Theology of the Body 6

Here is the summary of the final cycle! I ended up getting an A- in the class. No surprise as I consistantly earned A-s throughout, except on one summary.

The final cycle can be grouped into two sections. Starting with Humanae Vitae, John Paul II asserts the inseparability of procreative and unitive aspects of the conjugal act as the moral norm. He indicates that all previous analyses in this catechesis, which establish the anthropology and ethos of the redemption of the body, allow for the right understanding of Humanae Vitae. The teachings in the encyclical are pastoral and practically applicable, but are only possible to carry out by grace. John Paul II cites Humanae Vitae’s definition of responsible parenthood: knowledge and reverence for biology, dominion of passions, and prudence according to economic and social factors. By this definition, one can conclude that natural methods of regulating birth are morally licit, whereas artificial means of contraception are not. John Paul II then explains the essential evil of contraception, in that it objectivizes the persons, no longer master of themselves, preventing total and mutual self-gift, and despite a bodily union that still takes place. The natural methods promote right behavior and an ethical character. These natural methods, also referred to as periodic continence, foster the virtue of chastity (self-mastery). John Paul II states, “it is above all important to have a deep grasp of the ethical dimension, in whose area the method, as a ‘natural’ method, acquires its meaning as an honorable or ‘morally right’ method.” (TOB 125:5) Also, by citing Humanae Vitae 21, John Paul II stresses that responsible parenthood is not only about conception, but also the raising of children.

The second section outlines conjugal spirituality. He begins with a reflection on the spirituality of the married couple, as the teaching of Humanae Vitae is not limited to the biology of the conjugal act. That spirituality is to be authentically Christian, as it ought include prayer and the sacraments, especially those of Eucharist and Penance (cf TOB 126:5) in order to foster authentic love. The power of this love, whose difficult task is overcoming concupiscence, when united with chastity (continence), protects the two meanings of the conjugal act: unity and procreation. This difficulty, which remains a difficulty and not a contradiction in Church teaching, can be treated by engaging in other manifestations of affection that express personal communion, if the couple has right reason to avoid children. In order to speak to the possibility of continence in marriage, John Paul II positively defines continence as the ability to orient both arousal and emotion, though distinct, as to their content and as to their character (cf .TOB 129:5), which are unity and procreation. Continence, with regard to mutual self-gift, maintains equilibrium between arousal and emotion, never separating them. The gifts of the Holy Spirit, specifically reverence for God’s creation, i.e. the human person, are absolutely essential to live conjugal chastity as reverence promotes profound respect for the human body.

In John Paul II’s conclusion, he summarizes the entire catechesis and exhorts that a deeper theological and ethical anthropology guide us all in confronting issue of marriage in procreation.

Theology of the Body 4

And here's cycle four's summary. I changed my method and am happy to tell you that even though my summary for cycle 3 earned me a B+, this one earned an A-. Enjoy

John Paul II begins the fourth cycle of audiences by introducing Ephesians 5:21-33 as a frame for understanding the theology of the body. The cycle can be divided subsequently into three sections.

First, he analyzes in depth Eph 5:21-33 by providing the literary context of the letter. From this, John Paul II teaches that spousal love is reciprocal and communitarian love, analogous to Christ and the Church. This analogy is bi-directional. In other words, not only does marriage of husband and wife give insight into the great mystery of Christ and the Church, but also the reverse is true. John Paul II proposes “redeeming love transforms itself [...] into spousal love” (TOB 90:6). He further explains the supplemental analogy of head and body as it indicates bi-subjectivity (one-flesh unity) for the purpose of sanctification using baptismal and eschatological imagery. His development continues, “This is the moral unity conditioned and constituted by love. Love not only unites two subjects, but allows them to interpenetrate each other, belonging spiritually to one another” (TOB 92:7), eventually culminating in the Eucharist. John Paul II thus draws the connections between the sacramentality of marriage and that of the Church.

 

Second, John Paul II builds upon the tradition of the Old Testament to connect sacrament and mystery. He affirms that at the center of mystery is Christ. Looking to Isaiah, in relation to Ephesians, John Paul II highlights the Son as the husband-Redeemer of the Church: “the gift of self for the Church is equivalent to the fulfillment of the work of redemption.” (TOB 95:6). He develops further the notion of sacrament as the “visibility of the Invisible”, applying it to both marriage and Christ with the Church. John Paul II then recalls the discussion of marriage as the primordial sacrament, from first cycle, as “it expresses the Creator’s salvific initiative” (TOB 96.7) According to John Paul II, “On the basis of Christ’s spousal love for the Church, the sacrament of redemption—fruit of Christ’s redeeming love—becomes a permanent dimension of the life of the Church herself, a fundamental and life-giving dimension” (TOB 97.4) Thus all sacraments (more inclusive than simply the seven Sacraments proper) of the New Covenant find their prototype in marriage as the primordial sacrament. Also, the Church herself is the “great sacrament”.

 

Third, John Paul II connects the concept of sacrament with redemption of the body. He returns to the reflections Mt 19 and the indissolubility of marriage in order to link it to Eph 5. Bringing those reflections to light anew, John Paul II teaches that the primordial sacrament, marriage, the sacrament of redemption, is given as grace, yet carries an ethical character: “marriage is also an exhortation to gain mastery over concupiscence” (TOB 101.1). The last point John Paul II makes before concluding the cycle is that, “Through marriage as a sacrament, both of these dimensions of love, the spousal and the redemptive, penetrate together with the grace of the sacrament into the life of the spouses.” (TOB 102.4)

Theology of the Body 3

Here is the third cycle's summary. Apologies for the delay, but with Spring Break and Easter all in there the past several weeks have been crazy hectic. I'm alive. I'll also be posting cycle 4 and cycle 5 will be up soon, as I'm going to turn it in today in class.



In the third cycle of John Paul II’s catechesis on the theology of the body, he looks to Christ’s appeal to eschatological man, or rather, humanity’s destiny at the resurrection. This cycle is broken into two sections, which are each then further divided in two. In both sections, John Paul II discusses Christ’s words first, and then Paul’s teachings that echo what the Lord taught.

The first part of the first section deals with Jesus’ interaction with the Sadducees, which is recorded in all three synoptic Gospels. The key verses that emphasize the theology of the body are Mk 12:25, Mt 22:30, and Lk 20:35-36. The teaching seems straightforward enough there is no marriage in heaven, as it is an institution for “this world”. Additionally, the human person is destined for resurrection not only in his soul but in his body as well. Having already well-established that human subjectivity is shown in and by the body, it makes perfect sense that the grave is not the final state in which the body resides.

The second part, as indicated above, deals with St. Paul’s treatment. In addition to what was stated, St. Paul explores this idea of the destiny of the body by using Christ as the example of what glorified and resurrected human bodies will be like, drawing on the typology of Jesus Christ as the “new Adam”.

The first part of the second section, then, highlights the vocation of “celibacy for the kingdom” as Christ expressed in Mt 19:10-12. It’s important to stress two ideas on Christ’s words. According the John Paul II in line with the Church’s tradition, the call to “celibacy for the kingdom” is seen as a counsel, rather than a precept, meaning that only some are called to this vocation (all are called to follow precepts, e.g. chastity). John Paul II also addresses the notion that “celibacy for the kingdom” is ‘superior’ than the call to married life, in a certain way. It’s precisely because celibacy is chosen for the sake “of the kingdom” that it is ‘superior’.

St. Paul’s writings, in the second part of the second section, also take up this idea that celibacy, or continence, for the kingdom is ‘superior’, however, neither St. Paul’s nor Christ’s words indicate a certain inferiority of marriage. In fact, St. Paul says that marriage is good, yet continence for the kingdom is better, as it lets the person focus on the things of the Lord. John Paul II also clearly explains that celibacy for the kingdom is to be a voluntary choice by (i.e. not to be forced upon) the person called to it.

John Paul II concludes the third cycle with one audience, in an effort to inspire hope in the redemption of the body.

Theology of the Body 5

Here's the summary for the fifth cycle of reflections in JP2's theology of the body. I apologize for the loong delay in posting these last two summaries. It did take a while for my professor to return the graded summaries, and then the semester ended, summer ensued and I forgot all about this. I'd moved back home for three weeks, which was not good for my spiritual life, but then returning to the town where i go to school was so much better! regardless, finally, here is summary 5 and summary 6 will be posted shortly.

This fifth cycle can be divided into three clear sections, based on the subjects of reflection. In the first section, John Paul II does not begin with a specific Scripture passage as he did in previous cycles, but with the words of the wedding vows. By this, he introduces the concept of the “language of the body”. He states, “the key for understanding marriage remains the reality of the sign with which marriage is constituted on the basis of man’s covenant with God in Christ and in the Church” (TOB 103:7). Then John Paul II refers to the Old Testament prophets in order to express an analogy. “In the texts of the prophets, who see in marriage the analogy of Yahweh’s covenant with Israel, the body tells the truth through faithfulness and conjugal love, and, when it commits ‘adultery’ it tells a lie, it commits falsehood.” (TOB 104.8) The husband and wife administer the sacrament to each other, and thus they speak the language of the body. When the language of the body is reread in truth, it corresponds to the ethos of redemption. When it is reread against truth, in falsehood, it corresponds to concupiscence. This brings to mind all that was said in previous cycles, especially the fact that historical man is called and not merely accused.

In the second section, John Paul II reflects on the Song of Songs and links it to language of the body, suggesting that Song of Songs could be considered Adam and Eve’s words upon first seeing each other, yet more fully developed. For the spouses in Song of Songs, the notion “my sister, by bride” overcomes libido. This fraternal closeness opens up to eros. The bride is said to be master of her own mystery, which allows reciprocal possession, indicated by the phrase “seal on their whole life”. Here, John Paul II discusses human eros: it searches but never finds, limited by death, though fulfilled by agape. He calls to mind Paul’s words in 1 Corinthians 13: 4-8, comparing their agape with Song of Song’s eros.

In the third and final section, the reflections are on the book of Tobit. Here, the love between the spouses (spoken of in Song of Songs), is put to the test between life and death. It is a test for both spouses. The example of Tobias and Sarah, united in prayer, facing death, becomes model of the liturgy. Thus the language of body becomes language of the liturgy by being anchored in the mystery of the beginning. “The language of the body, reread both in the subjective dimension of the truth of human hearts and in the objective dimension of the truth of living in communion, becomes the language of the liturgy.” (TOB116:4) They model their conjugal life/communion of persons through the covenant and grace that the liturgy proclaims and realizes in the sacrament. Returning to Ephesians, John Paul II summarizes his entire catechesis in terms of the language of the body.