist over physical love as much as the Christian west, says Diarmaid MacCulloch.
Friday 10th April 2015
《BBC：性与教会》观后感(二)：圣洁是宗教的工具. Holiness is a tool of religion. 地狱空荡荡，恶魔满人间.
不知属历史还是文化。真实性暂不考虑。
如果宗教是人创造的，而又创造了人，人深信着其实是自创的文化而又被其改变，这就是一件很令人感动的事。
感性归感性。 宗教空洞感是通过对婚姻授权的垄断的社会效应来抗衡。甚至用金钱换取与教义不符的贵族7代内近亲联婚的授权，来获利与执权。
中世纪就主教较为公开的开brothel来自用与获利。近代，美籍心理学硕士袁苡程搜集各种临终遗言之作《不说，就真来不及了》中有高级应召女郎服务于神父的记录。
宗教的日常维护与女性符号价值。
中世纪无可奈何的祷告最终让“女巫”背锅（迫使折磨中屈打成招的所谓女巫承认恶略天气自然灾害是她与恶魔勾结所致）。
近代，主教骚扰教员纸包不住时，修女发配收养贫穷儿童孤儿的宗教学校作品牌维护建设。然而，主教还是闲不住，宗教高层人尽皆知的猥亵起儿童了。主教调离这所孤儿宗教学校，去向更大的儿童宗教学校。
忍无可忍中，是女生发明的condom.
总结，
A.地狱空荡荡，恶魔满人间。有的主教宗教制服披风那么大，是因为要掩饰的东西太多。
.养儿育女为背景历史的女性，共情力是代表的。女性慈善机构可能为真。
猎狩为背景历史的男性可不是什么慈善机构，就算是游乐场 还是有门票的。
C. Science, philosophy, logic
Trust Urself.
elieve this moment.
《BBC：性与教会》观后感(三)：英文简介（来自维基百科、BBC网站）
ex and the Church is a British documentary series about how Christianity has shaped western attitudes to sex, gender and sexuality throughout history.It was shown on BBC Two and hosted by historian Diarmaid MacCulloch.
MacCulloch, whose books have won a number of prizes, is not only an Oxford Professor of the History of the Church but also a veteran campaigner for the Gay Christian Movement.
Episode list
# Title[2] Director and Producer Air date
1 "From Pleasure to Sin" Robin Dashwood 10 April 2015
How Christianity shaped western attitudes to sex, gender and sexuality in its first thousand years
2 "Sexual Revolution" Charles Colville 17 April 2015
Institutionalising marriage from the eleventh century and the changes brought about by the Reformation
3 "Christianity v The West" Charles Colville 24 April 2015
Explores how the official Christian Church and Western society have moved apart on issues of sex and gender over the last 300 years.
ynopsis
From pleasure to sin
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For the Jews, procreation was the vital aspect of sex, but it was celebrated as part of a polygamous male-centred culture. Celibacy, adultery and homosexuality were outlawed. The Greek culture dominant at the time of Christ celebrated sexuality, particularly the male body and wives had no more rights than slaves. But there was another strand, the world of the spirit being more important to Plato and Aristotle with a denial of the flesh.
Jesus decreed monogamy and no divorce but said little else about it and he was not representative of his church in other ways. Paul praised celibacy but was divided: he called one woman an apostle but forbade women from speaking in church.
In the second century, Anthony of Egypt became the most famous of hermits who brought in the idea of monks and nuns from the Syrian understanding of Buddhism and Hinduism. The apocryphal Gospel of James elaborated Mary's story and introduced the idea of her perpetual virginity and miraculous birth. People began to explain away Jesus's brothers and sisters, so that the most important marriage in the Christian story does not involve sex at all. Clement of Alexandria taught that sex except for procreation is wrong and Origen castrated himself to avoid temptation.
After Constantine's vision of the Cross before the Battle of the Milvian Bridge had in his view given him the empire, he aligned Christianity with imperial power. Jerome tried to be a monk but became secretary to the bishop of Rome where he attacked Helvidius who claimed that Mary had enjoyed family life, and claimed that Joseph as well as Mary was a virgin.
Augustine's sexual conflicts lay at the root of his teaching about sex summed up by the biblical exhortation "make no provision for the flesh". Holiness demanded control, the opposite of lust which he decided was a consequence of the fall: it explains our conviction that sex is shameful.
When Roman power collapsed in the fourth century, Christianity stepped into the power vacuum. Teaching was spread by the monasteries and the penitential laid out endless rules about sex: on only 100 days a year was any sex permitted and years of penitence were decreed for any non-acceptable behaviour such as oral sex or masturbation.
exual revolution
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It was not until Pope Gregory VII in the 11th century that marriage became a Christian ceremony. To ensure inheritance, couples must then be married by a priest and rules including the prohibition of seventh cousins marrying gave large powers to the church who would sell dispensations for marriage or annulment for large sums. Under the Sarum Rite, marriages only took place in the porch of the church, but this ambivalence slowly dissolved. In 1139 priestly marriages were declared invalid and the celibate priests increasingly saw themselves as superior. Women who had learning and a voice through the monasteries, were now excluded from the new universities and some resorted to mysticism, which often had erotic overtones.
Excessive sexual desire even for your own wife was now seen as wrong. But alongside this grew the tradition of courtly love, which celebrated adultery and even homosexuality. Thomas Aquinas said that the greatest castle needed a sewer and the churches allowed brothels—the 'stews'—next to the cathedral.
In the 16th century Martin Luther rebelled against the church's monopoly. He rejected Augustine's idea of original sin as transmitted through sex, and the sacramental nature of marriage. He decided that all clergy should be married, leading by example and having six children in eight years. The Anabaptists of Münster went a lot further, and John of Leiden even introduced polygamy during the year-long siege of the town by the local bishop. He was captured and tortured with several others and their bodies displayed in a cage on the side of the church.
One aim of the Counter-Reformation was to put this revolution back in the box. Part of the effort was the establishment of the Pious schools by Joseph Calasanz in Spain in the early 17th century. Unfortunately the headmaster of the school in Naples, Father Stefano Cherubini, was found to be sexually abusing his pupils. Because of his powerful Papal connections, Calasanz didn't sack him but instead promoted him, so that he eventually displaced Calasanz.
Across Europe, women were accused of witchcraft by both Catholics and Protestants. Many were tortured into confessing sex with the devil in the Würzburg witch trial. In 1590, even bad weather was blamed on witchcraft and 80 of 100 burned at the stake were women.
Christianity v The West
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The 18th century saw the enlightenment with the Christian authorities losing control of sex. In London's Covent Garden there were all types of prostitutes by 1711 and meeting places for gays called "Molly houses" where same-sex marriage was performed.
John Wesley's evangelical revival saw a new role for women with the woman preachers such as Sarah Crosby and women started to become the bulk of the congregations. But after Wesley's death, the Methodist conference in 1803 stopped women preachers and a promising start faded out, just as in the early church.
The French Revolution stripped the church of its wealth and killed 2,000 priests, marriage became secular, divorce was permitted and homosexuality legitimised, though peace with the church was restored by Napoleon. Secular marriage was restored in the 1830s in England by civil registration which spread to all European countries and divorce was permitted from 1857, although the Church of England wouldn't accept the remarriage of divorcees until 2002.
Very often reforming legislation was supported by some within the church. Thus Josephine Butler led the campaign against the Contagious Diseases Act; Bishop Colenso argued in favour of tolerance of polygamy where it was traditional in Africa; in 1930 the Lambeth Conference accepted the need for condoms in specific situations; Derrick Sherwin Bailey argued for the decriminalization of homosexuality.
ut the Catholic church generally battened down the hatches, although scandals forfeited trust, with Pope Benedict resigning at the height of the child sexual abuse scandals.
http://www.bbc.co.uk/programmes/b05ql6hf
From Pleasure to Sin
ex and the ChurchEpisode 1 of 3
In the first part of a major three-part series, the eminent theological historian Professor Diarmaid MacCulloch explores how Christianity has shaped western attitudes to sex, gender and sexuality throughout history.
Travelling from Israel to Greece, Italy and Ireland, he begins by showing how the early Christians transformed sex from a biological necessity into a vice, from a pleasure into a sin. Even though Jesus Christ said very little about sex, Christianity soon promoted celibacy as the Christian ideal, turned sex into something dangerous and made even marriage second-best.
exual Revolution
ex and the ChurchEpisode 2 of 3
rofessor Diarmaid MacCulloch continues his exploration of how Christianity has shaped western attitudes to sex, gender and sexuality through history. Travelling from North East England to Germany and Italy, he explains how the Christian church took control of marriage in the 11th century, turning a civil institution into a sacred rite of Christianity. And he reveals how the Protestant Reformation launched a sexual revolution.
Christianity v The West
ex and the ChurchEpisode 3 of 3
In this final episode of the series, professor Diarmaid MacCulloch explores how the offical Christian Church and Western society have moved apart on issues of sex and gender over the last 300 years. The Enlightenment encouraged people to question authority and that included the Church's teachings on sex. In the late 17th century, prostitution and homosexuality openly flourished in western cities - an open affront to centuries of Christian teaching. At the same time, new forms of Protestantism, such as Methodism, began to question traditional Church teaching, giving leadership roles to women.
In the Victorian age, sex became a subject for scientists to study, instead of a sin for the Church to condemn. Some Christian thinkers began to challenge the sexual status quo. Josephine Butler fought on behalf of prostitutes, while Bishop John Colenso argued that African converts should be allowed to continue their practice of polygamy. And in the mid 20th century, Christians were at the forefront of the successful campaign for the decriminalisation of homosexuality. But elsewhere, Church leaders railed against these changes. Rome insisted on no divorce, no homosexuality, no contraception. And in recent years, both Catholic and Protestant Churches have been mired in sex abuse scandals. Does Christian thinking still have anything to teach a secular world about sex？