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Genesis

1; 1:26-28*, 31; 2; 2:5-8, 16-20, 23-25*; 2:7, 17-18, 24; 3; 3:1-7, 10-11*, 15-16, 19-20; 4:1-2; 5:3; 26:29; 29:20

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Exodus

3:2-6, 14; 20:14, 17

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Leviticus

 Leviticus 15:16-24; 17:21; 18:l 12:1-5; 20:10; 25:48

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Numbers

 30:7-16; 31:17; 35:19

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Deuteronomy

3:9-4:12; 5:18, 21; 7:8; 10:16; 12:2; 13:19; 17:17; 21:10-13; 22:13-22; 23:10-14; 24:1-4; 25:5-10; 33:9 

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Judges

3:1; 10:16; 11:37-39; 14:1; 16:1; 19:22

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Ruth

4:6

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1 Samuel

1:8, 19; 26:12. 

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2 Samuel 

11:2-27; 12:24

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1 Kings

2:4

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Tobit

6:14, 19; 8:5-8

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Judith

2:2

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Job

4:13; 6:14-1; 33:15; 10:8, 11; 34:14-15

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Psalms

8:5-6; 22:10-11; 24:1, 3-5; 51:5-17; 103:11

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Proverbs

1:7; 2:7, 17; 5:1-9, 15-20; 8:6; 6:24-7:27; 21:9,19; 22:14; 23:17; 30:20; 31:10 

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Song of Songs

1:1-16; 2:3-7, 16-17; 4:7-12; 5:2-9; 6:3; 7:1-13; 8:6-10

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Isaiah

1:10-20; 9:1-5; 11:2; 26:19; 29:10; 42:1, 49; 47:1; 45:13; 49:23; 50-54:10; 59:8; 60:16; 62:1-5; 63:8-9; 64:7; 

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Jeremiah

1:5; 4:4, 14; 16:12; 24:7; 31:34 

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Ezekiel

16:5-8, 12-15, 30-32*, 62; 16:8; 23; 28:12-13; 36:25

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Daniel

2:27

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Hosea

1-3*; 31:1

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Malachi

1:6; 2:14-15

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Sirach

1:11-16; 3:26; 7:19, 24-26; 9:1-9; 23:4-22; 25:13-26, 18; 26:13, 15-18; 36:21-25; 42:6, 9-14; 51:20

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Wisdom

2:22; 3:13; 7:1-24; 8:21 

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2 Maccabees

 7:22-23

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Matthew

1:20, 34; 4:11; 5:8, 17-20, 27-28*; 7:14; 15:2, 11, 18-20*; 19:1-12; 22:23-32*

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Mark

7:20-23; 10:1-12*; 12:18-27*

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Luke

1:34; 3:23; 11:27; 20:27-36*

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John

1:14; 2:15-16, 25; 6:63; 8:29; 17:21-22

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Acts

1:24; 7:51; 10:2, 7; 17:23, 32, 51

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Romans

1:21-24; 5:5, 20; 6:6; 7:14-24; 8:5-14*, 19-24*; 12:21; 15:3; 16:25-26

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1 Corinthians

2:14; 4:3-5; 6*; 7*; 12:18, 22-25*; 13*; 15

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2 Corinthians

1:12, 3:6; 4:3-7; 5:6-8; 6:15, 18-20; 10:4; 11:28

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Galatians

3:1-5, 12; 4:4; 5:1-25*; 6:12-18 

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Ephesians

1:3-10, 13, 22-23; 2:3; 4:15-25*; 5*; 6:1-22

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Philippians

1:7, 23-27; 2:2-11, 14, 20-21; 3:20; 4:7-8

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Colossians

1:18, 24-26; 2:2; 3:1-5, 8, 12-17*

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1 Thessalonians

4:3-8

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1 Timothy

1:9-10; 2:1-7

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2 Timothy

1:6; 2:8, 22-24

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Titus

1:15-16

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Hebrews

3:1; 4:13-15; 9:14, 26-28; 13:4

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James

1:14-15, 17-19*; 3:17; 4:1-3, 8

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1 Peter

1:18-19*, 22-23; 3:3-7; 4:1-4

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1 John

1:9; 2:1-27; 3:2-3, 9-10, 19-20; 4; 5:2-4

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2 John

2 John 1:5-6

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Jude

Jude 1:24-25

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Revelation

Revelation 2:23; 19:7-17; 22:17

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Non-ecclesial

1. Anders Nygren, Eros et Agapé: La notion chrétienne de l'amour et ses transformations; 

2. Aristotle

3. B. Rigaux, Dieu l'a ressuscité. Exégèse et Théologie biblique (Gembloux: Duculot, 1973), pp. 406-408

4. Bauernfeind, O. "Arete." Theological Dictionary of the New Testament.

5. C. S. Lewis, The Four Loves (New York: Harcourt, Brace, 1960). 

6. Dante, The Divine Comedy, "Inferno" V. 37-43; 

7. Dupont, J. Les Béatitudes, vol. III; Les Evangélistes (Paris: Gabalda, 1973), pp. 603-604.

8. Georg Wilhelm

9. Friedrich Hegel

10. Grelot, P. "Monde." Dictionnaire de Spiritualité.

11. H. Wheeler Robinson, "The Hebrew Conception of Corporate Personality," BZAW 66 (1936): 49-62

12. Homer

13. Immanuel Kant

14. J. L. McKenzie, "Aspects of Old Testament Thought," The Jerome Biblical Commentary, Vol. 2 (London: 1970), 748

15. J. Winandy, O.S.B., Le Cantique des Cantiques, Poém d'amour mué en écrit de Sagesse (Maredsouse: 1960), p. 26.

16. Jewett, R. Paul's Anthropological Terms. Leiden: Brill, 1971.

17. Josephus Flavius, Bell. Jud., II 8, 2:120-121

18. Kamlah, E. "Die Form der katalogischen Paränese im Neuen Testament." Wissenschaftliche Untersuchungen zum Neuen Testament, 7. Tübingen: Mhr, 1964.

19. M. Dubarle, Aux grands carrefours de la Révélation et de l'exégèse de l'Ancien Testament, Recherches Bibliques VIII (Louvain: 1967), pp. 149, 151.

20. Mateos, J., Barreto, J. Vocabulario teologico del Evangelio de Juan. Madrid: Edic. Cristianidad, 1980.

21. Max Scheler, Amour et connaissance Mussner, F. Der Galaterbrief. Freiburg: Herder, 1974.

22. Paul Ricoeur, Le conflit des interprétations (Paris: Seuil, 1969), 149-150.

23. Philo Al., Hypothel, 11, 14

24. Pierre Chauchard, Vices des vertus, vertus des vices

25. Plato

26. Puech, H. Ch. Le Manichéisme, "Histoire des Religions," Encyclopédie de la Pleiade II. Gallimard, 1972.

27. Puech, H. Ch. Le Manicheisme; son fondateur - sa doctrine. Paris: Musée Guimet, LVI, 1949.

28. R. De Vaux, Ancient Israel, Its Life and Institutions

29. Ratzinger, J. "Risurrezione della carne - aspetto teologico,"

30. Sacramentum Mundi, Vol. 7 (Brescia: Morcelliana, 1977), pp. 160-161.

31. Schlier, H. "Der Brief an die Galater." Meyer's Kommentar. Göttingen: Vandenhoeck-Ruprecht, 1971-5.

32. Sigmund Freud, Abriss der Psychoanalyse, Das Unbehagen der Kultur (Frankfurt-M. Hamburg: Fisher, 1955), 74-75. 

33. Tatarkiewicz, W. Historia Filozofii. Warszawa: PWN, 1970.

34. Ties, J. "Manichéisme," Catholicisme hier, aujourd'hui, demain, Vol. 34.

35. Lille: Letouzey-Ané, 1977. 

36. Virgil

37. White, R. E. O. Biblical Ethics. Exeter: Paternoster Press, 1979.

Magisterium

1. Catechism of the Catholic Church

   1. Life in Christ, Ten Commandments, Commandment 6: "Thou shall not commit adultery"

2. Lumen Gentium 1, 42, 44, 48 

3. Perfectae Caritatis 12

4. Gaudium Et Spes 24, 51

5. Leo XIII, Acta, Vol. II, 1881, p. 22

6. Paul VI. Humanae Vitae.

7. Familiaris Consortio

8. Mulieris Dignitatem

9. Veritatis Splendor

10. Code of Canon Law 

Saints

1. St. Thomas Aquinas, 

   1. Summa theologiae, I, Q. 29, Art. 3

   2. Summa theologiae, I-II, q. 26, art. 2

   3. Summa theologiae, I-II, Q85, A1

   4. Summa theologiae, II-II, Q144, A4

   5. Summa theologiae, III, q. 60, a. 2, ad 1, 3

2. St. Augustine

   1. Confessions of St. Augustine, VI, 12, 21, 22; VII, 17; VIII, 11; 

3. St. Ignatius of Antioch

4. St. John Chrysostom 

5. St. Justin

6. St. Meliton

7. St. Isidore of Seville

Terms (chosen based on Word Count Data)

(Adequate) Anthropology: The study of the essence and destiny of humanity, drawing from Scripture, philosophy, and natural science. It asserts humanity's unique creation in the image of God, endowed with reason, freedom, and moral responsibility (Genesis 1:26-27). The Theology of the Body offers a comprehensive anthropology, emphasizing the unity of body and soul, the significance of sexuality and relationships, and the call to communion with God and others. (Session 1a)

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.  (Session 1b)

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). (Session 3)

• Continence: The practice of self-restraint and moderation, particularly in regards to sexual desires and impulses, fostering purity and self-mastery. (Session 3)

• Virginity/Renunciation of Marriage, according to the Magisterium, 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).  (Session 3)

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. (Session 3)

Communion: A deep, intimate connection between individuals, reflecting the communal nature of humanity and mirroring the divine communion within the Trinity. (Session 1b)

• Communication: The exchange of thoughts, feelings, and ideas between individuals, facilitated by language, gestures, and actions, integral to fostering understanding and intimacy in relationships.(Session 1a)

Conception: The fertilization of an egg by sperm, leading to the beginning of a new human life, is regarded as a sacred event reflecting God's creative power. (Session 5).

Contraception: The deliberate prevention of conception, typically through the use of artificial methods or devices, contrary to the procreative and unitive meanings of human sexuality. Due to the undermining of the dignity of the sacrament and the conjugal act, it undermines the dignity of persons also.(Session 5).

Concupiscence: 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 inherit which is caused by original sin and is the broader category of which original sin is a part.  (Session 1b)

Divorce Civil divorce is the legal dissolution of a marriage contract, terminating marital rights and obligations according to civil law. In Catholic doctrine, civil divorce doesn't dissolve a sacramental marriage between baptized individuals, as taught by Christ. The Church holds that a ratified and consummated marriage is indissoluble except by death, and annulment declares a marriage invalid from its inception. Civil divorce followed by remarriage without annulment is adultery, though divorce itself doesn't impact one's standing in the Church. Separation of spouses, termed divorce imperfectum, is tolerated by the Church without severing the marital bond, particularly in cases of adultery or abandonment. Read more 

Elohist Creation Account: Genesis 1 - Biblical scholars refer to the first creation account as “Elohist,” because the sacred author refers to God by the word, Elohim. It is believed to be more recent that the Yahwist. (Session 1a)

Erotic (eros): "eros is love athirst for transcendent Beauty, and expresses insatiability straining toward its eternal object." Pertaining to sexual desire or arousal, often associated with romantic attraction and physical intimacy, integral to marital love and the expression of spousal affection.  (Session 1b)

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). (Session 3)

Ethos of the Body: It refers to the ethical norms and moral principles that govern the human body and sexuality. It encompasses the interior disposition, 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 (Session 1b)

Experience: The accumulation of knowledge, skills, and perceptions gained through direct participation in events or activities, shaping one's understanding and outlook on life. (Session 3)

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).  (Session 1b)

Historical Man is what man has become in his sin and is seen to be in the study of history. This refers to humanity as it exists in its temporal and fallen state, marked by sin and imperfection. It encompasses the lived experience of individuals and societies throughout history, shaped by cultural, social, and personal factors. The Theology of the Body engages with historical man's struggles and aspirations, offering insights into the human condition and the path to redemption and fulfillment (TOB 1:1). (Session 1a)

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. (Session 2a)

• 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). (Session 2a)

• 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. (Session 2a)

  • "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," (Session 2a)

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)

Love: 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. Read more (Session 2a)

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.) (Session 2a)

Man: human, usually further clarified in the text as being male or female. "Two-fold (expression of) humanity" is also a common expression used for this term.

Manifestation: The act of making something visible or known, revealing its true nature or essence.

Manichaean: Pertaining to the dualistic worldview of Manichaeism, which divides the world into opposing forces of good and evil, typically in favor of the spiritual and in departure from the material, considering created things evil. (Session 2b)

Marriage is a sacred covenant between a man and a woman, established by God (Genesis 2:24, Ephesians 5:31-32). It signifies the union of Christ and the Church, characterized by mutual self-giving love and fidelity. The Theology of the Body presents marriage as a divine institution, where the spouses are called to mirror the love of the Trinity through their unity and indissolubility (TOB 19:6). Love is the selfless, sacrificial giving of oneself for the good of another, rooted in God's unconditional love for humanity (1 John 4:7-12). It is the highest virtue and the fulfillment of the moral law (Matthew 22:37-40), exemplified supremely in Christ's sacrifice on the cross. The Theology of the Body delves into the nature of love as self-gift, highlighting its role in fulfilling the human person and building authentic relationships (TOB 15:1). For more depth, click here.

• An indissoluble marriage, within the context of the Theology of the Body, refers to a sacred union between two baptized individuals, recognized as valid and binding according to Christian doctrine and natural law principles. This marriage, once established through a valid contract and consummated by natural intercourse, is considered inseparable and cannot be dissolved by any human authority, whether it be civil or ecclesiastical. It reflects the divine plan for marital unity and fidelity, emphasizing the lifelong commitment and mutual self-giving inherent in Christian matrimony, as articulated by the teachings of Jesus Christ and affirmed by the Catholic Church's magisterium.

  • One man and one woman who are able to marry (no impediments)

  • Valid baptism

  • Openness to children and education of children in the Catholic Faith

  • Permanent, life-long union

  • Fidelity (exclusive)

  • Couple freely chooses to marry

  • Consummated (see Interpersonal Communion)

• Divorce: Civil divorce is the legal dissolution of a marriage contract, terminating marital rights and obligations according to civil law. In Catholic doctrine, civil divorce doesn't dissolve a sacramental marriage between baptized individuals, as taught by Christ. The Church holds that a ratified and consummated marriage is indissoluble except by death, and annulment declares a marriage invalid from its inception. Civil divorce followed by remarriage without annulment is adultery, though divorce itself doesn't impact one's standing in the Church. Separation of spouses, termed divorce imperfectum, is tolerated by the Church without severing the marital bond, particularly in cases of adultery or abandonment. (Session 2b) Read more

Mystery: A divine reality or truth beyond human comprehension, revealed through signs, rituals, and spiritual experiences. (Session 2a)

Objectivity: The quality of being based on verifiable facts and reality, independent of personal biases or interpretations. (Session 2b)

Original: Pertaining to the state of humanity before the Fall, characterized by harmony, innocence, and communion with God. (Session 1b)

Original Innocence: The purity of heart which man was created with which easily operates in virtue. (Session 1b)

Original justice is the order established in the beginning in which all other original experience (except sin and shame which originate post-creation) subsist. (Session 1b)

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. (Session 1b)

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. (Session 1b)

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. (Session 1b)

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. (Session 1b)

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. (Session 1b)

• “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).

Psychosomatic: Pertaining to the interaction/connection/communion between the mind and body, emphasizing the holistic nature of human health and well-being. (Session 3)

Redemption: The act of saving or delivering humanity from sin and its consequences, accomplished through the sacrificial death and resurrection of Jesus Christ.  (Session 2b)

Relationship: The connection or association between individuals, characterized by mutual affection, respect, and commitment. (Session 4)

Resurrection: The rising from the dead to new life, affirmed in Christian belief as a central tenet of faith. (Session 3)

Sacrament: A visible sign instituted by Christ to confer grace, to which He is bound, but not in a way that limits Him or His gift of grace. In terms of marriage, it is conferred by the spouses themselves and witnessed by the Church and neighbors.  (Session 4)

• Sacramental Grace: the “grace conferred by the valid and fruitful reception of the sacraments. It may be one or more of several kinds:

  • Sanctifying grace is communicated in baptism, penance, and in anointing of the sick when needed; 

  • Sanctifying grace is always increased when a sacrament is received in the state of grace;

  • Actual grace is given by all the sacraments, either actually at the time of reception or also by title as a person needs divine help;

  • The sacramental character is indelibly imprinted on the soul in baptism, confirmation, and the priesthood; and

  • A distinctive sacramental grace is imparted by each of the seven sacraments, corresponding to their respective purpose in the supernatural life of the soul”

  • (Fr. John A. Hardon, S.J., Modern Catholic Dictionary).

Shame refers to the instinctive reaction to the loss of innocence and intimacy, stemming from the Original Sin narrative (Genesis 3:7). It reflects a disruption in the harmony between body and spirit, often leading to a sense of vulnerability and concealment (TOB 34:1). The Summa Theologica (I-II, Q. 94, A. 4) also addresses shame as a consequence of sin, hindering the openness and trust necessary for interpersonal communion. (Session 1a)

Sin (according to CCC 1849): “Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law.” (Session 1a)

Spousal meaning of the Body (Waldenstein) draws from diverse sources, including science and Biblical analysis, to interpret the human body. It suggests that the body, akin to other gifts like life and love, is meant to be given and received dialogically/organically, emphasizing its role in interpersonal connections, in a sexual way in marriage (giftedness to the opposite sex, conformed to reality). Rooted in the Theology of the Body, this concept views the human body as a gift from God, reflecting divine love i.e. unity, distinctness, love, and relationality proper to personhood. It posits that individuals possess their bodies not only for themselves but also for others, mirroring the self-giving love of God. In this perspective, the body becomes a vehicle for expressing and fostering love independent of , echoing the divine love between Christ and the Church. This concept is the crown jewel of the Theology of the Body and the whole text is meant to reveal how this exists and what it implications are in dialogue with the modern, materialist, and often atheistic interpretation of the Body. If you understand and believe on a subconscious level this concept you are free to be done understanding. (Waldenstein: Due to inconsistent translation the following are other formulations of the same concept in different Audiences):

• Nuptial meaning of the Body (in most catecheses up to TOB 101); 

• "nuptial significance (TOB 16, 39, and 69); 

• "matrimonial significance" (TOB 10); 

• "matrimonial meaning (TOB 41)

• "conjugal meaning" (TOB 78); 

• "conjugal significance (TOB 96); and finally in the last thirty catecheses,

• "Spousal significance as well as "spousal meaning" (TOB 102-32)

Theology:  Theology is that science whose subject is divinity. (Session 2a)

Yahwist Creation Account: Gensis 2 - Biblical scholars refer to the first creation account as “Elohist,” because the sacred author refers to God by the word, Yahwist.(Session 1a)

The Associated Title for Each Audience

1. THE UNITY AND INDISSOLUBILITY OF MARRIAGE

2.  BIBLICAL ACCOUNT OF CREATION

3.  THE SECOND ACCOUNT OF CREATION: THE SUBJECTIVE DEFINITION OF MAN

4. BOUNDARY BETWEEN ORIGINAL INNOCENCE AND REDEMPTION

5. MEANING OF MAN'S ORIGINAL SOLITUDE

6. MAN'S AWARENESS OF BEING A PERSON

7. IN THE VERY DEFINITION OF MAN, THE ALTERNATIVE BETWEEN DEATH AND  IMMORTALITY

8. ORIGINAL UNITY OF MAN AND WOMAN

9. MAN BECOMES THE IMAGE OF GOD BY COMMUNION OF PERSONS

10. MARRIAGE ONE AND INDISSOLUBLE IN FIRST CHAPTERS OF GENESIS

11. MEANING OF ORIGINAL HUMAN EXPERIENCES

12. FULLNESS OF INTERPERSONAL COMMUNICATION

13. CREATION AS A FUNDAMENTAL AND ORIGINAL GIFT

14. REVELATION AND DISCOVERY OF THE NUPTIAL MEANING OF THE BODY

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

16. MYSTERY OF MAN'S ORIGINAL INNOCENCE

17. MAN AND WOMAN: A MUTUAL GIFT FOR EACH OTHER

18. ORIGINAL INNOCENCE AND MAN'S HISTORICAL STATE

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

20. ANALYSIS OF KNOWLEDGE AND OF PROCREATION

21. THE MYSTERY OF WOMAN IS REVEALED IN MOTHERHOOD

22. THE KNOWLEDGE-GENERATION CYCLE AND THE PERSPECTIVE OF DEATH

23. MARRIAGE IN THE INTEGRAL VISION OF MAN

24. CHRIST APPEALS TO MAN'S HEART

25. ETHICAL AND ANTHROPOLOGICAL CONTENT OF THE COMMANDMENT: YOU SHALL NOT COMMIT ADULTERY

26. LUST IS THE FRUIT OF THE BREACH OF THE COVENANT WITH GOD

27. REAL SIGNIFICANCE OF ORIGINAL NAKEDNESS

28. FUNDAMENTAL DISQUIET IN ALL HUMAN EXISTANCE

29. RELATIONSHIP OF LUST TO COMMNION OF PERSONS

30. DOMINION OVER THE OTHER IN THE INTERPERSONAL RELATION

31. LUST LIMITS NUPTIAL MENAING OF THE BODY

32. THE HEART, A BATTLEFIELD BETWEEN LOVE AND LUST

33. OPPOSITION IN THE HUMAN HEART BETWEEN BODY AND SPIRIT

34. SERMON ON THE MOUNT TO THE MEN OF OUR DAY

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

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

37. ADULTERY: A BREAKDOWN OF THE PERSONAL COVENANT

38. MEANING OF ADULTERY TRANSFERRED FROM THE BODY TO THE HEART

39. CONCUPISCENCE AS A SEPARATION FROM MATRIMONIAL SIGNIFICANCE OF THE BODY

40. MUTUAL ATTRACTION DIFFERS FROM LUST

41. DEPERSONALIZING EFFECT OF CONCUPISCENCE

42. ESTABLISHING THE ETHICAL SENSE

43. INTERPRETING THE CONCEPT OF CONCUPISCENCE

44. GOSPEL VALUES AND DUTIES OF THE HUMAN HEART

45. REALIZATION OF THE VALUE OF THE BODY ACCORDING TO THE PLAN OF THE CREATOR

46. POWER OF REDEEMING COMPLETES POWER OF CREATING

47. EROS AND ETHOS MEET AND BEAR FRUIT IN THE HUMAN HEART

48. SPONTANEITY: THE MATURE RESULT OF CONSCIENCE

49. CHRIST CALLS US TO REDISCOVER THE LIVING FORMS OF THE NEW MAN

50. PURITY OF HEART

51. JUSTIFICATION IN CHRIST 

52. OPPOSITION BETWEEN THE FLESH AND THE SPIRIT

53. LIFE IN THE SPIRIT BASED ON TRUE FREEDOM

54. ST. PAUL'S TEACHING ON THE SANCTITY AND RESPECT OF THE HUMAN BODY

55. ST. PAUL'S DESCRIPTION OF THE BODY AND TEACHING ON PURITY

56. THE VIRTUE OF PURITY IS THE EXPRESSION AND FRUIT OF LIFE ACCORDING TO THE SPIRIT

57. THE PAULINE DOCTRINE OF PURITY AS LIFE ACCORDING TO THE SPIRIT

58. POSITIVE FUNCTION OF PURITY OF HEART

59. PRONOUNCEMENTS OF MAGISTERIUM APPLY CHRIST'S WORDS TODAY

60. THE HUMAN BODY, SUBJECT OF WORKS OF ART

61. REFLECTIONS ON THE ETHOS OF THE HUMAN BODY IN WORKS OF ARTISTIC CULTURE

62. ART MUST NOT VIOLATE THE RIGHT TO PRIVACY

63. ETHICAL RESPONSIBILITIES IN ART

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

65. THE LIVING GOD CONTINUALLY RENEWS THE VERY REALITY OF LIFE

66. THE RESURRECTION AND THEOLOGICAL ANTHROPOLOGY

67. THE RESURRECTION PERFECTS THE PERSON

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

69. NEW THRESHOLD OF COMPLETE TRUTH ABOUT MAN

70. DOCTRINE OF THE RESURRECTION ACCORDING TO ST. PAUL

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

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

73. VIRGINITY OR CELIBACY FOR THE SAKE OF THE KINGDOM

74. THE VOCATION TO CONTINENCE IN THIS EARTHLY LIFE

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

76. THE EFFECTIVE AND PRIVILEGED WAY OF CONTINENCE

77. THE SUPERIORITY OF CONTINENCE DOES NOT DEVALUE MARRIAGE

78. MARRIAGE AND CONTINENCE COMPLEMENT EACH OTHER

79. THE VALUE OF CONTINENCE IS FOUND IN LOVE

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

81. CELIBACY FOR THE KINGDOM AFFIRMS MARRIAGE

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

83. THE UNMARRIED PERSON IS ANXIOUS TO PLEASE THE LORD

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

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

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

87. MARTIAL LOVE REFLECTS GOD'S LOVE FOR HIS PEOPLE

88. THE CALL TO BE IMITATORS OF GOD AND TO WALK IN LOVE

89. REVERENCE FOR CHRIST THE BASIS OF RELATIONSHIP BETWEEN SPOUSES

90. A DEEPER UNDERSTANDING OF THE CHURCH AND MARRIAGE

91. ST PAUL'S ANALOGY OF UNION OF HEAD AND BODY DOES NOT DESTROY INDIVIDUALITY OF THE PERSON

92. SACREDNESS OF HUMAN BODY AND MARRIAGE

93. CHRIST'S REDEMPTIVE LOVE HAS SPOUSAL NATURE

94. MORAL ASPECTS OF THE CHRISTIAN'S VOCATION

95. THE RELATIONSHIP OF CHRIST TO THE CHURCH CONNECTED WITH THE TRADITION OF THE PROPHETS

96. ANALOGY OF SPOUSAL LOVE INDICATES THE RADICAL CHARACTER OF GRACE

97. MARRIAGE IS THE CENTRAL POINT OF THE SACRAMENT OF CREATION

98. LOSS OF ORIGINAL SACRAMENT RESTORED WITH REDEMPTION IN MARRIAGE-SACRAMENT

99. MARRIAGE AN INTEGRAL PART OF NEW SACRAMENTAL ECONOMY

100. INDISSOLUBILITY OF SACRAMENT OF MARRIAGE IN MYSTERY OF THE REDEMPTION OF THE BODY

101. CHRIST OPENED MARRIAGE TO THE SAVING ACTION OF GOD

102. MARRIAGE SACRAMENT AN EFFECTIVE SIGN OF GOD'S SAVING POWER

103. THE REDEMPTIVE AND SPOUSAL DIMENSIONS OF LOVE

104. LANGUAGE OF THE BODY, THE SUBSTRATUM AND CONTENT OF THE SACRAMENTAL SIGN OF SPOUSAL COMMUNION

105. THE LANGUAGE OF THE BODY IN THE STRUCTURE OF MARRIAGE

106. THE SACRAMENTAL COVENANT IN THE DIMENSION OF SIGN

107. LANGUAGE OF THE BODY STRENGTHENS THE MARRIAGE COVENANT

108. MAN CALLED TO OVERCOME CONCUPISCENCE

109. RETURN TO THE SUBJECT OF HUMAN LOVE IN THE DIVINE PLAN

110. TRUTH AND FREEDOM THE FOUNDATION OF TRUE LOVE

111. LOVE IS EVER SEEKING AND NEVER SATISFIED

112. LOVE IS VICTORIOUS IN THE STRUGGLE BETWEEN GOOD AND EVIL

113. THE LANGUAGE OF THE BODY: ACTIONS AND DUTIES FORMING THE SPIRITUALITY OF MARRIAGE

114. MORALITY OF MARRIAGE ACT DETERMINED BY NATURE OF THE ACT AND OF THE SUBJECTS

115. THE NORM OF HUMANAE VITAE ARISES FROM THE NATURAL LAW AND THE REVEALED ORDER

116. IMPORTANCE OF HARMONIZING HUMAN LOVE WITH RESPECT FOR LIFE

117. RESPONSIBLE PARENTHOOD

118. FAITHFULNESS TO THE DIVINE PLAN IN THE TRANSMISSION OF LIFE

119. CHURCH'S POSITION ON TRANSMISSION OF LIFE

120. A DISCIPLINE THAT ENNOBLES HUMAN LOVE

121. RESPONSIBLE PARENTHOOD LINKED TO MORAL MATURITY

122. PRAYER, PENANCE AND THE EUCHARIST ARE PRINCIPAL SOURCES OF SPIRITUALITY FOR MARRIED COUPLES

123. THE POWER OF LOVE IS GIVEN TO MAN AND WOMAN AS A SHARE IN GOD'S LOVE

124. CONTINENCE PROTECTS THE DIGNITY OF THE CONJUGAL ACT

125. CONTINENCE FREES ONE FROM INNER TENSION

126. CONTINENCE DEEPENS PERSONAL COMMUNION

127. CHRISTIAN SPIRITUALITY OF MARRIAGE POSSIBLE ONLY BY LIVING ACCORDING TO THE SPIRIT

128. RESPECT FOR THE WORK OF GOD

129. CONCLUSION TO THE SERIES ON THE REDEMPTION OF THE BODY AND SACRAMENTALITY OF MARRIAGE