TOB Session 3

1. The resurrection of the body as a reality of the “Future World” 64-71

   1. The Synoptic Gospels: "He is not God of the Dead but of the Living" (64-70)

64 MARRIAGE AND CELIBACY IN THE LIGHT OF THE RESURRECTION OF THE BODY

Matthew 22:23-27; Mark 12:18-27; Luke 20:27-36; Deuteronomy 25:5-10; Exodus 3:2-6, 14

In this audience, John Paul II resumes his reflections on the theology of the body, focusing on Christ's teachings regarding the resurrection and its implications for marriage and celibacy. He revisits the conversations in the Gospels where Christ addresses questions about the resurrection, particularly highlighting the encounter with the Sadducees. Through their questioning about the levirate law, the Sadducees sought to challenge the concept of resurrection, but Christ's response illuminates a deeper understanding rooted in the wisdom and power of God. Christ's explanation, as reported in the synoptic Gospels, reveals that in the resurrection, individuals neither marry nor are given in marriage, but are like angels in heaven. Through this discourse, Christ affirms the reality of resurrection and underscores the divine authority over human institutions such as marriage. John Paul II emphasizes the importance of comprehending this theological dimension for a deeper understanding of marriage and celibacy in Christian doctrine.

How does Christ's response to the Sadducees' question about marriage and resurrection challenge conventional understanding and emphasize the divine perspective on human institutions?

• Christ's response to the Sadducees not only clarifies the reality of resurrection but also redirects the focus from human casuistry to divine wisdom and power. By asserting that in the resurrection individuals neither marry nor are given in marriage, Christ shifts the discourse from earthly concerns to heavenly realities. This challenges conventional notions about the permanence of human institutions like marriage, highlighting the transcendent nature of divine authority. Thus, understanding the theological significance of resurrection is essential for grasping the true essence of marriage and celibacy in Christian theology.

What is Resurrection? 

• The rising from the dead to new life; affirmed in Christian belief as a central tenet of faith. It is precisely what makes materialism false as it regards humanity if taken to its Atheistic extreme, that life is random and without meaning.

65 THE LIVING GOD CONTINUALLY RENEWS THE VERY REALITY OF LIFE

Matthew 22:29; Mark 12:24;

In this audience, John Paul II recounts Christ's encounter with the Sadducees, who presented a hypothetical case challenging the notion of resurrection. Christ's response to them emphasizes their lack of understanding of both Scripture and the power of God. The synoptic Gospels record this exchange, highlighting two key elements: the affirmation of the future resurrection of the body and the description of the state of the resurrected body. Christ's rebuttal to the Sadducees underscores the importance of recognizing the power of God revealed in Scripture, particularly in the encounter between God and Moses at the burning bush. Through this encounter, God affirms his role as the God of the living, not just the dead. Christ's response redirects attention from mere scriptural knowledge to a deeper understanding of God's power and the reality of life after death, rooted in the covenant between God and humanity.

How does Christ's response to the Sadducees challenge our understanding of Scripture and the power of God, particularly regarding the reality of life after death?

• Christ's response to the Sadducees reveals the limitations of mere scriptural knowledge without an appreciation for the power of God revealed within it. By referencing the encounter between God and Moses at the burning bush, Christ highlights the divine authority over life and death. This challenges conventional interpretations of Scripture and emphasizes the need for a deeper, faith-based understanding of God's power to comprehend the reality of life after death.

66 THE RESURRECTION AND THEOLOGICAL ANTHROPOLOGY

Mark 12:25; Luke 20:34-35; Matthew 22:30; Genesis 2:24; Genesis 3:19; Philippians 3:20; John 14:2; Psalm 8:5; 1 Corinthians 15:28

In Mark 12:25, Christ's words hold profound significance for understanding the theology of the body, emphasizing that after the resurrection, there is no marriage. This statement is consistent across the synoptic Gospels, with Luke's version presenting slight variations. Essentially, in the resurrection, individuals regain their bodies in the perfect likeness of God, yet there is no marriage as we understand it. This absence of marriage in the resurrection signifies the fulfillment of humanity, marking the qualitative culmination of God's plan for mankind. "That age" symbolizes the ultimate fulfillment, transcending earthly confines to embrace the divine. In this new reality, marriage and procreation lose their significance, replaced by a state of divine integration and completeness. The resurrection, as demonstrated by Christ's own rising, reveals a new state of existence, where the body is renewed yet retains its unique masculine or feminine essence. This transformation represents a spiritualization of human nature, bringing it closer to the divine and fulfilling the promise of eternal life.

How does the absence of marriage in the resurrection, as described by Christ, redefine our understanding of human fulfillment and divine integration?

• The absence of marriage in the resurrection, as highlighted by Christ's words, suggests a profound transformation in human existence, where earthly unions give way to divine integration. This shift signifies the ultimate fulfillment of humanity, transcending mortal constraints to embrace the eternal. It prompts us to reconsider our notions of fulfillment and completeness, recognizing that true integration lies in communion with the divine rather than earthly bonds.

What is Psychosomatic? 

• Pertaining to the interaction/connection/communion between the mind and body, emphasizing the holistic nature of human health and well-being.

67 THE RESURRECTION PERFECTS THE PERSON

Matthew 22:30; Mark 12:25; Luke 20:36; Romans 7:23

Christ's proclamation regarding the resurrection, as recorded in Matthew, Mark, and Luke, unveils a future where earthly distinctions dissolve into spiritual perfection. This transformation signifies a harmonious integration of body and spirit, transcending the struggles of earthly existence tainted by sin. In this eschatological reality, the spirit no longer contends with the body but rather permeates it fully, creating a state of perfect unity. While earthly life may witness spiritual dominance over the physical, the resurrection promises a realm where such opposition ceases to exist. Instead, the perfected individual experiences a profound harmony, preserving the primacy of the spirit without negating the body's significance. This divine integration extends beyond mere spiritual maturity to embrace a fundamental divinization of humanity, culminating in the intimate communion with God. Through the beatific vision, individuals partake in a transformative encounter with the divine mystery, shaping their existence in the dimension of the other world.

How does the concept of spiritualization and divinization in the resurrection redefine the relationship between body and spirit, and what implications does this hold for our understanding of human fulfillment?

• The resurrection promises a state where body and spirit achieve perfect unity, transcending the earthly struggles between them. This divine integration signifies not only spiritual maturity but also a fundamental divinization of humanity. Through the beatific vision, individuals encounter the living God in a transformative way, shaping their existence in the realm of eternal perfection. This eschatological reality redefines human fulfillment, offering a glimpse of unity with the divine beyond earthly comprehension.

What is Experience?

• The accumulation of knowledge, skills, and perceptions gained through direct participation in events or activities, shaping one's understanding and outlook on life.

68 CHRIST'S WORDS ON THE RESURRECTION COMPLETE THE REVELATION OF THE BODY

Matthew 19:3-9; 22:23, 30; Mark 12:25; Luke 20:36

In the resurrection, people will not marry but will be like angels, embodying a perfect union with God through the beatific vision, reflecting the Trinitarian communion. This divine vision and union will enhance and perfect personal subjectivity, transforming earthly human experiences into a higher state of existence. Christ's words suggest that in this eschatological state, individuals will fully realize their personal subjectivity, free from earthly limitations, as a response to God's ultimate gift of Himself. The virginal state of the resurrected body will fulfill the nuptial meaning of the body in a new, profound way, focused entirely on divine love. This perfect communion with God will also mean a rediscovery of personal and interpersonal fulfillment, transcending earthly relationships while perfecting human subjectivity. Christ’s resurrection confirms this revelation, indicating that the body’s ultimate purpose is intertwined with divine love and eternal life. This eschatological perspective completes the theological understanding of the body, connecting historical human experiences with divine realities.

How does the eschatological fulfillment of the nuptial meaning of the body reflect our understanding of personal and divine love?

• Eschatological fulfillment shows that the nuptial meaning of the body is realized in perfect union with God, emphasizing the primacy of divine love. This state transcends earthly marital relationships and focuses on the beatific vision, where personal subjectivity reaches its highest potential. The virginal state in the resurrection symbolizes total dedication to God, revealing a deeper, more profound understanding of love. Thus, personal and divine love are interconnected, achieving their ultimate expression in eternal communion with God.

69 NEW THRESHOLD OF COMPLETE TRUTH ABOUT MAN

Genesis 1:27; 1:29; 2:24; Matthew 19:3-8; 22:23, 30; Mark 12:25; Luke 20:34-36; Romans 8:14

Christ’s words on the resurrection, confirmed by His own resurrection, complete the revelation of the body, transcending our historical experience. This revelation allows us to understand man both from the beginning of creation and in the future eschatological state. Man cannot reach these truths through empirical methods alone but holds them inherently within his being. The resurrection’s implications extend beyond marriage and procreation, retaining the nuptial meaning of the body as a profound personal and communal truth. The eschatological experience will fulfill the original significance of the body, integrating spirit and body harmoniously, free from earthly limitations. The glorified body will reveal its definitive value as a means of mutual communication and expression of truth and love in the communion of saints. While it is challenging to fully envision the future world, Christ's words provide a foundational understanding of the body’s ultimate purpose and dignity.

How does the concept of the nuptial meaning of the body in the eschatological state enhance our understanding of human relationships and divine love?

• The nuptial meaning of the body in the eschatological state emphasizes the personal and communal nature of human existence as a reflection of divine love. It transcends earthly marriage and procreation, pointing to a higher fulfillment in perfect communion with God. This understanding reveals that the body’s ultimate purpose is to communicate truth and love, free from the constraints of earthly desires. Thus, human relationships in the future world will reflect a pure, profound union rooted in divine love and the freedom of the glorified body.

1. 2. Pauline Interpretation 1 Corinthians 15:42-49  (70-71)

70 DOCTRINE OF THE RESURRECTION ACCORDING TO ST. PAUL

Genesis 1:28; 2:7; Matthew 5:27; 19:3-8; 22:30; Mark 10:2-9; 12:25, 27; Luke 20:27, 35-36; Romans 8:19-23; 1 Corinthians 15:14, 20, 26, 28, 42-46

The resurrection of Christ holds a central place in St. Paul’s teachings, especially as depicted in the First Letter to the Corinthians, Chapter 15. Christ’s resurrection provides the foundation for faith and a response to the inevitability of death introduced by sin. St. Paul’s argumentation is more developed than that found in the synoptic Gospels, delving into the anthropology of resurrection by contrasting the perishable, dishonored physical body with the imperishable, glorified spiritual body. The resurrection is portrayed as the ultimate victory over death, bringing all creation into eternal communion with God. This eschatological fulfillment is consistent with Christ’s teachings and deepens the understanding of human history and the transformative power of redemption. Paul’s synthesis incorporates the entirety of creation, emphasizing the cosmic dimension of redemption and the hope it brings, paralleling labor pains with the expectation of new life. The resurrection, therefore, is the culmination of redemption, revealing the full extent of God’s living presence.

How does St. Paul’s understanding of the resurrection in 1 Corinthians 15 deepen our comprehension of the relationship between the physical and spiritual aspects of human existence?

• St. Paul’s depiction of the resurrection contrasts the perishable, dishonored physical body with the imperishable, glorified spiritual body. This distinction underscores the transformative power of the resurrection, affirming that physical death leads to a more profound spiritual existence. The resurrection is seen as the ultimate victory over death, emphasizing hope and redemption for all creation. This perspective enhances our understanding of human existence as inherently connected to divine redemption and eternal life.

71 THE RISEN BODY WILL BE INCORRUPTIBLE, GLORIOUS, FULL OF DYNAMISM, AND SPIRITUAL

Genesis 1:27; Matthew 22:30; Mark 12:25; Luke 20:34-35; Romans 8:23; 1 Corinthians 15:42-49

Paul's theology of the resurrection, drawn from his experience with the risen Christ and expounded in 1 Corinthians 15:42-49, describes the transformed body as incorruptible, glorious, dynamic, and spiritual. This eschatological reality, rooted in the victory over death through Christ's resurrection, fulfills the potential within human nature, created in God's image. Paul contrasts the earthly body of the first Adam, which is corruptible and weak, with the heavenly body of the risen Christ, illustrating the transformation from physical to spiritual. The resurrection brings the completion and confirmation of human nature's capacity for glory, inherent from creation. This process is universal, involving the entire person in their psychosomatic unity, ultimately revealing the divine image in humanity. While Paul's description emphasizes the internal transformation, Christ's words, as recorded in the synoptic Gospels, highlight the eschatological perfection of the body in divine vision, aligning with the eternal, intersubjective unity of resurrected individuals.

How does Paul's description of the resurrection body in 1 Corinthians 15 expand our understanding of human nature and its potential transformation?

• Paul’s depiction of the resurrection body highlights the transition from a corruptible, weak physical state to an incorruptible, glorious, and spiritual one. This transformation fulfills the inherent potential within human nature, reflecting the divine image in its ultimate form. By contrasting the first Adam with the risen Christ, Paul illustrates the process of redemption and the realization of eschatological perfection. This perspective emphasizes the holistic transformation of the entire person, integrating body, soul, and spirit in the resurrection.

2. Continence for the Kingdom of Heaven 72-85

   1. The Words of Christ in Matthew 19:11-12 (72-73)

72 BODY'S SPIRITUALIZATION WILL BE SOURCE OF ITS POWER AND INCORRUPTIBILITY

Matthew 19:11-12; 1 Corinthians 15:42-45; Galatians 5:22; Matthew 22:32; Mark 12:25 

From Christ's teachings regarding the future resurrection, as documented in the synoptic Gospels and elaborated upon by St. Paul in his First Letter to the Corinthians, we delve into an anthropological exploration of this resurrection. St. Paul contrasts the earthly, perishable state of humanity with the transformed, imperishable body that will emerge. This transformation signifies a shift from weakness to power, from dishonor to glory, and from an "animal body" to a spiritual body (1 Cor 15:42-44). The term "spiritual body" encapsulates a body liberated from death's threat and infused with incorruptibility and power, deriving its essence from Christ, the second Adam.

How does St. Paul's concept of the "spiritual body" challenge our understanding of human nature and resurrection?

• St. Paul's concept of the spiritual body redefines the nature of human existence post-resurrection, illustrating a transformation from mortal frailty to immortal strength through Christ's redemptive power. This understanding highlights the ultimate destiny of humanity to transcend the limitations of earthly existence, achieving harmony between spirit and body in a state of incorruptibility.

73 VIRGINITY OR CELIBACY FOR THE SAKE OF THE KINGDOM

This audience marks the beginning of reflections on virginity or celibacy "for the kingdom of heaven." Rooted deeply in the Gospel's theology of the body, this call to dedicate oneself exclusively to God in celibacy finds its theological dimensions in Christ's teachings about creation and the resurrection of the body. Christ's statement that "when they rise from the dead they neither marry nor are given in marriage" (Mk 12:25) suggests a state beyond earthly marriage where individuals experience full personal donation and communal union, glorifying their entire psychosomatic being in eternal communion with God. The choice of continence in this life anticipates participation in the future resurrection, offering a glimpse into the eschatological state.

How does Christ's teaching on celibacy for the kingdom of heaven challenge our understanding of the purpose and value of marriage?

• Christ's discourse on celibacy highlights it not as a rejection of marriage's importance but as a specific call to a higher vocation that reflects the eschatological reality of the kingdom of heaven. This choice, enabled by divine grace, underscores a profound commitment to God's kingdom and stands as an exception to the general rule of marital life, foreshadowing the state where marriage will no longer exist in its earthly form.

What is chastity? 

• The virtue that moderates and integrates human sexuality in accordance with the moral law and the dignity of the person, encompassing purity of heart, self-mastery, and health of being.

2. 2. Paul's Understanding of the Relation between Virginity and Marriage - 1 Corinthians 7 (74-85)

74 THE VOCATION TO CONTINENCE IN THIS EARTHLY LIFE

Genesis 17:4, 6-7; Judges 11:37-39; Jeremiah 16:12; 1 Corinthians 7:25-40; Revelation 14:4

Christ’s teaching on continence for the kingdom of heaven, presented in a context where celibacy was not traditionally valued, underscores its voluntary and supernatural nature. He distinguished three types of eunuchs: those born so, those made so by men, and those who chose continence for the kingdom of heaven, emphasizing the last group's voluntary commitment. This teaching marked a departure from the Old Testament tradition where marriage was privileged, highlighting the new significance of the body and continence as chosen for divine purposes. Christ’s words, although brief, signified a theological turning point, introducing a new understanding that continence for the kingdom of heaven involves a conscious, spiritual effort. This teaching later resonated deeply with the early Church, influencing generations of disciples who embraced celibacy as a spiritual vocation.

How does Christ's teaching on continence for the kingdom of heaven redefine the significance of the body and celibacy in comparison to the Old Testament tradition?

• Christ's teaching redefines celibacy by presenting it as a voluntary and spiritual choice made for the kingdom of heaven, contrasting with the Old Testament's emphasis on marriage and procreation as divinely privileged states. This new understanding of the body and celibacy emphasizes spiritual dedication and the eschatological reality of the kingdom of heaven, marking a significant shift in religious and ethical perspectives on continence.

What is Celibacy? 

• A voluntary commitment to abstain from marriage and sexual activity, undertaken for the sake of dedicating oneself wholly to God's service (1 Corinthians 7:7). It is a gift and a charism, not merely the absence of marriage but a positive choice to embrace a life of chastity for the sake of the kingdom of God (Matthew 19:12). The Theology of the Body highlights celibacy as a witness to the eschatological reality of the Kingdom, where all human relationships are fulfilled in union with God (TOB 82:5).

75 CONTINENCE FOR THE SAKE OF THE KINGDOM MEANT TO HAVE SPIRITUAL FULFILLMENT

Matthew 1:20; 1:34; 13:55; 22:30; ; Luke 1:34; 3:23; 1 Corinthians 15:28

Christ’s teaching on continence for the kingdom of heaven highlights its role as a sign of the eschatological reality where people will not marry, as they will be united with God. This voluntary choice indicates the future resurrection and the glorified state of the body. Christ's life, beginning with his virginal birth, marked a departure from Old Testament traditions that highly valued marriage. The virginal conception by Mary and her union with Joseph symbolize a new kind of fruitfulness, one rooted in the Holy Spirit. This understanding, gradually revealed to the Church, underscores the sanctity of both marriage and continence for the kingdom of heaven. Christ’s own celibate life set an example for his disciples, emphasizing that such continence serves a higher spiritual and supernatural fruitfulness. This awareness grew over time, becoming more explicit in the teachings of Paul and the Gospel writers.

How does Christ’s example of celibacy and the concept of continence for the kingdom of heaven challenge traditional views on marriage and procreation from the Old Testament?

• Christ’s celibacy and teaching on continence introduce a new perspective where spiritual fruitfulness and union with God take precedence over traditional views on marriage and procreation. This redefinition highlights the eschatological reality where earthly marriage is no longer necessary, emphasizing a direct relationship with God. The voluntary choice of continence mirrors Christ's own life and serves as a sign of the future resurrection, aligning with the new covenant's focus on spiritual fulfillment over physical lineage.

What is Virginity/Renunciation of Marriage? 

• According to the Magisterium, it is the state of being sexually abstinent, both before marriage and as a lifelong commitment for those God calls to be solely His own. In Scripture, virginity is esteemed as a sign of purity and consecration (Matthew 1:23, Revelation 14:4). The Theology of the Body explores virginity/Renunciation of Marriage as a call to wholehearted self-giving "for the sake of the Kingdom", reflecting the spousal love between Christ and the Church (TOB 14:4).

76 THE EFFECTIVE AND PRIVILEGED WAY OF CONTINENCE

Genesis 2:18; Matthew 19:10-12; Colossians 1:24; Luke 20:35

Christ teaches that continence for the kingdom of heaven, based on His example, is an effective and privileged way to participate in the kingdom He proclaimed. This preference for celibacy and virginity is a significant departure from Old Testament traditions and emphasizes a unique value for the kingdom of heaven. Christ’s own life demonstrates that continence has a special supernatural finality, which is chosen through deep faith and a conscious decision. This choice reflects a particular likeness to Christ and a special participation in the mystery of the redemption of the body. Although not obligatory, the choice of continence involves a deep understanding and motivation aligned with the kingdom of heaven. Christ acknowledges the inherent difficulty and enduring consequences of this decision, contrasting it with the original beauty and vocation of marriage. Continence and marriage mutually illuminate each other in the context of the mystery of creation and redemption.

How does the choice of continence for the kingdom of heaven reflect a deeper understanding of Christ's teachings on the body and redemption?

• Choosing continence for the kingdom of heaven reflects a profound faith and commitment to Christ's teachings. It highlights the spiritual fruitfulness that comes from the Holy Spirit and signifies a deeper participation in the mystery of redemption. This choice, driven by a supernatural motivation, emphasizes the value of spiritual over physical fulfillment, aligning closely with Christ’s own life and example.

77 THE SUPERIORITY OF CONTINENCE DOES NOT DEVALUE MARRIAGE

Genesis 1:27; 2:18; Matthew 5:27-28; 19:10-12; 1 Corinthians 7:38

In discussing celibacy and virginity for the kingdom of heaven, Christ's acceptance of God's creation underscores that continence preserves the truth of human nature. Continence respects humanity's dual nature and capacity for communion, allowing individuals to fulfill their humanity fully. Christ's teachings do not diminish the value of marriage but present continence as a conscious and voluntary departure from matrimony for a higher purpose. This choice involves significant self-sacrifice and aligns with the call to be a "true gift to others." Both the ethos and anthropology behind continence and marriage remain consistent with Christ’s teachings on guarding against concupiscence and understanding the mystery of redemption. Continence, while exceptional and superior in vocation, does not disparage marriage but highlights its value. Tradition upholds this view, emphasizing the evangelical motive of the kingdom of heaven without belittling marriage.

How does the voluntary choice of continence for the kingdom of heaven enhance our understanding of both marriage and celibacy within Christian teaching?

• Continence for the kingdom of heaven reveals a unique way to fulfill one's humanity by becoming a "true gift to others." This choice involves significant self-sacrifice, highlighting the value of marriage while presenting continence as a higher calling for the kingdom of heaven. Tradition emphasizes that this superiority does not belittle marriage but upholds its essential value. Both states of life reflect Christ's teachings on human nature and redemption, showing that they complement each other within Christian doctrine.

78 MARRIAGE AND CONTINENCE COMPLEMENT EACH OTHER

1 Corinthians 7:7, 38

Christ's teachings on continence for the kingdom of heaven do not imply the inferiority of marriage. Continence and marriage are complementary, not opposed, and neither state makes a person "perfect" or "imperfect." Both states are essential to the Christian community, with continence having a special significance and eloquence. The true measure of Christian perfection is charity, which can be achieved in both marriage and continence. The complementarity between marriage and continence involves mutual fulfillment and spiritual enrichment. Each state reflects a total self-giving love, embodying the conjugal meaning of the body. Both lead to a form of parenthood—physical for marriage and spiritual for continence—showcasing their intrinsic value and mutual support.

How does understanding the complementarity between marriage and continence enhance our perception of Christian perfection?

• The complementarity between marriage and continence reveals that both states are valuable and contribute to Christian perfection. Perfection is measured by charity, not by the state of life chosen. Marriage and continence both involve self-giving love, reflecting Christ's teachings. This understanding helps us see that both paths lead to spiritual fulfillment and contribute to the Christian community's growth.

79 The Value of Continence Is Found in Love

Ephesians 5:25

Christ’s call to continence "for the sake of the Kingdom of Heaven" cannot be fully understood without grasping the objective reality of the Kingdom itself, which he preached in both its temporal and eschatological dimensions. Continence represents a voluntary renunciation of marriage, enabling a person to contribute uniquely to the Kingdom of God’s establishment on earth and its ultimate fulfillment. This call embodies the dynamism of the redemption of the body and involves a daily taking up of one’s cross, following Christ’s example. Continence is not detailed in terms of specific obligations but is understood as an exceptional dedication to God's work, distinct from marriage yet equally valuable. Both married and celibate persons participate in the Kingdom of Heaven, but continence emphasizes a particular value of self-giving love. Ultimately, it is an expression of a profound, nuptial love for Christ, the divine Spouse, signifying a deep, sacrificial commitment to God's redeeming mission.

How does continence for the sake of the Kingdom of Heaven reflect a particular expression of love, and why is it significant in the context of Christ's redeeming work?

• Continence reflects a special love directed toward Christ as the divine Spouse, signifying a nuptial giving of oneself. It underscores a willingness to renounce marriage for a higher purpose, contributing uniquely to God's Kingdom. This dedication is deeply rooted in the desire to share in Christ's redemptive mission and expresses a profound, sacrificial commitment to God's plan. Thus, continence becomes a powerful testament to love’s transformative and redemptive power.

80 CELIBACY IS A PARTICULAR RESPONSE TO THE LOVE OF THE DIVINE SPOUSE

Matthew 19:12; Genesis 2:23-25

Christ's words in Matthew 19:12, "There are others who have made themselves eunuchs for the sake of the Kingdom of Heaven," highlight a profound response of love towards the divine Spouse, Jesus Christ. This call to continence signifies a radical renunciation rooted in love, transcending mere instinctual drives and reflecting a conscious choice to devote oneself entirely to Christ. The theological exploration connects this choice to the nuptial meaning of the body, elucidated from Genesis 2:23-25, which distinguishes humanity from mere animals by emphasizing the unique dignity of human personhood. This nuptial meaning, intrinsic to masculinity and femininity, underpins both marital commitment and the celibate life for the sake of the Kingdom. Christ's invitation to embrace continence thus underscores the holistic integration of body and soul in freely responding to God's call.

How does the concept of the nuptial meaning of the body, as explored in Genesis and Christ's teachings, influence our understanding of celibacy as a response to the Kingdom of Heaven?

• The nuptial meaning of the body, rooted in Genesis and reaffirmed by Christ, illuminates celibacy as a profound response to God's call. This choice transcends mere natural instincts, emphasizing a conscious decision to give oneself entirely to Christ, reflecting the dignity and purpose of human personhood distinct from animals.

81 CELIBACY FOR THE KINGDOM AFFIRMS MARRIAGE

Christ’s response to the Pharisees’ query about the indissolubility of marriage, invoking the Creator’s original intent as recorded in Genesis, underscores the permanence and sacredness of marital union. Reflecting on this, Christ’s disciples expressed hesitation about the implications of such commitment, prompting his teaching on voluntary celibacy for the sake of the Kingdom of Heaven (Mt 19:8, 10-12). This choice, rooted in a profound understanding of the nuptial meaning of masculinity and femininity, demands a mature awareness of what it renounces and affirms. Despite celibacy’s departure from conventional family life, it paradoxically upholds and highlights the dignity of marital love and the nuptial meaning of the body, pivotal to the theology of marriage as a sacrament. Christ’s assertion that those who choose celibacy embrace a unique vocation, akin to his own example as a eunuch for the Kingdom, underscores its theological significance and its role in human anthropology.

How does voluntary celibacy, according to Christ’s teaching, affirm the sacredness of marriage and the nuptial meaning of the human body?

• Christ’s teaching on celibacy highlights its dual nature as both renunciation and affirmation, rooted in a deep understanding of the nuptial meaning of the body. By voluntarily choosing celibacy, individuals affirm the enduring value of marital love and the unique dignity of the human person, thereby contributing to the theological foundation of the sacrament of marriage and the anthropology of the body.

82 VOLUNTARY CONTINENCE DERIVES FROM A COUNSEL, NOT FROM A COMMAND

1 Corinthians 7:25, 27-28, 36-38

Reflecting on Christ's teachings in Matthew's Gospel concerning celibacy for the sake of the kingdom (Mt 19:10-12), we transition to Paul's elaboration on virginity and marriage in his letter to the Corinthians. Paul's exposition supplements Christ's words with his apostolic perspective, addressing the Corinthian community's concerns on celibacy and marriage. Unlike Christ's unequivocal statements, Paul distinguishes between counsel and commandment, asserting that his advice regarding virginity derives from his pastoral insight rather than a direct mandate from the Lord (1 Cor 7:25). This distinction is crucial as Paul navigates the delicate balance between personal opinion and authoritative teaching, seeking to guide those considering celibacy amidst the prevalent asceticism in Corinth. He emphasizes the voluntary nature of celibacy and its potential superiority over marriage in certain circumstances, stressing that neither state is inherently sinful but that celibacy can be a higher calling. Paul's pastoral approach underscores the ethical complexities involved in choosing between marriage and celibacy, positioning celibacy as a noble path rooted in personal discernment rather than obligation.

How does Paul's distinction between counsel and commandment in advising celibacy contribute to our understanding of Christian ethics regarding marriage and voluntary continence?

• Paul's differentiation between counsel and commandment in advising celibacy underscores the importance of personal discernment in Christian ethics. By presenting celibacy as a voluntary choice rather than a mandated requirement, Paul respects the reality of fallen nature in the context in matters of faith and highlights celibacy's potential for catalyzing the spiritual life. This approach encourages a nuanced understanding of marital and ascetic vocations within the Christian community, promoting a deeper exploration of ethical principles and personal calling.

83 THE UNMARRIED PERSON IS ANXIOUS TO PLEASE THE LORD

Philippians 2:20-21; 1 Corinthians 12:25; Psalm 24:1; Colossians 1:18, 23; Romans 15:3; Deuteronomy 13:19; John 8:29

Saint Paul, in his discourse on marriage and celibacy within the Corinthian community, asserts the superiority of celibacy for those who are able to live in that state. He emphasizes that while marriage is honorable, celibacy allows one to focus entirely on pleasing the Lord without the distractions of worldly responsibilities. Paul draws upon his personal experience and conviction, stating that his desire for others to embrace celibacy stems from his own commitment to the Gospel and the kingdom of God. He contrasts the temporal nature of worldly concerns with the eternal significance of living for the Lord, urging the unmarried to prioritize spiritual matters over earthly affairs. This perspective aligns with Christ's teachings on celibacy for the kingdom, emphasizing the selfless dedication required to live solely for God's purposes.

How does Saint Paul's view of celibacy as expressed in 1 Corinthians 7:29-32 differ from Christ's teaching on celibacy in Matthew 19:12? How does understanding this difference affect our approach to personal commitments in relation to God's kingdom?

• Saint Paul emphasizes the temporal urgency and eternal focus of celibacy, contrasting it with the responsibilities and potential distractions of marriage. This view highlights celibacy as a voluntary commitment to prioritize spiritual matters and align closely with Christ's teachings on celibacy for the kingdom. Understanding this distinction helps us evaluate our personal commitments in light of serving God's kingdom, encouraging a deeper reflection on how we can best dedicate ourselves to God's purposes amidst worldly responsibilities.

84 EVERYONE HAS HIS OWN GIFT FROM GOD, SUITED TO HIS VOCATION

1 Corinthians 7:1, 7, 8-9, 32, 34, 35; Luke 22:28-29; Hebrews 4:15; Ephesians 5:27

In his continued reflection on marriage and celibacy, Saint Paul's teachings from the First Letter to the Corinthians emphasize the virtues of each state. Paul contrasts the concerns of the unmarried, who are focused on pleasing the Lord without distraction, with those of married individuals, who are also concerned with pleasing their spouses. He draws a parallel between spousal love and the unmarried person's quest to please God, noting that both relationships involve efforts to express and receive love. This striving to please God, rooted in love, forms the basis of spiritual dialogue and grace between humanity and divinity. Paul acknowledges the challenges of marital obligations, highlighting the potential for distraction from singular devotion to God's kingdom. He encourages those who choose celibacy for the kingdom to remain unified with the Lord, avoiding distractions and maintaining spiritual integrity.

How does Saint Paul's concept of "pleasing the Lord" differ between those who are married and those who choose celibacy? How can understanding these differences help us discern our own vocation and commitments in relation to God?

• Saint Paul's teaching emphasizes that both marriage and celibacy are gifts from God, each suited to different individuals' vocations. While marriage involves responsibilities to spouses and families, celibacy allows for undivided focus on pleasing God. This distinction helps us reflect on our own paths of service and commitment, considering how our choices can best align with God's kingdom and our spiritual growth.

85 THE KINGDOM OF GOD, NOT THE WORLD, IS MAN'S ETERNAL DESTINY

Ephesians 5:22-33; 1 Corinthians 7:5-6, 39-40

In this audience, Saint John Paul II continues his exposition on Saint Paul's teachings from the First Letter to the Corinthians, focusing on the themes of marriage and celibacy. Paul asserts that while marriage is honorable, choosing celibacy for the sake of the kingdom of God is a higher calling, grounded in the understanding that the present world is transient, contrasting sharply with the eternal kingdom of God. He draws parallels with Christ's teachings on resurrection to underscore the impermanence of earthly attachments. Paul views marriage as inherently tied to temporal existence, whereas celibacy offers a freedom from worldly concerns, allowing individuals to devote themselves wholly to God. This choice, Paul argues, facilitates a deeper commitment to spiritual pursuits and a closer alignment with God's eternal kingdom, emphasizing that both marriage and celibacy can be pathways to holiness and grace.

How does Saint Paul's perspective on marriage and celibacy reflect his understanding of the temporal world versus the eternal kingdom of God? How can this perspective influence our own decisions about vocations and commitments?

• Saint Paul's teaching emphasizes that while marriage is a noble institution, celibacy for the sake of the kingdom of God transcends temporal concerns and allows for a deeper spiritual devotion. This understanding challenges us to evaluate our priorities and commitments in light of eternity, considering how we can best serve God and others in our chosen vocations.

3. Conclusion of Part 1: the Redemption of the Body 86

86 MYSTERY OF THE BODY'S REDEMPTION BASIS OF TEACHING ON MARRIAGE AND VOLUNTARY CONTINENCE

Romans 8:19, 20-24; Genesis 3:15; Matthew 19:8; 22:30; 5:28; Mark 12:25; Luke 20:36; Romans 12:21

In this audience, Saint John Paul II delves into Saint Paul's reflections in Romans regarding the redemption of the body, which encompasses both an anthropological and cosmic perspective. Paul underscores that creation itself bears the consequences of human sin, awaiting liberation alongside humanity. The redemption of the body, integral to this cosmic renewal, is rooted in the hope implanted since the Fall, as articulated in Genesis. This hope finds fulfillment in Christ, who not only teaches about the resurrection but embodies its promise through his death and resurrection. Thus, the redemption of the body signifies both individual salvation and the cosmic restoration envisaged from the beginning of creation. This theological understanding informs Paul's teachings on marriage and celibacy, highlighting how both paths can reflect the eschatological hope and moral imperatives revealed by Christ.

How does Saint Paul's theology of the redemption of the body influence his teachings on marriage and celibacy, and what significance does this hold for understanding human vocation in relation to God's plan of salvation?

• Saint Paul's exploration of the redemption of the body reveals a profound theological framework that connects human embodiment with both personal salvation and the cosmic renewal envisaged by Christ. This understanding shapes his teachings on marriage and celibacy, emphasizing how each path can embody the eschatological hope and moral transformation offered by Christ's redemptive work.

What is Eschatological Man?

• Eschatological Man represents humanity's ultimate destiny and fulfillment in union with God in the eschaton (TOB 86:1). It reflects the redeemed state of humanity in the Kingdom of God, where all relationships are perfected and consummated. Drawing from Scripture and Catholic tradition, eschatological man embodies the full realization of divine love, communion, and beatitude (1 Corinthians 15:51-53, Revelation 21:1-4).