Having named all the animals, man realized he was alone in the world as a person. The presupposition of this wrong doctrine is that there is no original sin and, therefore, there is nothing wrong in displaying one's body. So the first man and woman had no desire to grasp or possess each other – only to give and receive each other in what John Paul II calls "the freedom of the gift.". The theology on the body is a broad term for Catholic teachings on the human body. As John Paul points out, the experience of shame now connected with nakedness has a double meaning. *U��%/)[){�$���j���� This doesn't mean that his message is reserved for the elite. Love is, therefore, man's origin, vocation, and end. General Audience 12/1/82). John Paul poses the question: "Are we to fear the severity of [Christ's] words, or rather have confidence in their salvific content, in their power?" They are by nature invisible. John Paul points out in a footnote that the word "rib" in the original biblical language is a play on the word "life" (General Audience 11/7/79). As he puts it, "Through the fact that the Word of God became flesh the body entered theology ... through the main door" (General Audience 4/2/80). Theology of the Body. of the Body for Beginners: A Basic Introduction to Pope John Paul II's Sexual Here, in a world untainted by sin (a world admittedly hard to imagine), we rediscover the experiences of original solitude, original unity, and original nakedness. As a young priest, bishop, and later a cardinal, Karol Wojtyla devoted himself to pondering the mystery of conjugal love. And some claim this Pope is down on sex.? So, have you ever wondered whether, somewhere in the hundred-plus audiences of Blessed Pope John Paul II’s “Theology of the Body,” he actually said what the meaning of … In light of the cross, how can we continue to deny God's gift – "this is my body given up for you"? Yet the body also revealed their complementary differences. And as much as concupiscence blinds man and woman to their own truth and distorts the desires of the heart, so much does this "life according to the Holy Spirit" permit man and woman to find again the true "freedom of the gift" united to the nuptial meaning of the body (cf. General Audiences, Jan., Feb., and Sept. 1980). Why do I experience all these deep longings in my body and soul and what am I to do with them? As this series on John Paul's theology of the body continues, we will come to see that God created the "one flesh" union of man and woman to be the fundamental revelation in the created world of his own divine mystery – the mystery of his Life and Love, and his plan for us to share in this Life and Love through Christ. In other words, we cannot see spiritual things with our eyes. In a world that encourages sex merely to gratify disordered instinct, John Paul was calling spouses back to God's original intention of self-donation as the norm for sexual relations. �@�������@J�U��ࠧ/�O��(������p��Ǐ!����ũ�)�q�t���"?/c�?���A�Z�0������~�%tFƮG�1yPU��O?�ԨQQ5�o���Դ����i��f���j�LCcsj=?5z�����>����U}�MO_���ϟ}��F�����&9��(�9?�BwM��5 The Second Vatican Council presciently foresaw this crisis with its statement: “When God is forgotten…the creature itself grows unintelligible.” Forgetting God necessarily results in forgetting the meaning of the body. This was the only desire the body conjured up in their hearts – a desire to love in the image of God. In light of Ephesians 5, he even says that the ultimate truth about the "great mystery" of marriage "is in a certain sense the central theme of the whole of revelation, its central reality" (General Audience 9/8/82). Jesus about divorce, he pointed them to man through the nuptial meaning of their bodies the! 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