TOB Session 2a

Session Introduction

This part is difficult to dichotomize due to all the interconnectedness of claims and evidence, but it is important to see the state of man in his sin. Very little remains of the fullness man once existed in and enjoyed, but surrendered the part he enjoyed in betrayal of the love the Creator had given Him, and so lost what he had enjoyed most, peace and ease in virtue. At this loss, man was not "abandoned to the domain of death" nor was his loss total. In ways mysterious and often troubling for us, God is making greatest use of this weakness, brokkenness, and depravity man now suffers to bring not only conversion but a greater good which brought man from the depth and not just holds him in the height. In the next two sessions, somewhat already and still somewhat as we go, John Paul II explores the impact of sin on human nature, including concupiscence and shame, and discusses adultery, lust, and purity of heart in the context of Christ's teachings. In this session we will focus mostly on what man is, what he struggles with, and what the collective reality of such produces.

1. In the light of the Sermon on the Mount 24-27

24 CHRIST APPEALS TO MAN'S HEART

Matthew 5:27-28; Matthew 5:17-20

This audience delves into Christ's teachings from the Sermon on the Mount, particularly focusing on Matthew 5:27-28, where Christ addresses the issue of adultery, emphasizing the importance of the internal disposition of the heart. It highlights Christ's intention to not abolish the moral law but to fulfill it, urging a deeper understanding of morality beyond mere external observance. Christ's words challenge individuals to uphold the spirit of the law, which requires interior righteousness surpassing legalistic interpretations. This shift to the interior dimension of morality underscores the significance of ethos, shaping the conscience and personal integrity. Through Christ's teachings, the audience explores the dynamic relationship between external actions and internal disposition, urging a holistic approach to morality rooted in the depths of human consciousness.

How does Christ's emphasis on the interior disposition in Matthew 5:27-28 redefine the understanding of morality and ethics, particularly in contrast to legalistic interpretations, such as what the Pharisees hold?

• Christ's teachings in Matthew 5:27-28 challenge individuals to go beyond external observance of moral laws and focus rather on the interior disposition of the heart. Find a wholistic harmony that is understood as a returning to original justice.

• This emphasis highlights the importance of personal integrity and conscience in shaping ethical behavior from the inside out.

• This produces a holistic understanding of the moral person and therefore, includes the spiritual disposition toward receiving grace into  the place sin and brokenness has touched and brought death.

25 Ethical and Anthropological Content of the Commandment: You Shall Not Commit Adultery

Matthew 5:27-28; Romans 2:22-23; Genesis 2:24; 2 Samuel 11:2

This audience explores Christ's teachings from the Sermon on the Mount, particularly focusing on Matthew 5:27-28, which addresses the concept of adultery and its implications for human morality. It discusses the universal relevance of Christ's message, applicable to both historical and future humanity, emphasizing the anthropological significance of his words. Christ's directive to avoid adultery not only pertains to external actions but also to the interior disposition of the heart, underscoring the holistic nature of morality. The audience further delves into the ethical and anthropological dimensions of adultery, elucidating its meaning in biblical and theological contexts. It examines the internal act of lust and its implications for human behavior, shedding light on the interconnectedness of ethics and anthropology within Christ's teachings.

How does Christ's teachings on adultery in Matthew 5:27-28 illuminate the connection between ethical principles and anthropological insights, particularly regarding the interior disposition of the heart?

• Christ's words in Matthew 5:27-28 highlight the importance of not only external actions but also the interior disposition of the heart in ethical conduct. By addressing the internal act of lust and its implications for morality, Christ's teachings offer profound insights into the human condition and the pursuit of virtue, namely that fallenness has real and direct implications on our nature and that the path to perfection is longer and more challenging.

What is lust?

• Disordered desire for sexual pleasure, detached from the context of love and commitment which undermines the dignity of marriage, conjugal love, and persons. (Sexual addiction is always a lust-based addiction.)

26 Lust is the Fruit of the Breach of the Covenant with God

Genesis 2:17; Genesis 3:1-6; Genesis 3:5; Genesis 3:7; Genesis 2:25; 1 John 2:16-17; Matthew 5:27-28

This audience examines Christ's teachings from the Sermon on the Mount, particularly focusing on the concept of lust as discussed in Matthew 5:27-28. It delves into the biblical understanding of lust, drawing from 1 John 2:16-17, which identifies three forms of lust: the lust of the flesh, the lust of the eyes, and the pride of life. These forms of lust are depicted as originating from the breach of the covenant with God, symbolized by the disobedience in the Garden of Eden. The narrative in Genesis serves as a backdrop for understanding the genesis of lust and its implications for human nature and morality. The audience emphasizes the importance of returning to the biblical beginning to grasp the deeper meaning of Christ's words and their relevance to the theology of the body. 

What is love?

• "baby don't hurt me, don't hurt me, no more..." thoughts?

• The selfless, sacrificial giving of oneself for the good of another, rooted in God's unconditional love for humanity and exemplified in Christ's sacrifice on the cross. We were meant to reflect that love to each other. Read more

How does the narrative of the fall in Genesis provide insight into the origin and nature of lust, as discussed in 1 John 2:16-17 and Matthew 5:27-28, and its implications for human anthropology and morality?

• The narrative in Genesis illustrates the initial breach of the covenant between humanity and God, resulting in the introduction of lust and sin into human nature. Lust, depicted as originating from disobedience and questioning the goodness of God's creation, manifests in various forms that are not aligned with God's will. By examining the narrative of the fall, we gain a deeper understanding of the theological and anthropological implications of lust and its consequences for human morality.

27 Real Significance of Original Nakedness

Genesis 3:7-11; Genesis 1:28

This audience explores the consequences of shame and fear arising from the awareness of nakedness after the Fall, as depicted in Genesis 3:7-11. It delves into the deeper implications of shame, indicating a loss of communion with God and a sense of alienation from love and the original goodness intended for humanity. This alienation is portrayed as a departure from the divine image and a deprivation of supernatural and preternatural gifts, leading to a fundamental change in human consciousness and relationship with the world. The narrative highlights the profound shift in the perception of nakedness from a symbol of innocence and acceptance to one of fear and insecurity, signaling a rupture in the original harmony between humanity and creation.

How does the narrative of Adam and Eve's response to their nakedness in Genesis 3:7-11 reflect a fundamental shift in their relationship with God, themselves, and the created world?

• The dialogue between God and Adam and Eve demonstrates the precision and depth of human emotions in response to sin and its consequences. The narrative suggests a loss of communion with God and a sense of alienation from the original state of goodness and love intended for humanity. Nakedness, once a symbol of innocence and acceptance, becomes associated with shame, fear, and a fundamental change in human consciousness and relationship with the world.

2. The man of concupiscence 28-33

   1. The Meaning of Original Shame

28 Fundamental Disquiet in All Human Existence

Genesis 3:7; Genesis 2:24; Romans 7:22-23; Matthew 5:27-28; 1 John 2:16

This audience delves into the concept of shame and its connection to lust and the human condition post-Fall, examining the Genesis narrative in depth. It suggests that shame arises from a fundamental disruption in humanity's relationship with God, oneself, and others, particularly concerning sexuality. This shame is both immanent and relative, manifesting as a deep interior disquiet and a rupture in the unity of body and spirit. The narrative of Genesis 3 portrays the birth of human lust intertwined with shame, highlighting the complex interplay between desire, shame, and the integrity of the human person.

Marriage is a reflection of Trinitarian love built into the nature of man. Paul later compares marriage as analogous to the love Christ has for His Church since the Church is the "body of Christ". What may we say of the meaning and depth of "one flesh" or forming one body between two spouses in an indissoluble way?

• It seems that the significance of becoming "one flesh" or being one body with the other spouse is meant univocally and literally, it is not an analogy but a premise to be taken at face value. This means that marriage really does join two human natures so strong only death can truly separate the connection because it is natural and made so by sacramental grace. Further, it means that the meaning of sexuality and persons is so much greater, beautiful, intentional, and for the good of every created thing.

• Understanding this truth, it is understandable that there is much regulation and respect around sexuality and marriage, the abuse of which can turn man (male or female or perhaps, both sex at the same time) very wretched. 

2. 2. Instability of the Union

29 Relationship of Lust to Communion of Persons

Genesis 3:7, 2:24, 2:23-25, 3:10-11

The audience explores the relationship between shame, lust, and the communion of persons based on the Genesis narrative. It reveals how shame, emerging with the first sin, transformed the interpersonal dynamics between man and woman, disrupting their original communion. This disruption led to a loss of trust and communication, as evidenced by their instinctive concealment of their bodies and sexual differences. Additionally, it suggests that the emergence of lust represents a departure from the original innocence of humanity, further complicating the communion between individuals.

How does the narrative in Genesis 3 shed light on the disruption of communion between man and woman due to shame and lust, and what insights does this provide into the challenges of human relationships?

• The narrative highlights the transformation of the relationship between man and woman post-Fall, marked by shame and the concealment of their bodies and sexual differences.

• It suggests that the loss of original innocence led to a breakdown in communication and trust, affecting the fundamental unity between man and woman.

• The audience raises questions about the role of lust in mediating communion between persons and its impact on interpersonal relationships.

30 Dominion over the Other in the Interpersonal Relation

Genesis 3:16, 2:24

Genesis 3:16 outlines the consequences of shame and sin on the relationship between man and woman, indicating a shift towards dominance and subordination. This shift marks a departure from the original unity and communion intended by God, leading to a distorted understanding of marital relations. Lust plays a significant role in this distortion, leading to a breakdown in trust and communion between the sexes, as evidenced by the need for one to dominate the other.

How does the narrative in Genesis 3:16 illuminate the dynamics of dominance, subordination, and lust in interpersonal relationships, and what insights does it provide into the challenges of gender equality and mutual respect?

• Genesis 3:16 highlights a shift in power dynamics within relationships resulting from fear, shame, lust, and pride, with one gender exerting dominance over the other, potentially disrupting the harmony and unity originally intended by God.

• The audience suggests that lust contributes to this imbalance, leading to a distortion of marital relations and a breakdown in mutual trust and respect.

• Reflecting on these dynamics raises questions about the nature of gender equality, mutual respect, and the challenges of maintaining healthy relationships in the face of sin and temptation.

2. 3. The Corruption of the Spousal Meaning of the Body

31 Lust Limits Nuptial Meaning of the Body

Genesis 3:7, 3:16, 2:24; Matthew 5:27-28

Genesis 3:16 delineates the consequences of lust and shame on the relationship dynamics between man and woman, highlighting a departure from their original unity and communion. Lust distorts the nuptial meaning of the body, leading to a shift in power dynamics and a loss of trust and purity in their relationship. Shame, although a secondary experience, serves to protect against the detrimental effects of lust and preserves an awareness of the body's sacred significance.

What is meant by Theology?

• "Theology is that science whose subject is divinity."

What is meant by mystery?

• Consider giving a non-answer with a deadpan look on your face and watch the reactions as a test of the group: something we must give up trying to know because we can't know anything about it

• Mystery: A divine reality or truth beyond human comprehension, revealed through signs, rituals, and spiritual experiences

32 The Heart, A Battlefield between Love and Lust

Genesis 2:23-25; Genesis 3:7, 3:15, 3:16; Matthew 5:27-28

The nuptial meaning of the human body, as depicted in Genesis 2:23-25, signifies its capacity to express love and communion between man and woman. However, concupiscence resulting from sin distorts this meaning, reducing the body to a mere object of attraction and undermining the spirit's call to personal communion. Lust dominates the heart, diminishing sensitivity to the gift of the person and blurring the distinction between authentic love and lust, as indicated in Matthew 5:27-28. While concupiscence deprives individuals of their dignity and freedom of giving, it also distorts personal relationships by reducing them to mere physicality, contrary to God's original intention for mutual self-giving.

How does concupiscence, as described in Genesis 3:16 and analyzed in this text, affect the understanding and practice of authentic love and communion within human relationships?

• Concupiscence distorts the nuptial meaning of the body, reducing it to an object of lust and undermining the capacity for genuine self-giving and communion.

• Lust dominates the heart, leading to a loss of sensitivity to the gift of the person and blurring the lines between authentic love and mere desire.

• Concupiscence diminishes the interior freedom of the gift, hindering the expression of love as mutual self-giving and promoting a relationship of appropriation rather than communion.

Who are you?

Identity (of a person): a perception of self that should conform to objective reality such as being made in the image and likeness of God (always a relevant consideration in moral contexts), being a child of/belonging to God (always a relevant consideration in moral contexts), being a person, being a male or female in accord with biological reality, and then less aspect of the individual may be superadded to these considerations such as occupations, hobbies, friendships, lineage/family, race, etc.

• Person one who can freely act, think rationally, and give of self in relation to God and other persons, and therefore is distinct as an individual, substantially unique, in relation to God and others, and is endowed with reason (Summa I, Q. 29, Art. 3, CCC 1701, 1703-1706, 1730).

• Identity (of a Concept): seen as a part of a category or as an aspect of something that participates in a category such as:

  • A tree's identity may be a conifer. 

  • "It must be recognized that this contact takes place on the plane of aesthetic experience, in which it is a question of viewing the work of art (in Greek aisthá nomai: I look, I observe) - and therefore that, in the given case, it is a question of the objectivized body, outside its ontological identity, in a different way and according to the criteria characteristic of artistic activity -yet the man who is admitted to viewing in this way is a priori too deeply bound up with the meaning of the prototype, or model,"

Did this answer the whole question? Probably not because it answer the categorical question and does not quite get to you. This is a question of the heart more than the mind. What captivates your heart? Is that God or not?

33 Opposition in the Human Heart between Body and Spirit

Genesis 3:16; Genesis 2:23-25; Matthew 5:27-28; Genesis 2:24; Romans 7:23; 1 John 2:16; Ezekiel 16:8; Hosea 2:18; Tobit 8:7

The analysis focuses on Genesis 3:16, which outlines the shift from mutual giving to mutual appropriation in the relationship between man and woman post-original sin. It suggests that when man views woman as an object to possess rather than a gift, he also becomes an object for her. This leads to a loss of the communion between persons and a diminishing sensitivity to the nuptial meaning of the body. The audience examines the significance of possessive language like "my" in the context of love, emphasizing its role in preserving the balance of mutual giving. Lust, particularly the lust of the flesh, distorts this balance, directing individuals towards selfish enjoyment and away from genuine communion.

How does the use of possessive language like "my" in the context of love preserve the balance of mutual giving, and how does lust distort this balance, leading to selfish enjoyment rather than genuine communion?

• The term "my" in the language of love signifies reciprocity and mutual belonging, preserving the balance of the gift between individuals.

• Lust distorts this balance by promoting possessiveness and selfish enjoyment, leading to a loss of genuine communion and sensitivity to the nuptial meaning of the body.

• Understanding the theological implications of possessive language and its distortion by lust helps illuminate the deeper dynamics of human relationships as described in both Genesis and the Sermon on the Mount.

3. Commandment and ethos 34-42

1. "Do not commit adultery"

34 Sermon on the Mount to the Men of Our Day

The audience delves into Christ's teachings from the Sermon on the Mount, particularly focusing on the statement about adultery in the heart. Jesus' reference to the "hardness of heart" in both Matthew 19:8 and Matthew 5:27-28 underscores the ethical dimension of his message, contrasting the original plan of God-Yahweh with the reality distorted by human sin. It emphasizes the universality of Christ's message, addressing not only the historical context but also the timeless human condition marked by lust. The discussion shifts to an analysis of the human heart and its role in shaping ethos and behavior, with particular attention to the inner being influenced by lust.

How does Christ's appeal to the human heart in the Sermon on the Mount address both the historical context and the timeless human condition marked by lust, and what implications does this have for understanding human ethos and behavior?

• Christ's teachings in the Sermon on the Mount confront the ethical realities shaped by human sin, particularly the distortion of God's original plan due to the hardness of heart.

• The universality of Christ's message extends beyond its historical context, speaking to the inner being of humanity marked by lust in all its forms.

• Understanding the human heart as the locus of ethical decision-making sheds light on the connection between inner disposition and outward behavior, highlighting the importance of addressing lust at its root.

"The problem with pornography is not that it reveals too much of the person (exposed in the image), but that it reveals too little of the person. The person in the image is reduced to their sexual organs and sexual faculties and is thereby de-personalized," (JPII).

35 THE CONTENT OF THE COMMANDMENT: YOU SHALL NOT COMMIT ADULTERY 

Matthew 5:27, 5:20, 5:17, 19:8; Genesis 16:2, 30:3; 2 Samuel 11:2-27; Leviticus 20:10; Deuteronomy 22:22; John 3:7, 8:11

Christ's teachings on adultery, particularly the concept of adultery of the heart, necessitate an examination of their historical context and the audience's understanding of the commandment against adultery. The Old Testament narratives illustrate a departure from monogamy, with polygamy being accepted and practiced, often driven by desires for offspring. Despite the commandment against adultery, subsequent generations did not fully embrace monogamy as its essential implication. The Old Testament legislation, while condemning adultery, indirectly supported polygamy, leading to a limited understanding of adultery primarily as a violation of possession rights over legal wives. Christ's intervention in the case of the adulteress underscores his identification of adultery with sin and emphasizes the importance of conscience over legal norms in discerning right from wrong.

How does the historical context of polygamy and the evolving understanding of adultery in the Old Testament contribute to our interpretation of Christ's teachings on adultery during the Sermon on the Mount, particularly regarding the concept of adultery of the heart?

• The historical acceptance of polygamy among the chosen people influenced their understanding of adultery, often limited to violations of possession rights over wives rather than embracing monogamy as implied by the commandment against adultery.

• Christ's teachings challenged this limited understanding by emphasizing the ethical dimensions of adultery, particularly the internal disposition of the heart, as demonstrated in his interaction with the adulteress.

• By prioritizing conscience over legal norms, Christ sought to correct misconceptions and restore the fundamental clarity of ethical interpretations, aligning them with the divine will as intended from the beginning.

2. "Whoever looks to Desire..."

36 ADULTERY ACCORDING TO THE LAW AND AS SPOKEN BY THE PROPHETS

Matthew 5:27; Genesis 38:10; Leviticus 20:10; Isaiah 54; 62:1-5

Christ, in the Sermon on the Mount, addresses the well-known commandment against adultery, highlighting its historical and legal context. The Old Testament's laws, while severe and detailed, allowed for polygamy and concubinage, which necessitated strict legal boundaries and penalties. However, Christ's teachings reveal a deeper ethical understanding beyond legalistic interpretations. The Old Testament's matrimonial law emphasizes procreation but often judges women more severely in cases of adultery. The legislation employs terminology that reflects societal attitudes towards sexuality, aiming to maintain order in social and marital structures. This objectivity, not negativity, underscores the Old Testament's concern for societal harmony through moral regulation. This is not to say this diligence could not be vaguely misinterpreted as perceiving sex as impure, even in the proper context."Because of its idolatry and abandonment of God-the-Spouse, in regard to him Israel commits a betrayal which can be compared to that of a woman in regard to her husband. Israel commits "adultery." The prophets, using eloquent words, and often by means of images and extraordinarily flexible metaphors, show both the love of Yahweh-Spouse and the betrayal of Israel-spouse who gives itself over to adultery."

How do the analogies presented by the prophets in understanding adultery deepen our comprehension of Christ's ethical teachings on marital fidelity?

• The analogies presented by the prophets offer a spiritual dimension to adultery, framing it as a betrayal of the covenant with God. Understanding these analogies deepens our comprehension of Christ's teachings by highlighting the significance of fidelity not only in human relationships but also in the divine covenant.

What is meant by "interpersonal communion"?

• Interpersonal communion refers to the deep, intimate connection between individuals, reflecting the communal nature of humanity, resulting from mutual self-gift. It encompasses mutual love, respect, and solidarity among individuals, mirroring the divine communion within the Trinity (John 17:21). The Theology of the Body emphasizes interpersonal communion as integral to human flourishing, where authentic relationships foster unity (where the procreative significance comes) and mutual enrichment (TOB 14:1). (Session 2a)

  • “particular fullness of interpersonal communication”

  • “God has revealed his innermost secret: God himself is an eternal exchange of love, Father, Son, and Holy Spirit, and he has destined us to share in that exchange” (CCC, 221)

37 ADULTERY: A BREAKDOWN OF THE PERSONAL COVENANT

Mt 5:17; Hosea 1-3; Ezekiel 16:5-8, 12-15, 30-32

In this audience, JPII delves into the concept of adultery as portrayed in the Scriptures, particularly focusing on the analogies drawn by the prophets Hosea and Ezekiel. Hosea's "marriage to a prostitute" image serves as a metaphor for Israel's unfaithfulness to God, likening idolatry to marital infidelity. Despite Israel's betrayal, God's love remains constant, seeking her return and renewal of their covenant. Ezekiel further emphasizes the intimate covenant between God and Israel, portraying Israel's unfaithfulness as akin to adultery. Adultery, as depicted in the prophets' writings, goes beyond mere violation of legal ownership; it signifies the breakdown of the personal covenant between husband and wife, echoing the covenantal relationship between God and Israel. The prophets' vivid imagery underscores the gravity of adultery as a sin against the sacred bond of marriage, emphasizing the importance of faithfulness and trust in marital relationships.

How does the analogy between adultery and idolatry, as presented by the prophets, deepen our understanding of the sacredness of marital fidelity in the eyes of God?

• The prophets' analogy between adultery and idolatry highlights the intimate covenantal relationship between God and Israel, mirroring the bond between husband and wife. Adultery is depicted as a betrayal of this covenant, demonstrating the profound spiritual significance of marital fidelity. By equating idolatry with marital infidelity, the prophets emphasize the sanctity of marriage as a sacred covenant ordained by God.

38 MEANING OF ADULTERY TRANSFERRED FROM THE BODY TO THE HEART

Matthew 5:27-28; Genesis 3; Proverbs 5:3-6, 15-20; Sirach 7:19, 24-26; Ecclesiastes 7:26-28

In this audience, JPII examines Christ's teaching on adultery, specifically focusing on the shift from external actions to internal attitudes. Christ's Sermon on the Mount introduces a new ethos by emphasizing the significance of desires and intentions, transcending mere legalistic interpretations. By stating that lusting in one's heart constitutes adultery, Christ underscores the importance of the internal disposition, challenging conventional understandings of sin. This transfer of adultery's meaning from the body to the heart prompts deeper reflection on human psychology and morality. Drawing from the Wisdom literature, which offers practical guidance on resisting temptation and cultivating virtue, JPII highlights the pedagogical significance of these texts in understanding human nature and moral order. While the Wisdom tradition provides valuable insights into human psychology, it is the Sermon on the Mount that fundamentally transforms ethical evaluation, shifting the focus from external actions to internal motivations.

How does Christ's teaching on adultery in the Sermon on the Mount challenge conventional understandings of sin and morality, particularly regarding the significance of internal attitudes?

•  Christ's emphasis on the internal disposition shifts the focus from external actions to internal motivations, highlighting the profound influence of desires on moral conduct. This challenges the notion that sin is solely determined by outward behavior, prompting a deeper examination of the heart. By equating lustful thoughts with adultery, Christ underscores the importance of purity of heart and intention in ethical evaluation.

3. "Has Committed Adultery in the Heart..."

39 Concupiscence as a Separation From Matrimonial Significance of the Body

Matthew 5:28; Sirach 23:17-22

In this audience, JPII delves into Christ's teaching on concupiscence and its implications for the human experience. He reflects on Christ's words from the Sermon on the Mount regarding lustful looks and adultery, drawing from the Wisdom Books to illustrate the biblical understanding of concupiscence. Using the passage from Sirach (23:17-22), JPII explores how concupiscence manifests as a consuming passion, blinding individuals to the moral consequences of their actions. He emphasizes the inward nature of lust, which precedes external actions, and its impact on human psychology and conscience. By equating lustful looks with adultery in the heart, Christ challenges listeners to confront the deeper implications of concupiscence on their moral and spiritual lives. JPII suggests that Christ's teaching invites introspection and self-awareness, urging individuals to recognize the internal reality of their desires and intentions.

How does JPII's interpretation of concupiscence as a separation from the matrimonial significance of the body deepen our understanding of Christ's teaching on lust and adultery?

• JPII elucidates the internal dynamics of concupiscence, emphasizing its corrosive effect on human psychology and moral discernment. By linking lustful looks to adultery in the heart, Christ challenges individuals to confront the deeper implications of their desires and intentions. This perspective invites introspection and self-awareness, urging individuals to recognize the internal reality of their desires and intentions.

40 MUTUAL ATTRACTION DIFFERS FROM LUST

Matthew 5:27-28; Genesis 2:23

In this audience, JPII revisits Christ's teaching on lust in the Sermon on the Mount, particularly in relation to adultery and the matrimonial significance of the body. He underscores the distinction between lust as defined biblically and psychologically, highlighting its ethical implications. While psychological definitions focus on intense inclination towards sexual value, biblical interpretation emphasizes the impairment of moral values. JPII describes lust as a deception of the heart, diminishing the inherent call to communion through mutual giving between man and woman. He contrasts this with the eternal mutual attraction between masculinity and femininity, which embodies a richer, more profound connection. Lust, in its reductionist nature, obscures the holistic understanding of femininity and masculinity, reducing them to mere objects of sexual gratification. JPII concludes by emphasizing the profound inner separation from the matrimonial significance of the body that occurs with lustful looking, rendering the other person solely as an object of carnal desire.

How does JPII's exploration of the distinction between mutual attraction and lust deepen our understanding of human relationships and the significance of the body?

• JPII delves into the ethical implications of lust, emphasizing its reductionist nature and its impact on human relationships. By contrasting it with mutual attraction, he highlights the profound call to communion through mutual giving inherent in masculinity and femininity. This distinction invites reflection on how societal perceptions of sexuality influence our understanding of human dignity and the sanctity of relationships.

41 DEPERSONALIZING EFFECT OF CONCUPISCENCE

Matthew 5:27-28; Sirach 23:17-22; Genesis 2:24

In this audience, JPII delves into Christ's teaching on adultery in the Sermon on the Mount, specifically focusing on lustful looking and its depersonalizing effect. He highlights the shift in intentionality from the woman as a subject of call and personal attraction to merely an object for sexual satisfaction. This change occurs internally, in the heart and will, signifying a profound alteration in the existence of both parties involved. JPII emphasizes the ethical dimension of this transformation, noting its conflict with the mutual communion intended for man and woman from the beginning. He stresses that reducing human relationships to mere utilitarian dimensions extinguishes the personal meaning of communion, contrary to the nature of reciprocal attraction. Ultimately, he underscores the significance of Christ's words in transforming ethos and restoring the integral dimension of the inner man.

How does JPII's exploration of the depersonalizing effect of concupiscence deepen our understanding of human relationships and the ethical dimensions of desire?

• JPII's analysis sheds light on the profound ethical implications of lustful looking, highlighting its role in depersonalizing human relationships. By emphasizing the shift from mutual communion to utilitarian dimensions, he challenges us to reevaluate the nature of desire and its impact on the dignity of the human person. This discussion prompts reflection on the transformative power of Christ's words in restoring the integral dimension of the inner man and fostering authentic communion between individuals.

42 ESTABLISHING THE ETHICAL SENSE

Matthew 5:27-28; Exodus 20:14, 17; Deuteronomy 5:18, 21; Genesis 2:24; John 2:25; Romans 8:23

JPII delves into Christ's teaching on adultery in the Sermon on the Mount, breaking it down into three parts: the prohibition against adultery, the admonition against lustful looking, and the concept of committing adultery in the heart. He emphasizes the interconnectedness of these parts, each contributing to the ethical understanding of desire and fidelity. Christ's words aim to construct a new ethos by rediscovering lost values inherent in the commandment against adultery. JPII explores the paradoxical nature of committing adultery in the heart, probing its ethical implications and clarifying its relationship to the exterior act of adultery. Through this analysis, he seeks to deepen our understanding of Christ's teachings and their implications for human relationships and morality.

How does JPII's exploration of committing adultery in the heart challenge our understanding of fidelity and desire within relationships?

• JPII's examination prompts reflection on the intricate dynamics between exterior actions and interior motivations in ethical evaluations. By highlighting the significance of personal dignity and fidelity in interpreting Christ's teachings, he invites us to consider the holistic nature of human relationships. This discussion underscores the importance of aligning our desires with ethical values and respecting the inherent dignity of ourselves and others in matters of love and fidelity.

43 INTERPRETING THE CONCEPT OF CONCUPISCENCE

Matthew 5:17, 27-28, 29-30; Exodus 20:17; Genesis 2:24

In this audience, JPII concludes his exploration of Christ's teachings on adultery and lust from the Sermon on the Mount, focusing on the concept of "adultery committed in the heart." He suggests that this adultery extends beyond desire for another's spouse to encompass any lustful gaze, emphasizing the ethical evaluation of such desires based on personal dignity. JPII calls for a deeper interpretation of Christ's words, highlighting the theological significance of lust and its distortion of the communion between persons. He argues that adultery in the heart stems from a reduction of the person to a mere object for sexual gratification, regardless of marital status. JPII contends that understanding the theological dimension of lust is crucial for grasping the ethical implications of Christ's teachings, which ultimately aim at fulfilling the law through purity of heart and the preservation of marital unity.

How does JPII's interpretation of adultery in the heart challenge conventional understandings of lust and fidelity within marriage and relationships?

• JPII's analysis invites reflection on the deeper theological implications of lust and adultery, emphasizing the intrinsic dignity of each person and the sacredness of marital unity. By highlighting the transformative power of purity of heart, he underscores the ethical imperative to uphold the integrity of relationships and resist the objectification of others for personal gratification. This discussion prompts a reconsideration of the theological foundations of human sexuality and the profound call to authentic love and communion in all interpersonal interactions.