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GENERAL AUDIENCE OF APRIL 21
At the weekly audience on Wednesday, on 21 April, held in St Peter's
Square, Pope John Paul II continued his catechetical series on continence
for the sake of the Kingdom of Heaven. Following is the text of his
discourse.
1. Let us continue our reflections on Christ's words about continence
for the sake of the Kingdom of Heaven. It is impossible to understand
fully the significance and the nature of continence if the last phrase of
Christ's statement, "for the sake of the Kingdom of Heaven," is not
complete in its adequate, concrete and objective content. We have
previously said that this phrase expresses the motive, or in a certain
sense places in relief, the subjective purpose of Christ's call to
continence. However, the expression in itself has an objective character.
It indicates an objective reality for which individual persons, men and
women, can "make themselves" eunuchs (as Christ says). The reality of the
Kingdom in Christ's statement according to Matthew (19:11-12) is defined
in a precise, but at the same time general way, so as to be able to
include all the determinations and particular meanings that are proper to
it.
Temporal establishment
2. The Kingdom of Heaven means the Kingdom of God, which Christ
preached in its final, that is, eschatological, completion. Christ
preached this kingdom in its temporal realization or establishment, and at
the same time he foretold it in its eschatological completion. The
temporal establishment of the Kingdom of God is at the same time its
beginning and its preparation for definitive fulfillment. Christ calls to
this kingdom and in a certain sense invites everyone to it (cf. the
parable of the wedding banquet in Mt 22:1-14). If he calls some to
continence "for the sake of the Kingdom of Heaven," it follows from the
content of that expression that he calls them to participate in a singular
way in the establishment of the Kingdom of God on earth, through which the
definitive phase of the Kingdom of Heaven is begun and prepared.
Kingdom for all
3. In this sense we have said that this call bears in itself the
particular sign of the dynamism of the mystery of the redemption of the
body. Therefore, as we have already mentioned, continence for the sake of
the Kingdom of God manifests the renunciation of one's self, taking up
one's cross every day, and following Christ (cf. Lk 9:23). This can reach
the point of implying the renunciation of marriage and a family of one's
own. All this arises from the conviction that in this way it is possible
to contribute more greatly to the realization of the Kingdom of God in its
earthly dimension with the prospect of eschatological completion. In his
statement according to Matthew (19:11-12), Christ said generically that
the voluntary renunciation of marriage has this purpose, but he did not
say so specifically. In his first statement on this subject, he still did
not specify through what concrete obligation this voluntary continence is
necessary and even indispensable for the realization of the Kingdom of God
on earth and for its preparation for future fulfillment. We will hear
something further on this point from Paul of Tarsus (1 Cor) and the rest
will be completed by the life of the Church in her historical development,
borne by the current of authentic Tradition.
4. In Christ's statement on continence for the sake of the Kingdom of
Heaven, we do not find any more detailed indication about how to
understand that kingdom—with
regard to its earthly realization and its definitive completion—in
its specific and exceptional relation with those who voluntarily "make
themselves eunuchs" for it.
Neither is it said through which particular aspect of the reality that
constitutes the Kingdom are those associated to it who freely are made
"eunuchs." In fact, we know that the Kingdom of Heaven is for everybody.
Those who "marry and are given in marriage" also are in a relation with it
on earth (and in heaven). For everybody it is the Lord's vineyard in which
they must work here on earth, and subsequently it is the Father's house in
which they must be in eternity. Therefore, what is that kingdom for those
who choose voluntary continence in view of it?
Clear expression of Christ's teaching
5. For now, we do not find any answer to this question in Christ's
statement as reported by Matthew (19:11-12). It seems that this is in
keeping with the character of the whole statement. Christ answered his
disciples in such a way as not to keep in line with their thought and
their evaluation, which contained, at least indirectly, a utilitarian
attitude regarding marriage ("If this is the case...it is better not to
marry": Mt 19:10). The Master explicitly evaded these general lines of the
problem. Therefore, speaking about continence for the sake of the Kingdom
of Heaven, he did not indicate in this way why the renunciation of
marriage is worthwhile, so that the "it is better" would not be understood
by his disciples in any utilitarian sense. He said only that this
continence is at times required, if not indispensable, for the Kingdom of
God. With this he pointed out that continence, in the kingdom which Christ
preached and to which he calls, constitutes a particular value in itself.
Those who voluntarily choose it must do so with regard to that value it
has, and not as a result of any other calculation whatever.
6. This essential tone of Christ's answer, which refers directly to
continence itself "for the sake of the Kingdom of Heaven," can also be
referred indirectly to the previous problem of marriage (cf. Mt 19:3-9).
Therefore, considering his statement as a whole, according to Christ's
basic intention, the answer would be as follows. If anyone chooses
marriage, he must choose it just as it was instituted by the Creator "from
the beginning." He must seek in it those values that correspond to God's
plan. If on the other hand anyone decides to pursue continence for the
Kingdom of Heaven, he must seek in it the values proper to such a
vocation. In other words, one must act in conformity with his chosen
vocation.
Seek values proper to vocation
7. The Kingdom of Heaven is certainly the definitive fulfillment of the
aspirations of all men, to whom Christ addressed his message. It is the
fullness of the good that the human heart desires beyond the limits of all
that can be his lot in this earthly life. It is the maximum fullness of
God's bounty toward man. In his conversation with the Sadducees (cf. Mt
22:24-30; Mk 12:18-27; Lk 20:27-40), which we have previously analyzed, we
find other details about that kingdom, or rather about that other world.
There are still more in the whole New Testament. Therefore, it seems that
to clarify what the Kingdom of Heaven is for those who choose voluntary
continence for its sake, the revelation of the nuptial relationship of
Christ with the Church has a particular significance. Among the other
texts, however, a decisive one is that from Ephesians 5:25ff. It will be
especially well to rely on this when we consider the question of the
sacramentality of marriage.
That text is equally valid both for the theology of marriage and for
the theology of continence for the sake of the kingdom, that is, the
theology of virginity or celibacy. It seems that in that text we find
almost concretized what Christ had said to his disciples, inviting them to
voluntary continence for the sake of the Kingdom of Heaven.
8. In this analysis it has already been sufficiently emphasized that
Christ's words—with
all their great conciseness—are
fundamental, full of essential content and also characterized by a certain
severity. There is no doubt that Christ put out his call to continence in
the perspective of the other world. But in this call he put the emphasis
on everything which expresses the temporal realism of the decision for
such continence, a decision bound with the will to share in the redeeming
work of Christ.
So, therefore, in the light of Christ's respective words reported by
Matthew (19:11-12), the depth and the gravity of the decision to live in
continence for the sake of the Kingdom emerge above all, and the
importance of the renunciation that such a decision implies finds its
expression. Undoubtedly, throughout all this, through the gravity and
depth of the decision, through the severity and the responsibility that it
bears with it, love appears and shines through, love as the readiness to
give the exclusive gift of oneself for the sake of the Kingdom of God.
However, in Christ's words this love seems to be veiled by what is put in
the foreground instead. Christ did not conceal from his disciples the fact
that the choice of continence for the sake of the Kingdom of Heaven is—viewed
in the light of temporal categories—a
renunciation. That way of speaking to his disciples, which clearly
expresses the truth of his teaching and of the demands contained in it, is
significant through the whole Gospel. It is precisely this that confers on
it, among other things, so convincing a mark and power.
In the name of love
9. It is natural for the human heart to accept demands, even difficult
ones, in the name of love for an ideal, and above all in the name of love
for a person (love, in fact, is by its very nature directed toward a
person). Therefore, in the call to continence for the sake of the Kingdom
of Heaven, first the disciples themselves, and then the whole living
Tradition of the Church, will soon discover the love that is referred to
Christ himself as the Spouse of the Church, the Spouse of souls, to whom
He has given himself to the very limit, in the Paschal and Eucharistic
Mystery.
In this way, continence for the sake of the Kingdom of Heaven, the
choice of virginity or celibacy for one's whole life, has become, in the
experience of Christ's disciples and followers, the act of a particular
response of love for the divine Spouse, and therefore has acquired the
significance of an act of nuptial love, that is, a nuptial giving of
oneself for the purpose of reciprocating in a particular way the nuptial
love of the Redeemer: a giving of oneself understood as renunciation, but
made above all out of love.
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