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 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.

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.

Theology of the Body primers

Hello all of you intrepid readers...all two of you...

As you may or may not know, I am currently taking a graduate course on Theology of the Body this semester. I'm very excited to take on such a challenge, given my wonderful experiences with the late Holy Father's work as presented through amazing individuals and groups of varying fame, or lack thereof. At any rate, our class is charged with tackling John Paul II's text directly, Man and Woman He Created Them, or what is more commonly known as Theology of the Body (hereafter TOB). I've finished my first week of grad classes and, as set forth by the syllabus, we'll be assigned to read each of the cycles of JP2's catechesis and then submit a 300-500 word summary. I know that I've mentioned on here in the past that perhaps I would post my papers for your reading pleasure, but seeing as I have not done so, I figured I'd make good on that offer now by posting, at the very least, the summaries that I write for this class.

I just finished reading the first cycle and am about to begin to summarize it. After I finish, I'll post it here. I'll probably post it some time early next week, as it's not due in class until Monday. Until then, you'll just have to wait!

Pax et bonum.

UPDATE!
I have been graded on my first summary. Below will be the links for all the summaries as I complete them. Enjoy!

TOB 1
TOB 2
TOB 3
TOB 4
TOB 5
TOB 6

Affirmation and the beatific vision

NOTE, I meant to post this a while ago, but never got to it, because well, the rest of the series never got written. Got it? Now ya do.

This post is the first in a series. I may have explained some of what I want to say in previous posts, either here or on other websites. This and subsequent posts will attempt to explain how the late Holy Father, John Paul II's, wonderful teaching called the Theology of the Body (TOB) relates and is applied to homosexuality.

I've been reading Christopher West's latest book, called <a href="http://www.christopherwest.com/at-the-heart-of-the-gospel-2/" target="_blank">At the Heart of the Gospel</a>. Even though I'm quite familiar with his work of teaching TOB over the past several years, believe or not, I've never actually read any of the books until now. I had the privilege to hear Christopher speak just a few weeks ago at a seminary. Admittedly, I went there not only because I'm a fan and I want to learn more, but I'd heard about how Christopher interacts with men who have unwanted same-sex attraction (ussa)...and I wanted to experience it first hand. Say what you will about me, but you know how some people will always say "I'll be the first to admit that I'm not perfect" or what have you... well I'm putting that out there right now. I'm broken! Yes, I heard that Christopher affirms us men in our search and struggle for masculinity... and I wonder, am I much different from those who merely wanted to touch the tassels of Jesus' garments in hopes of being healed and made whole. I don't believe my actions were selfish, but when I asked Christopher to signed my book, I simply told him, "I'm involved with a group called ____" (a ministry that helps those with ussa live according to God's will), and he know exactly want I was trying to say. Almost immediately Christopher sprang to his feet and wrapped his arms around me so tightly. Then he looked me square in the eye and encouraged me to keep fighting this battle, because it's the exact same battle that he and every other man on the face of this planet are called to fight. I think I cried a little.

As I reflect on that moment, I don't think it's because Christopher believed that I had daddy issues or that I wasn't hugged. He wasn't attempted to be a surrogate father figure. I think that Christopher genuinely tries to live his life by offering every single person he meets as much authentic love as he possibly can. He does his best, by the grace of God, to live his own life as Jesus did. Many times when I'm in deep prayer in front of the Blessed Sacrament, an image of God I'll have is simply Christ looking back at me as intensely with love as Christoper did, if not more so. This isn't just me making this stuff up just because I saw a guy who knows his theology once and attempted to get some of what he has. The scriptures clearly coincide with this vision of what heaven will be like: "for now we see dimly, as if in a mirror, but then face to face" (1 Cor 13:12) and even "blessed are the pure of heart, for they shall see God". (Mt 5:8) Christopher, in my opinion, lives heaven on earth, but not for himself. Far too often, when we think about heaven, we imagine how great it will be, yet for our own sake. I think that's a mistake. While we all hope to "go to heaven" when we die, I believe that it's precisely that attitude that prevents us from living it out now, and possibly hinders us from ever reaching it after death. Of course, that second part is just my speculation.

Heaven is NOT about me... because LOVE isn't about me. Heaven isn't just 'the greatest thing we could ever imagine, but better'. John Paul II, in Fides et ratio,&nbsp; claims that man is 'capax dei', the capacity of God. Setting the philosophy of the work aside (only because I haven't actually read the encyclical and some thoughts were confounding as I try to explain them to myself), I take that phrase to imply a certain power and thus responsibility we have to each other. My mom would always say "you can live hell on earth and your heaven on earth". She's right... but heaven is not about what makes us happy, at least not primarily. Because we has human beings can bring about heaven in the way that we treat each other and because heaven is our ultimate good, we have the responsibility to do so. At the same time, I do not write this in order to guilt you into the Christian vocation.

We should be Christians, authentic Catholics because we love, or rather, because Christ first loved us. When we act out of that love, we fulfill our responsibility without even trying, really... we fulfill the law that's been written on our hearts from the very beginning. When I think about how Christopher loved me and so many others in the midst of our brokenness, regardless of what the brokenness was, I have no doubt of his intentions. Christopher is a true Christ-bearer, just as his name suggests.

Okay, so I know that this post didn't get much into the specifics of homosexuality or the academics and pragmatics of TOB in relation to it, but I hope this serves as a starting point for discussion. My goal really is to apply this amazing teachings to one of the most controversial topics of our current generation and to see lives changed, including my own, because of it. I don't think there's been enough work done this specifically on it. Yes, Christopher West wrote a book and Janet Smith gave a talk (and I'm sure there's more, and by no means do I wish to belittle their work), but I'm discovering even right now a specific vocation... calling me deeper into prayer...

Pax Christi