Theology of the Body 2017/11/02

It is nearly two years since I posted excerpts from the book on Pope St. John Paul II's Theology of the Body. There is only one chapter left to cover, and that should take no more than two posts. At the moment, I have a partially completed draft post about John Paul II and/vs. Hugh Hefner — the "Playboy Philosophy" in contrast with the Theology of the Body. That has reminded me that I need to complete this series. In this series, I present excerpts from the book Pope John Paul II's Theology of the Body in Simple Language, by Sam Torode, published by Philokalia Books.

Those who were not following in 2015 and earlier can find previous posts by searching the label Theology of the Body.

"Just as Genesis places man at the center of creation, Paul places him at the center of redemption.
… (Rom. 8:22-24)

"What is the object of our hope? The redemption of the body … The redemption of the body begins with [man] and radiates outward. It is a cosmic event.

…

"To understand all that is meant by the 'redemption oof the body, we need an authentic theology of the body. We have … look[ed] first of all to the words of Christ — his reference to 'the beginning' in his exchange with the Pharisees; his words on lust and the battle for the heart in the Sermon on the Mount; and finally his defense on (sic) the resurrection against the Sadducees.

"Together, these three statements … provide a complete vision of the human person, created in the image of God, subject to sin and death after the Fall, redeemed by Christ, living in hope of the resurrection.

"… The sacredness and indissolubility of marriage, the overcoming of lust by love, the call to celibacy for the kingdom — these would be hollow words without the power of the redemption. … [T]hrough Christ Chrisy we have an everyday hope, hope foe victory over sin.

"… Husbands and wives must daily nurture their bond of love. Celibate men and women must daily renew their commitment to Christ. …[W]e are called to 'overcome evil with good (Rom. 12:21), clearing a path for the final redemption of the body.

"Christ reveals the full truth about man …. He leads us to discover and strengthen the bond that exists between the dignity of the human person and the nuptial meaning of the body. Christ empowers us to live out that meaning in mature and free self-giving {in sacramental marriage or celibacy for the kingdom.

"[T]his total vision of man … has its ultmate foundation in the mystery of the redemption of the body."


Although the Pope's focus is on the implications of his theology for heterosexuals, it also provides an underpinning for the Catholic Church's teaching on homosexuality. I think we should expect God to give us whatever strength we need to live accordingly, just as heterosexuals can be assured of the help they need to follow their vocations.

Theology of the Body 2015/12/30

"Paul writes with urgency and force. 'The time is short,' he warns. …for this world 'is passing away.' The kingdom of God … is our eternal destiny. We should not become too attached to things that are perishable.

"Marriage … is tied up with things that are perishable. …[H]e urges us to live in expectation of the coming resurrection, where 'people will neither marry nor be given in marriage' (Mt. 22:30).

"While championing detachment from this world, Paul does not slip into a Manichæan dualism of 'spiritual' and 'physical.' Our very bodies are habitations of the Spirit. … 'Therefore honor God with your body,' 1 Cor. 6:…20). This applies to all Christians, married or unmarried, for each 'has his own gift from God.'

"The influence of God's grace extends to every aspect of marriage, including the sexual embrace. … (1 Cor. 7:3-6) These words … can only be understood in the context of a loving marriage, … this seems to indicate the need for spouses to be sensitive to the inherent differences of the sexes. …

"Both vocations — marriage and celibacy for the kingdom — answer one of humanity's fundamental questions: Why are we created male and female? A true and complete theology of the body is fundamental for a proper understanding of our humanity. It is equally essential for understanding questions of ethics. In all of these fundamental questions, we must listen attentively to those key words of Christ about 'the beginning,' 'the heart' of fallen and redeemed man, and the resurrection.

Theology of the Body 2015/12/15

"The Apostle Paul observes that the person who remains celibate for the kingdom is anxious 'to please the Lord' (1Cor. 7:32). … Of course, every Christian who truly loves God … seeks to please him. … But Paul says that the married person's interests are 'divided' by family obligations, while the unmarried person is capable of singular devotion to the kingdom.

"Division can sneak into the heart of an unmarried person, too. If a man or woman is single, but with no clear purpose — with no special dedication to the kingdom — life can seem empty. Paul is well aware of this, and advises singles either to marry or dedicate themselves fully to God. [*]

"Unmarried life can be full of trials and temptations. Instead of seeing these as setbacks, a celibate person can use these opportunities to grow closer to Christ. 'For we do not have a high priest who is unable to sympathize with our weaknesses …. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in time of need' (Heb. 4:15-16).

…

"In his First Letter to the Corinthians, does Paul perhaps recognize only one purpose for marriage — as a remedy for sexual sin? 'Now to the unmarried,' he writes '… if they cannot control themselves, they should marry, for it is better to marry than to burn with passion' (1 Cor. 7:8-9). For Paul's full theology of marriage, we need to turn especially to his letter to the Ephesians, and the grand spousal analogy of Christ and the Church.

"…Paul suggests the sacramental nature of marriage when he says that it is a gift from God. 'Each man has his own gift from God. one has this gift, another has that' (1 Cor. 7:7). … Paul … sees the action oof grace in every Christian. Married or unmarried, we each have our own gift from God."


[* John Paul II does not seem to have the situation of the homosexually oriented in mind. In my opinion, it is unrealistic to ask them all to get married or devote themselves completely to the kingdom of God. For those who accept the traditional teaching that homosexual activity is wrong, there is the possibility of a "mixed orientation marriage," but that presents its own challenges, although there are those who apparently manage it. Still, I wouldn't recommend it to everyone. For those who do not enter into such a  marriage, celibacy seems required. But, again, I don't see it as realistic to expect all homosexual celibates to "dedicate themselves fully to God." There is a blog called Spiritual Friendship which proposes that it should be possible for those who neither marry nor dedicate themselves fully to God to have satisfying friendships in which the friends devote themselves to each other in a way that is similar to that of spouses. The blog also calls for churches to be supportive of celibates, not just regarding them as "singles" who hopefully will find someone and get married sometime. So, in trying to apply John Paul's analysis the homosexual individuals, it seems to me that there must be a possibility of intimate, non-sexually-active relationships which supply the need people have for others in their lives and which give them the opportunity to give themselves to another in love.]

Theology of the Body 2015/11/04

I'm amazed that it's eight weeks since my previous post on this topic. In that post we actually reached the section where John Paul II considers St. Paul's take on celibacy and marriage. There are four chapters remaining in the book I'm using, so that means three posts after this one, unless a chapter has to be broken into two posts.


"Why does Paul say that celibacy for the kingdom is 'even better' than marriage? Because it is grounded in the eternal, not the temporary.

"Those who marry will face many troubles in this life, and I want to spare you this. What I mean, brothers, is that the time is short. … For the world in its present form is passing away. (1 Cor. 7:28-31)

"Here, Paul describes his own way of life, one of radical chastity, obedience, andpoverty. … But what does Paul mean by the 'troubles' of marriage? He issues a warning for those who believe that married life will only bring happiness and joy. In reality, married love is a difficult love. Along with the joy of union, couples will experience frustration, disappointment, and sorrow.

"Paul does not depart from Christ's teaching, but he presents it differently. … Jesus stressed the difficulties of voluntary celibacy….

"By comparing celibate persons to eunuchs, Jesus emphasized the greatness of the renunciation involved in choosing celibacy. Paul, on the other hand, focuses on the permanent value of the kingdom of heaven, contrasting it with the perishable and transient nature of earthly things.

"Jesus did not explain how celibacy would benefit the kingdom. Paul fleshes this out, presenting a vivid description of celibacy in action:
"I want you to be free from concern. An unmarried man is concerned about the Lord's affairs — how he can please the Lord. But a married man is concerned about the affairs of the world — how he can please his wife — and his interests are divided. … I am saying this for your own good, not to restrict you, but that you might live in a right way in undivided devotion to the Lord. (1 Cor. 7:32-35)

"The ultimate goal of celibacy … is to 'please the Lord.'

"To be spiritually fruitful, celibacy must be totally directed toward 'the Lord's affairs.' The unmarried person can devote his or her entire mind, work, and heart to the kingdom of God, the 'pne thing needed' (Lk 10:41).

"Does this mean that the celibate person focuses solely on God, to the exclusion of earthly life and his fellow human beings? On the contrary, 'The earth is the Lord's, and everything in it,' Paul says a little later, quoting the Psalm (1 Cor. 10:26. Because 'the Lord's affairs' encompass all of creation, the Christian cares for the whole world."

2015/10/04 — 27th Sunday in Ordinary Time

Today's first reading and gospel are a large part of the foundation for St. John Paul II's Theology of the Body. He uses the parallel passage in Matthew (Mt 19:3-12), which refers to Genesis 1:27 as well as to today's 2:24. He also uses Matthew 22:30 to develop the theme of celibacy for the kingdom. But much of what he says is based on what we find in today's readings — Genesis 2:18-24 and Mark 10:2-16.


We are created in the image of God in our masculinity and femininity, not just in the spiritual part of our nature. In our bodily actions we can provide a physical image of what God is as pure spirit. Man and woman are for each other and complete each other. Our sexual complementarity is part of being in God's image. God is a communion of persons: Father, Son, and Holy Spirit. The divine communion is permanent, committed, loving, and life-giving. In our bodily nature, we are called to similar communion. In our sexuality, the highest form of this communion of persons is marriage, in which man and woman become one flesh in an indissoluble, life-transmitting, loving communion. Marriage is indissoluble because the Trinity is indissoluble.

This all ties in so well with the Synod of Bishops on marriage and the family which opens today in Rome that I'm sure that the date for the Synod was chosen with these passages in mind, if not by the Pope or other people involved in organizing it then by the Holy Spirit guiding them.


Psalm 128 leads us to reflect on marriage and children as a great blessing from God.


The second reading — Hebrews 2:9-11 — reminds the hearers of Jesus' taking on humanity. This he did so that he would be able to save humanity through his suffering (and resurrection).

It is an interesting coincidence(?) that this reading, with its mention of Jesus' becoming "lower than the angels" occurs just after the Church has celebrated the feasts of the Archangels Michael, Gabriel, and Raphael on September 29, and the Guardian Angels on October 2. It is good to remember that God gives angels roles of service  to us.

Theology of the Body 2015/09/07

Time has a way of slipping by. I see it's six weeks since I posted something about Theology of the Body. You may want to go back and reread the post from July 27 as a refresher. Celibacy for the Kingdom affirms the value of complete self-giving, which also occurs in marriage, and points to the ultimate communion with God which will exist for all in heaven. Pope John Paul II's Theology of the Body in Simple Language continues.


"Jesus' few words on celibacy for the kingdom are concise and fundamental. When … Paul takes up this theme in his First Letter to the Corinthians, he is faithful to Christ's teaching, while giving it a stamp of his own.

"… Paul …. directs his words at recent converts to the faith. Understanding the relationship between marriage and celibacy was a problem especially for converts from a pagan background …. Paul answers their questions with both apostolic authority and pastoral sensitivity. He begins:

Now for the matters you wrote about: It is good for a man not to marry.  But since there is so much immorality, each man should have his own wife, and each woman her own husband.  The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. …. I say this as a concession, not as a command. I wish that all men were as I am. But each man has your own gift from God; one has this gift, another has that. (1Cor. 7:1-7)

"Paul addresses the entire church — married and unmarried, young and old, virgins and widows. In his … style, Paul essentially repeats Christ's teaching in Matthew 19 by condemning divorce, upholding the sacredness of marriage, and issuing a call to celibacy for the kingdom.

"Echoing Christ, Paul emphasizes that voluntary celibacy is a counsel, not a command. This path is meant only for those 'who can accept it.'

Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy. Because of the present crisis, I think that it is good for you to remain as you are. Are you married? Do not seek a divorce. Are you unmarried? Do not look for a wife. But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. (1Cor 7:25-28)

"At one point, Paul addresses a … situation … involving an engaged man … who feels torn between the marriage he has contracted and the possibility of celibacy for the kingdom. Paul responds:

If anyone thinks he is acting improperly toward the virgin he is engaged to, and if she is getting along in years and he feels he ought to marry, he should do as he wants. He is not sinning. They should get married.  But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin—this man also does the right thing.  So then, he who marries the virgin does right, but he who does not marry her does even better. (1Cor 7:36-38)

"We must avoid unfounded conclusions about Paul's teaching on marriage. Paul assures the engaged man that the choice … is not a choice between good and evil. It is not a question of sin. Marriage is good, Paul teaches; but in the right circumstances, celibacy for the kingdom is 'even better.'"

Theology of the Body 2015/07/27

Previous posts have presented aspects of the theology of celibacy for the kingdom. It involves a gift of self as complete as the self-giving of spouses to each other.

"In choosing to renounce marriage, the celibate person seems to spurn it as a lesser good. Celibacy that is truly for the kingdom, however, actively upholds the value of marriage.

"First, celibacy for the kingdom requires an informed choice. If a person does not appreciate the goodness of marriage, as instituted by the Creator from the beginning, he cannot choose celibacy for the right reasons.

"But more than this, celibacy must be seen as a way of proclaiming the value of marital love to the world.…

"As we've seen, the celibate vocation confirms the nuptial meaning of the body, male and female. It is not a denial of, or an escape from, our sexual embodiment. By living out the nuptial meaning of the body apart from human marriage, celibate persons become witnesses to the ultimate meaning of sexuality.

"Celibacy for the kingdom points to our ultimate destiny — total union with God. Celibacy reminds us that marriage, too, is a sign of the union between Christ and the Church. They are complementary vocations, each vital for the other.

"What is the key to understanding the sacredness of marriage? The spousal love of Christ for the Church. Christ — himself  a virgin and the son of a virgin — reveals the value of marriage at its deepest level. … By living a transformed life of sincere self-giving, celibacy for the kingdom indirectly highlights the deepest meaning of marriage. In this way, Christ's invitation to a life of celibacy for the kingdom is a key to the entire theology of the body."

Theology of the Body 2015/07/01

Just a reminder that in this series I am taking excerpts from Pope John Paul II's Theology of the Body in Simple Language, by Sam Torode, and published in 2008 by Philokalia Books. I put the text in quotes and indicate words or passages omitted by ellipses (…). My own modifications within the text, such as changes to capitalization or rewording, are indicated by brackets([ ]). My comments are given in italics.


"It is natural for the human heart to accept demands in the name of love. … That is what celibacy for the kingdom is like. Those who take up this path are so devoted to Christ, the divine Spouse, that they sacrifice all other things — including marriage and family.

"There is no limit to Christ's self-giving love for the Church. In the mystery of Easter and in the sacrament of communion, he gives himself fully to his Bride. Celibacy for the kingdom is a particular response to this love — a desire to give one's self fully back to Christ. Celibacy, like marriage, is an expression of nuptial love.

"… In the first two chapters of Genesis, a clear line is drawn between man, created in the image of God, and other living beings, or animals. Human sexuality expresses the full spiritual-physical unity of the person, and is aimed at creating a loving communion of persons. The modern, naturalistic approach to sexuality misses this entirely. The nuptial meaning of the body, deduced from the biblical creation story, is the key to an adequate understanding of human sexuality.

"A healthy marriage requires that the spouses understand and accept their sexuality … . But what about celibacy? … [T]he celibate vocation absolutely depends on a mature understanding of the body.

"The call  to celibacy is rooted in the freedom of the gift. Only a mature person … can make a gift of his body. … Celibacy is a gift, but it must be actively … received.

…
"The same love that makes a husband and wife 'one flesh,' binding them for life, can also inspire a person to commit exclusively to Christ. This commitment must come about on the basis of a full and conscious understanding of the blessing of human sexuality. If someone chose the celibate life based on a rejection of the true wealth of masculinity and femininity, it would not correspond to Christ's call."


It seems to me that this clearly answers the question I've been wondering about: the relation between the continence to which Church teaching calls homosexuals and "celibacy for the kingdom" as John Paul understands it. It seems that, in JPII's mind, they are not the same thing. Certainly, he would consider the chastity of the unmarried of any orientation a praiseworthy thing, but if it does not go further to include a total gift of oneself to God for the sake of the kingdom, it isn't celibacy for the kingdom.

This means that, although JPII hasn't discussed it, there must also be a righteous celibacy in which the celibate retains the right to give himself to another, and receive another's gift of himself, without specifically sexual activity. This is a point that has been raised in the comments on my previous post on TOB.

Theology of the Body 2015/06/16

"In order to understand Christ's teaching on celibacy, we need to take a closer look at the phrase 'for the kingdom of Heaven.' Christ's preaching on the kingdom was twofold: God's kingdom is being established here on earth, but its culmination and completion lies beyond, in the world to come.

"Everyone is invited to become part of the kingdom, though not all will answer the invitation …. The call to celibacy, addressed to a limited group of people, is an invitation to help establish God's kingdom on earth in a special way.

"Jesus did not tell his disciples exactly how the celibate vocation helps build the kingdom — only that it does. But to see the special role played by celibacy, all we need to do is consider the lives of celibate saints throughout the history of the Church.

"Whether we are called to marriage or celibacy, we should aspire to follow God's plan. As Christ reminds us, marriage was intended to form a loving, indissoluble one-flesh union. And celibacy is intended to further the establishment of the kingdom. We must be careful not to take our vocation lightly, disregarding these values.

"Our ultimate destination, the kingdom of Heaven, is the fulfillment of all human aspirations. It is … the maximum expression of God's bounty poured out on man. It is a fullness unattainable in this earthly life.

"The kingdom of Heaven also refers to the nuptial union between Christ and the Church. The Apostle Paul says that the one-flesh union of man and woman is a 'great mystery' because it is a sign of the union of Christ and the Church (Eph. 5:32). This sheds light on both marriage and celibacy for the kingdom. In complementary ways, both vocations anticipate the 'wedding of the Lamb' described in the book of Revelation:

Then I heard what sounded like a great multitude, like the roar of rushong waters and like loud peals of thunder, shouting:

Hallelujah! For our Lord God Almighty reigns! Let us rejoice and be glad and give Him glory! For the wedding of the Lamb has come and his bride has made herself ready. (Rev. 19:6-7)"

 We can still wonder about someone who has little or no sexual interest in the opposite sex but believes that sexual activity should only be between husband and wife. In effect, ho chooses celibacy. Does this constitute "celibacy for the sake of the kingdom?" Must celibacy for the sake of the kingdom be vowed, or can it be de facto? And what about the man who would like to marry but never finds a woman who will marry him? Can his celibacy be for the sake of the kingdom?

The Pope is speaking of very general categories. His focus is on marriage, but here he is concerned to explain how celibacy fits into God's plan for male and female. He seems to have in view only vowed celibacy in the Church, but surely there is something of value for the lives of other single people who do not refuse the invitation to God's kingdom.

2015/05/31 — Trinity Sunday

The readings assigned to Trinity Sunday this year illuminate different aspects of the doctrine.


The gospel —Matthew 28:16-20 (often referred to as the Great Commission) — contains a direct mention of the three persons of the Trinity. Father, Son, and Holy Spirit are all involved in Baptism, and thus in the life of the Church. Although the doctrine was clarified over the years and the word Trinity was eventually developed to denote it, it was present from the beginning.


The second reading is Romans 8:14-17. It also mentions Spirit, Father, and Christ (in that order). As with last Sunday's second reading, it speaks of being led by the Spirit. It also speaks of our being children of God by adoption. We understand baptism (which is commanded in today's gospel) as being the occasion on which this adoption occurs. When Jesus was baptized by John in the Jordan, a voice from heaven proclaimed him God's Son, and the Holy Spirit was seen descending on him in the form of a dove. This tells us what happens in our Baptism: the Father declares us his (adoptive) sons and daughters, and the Holy Spirit anoints us for our mission as Christians.


The reading from Deuteronomy (Dt 4:32-34, 39-40) presents two points. First is the uniqueness of what God did for the Israelites in the Exodus. Second is the call to keep the commandments of the Lord. Just as the Israelites would not have known the Lord or the Law without the Lord's intervention, so we would not know of the Trinity without God's revelation of the mystery. And we too have a call to follow God's law: "led by the Spirit" (Romans) "to observe all that I have commanded you" (Matthew).


Genesis teaches us that God made us in his image and likeness. We bear the likeness of the Trinity. Pope John Paul II has developed this point in his Theology of the Body. As the Divine Persons are in a loving, self-giving relationship of communion with each other, so we are called to relationship, to self-giving communion. And as the divine communion of persons creates in love, our communions should also be loving and lovingly creative. The highest gift is that of life. Therefore the highest form of human communion, the fullest bodily image of God, is the union of husband and wife in the loving embrace which is for the procreation of new life. But love and communion are not just lived within marriage. All of us are called to love one another as the Lord loves us and to live in communion as members of one family, God's children, led by the Spirit, images of God for the world.

Theology of the Body 2015/05/11

"Do Christ's words, while not diminishing marriage, imply the superiority of celibacy? … [H]e says that it is … exceptional …, not the norm. … [I]t is of special importance for the kingdom. … Paul … [says] that those who choose marriage do 'well,' while those who choose celibacy do 'even better' (1 Cor. 7:38).

"Celibacy is a higher calling because its direct aim is the kingdom of heaven. But this "superiority" in no way diminishes marriage. We must not twist this teaching in a Manichaean direction by devaluing marriage.

"The Manichaean view, which pits the 'spiritual against the 'physical,' degrades the value of the body. Since sex and procreation are undeniably physical,, the Manichaeans believed that marriage was vastly inferior to virginity.

"In the true Christian view, the 'superiority' of celibacy does not lie in abstinence from sexual intercourse. The marital embrace is not evil …. Sexual abstinence is not an end in itself, but a means of fully devoting oneself to God.

"Properly understood, marriage and celibacy explain and complete each [other]. Because the entire community of faith looks forward to the resurrection, even married Christians find special meaning in the witness of celibate believers. …

"Celibacy for the kingdom is not simply a matter of abstaining from marriage. It is a way of life grounded in poverty, chastity, and obedience. …

"If a person takes vows of chastity, poverty, and obedience, does that make him perfect? No — the only measure of perfection is love. Every person, celibate or married, is capable of achieving perfection through love. Vows of chastity, poverty, and obedience are helpful insofar as they help us grow in love. If we follow them to the letter but forget about the spirit behind them, they are empty.

"Marriage and celibacy are also complementary in the area of parenthood. Parenthood always has a spiritual aspect. … Celibate persons are called to become spiritual fathers and mothers, helping younger believers mature in the faith.

""Marriage and celibacy rest on a single foundation: selfless love. Both vocations are conjugal in nature because both are perfected by mutual faithfulness and self-giving. (The celibate person is 'married' to God.) … And both, therefore, are a 'special gift from God' (1 Cor. 7:7)"

Theology of the Body 2015/04/22

"In his exchange with the Pharisees [on divorce], Jesus referred to 'the beginning,' bidding us to discover the original beauty of marriage. … Immediately following this exchange. Jesus revealed to his disciples a second vocation — celibacy for the kingdom.

"… [M]arriage and celibacy complement each other. Celibacy can only be understood in the light of marriage, and marriage in the light of celibacy.

"Those who are called to celibacy are not asked to deny their human nature. The celibate vocation aims to fulfill every aspect of our humanity, including our sexuality, which is a call to communion in God's image. Sexually, men and women are created for communion with each other. The communion of the sexes, however, points ultimately to man's call for communion with God. Celibacy for the kingdom is an invitation to embrace this relationship, standing alone before God. In this way, a person, created in the image of God, can find complete fulfillment, apart from human marriage.

"While remaining fully masculine or feminine, the celibate responds to the aloneness which lies at the heart of each of us — which only God can fill. The call to exclusive, celibate communion with God, when heard and answered by a particular person, is a gift for the kingdom.

"In giving himself fully to God, the celibate person does not cut off his communion from other human beings. If celibacy is to truly further the kingdom, it must be lived with respect for the trinitarian image in man and the call to communion with God and others. As the celibate person gives himself to others in love and service, his communion with them reaches a deeper level.

"[Previously], we considered Jesus' words on lust and 'adultery in the heart' …. The celibate vocation does not entail a change in human nature. A faithful life of celibacy — like a faithful marriage — requires the redemptive power of Christ. Like everyone else, the celibate person must submit his lusts to the power flowing from the redemption of the body.

"Celibacy for the kingdom is a voluntary [renunciation] of marriage. … Since Christ's teaching on celibacy immediately followed his words on the sacredness of marriage, it is clear that the goodness of celibacy does not degrade marriage."


As I was writing the excerpts above, I thought of the blog "Spiritual Friendship," which I consider very valuable for its insights, based of the writings of St Aelred, in the value of close friendships for those who are celibate. The Pope speaks of "standing alone before God." This seems at variance with the idea of "spiritual friendship,' as advocated by the blog, but the Pope also acknowledges that there is a call to communion with others, even for the celibate. This communion can, perhaps inevitably must, be closer with some than with many others.

Since the Pope connects the communion of marriage with the command to be fruitful and multiply, so that sexual intercourse is intended as an image of the creative love of God, celibacy, while excluding sexual activity, does not exclude relationships which are not sexually active. Nevertheless, it's not entirely clear to me how a person who is in a committed celibate relationship of spiritual friendship necessarily lives more "for the kingdom" than a married couple do. Perhaps it's because they do not engage in the act of total self-giving which is marital intercourse.

Theology of the Body 2015/04/08

"As Christ revealed through his own example, the celibate life is an especially effective way of furthering God's kingdom. …

"Jesus did not promote a celibacy that degrades marriage. … In order for virginity to be spiritually fruitful, it must be freely chosen and directed toward the kingdom.

"Effective celibacy springs from deep faith. …Celibacy for the kingdom is a sign of the other world, bearing within itself the power of the redemption of the body. …

"Following Christ and furthering his kingdom — these are the true motivations for choosing celibacy.
It is not a command for all, but an invitation for some. …Since marriage remains the normal or ordinary vocation, celibacy will always be an exceptional one.

"Christ does not gloss over the difficulties of the celibate life. While men and women with normal — and noble — human inclinations for marriage choose to forgo marriage for the sake of the kingdom, they will struggle. For this reason, a celibate person must continually renew the source of his or her motivation."

Theology of the Body 2015/03/31

It's been two months since I've posted excerpts from the book on Pope St. John Paul II's Theology of the Body. Just a quick review. The Pope sees celibacy as a special vocation. Jesus' words about it come after he has taught that remarriage after divorce is adultery. He says that celibacy can be a result of being a eunuch from birth or by human action, or it can be freely chosen for the kingdom of God.


"The man or woman who freely chooses celibacy for the kingdom is a sign of the world to come, where God will be our 'all in all' (1 Cor. 15:28). Such a person reveals that the body's ultimate destiny is total union with God. … In and through Christ, all the children of heaven … will be united in the communion of saints.

"Celibacy for the kingdom … is a sign that the body is not destined for the grave but for resurrection. …

…

"When the angel Gabriel told Mary that she would bear a son, she was astounded. 'How can this be,' she asked, 'since I am a virgin?' (Lk. 1:34). Separately, the angel told Joseph,  'What is conceived in her is from the Holy Spirit' (Mt. 1:20). Mary and Joseph thus become the first witnesses of a fruitfulness different from that of the flesh — spiritual fruitfulness.

" … Within [Mary and Joseph's virginal] marriage, the Incarnation of the Word was realized; the Son of God, of one essence with the Father, was conceived and born of the Virgin Mary.

"The life-giving unity of the Trinity is the source of all spiritual fruitfulness. Mary's divine motherhood reveals this fruitfulness in a superabundant way. But the Spirit bears fruit in all those who accept Christ and do his will, including those who answer the call to celibacy for the kingdom.

"The vocation of celibacy was revealed only gradually. When Jesus spoke of it … his disciples did not know of his virgin birth. They had only the example of Christ himself, who had remained celibate for the kingdom. Later, when … St. Paul extolled the virtues of virginity, Christ's followers came to understand that celibacy for the kingdom is a way of attaining the supernatural fruitfulness of the Holy Spirit."


I'm also reminded by my note on my earlier posts, that I still owe you my thoughts on how celibacy as a special vocation, freely chosen, squares with traditional Christian teaching that sex belongs only in marriage. If homosexual orientation is not freely chosen and celibacy is required of homosexuals, how can it be freely chosen for the sake of the kingdom?

Theology of the Body 2015/01/28

At the end of the previous post on Theology of the Body, I promised a post with my own thoughts on how celibacy as a vocation for homosexuals relates to celibacy as a vocation for a minority of Christians. I haven't done that yet, and, frankly, I don't recall exactly what I was thinking at the time. But it's been so long since I posted on Theology of the Body that I'll postpone giving my thoughts and just give the following excerpts from the book I'm using: Pope John Paul II's Theology of the Body in Simple Language.

"In his words … about celibacy, Jesus mentions three categories of eunuchs … those born with physical defects, making procreation impossible … those who have been maimed … [and] those who made a voluntary decision based on a supernatural calling.

"… Jesus' original listeners … did not uphold virginity as a good in itself. In the Old Testament, marriage and procreation were the norm. In fact, marriage and procreation were central to the covenant between God and his chosen people. … [Cf. Gen. 17:4, 6-7.]

…

"Christ's words mark a turning point. This is why … he makes a clear distinction between those who are eunuchs by nature or accident and those who remain celibate by choice. The disciples would never have considered that a person might choose virginity as a way of life and as a witness to the coming of God's kingdom.

"… [The disciples] must have been deeply impressed. [They] internalized Christ's words and passed them on to others. Christ's teaching was taken up by the Apostle Paul (see 1 Cor. 7), and … John … wrote of consecrated virgins as 'first fruits to God and to the Lamb' (rev. 14:4).

"In the generations since they were first spoken, Christ's words have continued to bear fruit through the lives of those called to celibacy."

Theology of the Body 2014/12/11

At the end of the previous post in this series, John Paul II indicated that understanding the resurrection, which he had been discussing for a while, is important for understanding celibacy. The remainder of the series is devoted to the topic of celibacy. However, he seems to be thinking primarily of celibacy as part of a vocation in the Church to priesthood or membership in a religious order. He's not thinking of it as a moral requirement for homosexuals in view of the Church's teaching that same-sex sexual activity is wrong. So I may feel that I have to add remarks of my own along the way in order to draw out how this all applies to homosexuals who are not priests or members of religious orders.


"… To understand the celibate vocation, we must consider Christ's words about the resurrection: 'At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven" (Mt. 22:30).

"These words describe a state of life without marriage, where men and women find total fulfillment in communion with God and all the saints. Even without marriage, a person can experience the self-giving love that our bodies were created to give and receive. This way of life is not limited to heaven. It also echoes in the call to consecrated virginity, or celibacy for the kingdom, here on earth. Already, some anticipate what all will share in the resurrection.

" … It is significant that Jesus introduces the celibate vocation in the context of a discussion about marriage.

"In that exchange [with the Pharisees] Jesus says, 'I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another commits adultery.' … [H]is disciples [reply], 'If tis is the situation between a husband and wife, it is better not to marry.'

"Jesus … doesn't say whether marriage or singleness is preferable. Instead, Jesus describes the call to celibacy:

Not everyone can accept this word, but only those to whom it has been given. For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage for the sake of the kingdom of heaven. The one who can accept this should accept it. (Mt 19:9-12)

"… Christ refuses to put celibacy at odds with marriage. The call to celibacy does not arise from a negative view of marriage. Christ has already established the fundamental value of marriage by pointing to 'the beginning.' Here he adds that there is also value connected with the free choice to forgo marriage 'for the sake of the kingdom.' This is not a command for all Christians, but a gift for those to whom it has been given.

"The celibate vocation, then, requires two things: a special gift from God, and the free acceptance elf that grace on our part. Those who accept that grace orient themselves in a particular way toward the future resurrection when men and women do not marry. Of course there is an essential difference between the absence of marriage in the resurrection and the celibate vocation here on earth. The absence of marriage in the resurrection is due to the fullness of communion that everyone will experience with God and the saints. Marriage on earth is the normal path for Christians to prepare for that communion to come. Celibacy for the kingdom, then, as an earthly vocation, is an exception to the norm."


What are we to make of this in the context of the Church's teaching that sexual activity between two people of the same sex is always wrong, which amounts to a de facto obligation of celibacy? Clearly, the Pope is not thinking about the situation of homosexuals when he speaks about celibacy as he does. He's thinking about priests and members of religious orders. Can we see celibacy as a comparable gift for homosexuals? I don't know if the Pope addresses it later in tis teaching, but I'll make a post with some thoughts of my own on the topic.

An Evangelical with a Good Example for the Catholic Church

I just came across this blogpost by Father David Barnes. What struck me first about it was that the same-sex-attracted Evangelical was in a leadership position in his organization. Next and more importantly, his presentation seems to be very consistent with the basic message of St. John Paul II's Theology of the Body, although there was no overt reference to it, and it may well be that the Evangelical has never heard of  TOB.

Finally, I think Fr. Barnes is quite right that this sort of thing is what we need in the Catholic Church. John Paul II gave us the material we need. Now we need to have people who will affirm the message in an engaging manner, rather then undercutting it by suggesting that it's not for everybody. And along with that, we need the witness to our welcome to homosexuals which can be given by giving avowed homosexuals places of prominence such as the Evangelical has in his community.

I think Fr. Barnes has hit the nail on the head in this post (as he often does).

Theology of the Body 2014/11/28

Resurrection and the spiritualization of the body.

"Paul describes an interior transformation of man from 'earthly' to 'spiritual.' It is important to note that Paul takes no note of the Manichean division between soul and body. Rejecting the notion that the body is earthly and the soul is spiritual, Paul insist that both body and soul are capable of being spiritual.

"… In the future resurrection, we will inherit a spiritual body from Christ. The spiritualization will be the source of its power and immortality.

"This theme — the spiritualization of the body — originates in Genesis. Before the Fall, body and spirit were united in harmony. Sin caused a rupture …. But in the … resurrection, Paul says, this rupture will be healed.

"The resurrection, however, should not be understood as a return to the state of original innocence, apart from the knowledge of good and evil. Instead, the resurrection will constitute a new fullness of humanity that presupposes the whole frame of our creation and subsequent Fall.

"In our fallen condition, … the earthly body rules over the spiritual, lilting our ability to act in truth and love. We are attracted by evil and have to struggle against temptation.But in the resurrection, the Holy Spirit will entirely penetrate the body, and will redeem sensuality. … The senses will achieve perfect sensitivity and union with the human spirit. Spiritualization is perfected in the resurrection, but it is not limited to it. Even now, we are 'earthly' to the extent that we resist God; and we are 'spiritual' to the extent that we live by his Spirit. [Cf. Galatians 5:19-22.]

…

"The truth of the resurrection is of fundamental significance for the theology of the body. It is vital to our Christian understanding of both marriage and celibacy. In our further reflections, we will focus on the latter — celibacy for the kingdom of Heaven."

Theology of the Body 2014/11/02

Finally another post in my series on Theology of the Body. In a way today's is appropriate for November, since November is the month when the Church pays special attention to the saints in heaven and to all the dead. In this post, we continue to read what John Paul II said about the final condition of the elect: the resurrected body united with the soul, as presented in the book I've been quoting.

"According to Paul, the human body in the life to come will be imperishable, glorious, full of power, and spiritual. Paul's vision of the … body comes from his … experience of the risen … Christ. The resurrection … is a revelation of the ultimate destiny of man in all the fullness of his personhood.

"By contrasting the first man, Adam, with the 'second Adam' Jesus, Paul shows the two poles between which we find ourselves — between creation and the fullness of redemption. …We are children of Adam by nature, yet we are called to become children of [God] by grace. …

"The … man of the resurrection … is not the negation of the natural man …, but his fulfillment. The resurrection will complete and confirm the human person, as crested in the image one likeness of God. … The 'earthly man,' mired in sin, has the potential to share in Christ's perfect humanity.

"For all our failings, human  beings have retained an interior desire for glory. Through Christ, this aspiration can  be realized. …

"Previously, we spoke of the resurrection as the fulfillment of the nuptial meaning of the body in and through our perfect communion with God and the saints. Paul's discussion … seems to focus more on the individual person and the relation of body and soul.

"The resurrection … is a future event. But … its effects can be experienced in this life. Even now, we are called to bear the image of Christ, the risen one. Jesus' resurrection is already a reality, pushing the world toward its final transformation."

Theology of the Body 2014/08/31

I'm surprised that it has been more than three months since I've made a post on the Theology of the Body. Recent excerpts have dealt with the point that our resurrected bodies will transcend marriage (the supreme bodily expression of our call to a communion of persons), but there will still be a self-giving. And God will give himself to us completely.

"Jesus argued for the resurrection based on Old Testament Scriptures and the power of God, but his ultimate testimony was his own resurrection. …

"Because of his direct experience of the risen Christ, the resurrection became a centerpiece of Paul's teachings. The resurrection is the foundation of Christian belief, Paul argues. …

"In his First Letter to the Corinthians, Paul buildson Jesus' words in the Gospels, offering a profound meditation on the resurrection. … Paul agrees that the body, as we experience it, is weighed down by sin, but he uses this to argue for the resurrection:

But someone may ask, 'How are the dead raised? With what kind of body will they come?' … The body that is sown is  perishable, it is raised imperishable: …it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. (1Cor. 15:[35; 42-44])

…

"Paul's synthesis is rooted in a total view of humanity, from creation to the fullness of redemption. According to Genesis, the creation of man is an enlivening of matter by spirit. Also according to Genesis, the body became subject to corruption and death because of the Fall. … Even so,  the body contains and reveals hope, like the hope of a woman in labor awaiting the promise of new life.

"Christ's resurrection confirms the promise of the redemption of the body. … [W]e can look forward to the day when 'the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God' (Rom. 8:21). …

"Redemption is the way to resurrection. The coming resurrection will complete our redemption in Christ."