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GENERAL AUDIENCE OF 21 JULY [1982]
On Wednesday, 21 July, the Holy Father returned by helicopter from
Castel Gandolfo to the Vatican for the weekly general audience in St
Peter's Square. Basing his message on Paul's Letter to the Romans, Pope
John Paul continued his catechetical series of reflections on marriage
and celibacy.
"We ourselves, who have the first fruits of the Spirit, groan inwardly
as we await...the redemption of our body" (Rom 8:23). In his Letter to
the Romans, St. Paul sees this redemption of the body in both an
anthropological and a cosmic dimension. Creation "in fact was subjected
to futility" (Rom 8:20). All visible creation, all the universe, bears
the effects of man's sin. "The whole creation has been groaning in
travail together until now" (Rom 8:22). At the same time, the whole
"creation awaits with eager longing the revelation of the sons of God"
and "nourishes the hope of also being freed from the slavery of
corruption, to obtain the glorious liberty of the children of God" (Rom
8:19, 20-21).
Object of hope
2. According to Paul, the redemption of the body is the object of
hope. This hope was implanted in the heart of man in a certain sense
immediately after the first sin. Suffice it to recall the words of the
Book of Genesis, which are traditionally called the proto-evangelium
(cf. Gn 3:15). We could therefore also call them the beginning of the
Good News, the first announcement of salvation. The redemption of the
body, according to the words of the Letter to the Romans, is
connected precisely with this hope in which, as we read, "we have been
saved" (Rom 8:24). Through the hope that arises at man's very origin,
the redemption of the body has its anthropological dimension. It is the
redemption of man. At the same time it radiates, in a certain sense, on
all creation, which from the beginning has been bound in a particular
way to man and subordinated to him (cf. Gn 1:28-30). The redemption of
the body is therefore the redemption of the world. It has a cosmic
dimension.
Awaiting redemption
3. Presenting in his Letter to the Romans the cosmic image of
redemption, Paul of Tarsus places man at its very center, just as "in
the beginning" he had been placed at the very center of the image of
creation. It is precisely man who has "the first fruits of the Spirit,"
who groans inwardly, awaiting the redemption of his body (cf. Rom 8:23).
Christ came to reveal man to man fully by making him aware of his
sublime vocation (cf. Gaudium et Spes 22). Christ speaks in the
Gospel from the divine depths of the mystery of redemption, which finds
its specific historical subject precisely in Christ himself. Christ
therefore speaks in the name of that hope that had already been
implanted in the heart of man in the proto-evangelium. Christ
gives fulfillment to this hope, not only with the words of his teaching,
but above all with the testimony of his death and resurrection. So the
redemption of the body has already been accomplished in Christ. That
hope in which "we have been saved" has been confirmed in him. At the
same time, that hope has been opened anew to its definitive
eschatological fulfillment. "The revelation of the sons of God" in
Christ has been definitively directed toward that glorious liberty that
is to be definitively shared by the children of God.
Authentic theology
4. To understand all that the redemption of the body implies
according to Paul's Letter to the Romans, an authentic theology of the
body is necessary. We have tried to construct this theology by referring
first of all to the words of Christ. The constitutive elements of the
theology of the body are contained in what Christ says: in recalling
"the beginning," concerning the question about the indissolubility of
marriage (cf. Mt 19:8); in what he says about concupiscence, referring
to the human heart in his Sermon on the Mount (cf. Mt 5:28); and also in
what he says in reference to the resurrection (cf. Mt 22:30). Each one
of these statements contains a rich content of an anthropological and
ethical nature. Christ is speaking to man, and he is speaking about man:
about man who is "body" and who has been created male and female in the
image and likeness of God. He is speaking about man whose heart is
subject to concupiscence, and finally, about man before whom the
eschatological prospect of the resurrection of the body is opened.
"Body", according to the Book of Genesis, means the visible aspect of
man and his belonging to the visible world. For St. Paul it means not
only this belonging, but sometimes also the alienation of man by the
influence of the Spirit of God. Both the one meaning and the other are
in relation to the resurrection of the body.
Sermon on the Mount
5. Since in the previously analyzed texts Christ is speaking from the
divine depths of the mystery of redemption, his words serve that hope
which is spoken of in the Letter to the Romans. According to the
Apostle, ultimately we await the redemption of the body. So we await
precisely the eschatological victory over death, to which Christ gave
testimony above all by his resurrection. In the light of the paschal
mystery, his words about the resurrection of the body and about the
reality of the other world, recorded by the synoptic Gospels, have
acquired their full eloquence. Christ, and then Paul of Tarsus,
proclaimed the call for abstention from marriage for the sake of the
kingdom of heaven, precisely in the name of this eschatological reality.
6. However, the redemption of the body is expressed not only in the
resurrection as victory over death. It is present also in Christ's words
addressed to historical man, when they confirm the principle of the
indissolubility of marriage as a principle coming from the Creator
himself, and also when, in the Sermon on the Mount, Christ called man to
overcome concupiscence, even in the uniquely interior movements of the
human heart. The key to both the one and the other of these statements
must be to say that they refer to human morality, that they have an
ethical meaning. Here it is a question not of the eschatological hope of
the resurrection, but of the hope of victory over sin, which can be
called the hope of every day.
Strength to overcome evil
7. In his daily life man must draw from the mystery of the redemption
of the body the inspiration and the strength to overcome the evil that
is dormant in him under the form of the threefold concupiscence. Man and
woman, bound in marriage, must daily undertake the task of the
indissoluble union of that covenant which they have made between them.
But also a man or a woman who has voluntarily chosen continence for the
sake of the kingdom of heaven must daily give a living witness of
fidelity to that choice, heeding the directives of Christ in the Gospel
and those of Paul the Apostle in First Corinthians. In each case it is a
question of the hope of every day, which in proportion to the normal
duties and difficulties of human life helps to overcome "evil with good"
(Rom 12:21). In fact, "in hope we have been saved." The hope of every
day manifests its power in human works and even in the very movements of
the human heart, clearing a path, in a certain sense, for the great
eschatological hope bound with the redemption of the body.
Victory over sin
8. Penetrating daily life with the dimension of human morality, the
redemption of the body helps first of all to discover all this good in
which man achieves the victory over sin and concupiscence. Christ's
words spring from the divine depths of the mystery of redemption. They
permit us to discover and strengthen that bond that exists between the
dignity of the human being (man or woman) and the nuptial meaning of the
body. They permit us to understand and put into practice, on the basis
of that meaning, the mature freedom of the gift. It is expressed in one
way in indissoluble marriage and in another way through abstention from
marriage for the sake of the kingdom of God. In these different ways
Christ fully reveals man to man, making him aware of his sublime
vocation. This vocation is inscribed in man according to all his
psycho-physical makeup, precisely through the mystery of the redemption
of the body.
Everything we have tried to do in the course of our meditations in order
to understand Christ's words has its ultimate foundation in the mystery
of the redemption of the body.
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