TOB Session 1b

1. The meaning of Original Nakedness 15-16

15 THE MAN-PERSON BECOMES A GIFT IN THE FREEDOM OF LOVE

Jn 17:21-22; Genesis 2:23-25

“It can be said that, created by Love, endowed in their being with masculinity and femininity, they are both "naked" because they are free with the freedom of the gift.” This freedom corresponds to a self-mastery. This is not in an abstract sense nor in a surrendering of the self to the desires of the creature, but a choosing of the original meaning and letting nothing else be willed. This form of restraint allows himself to be a sincere gift, whence He understands his true self himself. This is not lost in man’s fall, even if distorted to our perceiving it. This is how naked and unashamed is made possible. Man is the only creature in the world willed for its own sake. And so, the man and the woman can accept each other as willed by the creator and also receive the other interiorly and so willed by the other also. The person is unique and unrepeatable. The experience of shame or lack thereof in the case of our first parents reveals a subjective dimension, without this dimension the body cannot be understood. The nuptial meaning of the body is fundamental to the human experience. There is also another vocation which Christ describes and this too encompasses the nuptial meaning of the body. John (quoting Christ) connect the Trinitarian life with the nuptial meaning of the body i.e. given in marriage (Jn 17:21-22). The Nuptial meaning has greatly to do with consecrated single life also. “The way that goes from the mystery of creation to the "redemption of the body" also passes here (cf. Rom 8).” This also concerns the happiness that derives from living in light of this.

What is meant by Original when discussing Original Nakedness or Original Justice?

• "In the beginning" all was good and established to a just order where the good of everything was interrelated and not turned in opposition to the system or others by sin until original sin i.e. the 

16 Mystery of Man's Original Innocence

Genesis 1:27; Luke 3:38; Genesis 2:25; Hosea 1:2; Ezekiel 23:26, 29; Romans 7:14-24.

The text emphasizes that the reality of the gift and act of giving, as depicted in the Genesis narrative, underscores the integral role of love in creation. Love, depicted as the radiation of God's essence, permeates the very fabric of existence and is particularly manifest in the relationship between man and woman. Original happiness, rooted in love, speaks to the beginning of humanity and signifies a beatifying state despite subsequent sin and death. This irrevocable love of the Creator is expressed through the grace of original innocence, which precedes the knowledge of good and evil. Original innocence is depicted as a state of purity of heart, preserving an interior faithfulness to the nuptial meaning of the body. It is a tranquil testimony of conscience, preceding any experience of good and evil, and contributing to human happiness. The analysis of original innocence contrasts it with the experience of shame, highlighting its significance in preserving the integrity of the human person and the communion of persons. This innocence is seen as a foundational aspect of humanity, revealing the depths of God's grace and the essential goodness of creation. The discussion on original innocence invites reflection on the broader theological implications of the human condition, particularly in understanding humanity's relationship with God and with one another. It prompts us to consider how the concept of original innocence shapes our understanding of human identity, dignity, and purpose.

What is meant by "body"?

• The physical aspect of a person, integral to their identity and expression, reflecting the divine image and serving as a vehicle for relational and spiritual experiences.

2. Man in the dimension of gift 17-19

17 MAN AND WOMAN: A MUTUAL GIFT FOR EACH OTHER

Genesis 2:23-25

Gaudium et spes, 24:

24. God, Who has fatherly concern for everyone, has willed that all men should constitute one family and treat one another in a spirit of brotherhood. For having been created in the image of God, Who "from one man has created the whole human race and made them live all over the face of the earth" (Acts 17:26), all men are called to one and the same goal, namely God Himself.

For this reason, love for God and neighbor is the first and greatest commandment. Sacred Scripture, however, teaches us that the love of God cannot be separated from love of neighbor: "If there is any other commandment, it is summed up in this saying: Thou shalt love thy neighbor as thyself.... Love therefore is the fulfillment of the Law" (Rom. 13:9-10; cf. 1 John 4:20). To men growing daily more dependent on one another, and to a world becoming more unified every day, this truth proves to be of paramount importance.

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.

This audience explores the concept of original innocence as integral to the mutual experience of the body and its nuptial meaning, drawing from the Genesis narrative. This innocence is depicted as facilitating the reciprocal exchange of the gift of oneself, rooted in the interior freedom of the human will. Original innocence is expressed through the reciprocal acceptance of the other as a gift, corresponding to the essence of the gift and fostering the communion of persons. This acceptance preserves the dignity of the other and prevents reducing them to mere objects of desire. The text highlights the interconnectedness of giving and receiving in the exchange of the gift, where giving itself becomes accepting, and acceptance is transformed into giving. This mutual exchange deepens the understanding of the nuptial meaning of masculinity and femininity. The narrative underscores the significance of acceptance in the relationship between man and woman, where the woman, given to the man by the Creator, is received and accepted as a gift. This acceptance leads to the rediscovery of oneself and the realization of inner depth and full possession of self. 

Through this reciprocal exchange, both man and woman are enriched, manifesting the specific essence of masculinity and femininity. The acceptance of one's masculinity or femininity becomes the source of new and deeper enrichment for the other, fostering mutual growth and communion of persons.

How does the concept of original innocence contribute to our understanding of the human experience, particularly concerning the nuptial meaning of the body?

• Original innocence establishes a pre-fall nature of heart to which we are constantly called back even if never truly arriving there. Purity of heart is freedom from disordered desires that chase after a part of earthly goods instead of their whole in the context of God's relationship with man

18 ORIGINAL INNOCENCE AND MAN'S HISTORICAL STATE

Matthew 19:4; Genesis 2:23, 2:24, 2:25

This meditation builds upon previous analyses rooted in Jesus' reference to the beginning of creation. It delves into the theology of original innocence, contrasting it with humanity's historical state after the fall. Drawing from Genesis, the text explores the spiritualization of man and the ethos of the body, emphasizing the ethical conditioning of the nuptial meaning of masculinity and femininity. It highlights the importance of understanding this ethos from the beginning, as indicated by Christ. The narrative of Genesis underscores the profound connection between man's existential reality and the theological aspect of the body's ethos, particularly in the context of communion between man and woman. The Genesis narrative also illustrates the transition from innocence to shame, signaling the loss of the perfect ethos of the gift. The text references Genesis 2:24, emphasizing marriage as a divine institution and the foundation of human existence. Understanding the nuptial meaning of the body deepens freedom and fosters communion between man and woman, highlighting the significance of preserving the ethos of the gift.

What is meant by communion in the Catholic Church?

• A deep, intimate connection between individuals, reflecting the communal nature of humanity and mirroring the divine communion within the Trinity, expressed on for the Church militant at its height in the Eucharist. 

  • Conjugal relations in marriage bring about a sacramental communion of persons

What is meant by ethos of the body?

• It refers to the ethical norms and moral principles that govern the human body and sexuality. It encompasses the interior orientation, attitudes, and values that shape how we understand and live out the meaning and dignity of the body and human sexuality according to God's original plan i.e. "Be fruitful and multiply". There is a biological conformity that must be seen here, where there is the presence of the human reproductive system in which every person is meant to have half of, and in the context of marriage, it is ideal that 

19 MAN ENTERS THE WORLD AS A SUBJECT OF TRUTH AND LOVE

Genesis 2:24, Genesis 2:23-25, Genesis 1:31, Romans 8:30.

The biblical understanding of marriage and the nuptial meaning of the body emphasizes the mutual gift between man and woman as depicted in Genesis. It delves into the significance of original innocence and the ethos of the gift, highlighting their role in shaping human subjectivity and genuine love. Despite the fall, the commitment to the nuptial meaning remains, albeit obscured by sin and shame, and thus requires defense of the freedom of the gift from objectification. The sacramentality of creation is where man, through his masculinity and femininity, becomes a visible sign of divine truth and love, entering the world as a subject of holiness.

Rather than viewing "sex" as a rubbing of the erogenous zone to temporarily "satisfy one's animalic desires", what does the Theology of the Body propose as a better substitute for thinking about so-called "sexual activity" and properly called sexual intercourse?

• The ethical conditioning of the nuptial meaning of the body, suggests that original innocence constitutes the future of the human ethos. Understanding the theological aspect of the body's ethos "from the beginning" is essential for comprehending human identity and guiding individual actions. Genesis underscores the foundational role of marriage in human existence, highlighting its divine institution and the significance of preserving the ethos of the gift within marital relationships.

• The transition from innocence to shame, depicted in the Genesis narrative, signals the loss of the perfect ethos of the gift and underscores the importance of preserving this ethos in contemporary society. The concept of original innocence and of individual personhood deepens freedom and fosters communion between man and woman, suggesting that preserving the ethos of the gift enhances human relationships, enriches individual experiences, provides a foundational understanding and respect of the other person, and preserves the unitive/procreative/spousal meaning of the body.

3. “Knowledge” and procreation (Gen 4:1) 20-22

20 ANALYSIS OF KNOWLEDGE AND OF PROCREATION

Genesis 4:1-2, Genesis 2:24, Luke 1:34

The concept of knowledge, in the context of Genesis, is found in man and woman and the act of procreation. It highlights the significance of the term "know" in Genesis 4:1-2, where Adam knew Eve, emphasizing the depth of meaning behind the conjugal relationship. This knowledge, expressed through the intimacy of becoming "one flesh," signifies a profound understanding and union between husband and wife, rooted in their masculinity and femininity. Despite the apparent lack of precision in terminology, the biblical narrative invites reflection on the richness of this concept, which extends beyond mere intellectual understanding to encompass concrete experiences and moral judgments within interpersonal relationships. It involves knowledge on every level from sensation to the recognition of the other's dignity, understanding the sacramental nature of the conjugal act and nature in general, and a recognition of what it means to give and to receive a whole person, son/daughter of God. In this knowledge comes that which is "knowable" i.e. the sex of the other which is not only of "somatic individuality" but yet constitutes man's "personal identity and concreteness".

How does the biblical concept of "knowledge" in the context of marital union challenge contemporary understandings of intimacy and personal identity?

• The biblical use of "knowledge" in relation to marital union suggests a depth of intimacy that goes beyond mere physical interaction, encompassing a profound understanding and connection between spouses. This understanding of knowledge emphasizes the unique identity and concreteness of each individual within the marital relationship, challenging notions of passive objectification (reducing persons to objects without trying to do so; as opposed to actively engaging that philosophy) or determinism (no actual free-will). Through the act of knowing, man and woman become "one flesh," experiencing a unity that transcends physical boundaries and reflects the deeper reality of their shared humanity. Despite the complexity of the term, the biblical narrative invites reflection on the profound significance of marital intimacy in shaping personal identity and relational dynamics. By exploring the biblical understanding of knowledge in marital union, we are prompted to reconsider contemporary notions of intimacy and personal fulfillment within romantic relationships.

22 The Mystery of Woman Is Revealed in Motherhood

Genesis 4:1-2, Genesis 3:20, Luke 11:27, Genesis 2:23, Genesis 1:27, Genesis 5:3, Jeremiah 1:5, Psalms 22:10-11

The significance of the term "knew" in Genesis 4:1, defines conjugal union and establishes a foundational understanding of human corporeality and sexuality. This knowledge, expressed through the intimacy of marital union, highlights the reciprocal discovery and confirmation of the meaning of one's own body, rooted in the dual nature of masculinity and femininity. Genesis portrays the man as knowing the woman, who is revealed fully through motherhood, embodying the generative and nurturing aspects of femininity. Through the act of knowing and conceiving, man and woman participate in the creative work of God, affirming their shared humanity and reflecting the divine image in procreation. The biblical narrative thus honors and praises the eulogy of motherhood, recognizing its central role in the ongoing transmission of human life and the preservation of the divine likeness in humanity.

What is meant by Concupiscence in the Catholic Church?

•  The disordering/dis-integration of our nature results from all kinds of sin and so incapacitates our nature to the good especially when it comes to resisting further temptation related to past sins. This term elucidates the weakened nature we all inhereit which is cause by original sin.

What is meant by Fruitfulness?

• Fruitfulness extends beyond biological procreation to encompass the generation of spiritual and relational life. It involves the capacity to bring forth goodness, love, and new life in various dimensions of human existence (John 15:5). In marriage, fruitfulness includes the couple's openness to children, as well as their contribution to the flourishing of society through their witness of love and service (TOB 12:2)

22 The Knowledge-Generation Cycle and the Perspective of Death

Let's explore the closing of the biblical cycle of "knowledge-generation," rooted in the intimate union of persons in love as portrayed in Genesis. Through conjugal union, man and woman realize their humanity by conceiving and generating new life, thus reaffirming their shared identity and participating in the divine act of creation. This cycle of knowledge, wherein man retakes possession of his humanity through procreation, contrasts with the dominion he exercises over other living beings. While the biblical concept of "knowledge" in this context may resemble Plato's eros in its pursuit of transcendent beauty, it is fundamentally grounded in concrete reality and the affirmation of life.

The narrative of Genesis also reveals the intertwining of the generative meaning of the body with the perspective of suffering and death introduced by sin. Despite the inevitability of death, the cycle of knowledge-generation persists in human history, reflecting a refusal to surrender to the despair of mortality. Through the act of procreation, man affirms life and participates in the divine vision of creation, echoing the words of God: "it was very good." This continual affirmation of life through knowledge reflects a deep-seated longing for transcendence and a defiance of the limitations imposed by mortality.

What might eros refer too?

• Erotic (eros): "eros is love athirst for transcendent Beauty, and expresses insatiability straining toward its eternal object." AS it applies or is interpreted literarily, is that something erotic is that which is pertaining to sexual desire or arousal, often associated with romantic attraction and physical intimacy, integral to marital love and the expression of spousal affection.

What does original mean? How does this illuminate what is meant by original sin, original Shame, original Solitude, original unity, original justice, original innocence, and original man?

• Original: Pertaining to the state of humanity before the Fall, characterized by harmony, innocence, and communion with God.

• Original Innocence: The purity of heart which man was created with which easily operates in virtue.

• Original justice is the order established in the beginning in which all other original experience (except sin and shame which originate post creation) subsist.

• Original man is what man was “from the beginning.” It refers to humanity in its pre-fallen state, as depicted in Catholic theology, particularly in the Theology of the Body. It represents the ideal condition of humanity before the introduction of sin, characterized by harmony between body and soul, perfect communion with God, and authentic relationships with others.

• Original nakedness, as depicted in Genesis 2:25, symbolizes Adam and Eve's profound intimacy and trust within their relationship before the Fall. Their lack of shame signifies a complete absence of fear or mistrust, allowing them to fully reveal themselves to each other, both physically and emotionally, without reservation. This ideal state of openness and vulnerability stems from their mutual selflessness and purity of heart, characterized by a deep reverence and commitment to the well-being of the other. In this sinless state, they saw each other with a divine perspective, recognizing and rejoicing in the inherent goodness and sacredness of their union as gifts from God. Their intimate communion was marked by a profound sense of awe, wonder, and mutual acceptance, fostering an environment where true personal intimacy could flourish without the need for barriers or defenses against exploitation or rejection. Thus, original nakedness reflects the purity and completeness of Adam and Eve's love, free from the constraints of selfishness and sin, where the affirmation of each other as gifts creates a profound communion of persons.

• Original Shame emerges as a consequence of sin, disrupting the mutual trust and selflessness that characterized Adam and Eve's relationship before the Fall. With the loss of self-mastery, selfish desires taint their love, leading to objectification and exploitation of each other. This breach of trust and intimacy introduces shame, replacing the previous state of innocence and hindering their ability to fully give themselves to each other, marking a profound shift in their relationship dynamics.

• Original Solitude: despite being surrounded by other creatures, Adam is still fundamentally alone in the sense that there is no equal partner for him to engage in mutual self-giving love. This solitude arises from Adam's unique nature as a body-soul creature, distinct from other bodily creatures. Therefore, the declaration "It is not good for man to be alone" signifies that man's fulfillment lies in living in relationships of mutual self-giving, where he exists not for himself but for another person, thus fully realizing his essence.

• Original unity emerges from the creation of Eve as Adam's partner, fulfilling his solitude and marking humanity's first manifestation of joy and exultation. Their union signifies a profound oneness not only in flesh but also in spirit, reflecting the inherent unity of body and soul within each person. This unity finds expression in the language of the body, which communicates the deepest aspects of the self, revealing the spiritual dimension of human existence. The nuptial meaning of the body underscores the capacity of physical intimacy, particularly in sexual intercourse within marriage, to convey a profound personal and spiritual union characterized by self-giving love and commitment, contrasting starkly with the shallow, pleasure-centric views pervasive in contemporary culture. The Holy Trinity is the archetype of this.

  • “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” (Vatican II, Gaudium et Spes #24).

4. [Conclusion: an integral vision] 23

Matthew 19:3; Mark 10:2; Matthew 5:8; Matthew 22:24-30; Mark 12:18-27; Luke 20:27-36

In the first part of the text, the dialogue between Christ and the Pharisees regarding the indissolubility of marriage, as recorded in the Gospels of Matthew and Mark, is examined. Christ's reference to the "beginning" in his response underscores the foundational importance of understanding human identity and vocation as revealed in the early chapters of Genesis. Despite the historical context of Christ's response, the enduring relevance of his teachings on marriage and family is emphasized, particularly in light of contemporary challenges and cultural shifts.

Theology of the Body posits that Christ's response to the Pharisees remains fundamental in addressing modern questions about marriage and the family. Despite the complexities of contemporary culture, Christ's reference to the "beginning" serves as a timeless guide for understanding the integral vision of man and the theological anthropology that underpins Christian teachings on marriage. It is argued that a return to the foundational truths revealed in Genesis is essential for constructing a comprehensive theology of the body and addressing contemporary challenges related to marriage and human sexuality.

Furthermore, Theology of the Body elucidates the importance of theology in considering the human body, particularly in light of the Incarnation and the sacramentality of marriage. While modern science, including bio-physiology, may offer valuable insights into human sexuality, a deeper understanding of the personal dignity of the body and its nuptial and generating meanings must be drawn from sources such as Scripture and theological reflection.

In conclusion, the text calls for a thorough engagement with Christ's teachings on marriage, rooted in the theological anthropology presented in the Scriptures. It suggests that a comprehensive understanding of the human person, sexuality, and marriage is necessary for individuals, especially Christians preparing for or living in marriage, to fulfill their vocation and achieve holiness. Future reflections will explore additional teachings of Christ, particularly regarding the human heart and the resurrection, in relation to the meaning of marriage and the body.

Humanae Vitae. 7.

The question of human procreation, like every other question which touches human life, involves more than the limited aspects specific to such disciplines as biology, psychology, demography or sociology. It is the whole man and the whole mission to which he is called that must be considered: both its natural, earthly aspects and its supernatural, eternal aspects. And since in the attempt to justify artificial methods of birth control many appeal to the demands of married love or of responsible parenthood, these two important realities of married life must be accurately defined and analyzed. This is what We mean to do, with special reference to what the Second Vatican Council taught with the highest authority in its Pastoral Constitution on the Church in the World of Today