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.