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.

Too funny not to share

Kresta In The Afternoon: Cartoon of the Day

I don't usually put stuff like this on my blog, or at least not this one, but since I currently have not much other outlet, well, just enjoy!

ps, cycle 3's summary will be posted soon.

a slight pause

as opposed to JP2's "long pause"... no i haven't been shot. it's spring break! however, i was just told in class today that we'll be getting our summaries of cycle 3 of TOB back the friday after spring break, which is when the summaries for cycle 4 are due. that's probably around the time i'll go back and edit the original and post it here.

until then, i'll share with you all this video from fr. barron. i enjoyed it because i'm actually studying works from the people he mentions in it, like deLubac.

Enjoy!

Watch ""Why Priests?" by Garry Wills: A commentary by Fr. Barron" on YouTube

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.

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

2 0 1 2 in Review

Dec. 31st. 1:30 am
so, as i sit here in my good friends' apt with a couple other good friends (note that none of us present are the lessees of this apartment; they are all home) in BG, it occurred to me that I won't have much time to write a post about how this year went tomorrow. since I've the time now, here we go.

in the past, I've gone month by month, or kind of highlighted major events, but this time, i can clearly divide 2012 into 3 major sections: January to May, the Summer months, and then August to December.

January through May, or, we could say, the beginning of the end. Of course, i'm thinking in terms of employment. For those of you who don't know, I served the last two academic years as a campus missionary at a university parish. I was hired on after I graduated and loved every minute of it. Going into the post, I knew that it would only last two years maximum. So, when January 2012 rolled around, I set myself to the arduous task that would really challenge me on many levels. Not many opportunities were readily available right away, but as the next few month rolled by, I had applied for several really great jobs. the "Search" kept me hopeful as I read each new job description, imagining myself fulfilling the various roles each one set forth. After a few phone interviews and a couple of "you're really close", I began to realize that finding a job, continuing on in campus ministry full time, was going to be a lot more difficult than simply applying, interviewing, and accepting an (assumed) offer. these few months were certainly humbling, to say the least. Still, I was not discouraged from continuing to do my best as a missionary and end the school year with a success! By the time May came around, the kids went home and I took the last couple weeks of employment easy.

Enter the Summer months, or, unfortunately considerable, the season of unemployment. I moved back to Cincinnati for the summer and, even though i continued to apply for various jobs, both full time ministry and part time for the summer and beyond, I was still not hired anywhere. My dad suggested that I start collecting unemployment, assuming I qualified. My older brother, who had just been let go from a certain burrito joint, was also collecting, so one can see why my dad might make that suggestion for me as well. Part of the way it works is that the unemployed person making claims must apply for at least two jobs each week. After each passing week of either no communication from potential employers or, even worse, outright rejection, depression settled in. Just thinking about it brings back the angst...
In addition to depression, I can say now with clarity that I was also regressing to a certain extent, as I was spending money I shouldn't have on childish things, like videogames and Legos. mind you, I've always tried to hold onto a childlike innocence and faith, and sometimes the aforementioned activities for me can be a healthy diversion. However, I'm not sure if that was the case. Fortunately, not all hope was lost, as seemingly from out of nowhere, I began a new chapter in my life.

On August 6th, I applied for graduate school at probably one of the most Catholic institutions in the country. Over the next couple of weeks, I worked with an amazing admissions director and was accepted, moving in on the 23rd. So began the last stage of 2012: the new beginning. Of course, i do see it as a logical step, as I did and still do desire to return to the college campus ministry field after earning my masters degree in theology. I assume that the main reason why I wasn't offered the positions for which I applied was want of a masters. What was I to do but go back to school?
My time so far at this fine university has been interesting to say the least. I continued to apply for jobs, part time, on and around campus, but to no avail. I simply stopped making unemployment claims in October, as by then, I'd say that I tapped the job market dry. There was literally no practical job for which I could apply. This didn't bother me too much, and I survived financially (though I'm going to be paying for it later...), but this allowed me to devote more time to school work... HA! I barely was able to say that without laughing. Really though, I put forth an adequate amount of effort this semester...and I earned straight As! I have a 4.0 GPA for the first time in my life!!!
While that's great news, I wish I could that other aspects of my life this past semester were as successful. At the start, I honestly decided not to get involved in any kind of active ministry. This was a mistake, and I see that now. I'm glad I had the break from it, but it's quite clear to me, and others with whom I've discussed this, that active ministry is simply a part of who I am and if I'm not doing it, I'm the one who suffers. Given that, I'm hopeful for next semester.

I'm not so much setting out resolutions this year, but here are a few things I'd like to change for next semester, somewhat in order of  significance:

Spiritual direction. I had made arrangements with one of the friars earlier last semester for him to be a regular confessor when I needed it, but that's not quite what I need at this point. I know almost everyone at my school thinks they need a spiritual director, but i'd say that some of them probably don't....and I'm not among those who don't. I know exactly which friar I'd like to direct me, and I've already met with him a few times for specific reasons. He taught one of my classes last semester, so we've developed enough of a rapport that would make such an arrangement possible. Oh yeah, he lives right by me.

Counseling. Right away, understand that spiritual direction is NOT counseling. Spiritual direction is submitting myself under the guidance of one much wiser and hopefully holier than I in order to better understand how the Lord is speaking to me and what in fact He is saying. Counseling, on the other hand, deals with...I suppose everything else. Yet, since I'd be undertaking the counseling services that the school offers, it most certainly will be from a Catholic perspective. I can see how there could be some overlap, but I hope and trust that both of these two very important steps will help me become the best and fullest person I can be.

TANGENT! I'm not sure how much I've written about my personal struggles on this blog, though some of you reading who know me better might know of what I speak. I'll take this moment to try to make some sense of what the past year had brought in that regard, yet without divulging too much information to those of you reading who need not know. If this sparks an interest in you, a desire to help me become the man I'm made to be, feel free to message me privately or otherwise contact me discreetly.
At any rate, I admit that one of my major vices is not quite yet under control. In fact, some might say that it has gotten worse. What I can say is that I am currently in unexplored territory, personally, and I'm just not sure what all is in store for me. However, I believe that I'm proceeding with caution and that bottom line, I simply want to live in right relationship with the Lord and His Church, while at the same time being a positive example for some of the people that need Him the most in this world, in a way that is meaningful for them...

(okay back from tangent) Active ministry. I mentioned this before, but to be honest, I'm not sure what this practically looks like. After experiencing the campus and what it has to offer for a semester, which certainly doesn't exhaust its ministry opportunities, I'm surprisingly content with not involving myself in the liturgical ministry. Don't get me wrong, it's not because the school's liturgy is ripe with ignorances and misuses as there haven't been many, that I can see, anyway. It just seems to me that the current liturgical ministry is doing fine without me and, as much as I'd enjoy it, perhaps the Lord wants me to step out of my comfort zone and do homeless outreach or abortion outreach. regardless, if there is a ministry fair at the beginning of this semester like there was one last semester, I'll certainly be there.

On campus job. Honestly, this is a lower priority, though certainly still important. yet, related to the previous item, if there's another campus job fair in the first week or so of the semester, I'll be applying, with very low standards.

Households. This is a big one. I know I haven't given out many proper details in regards to my previous work experience, or where I currently attend school, but I will say that my school does have households, and they work a little bit differently than the way other campus ministries run them. just think of them like Catholic fraternities and sororities. Some do seem to be a bit more like that, while others seem more devout. To be completely honest, I was completely turned off to the idea right away. Yet, as the semester progressed, I felt the pain of loneliness due to a lack of authentic brotherhood, which was so richly present to me during my time as a missionary. I've looked into a few households and not many of them seemed too appealing. However, when one of my roommates told me that he was going to a founding member of a new household that has a very specific theme, I began to take the idea more seriously. When the semester starts up again, so will this new household. I hope to attend their events and commitments.

alright... well it's pretty late. this was a good first draft. If i have time tomorrow, I'll revise and post this bad boy, hopefully before the new year!

Jan 1, 2013. 5:30 pm.
i'm lazy. no editing! POST!