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GENERAL AUDIENCE OF 24 MARCH HELD IN ST PETER'S SQUARE
For the first time this year the Wednesday general
audience was in held in St Peter's Square. As is now customary, the Holy
Father drove through the crowd in an open landrover car before taking his
seat on the raised platform. The following is the text of his discourse.
1. We continue our reflections on celibacy and virginity for the
kingdom of heaven. Continence for the kingdom of heaven is certainly
linked to the revelation of the fact that in the kingdom of heaven people
"will no longer marry" (Mt 22:30). It is a charismatic sign. The
human being, male and female, who, in the earthly situation where people
usually marry (Lk 20:34), freely chooses continence for the kingdom of
heaven, indicates that in that kingdom, which is the other world of the
resurrection, people will no longer marry (Mk 12:25), because God will be
"everything to everyone" (1 Cor 15:28).
Such a human being, man and woman, indicates the eschatological
virginity of the risen man. In him there will be revealed, I would say,
the absolute and eternal nuptial meaning of the glorified body in union
with God himself through the "face to face" vision of him, and glorified
also through the union of a perfect intersubjectivity. This will unite all
who participate in the other world, men and women, in the mystery of the
communion of saints.
Earthly continence for the kingdom of heaven is undoubtedly a sign that
indicates this truth and this reality. It is a sign that the body,
whose end is not the grave, is directed to glorification. Already by this
very fact, continence for the kingdom of heaven is a witness among men
that anticipates the future resurrection. However, this charismatic sign
of the other world expresses the force and the most authentic dynamics of
the mystery of the redemption of the body. Christ has inscribed this
mystery in man's earthly history and it has been deeply rooted by him in
this history. So, then, continence for the kingdom of heaven bears,
above all, the imprint of the likeness to Christ. In the work of
redemption, he himself made this choice for the kingdom of heaven.
The virginal mystery
2. Indeed, Christ's whole life, right from the beginning, was a
discreet but clear distancing of himself from that which in the Old
Testament had so profoundly determined the meaning of the body. Christ—as
if against the expectations of the whole Old Testament tradition—was
born of Mary, who, at the moment of the annunciation, clearly says of
herself: "How can this be, since I know not man" (Lk 1:34), and thereby
professes her virginity. Though he is born of her like every other man, as
a son of his mother, even though his coming into the world is accompanied
by the presence of a man who is Mary's spouse and, in the eyes of the law
and of men, her husband, nonetheless Mary's maternity is virginal. The
virginal mystery of Joseph corresponds to this virginal maternity of Mary.
Following the voice from on high, Joseph does not hesitate to "take
Mary...for that which is conceived in her is of the Holy Spirit" (Mt
1:20).
Even though Jesus Christ's virginal conception and birth were hidden
from men, even though in the eyes of his contemporaries of Nazareth he was
regarded as "the carpenter's son" (Mt 13:55) (ut putabatur filius
Joseph: Lk 3:23), the reality and essential truth of his conception
and birth was in itself far removed from what in the Old Testament
tradition was exclusively in favor of marriage, and which rendered
continence incomprehensible and out of favor. Therefore, how could
continence for the kingdom of heaven be understood, if the expected
Messiah was to be David's descendant, and as was held, was to be a son of
the royal stock according to the flesh? Only Mary and Joseph, who had
lived the mystery of his conception and birth, became the first witnesses
of a fruitfulness different from that of the flesh, that is, of a
fruitfulness of the Spirit: "That which is conceived in her is of the Holy
Spirit" (Mt 1:20).
Gradually revealed
3. The story of Jesus' birth is certainly in line with that "continence
for the kingdom of heaven" of which Christ will speak one day to his
disciples. However, this event remained hidden to the men of that time and
also to the disciples. Only gradually would it be revealed to the eyes of
the Church on the basis of the witness and texts of the Gospels of Matthew
and Luke. The marriage of Mary and Joseph (in which the Church honors
Joseph as Mary's spouse, and Mary as his spouse), conceals within itself,
at the same time, the mystery of the perfect communion of the persons, of
the man and the woman in the conjugal pact, and also the mystery of that
singular continence for the kingdom of heaven. This continence served, in
the history of salvation, the most perfect fruitfulness of the Holy
Spirit. Indeed, in a certain sense it was the absolute fullness of that
spiritual fruitfulness, since precisely in the Nazareth conditions of the
pact of Mary and Joseph in marriage and in continence, the gift of the
Incarnation of the Eternal Word was realized. The Son of God,
consubstantial with the Father, was conceived and born as man from the
Virgin Mary.
The grace of the hypostatic union is connected precisely with this—I
would say—absolute fullness of supernatural fruitfulness,
fruitfulness in the Holy Spirit, participated by a human creature, Mary,
in the order of continence for the kingdom of heaven. Mary's divine
maternity is also, in a certain sense, a superabundant revelation of that
fruitfulness in the Holy Spirit to which man submits his spirit, when he
freely chooses continence in the body, namely, continence for the kingdom
of heaven.
Example of Jesus
4. This image had to be gradually revealed to the Church's awareness in
the ever new generations of confessors of Christ. This happened when—together
with the infancy Gospel—there
was consolidated in them the certainty of the divine maternity of the
Virgin, who had conceived by the Holy Spirit. Even though only indirectly—yet
essentially and fundamentally—this
certainly should help one to understand, on the one hand,
the sanctity of marriage, and on the other, the disinterestedness in view
of the kingdom of heaven, of which Christ had spoken to his disciples.
Nonetheless, when he spoke to them about it for the first time (as
attested by the evangelist Matthew in chapter 19:10-12), that great
mystery of his conception and birth was completely unknown to them. It was
hidden from them as it was from all the hearers and interlocutors of Jesus
of Nazareth.
When Christ spoke of those who "had made themselves eunuchs for the
kingdom of heaven" (Mt 19:12), the disciples could understand it only
on the basis of his personal example. Such a continence must have
impressed itself on their consciousness as a particular trait of likeness
to Christ, who had himself remained celibate "for the kingdom of heaven."
In the tradition of the old covenant, marriage and procreative
fruitfulness in the body were a religiously privileged condition. The
departure from this tradition had to be effected especially on the basis
of the example of Christ himself. Only little by little did it come to be
realized that "for the sake of the kingdom of heaven" attaches a
particular meaning to that spiritual and supernatural fruitfulness of man
which comes from the Holy Spirit (Spirit of God), and that fruitfulness,
in a specific sense and in determined cases, is served precisely by
continence for the kingdom of heaven.
More or less all these elements of Gospel awareness (that is, of an
exact consciousness of the new covenant in Christ) concerning continence
are found in Paul. We shall seek to show that at a suitable time.
To sum up, we can say that the principal theme of today's reflection
has been the relationship between continence for the kingdom of heaven,
proclaimed by Christ, and the supernatural fruitfulness of the human
spirit which comes from the Holy Spirit.
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