Theology of the Body 2

Below is the summary for the second cycle of John Paul II's catechesis on the theology of the body. With minor editing, it came out to be 460 words. I earned an A-, however my professor told me to enhance the section on concupiscence, which I have done below, even more so than I had during my revisions before submitting the summary for grading. Now that we've discussed this cycle in class, I imagine the summary that follows would be top notch.

John Paul II looks to Christ's words in the Sermon on the Mount in order to execute the second cycle of audiences. He hones in on the specific verses, "You have heard it said, 'You shall not commit adultery.' But I say to you: Whoever looks at a woman to desire her has already committed adultery with her in his heart" (Mt 5:27-28). These words, for John Paul II, yet again call us back to "the beginning" as we saw in the first cycle. Once again, he exegizes the text of Genesis to set forth God's original plan for man's sexuality, marriage, and family.

Yet, John Paul II explains that, because of original sin, we now must speak of historical man, who is precisely not only Christ's immediate audience at the Sermon on the Mount, but also every single person to walk the earth since the Fall. John Paul II continues the second section of audiences describing in theological detail the effects of original sin on historical man. These effects are contained in the notion 'concupiscence', which is threefold--that of the flesh, that of the eye, and the pride of life--according to 1 John 2:16. As John Paul II elucidates, concupiscence is always to be considered a lack of something that was originally there in man. In other words, concupiscence is not a positive problem, added to the human heart, and thus man loves his wife too much, but a negative one, in the sense that the human heart lost something that should be there, and that man loves too little, evident in the translator's phrase "[in a reductive way]" when citing Christ's words from Mt. 5:27-28.

John Paul II moves onto the third section of this cycle acutely analyzing Mt 5:27-28, dividing the verses into three parts and articulating their role in forming a proper ethos. He concludes that Christ's words demand a "purity of heart", yet without accusing the human heart, as he is very careful to explore in the fourth section of the cycle. Section five is only one audience, yet establishes the ethos of the redemption of the body.

In the final exegetical section in this cycle, section 6, John Paul II uses Pauline theology to explore and define "purity of heart", which has two main characteristics: avoiding unchaste behavior and preserving the body in holiness and reverence. Additionally, purity flows from the virtue of temperance and, as one grows in self-mastery, it empowers the person to better experience purity through the hermeneutics of the gift, as was developed in the first cycle.

John Paul II proceeds to the seventh section by synthesizing all that has been discussed in his meditations into his pedagogy of the body, by which he also sets the course for future reflections.

At the end of the cycle, John Paul II pauses to consider historical man's relation to culture, especially applying the aforementioned meditations to works of art and culture products. He emphasizes repeatedly that creating art and other culture products has both an artistic aspect and an ethical aspect. Considering both aspects with respect to the dignity of the human person will help in building "a climate favorable to education in chastity", a phrase John Paul II borrows from Humanae Vitae.

Theology of the Body 1

A word first. This is my first draft of the summary. It's more than 500 words, and may contain some grammatical mistakes. This was before editing it down, and the summary I handed it earned an A-. The summary for part 2 is a bit better (which I've already submitted, but has not yet been graded). Without further adieu...

John Paul II begins his catechesis on the "theology of the body", a phrase used continually throughout his Wednesday audiences, by calling attention to a scene that takes place in both the Gospels according to Matthew and Mark, between Jesus and the Pharisees. The Pharisees question Jesus on the nature of marriage, and specifically the issue of divorce. In order to combat the Pharisees' questions, Jesus, according to John Paul II, shifts the focus to "the beginning", citing for them crucial verses from Creation accounts contained in Genesis chapters 1 and 2. This leads the late Holy Father to continue his catechesis by drawing out several key concepts by way of reflection on the early chapters of Genesis. From Genesis 1, John Paul II emphasizes the objective reality that humanity, or more simply man (used as such in order to remain true the pope's terminology), is made "in the image and likeness of God". In other words, man, being both male and female, reflects God. Continuing onto Genesis 2, the pope explores three realities, which are drawn out through the lens of the first man's subjective experience of them. These three concepts are original solitude, original unity, and original nakedness.

In order to discuss original solitude, John Paul II focuses on the Creator's statement that it is not good for man to be alone. He reflects on the fact that first man has already named every other living creature and has not been able to adequately to experience the fullness and depth of his humanity, that is until God casts him into a deep sleep and creates for him woman. Thus, the pope draws the conclusion that only in light of each other can the two sexes, male and female, begin to understand their own humanity.

John Paul II takes this a step further in discussing original unity. Since woman was created for man and man for woman, it only makes sense that, in agreement with Gen 2:24 "and the two shall become one flesh". The pope says this unity, "is without a doubt the unity that is expressed and realized in the conjugal act." and continues to explain that it's the very fact that man is made male and female that allows them to engage in said act and thus bring new life into the world. (TOB 10:2)

The pope then moves on to discuss original nakedness, specifically the fact that the man and his wife were naked and felt no shame. John Paul II is very deliberate in stressing that "without shame" is very different from shamelessness. For the pope, "without shame" means that there is no limit to the experience that man can have of his wife and vice versa. Thus, quite effortlessly, the late Holy Father is able to explore the idea that man and woman are meant for mutual self gift. Before moving onto said point however, the pope attempts to offer a reconstruction of this original nakedness without shame.
Building off of this idea that man and woman are meant for mutual self gift of their entire persons, i.e. everything they each respectively are is to be given to the other for the other, while at the same time mutually accepting and welcoming their gifts (cf TOB 17:4), the pope elevates this notion to the level of the sacrament of marriage and its indissoluble character. Thus, John Paul II explores the spousal meaning of the body, of the sexes as masculine and feminine and finishes his entire reflection, concluding, "...masculinity contains in a hidden way the meaning of fatherhood and femininity that of motherhood." (TOB 22:6).

At the end of this cycle, the late Holy Father contends that not only is this reflection, prompted by the Pharisees' question of the Lord, applicable to their question, but also to those asking similar questions in our day on matters relating to marriage and sex. He also provides a preview of what is to come in future reflections, as there is more to the story than the "beginning" and its implications.