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A Clarification of the key terms in Theology of the Body

One way we can read TOB and find the harmony and coherence is by taking a few

keywords. In Newtons opinion, spousal meaning of the body [SMOB] is the key term.

There are three main themes to consider:

1. In the beginning EDEN;

2. The fall and rise again;

3. Establishment of the SMOB as the norm for judging conjugal relationships - way to

read Humanae vitae.

SMOB is light to shine on those three themes.

SMOB: the fundamental and universal human vocation to gift and communion is revealed

to us through the body.

A step deeper: spousal: why dont we call it the fraternal meaning of the body? After all,

camaraderie can exist between men. We dont call it this though, because spouses most

clearly and manifestly live out this vocationfor the sake of communion. That is the difference

with camaraderie, which doesnt aim for personal communion between e.g. comrades.

Spouses do it in a more iconic (not necessarily more profound) way (a more clear way).

Why not SMO the person? Because body is a particular sign of this vocation. The body as

a sign points to a reality beyond itself. The body is closer to our senses. How is it a sign

of vocation to gift and communion?

1. Physiology of body shows its other-orientedness;

2. Desire;

3. Fertility.

Why do we say meaning not purpose? Because theres a call to become conscious of it.

There should be goals in the mind when two bodies come together. If we say meaning

then how do we normally know the spousal meaning of the body? It is clear that it cannot

be abstract.

For most of us it is co-natural knowledge. i.e. Knowledge through how will acts. e.g. Wife

has virtue of chastity. Imagine husband wants some kind of illicit activity. How will she

react? Her judgment comes from her virtue of chastity. It is a reaction that will just come.

This is co-natural.

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JPII says we need to become ever more conscious of it. Therefore as a pedagogy, so people

have it more explicitly, and not just co-natural, we need to ...

Original solitude

Original unity

Original nakedness

These are the supporting actors of the spousal meaning of the body as being at centre

stage.

OSolitude points to fact that human being is a person not just an animal.

Also OSol need to be overcome by overcoming others.

Scene 2: fall and rise. The ability of Adam and Eve to live the spousal meaning of the body

is compromised by the fall.

JPII gives much attention to the notion of shame.

Concupiscence points to the fact that the lower appetites (concupiscible and irascible) have

broken free from harmonious reason. Shame is a manifestation of that.

Putting it in TOBspeak - effects of fall are twofold: we have difficulty seeing SMOB and wehave difficulty living it.

SMOB is written into human nature by God. Fall did not destroy it just we cant see it as

well.

INTENTIONAL REDUCTION: influence that passions have on our perception of the

world. e.g. if we are angry, nevertheless after half-an-hour things calm down IN YOU.

This is the case with sexual desire. When a man lusts after a woman he changes his

perception of her. In reality she is a creature willed for its own sake. Under influence ofsexual desire she can become reduced to her sexual value.

Cf JPII on Mt 5,28 - adultery in his heart JPII prefers made her an adulteress. Under

influence of lust, he changes her identity (his perception, of course).

The second part of chapter two deals with the concept of the redemption of the body.

Even in this life, redemption has some effect on our bodies. The effect of grace in the body,

says JPII. Given the intimate relationship between body and soul there is some effect ofgrace in the body. It is grace-assisted temperance.

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It is through such temperance and the gift of piety that we are able to see more clearly

SMOB and live SMOB more fully.

Gift of piety is a gift infused into the soul with grace.

According to the analogy of Garrigou-Lagrange, the gifts of the Holy Spirit are like sails ina boat. Waiting for inspiration of HS, who can move us in the moral and psiritual life. It is

the gift of piety (=honour given to God and to those things that pertain to him) that does

this.

Body pertains to God in two ways:

1. God seen as creator i.e. body has SMOB unitive and procreative meanings of body.

Gift of piety will give us reverence for this. JPII: reverence is the key for purity. If you

reverence your body and that of another, that will determine how you act towards

them.

2. God seen as redeemer. All our bodies are exalted through that. Cf GS24: Indeed, the

Lord Jesus, when He prayed to the Father, "that all may be one. . . as we are one" (John

17:21-22) opened up vistas closed to human reason, for He implied a certain likeness between

the union of the divine Persons, and the unity of God's sons in truth and charity. This likeness

reveals that man, who is the only creature on earth which God willed for itself, cannot fully find

himself except through a sincere gift of himself.

Given that the Son took hold of a body, then all our bodies belong to it even more. Gift ofpiety gives us sensitivity to these facts.

Gift of piety and gift of temperance also help us to live SMOB. Living grace-assisted

temperance means we can take hold of and orientate sexual desire. Continence is

containing. Thats the starting point. But the person who is more mature than being

merely continent can take sexual desire and raise it and use it for love.

This is why the person who is more mature can be one with more sexual desire. It gives a

certain creativity in the harnessing and use of sexual desire.

The husband who is chaste can orientate his sexual desire to his wife and in appropriate

ways to her.

Nor does chastity leave a person sexually frustrated. The reason for this is that both

temperance and piety, while they start in the will, seek their roots into the concupiscible

appetite. Sexual desire becomes reasonable and sweet.

Does the redemption of the body allow the perfect living of the body again?

Perfect living of the spousal meaning of the body is possible, says JPII (unlike Aquinas).

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Third Scene

Hv - inseparable connection between unitive and procreative. They rise and fall together.

Fc:

Goal of TOB: rereading ofHumanae vitae

Influences: JoX, VII,

Method:

Content:

Spousal meaning of body is key to seeing most of harmony of text.

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