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An
Introduction to John Paul II's Theology of the Body
Father Richard M. Hogan |
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Chapter 5
The Resurrection of the Body
On
May 13, 1981, a week after the Pope concluded the second cycle of the Theology of the Body series (nos. 24-63) and presumably the day he planned to
begin the third cycle on the resurrection of the body (nos. 64-72), he was
shot in St. Peter’s square by Mehmet Ali Agca.
The bullet hit the Pope before the audience had formally begun as
he was touring the square, greeting the crowd assembled for the Wednesday
audience, in a specially built jeep, the so-called Popemobile.
At these Wednesday audiences, the Pope would normally make one or
two circuits of the square in the Popemobile. In this way, the Pope could
interact with the crowd and they could greet him before he took his seat
on the raised platform in front of the Basilica to begin the audience. On
May 13, just after the Pope had returned a little girl to her parents and
as the Popemobile headed towards the platform, the shots rang out.
The Pope suddenly slumped into the arms of his long-time secretary,
Monsignor Dziwisz. (now Archbishop Dziwisz). John Paul was rushed to
Gemelli hospital. Miraculously, the bullets from Agca’s gun missed major
arteries and nerve centers, but John Paul was for a time close to death
from the loss of blood. Through
the talent and skill of surgeons, the Pope gradually recovered only to be
felled in June by a viral infection.
By early fall, he had regained much of his strength, but the third
cycle of the Theology of the Body series did not begin until the
Wednesday audience of November 11, 1981.
The assassination attempt
on John Paul II, an attack on his body, gives his great principle that the
body is the expression of the person a concrete reality. The
Pope’s body was attacked, but it was his person who was wounded.
The person, not just his body, was near death.
When the body is touched, it is the person who is touched because
the body and person form one entity, one being: the human being.
Further, near death, suffering the real possibility of the
separation of his body and his spirit (soul), the Pope experienced in a
very direct way what death means for the human person.
Death is the separation of soul and body. But the resurrection is
the reunion of soul and body. In
facing death, the Pope also faced the certainty of the resurrection. His
teaching on the resurrection of the body, certainly already formulated and
written by this time, took on an experiential reality for him.
In facing death, he would have affirmed everything he had planned
to say that day, May 13th, at the audience and in the
subsequent eight addresses in the cycle on the resurrection of the body.
The
Pope begins his resumed series without reference to the assassination
attempt or his wounds. He simply says, “After a rather long pause,
today we will resume the meditations . . . on the theology of the body.”
Having already considered two previous “words” of Christ on
marriage: the one regarding divorce which was occasioned by the
Pharisees’ question about the Old Testament practice of allowing a man
to divorce his wife;
and the one about adultery from the Sermon on the Mount,
the Pope now takes up the
third “word” of Christ on marriage: the one about marriage in
heaven.
As
with his teaching on divorce, Christ’s teaching on marriage and the
resurrection is a response to a question put to him. The Sadducees came
up to Christ and tried to trap him on the question of the resurrection
and its relationship to marriage. They
did not believe in any resurrection of the body and they knew he did.
Through their question, they hoped to make it appear that the resurrection of the body was impossible.
In the Old
Testament, there was a law that if a man died without children, his
brother should marry the widow and preserve “his brother’s line”
by giving the widow children.
Based on this law, the Sadducees present the case that there was
a wife and seven brothers. She married the oldest brother who died
without children. She then married the second brother who also died
without children. In the end, she married all seven brothers who all
died childless. Finally, the
woman died. The Sadducees
ask Christ, “Now at the resurrection, of the seven, whose wife will
she be? For they all had been married to her.
Of
course, the question turns on the question of the human body. Marriage
is very much a bodily reality—a union of two persons expressed through
the flesh. Husbands and wives, after all, become “one flesh.”
The resurrection is also a bodily reality: the re-union of soul
and body. If there is a
resurrection of the body, i.e., if there are bodies in heaven, then the
Sadducees suggested, there must be a possibility of marriage after the
resurrection. But if a wife were married more than once on earth, i.e.,
were “one flesh” with more than one husband, to whom would she be
joined in one flesh in heaven? Whose wife would she be in heaven? The Sadducees were arguing that the earthly bodily reality of
marriage would necessarily be extended to heaven if there was a bodily
resurrection. Implicitly
the Sadducees claimed that the one person body-soul unity on earth would
be identical to the one person body-soul unity in heaven. Since it is
impossible for the woman with seven husbands to be married to more than
one husband in heaven, a fortiori, there can be no marriage in
heaven. Further, since the
one person body-soul unity in heaven is identical to the one person
body-soul unity on earth, if there is no marriage in heaven, there is no
body-soul unity in heaven, i.e., there is no resurrection of the body.
Christ’s
answer is: “You are misled because you do not know the scriptures or
the power of God. At the
resurrection they neither marry nor are given in marriage but are like
the angels in heaven.”
Christ denies the basic premise. He teaches that the body-soul unity in
heaven is not identical to the body-soul unity on earth. “The
resurrection [of the body] . . . means . . .a completely new state of
human life itself.”
Still, since Christ talks about human beings after the
resurrection of their bodies as “neither marrying nor given in
marriage,” it is clear that in heaven the human body will retain its
masculinity or femininity. But
the meaning of masculinity and femininity will be different in heaven
then it was “in the beginning” before sin or in the “historical”
state, i.e., after sin.
Christ also says that those who attain to the resurrection of the dead “can no longer die, for they are like angels.”
This correlates with the statement from the Psalms that even now,
on earth, in the “historical” state of man after sin, we are “a
little less than the angels (Ps. 8:5).”
“It must be supposed that in the resurrection this similarity
[to the angels] will become greater: not through a disincarnation of
man, but by means of another kind (we could also say another degree) of
spiritualization of his somatic nature—that is, by means of another
‘system of forces’ within man. The resurrection means a new
submission of the body to the spirit.”
“We could speak here also of a perfect system of forces between
what is spiritual in man and what is physical. ‘Historical’ man, as
a result of original sin, experiences a multiple imperfection in this
system of forces which is expressed in St. Paul’s well-known words:
‘I see in my members another law at war with the law of my mind”(Rom.
7:23). ‘Eschatological’ man will be free from that ‘opposition.
. . . ‘Spiritualization’ means not only that the spirit will
dominate the body [as in the state of man before sin], but, I would say,
that it will fully permeate the body, and that the forces of the spirit
will permeate the energies of the body.”
This
new spiritualization of the body will have its source in what the Pope
calls a “divinization” of each person’s humanity.
The divine life of grace, given in Baptism, will be perfectly
united with human life to the extent that grace will permeate every
aspect of humanity. “Participation
in the divine nature, participation in the interior life of God Himself,
permeation of what is essentially human by what is essentially divine,
will then reach its peak so that the life of the human spirit will
arrive at such fullness which previously had been absolutely
inaccessible to it.”
The spiritualization of every aspect of the human person has as
its source, grace, which will make us, and every aspect of our persons,
sharers in the divinity. This divinization of all powers and capacities
of human nature includes the body.
“ ‘Divinization’ in the ‘other world’ will bring the
human spirit such a ‘range of experience’ of truth and love such as
man would never have been able to attain in earthly life.”
The
Pope’s description of the joy of the human person in his or her
body-soul unity in heaven is difficult to grasp because no one living on
earth has ever experienced it or anything close to it.
Further, even the Pope’s views of the resurrection of the body
are necessarily incomplete because not everything about this state has
been revealed to us. Nevertheless,
it is clear from what the Pope describes that we will be so taken up by
the vision of God, so permeated by the divine itself, that every
capacity and power we have will be completely and forever focused on
Him. Nothing else will
interest us or attract us. For brief moments on earth and in a much less intense way,
most of us have experienced something like what the Pope is describing.
We can lose ourselves in the beauty of nature; be awed by the
power of a storm, volcano, or earthquake; be so intent on a loved one
that nothing will intrude on our concentration.
These are very pale, imperfect reflections of what the Pope is
trying to describe.
In
more theological terms, we can understand Christ’s words about the
resurrection of the body as the complete fulfillment of the nuptial
meaning of the body. The
human body reveals to human persons through its nuptial meaning that we
are called to love, to give ourselves in imitation of the Trinity.
The nuptial meaning of the body is the understanding in each of
our intellects that we are created to give ourselves to one another in a
God-like self-giving, life-affirming and life-giving love. Husbands and
wives give concrete reality to the nuptial meaning of the body by living
a loving union expressed in and through their bodily self-giving.
The marital act between husbands and wives is not only an
expression of their love, but it also enriches their union and allows
their mutual affection to grow and intensify.
In
heaven, the nuptial meaning of the body, i.e., the understanding that we
are to love, will be expressed and lived not through the bodily union
with a spouse, but through the “penetration of what is essentially
human by what is essentially divine.”
Once established, the union between each person and God will not need to
grow or intensify because it reaches its pinnacle at the very first
moment of the union and it remains at that point. (Therefore, one of the
aspects of the marital act, the intensification of the loving union of
the spouses will not be needed.)
The
human body will participate in this union because every bodily power
will be completely fixed on the union.
The joy of the divinization will translate itself into a bodily
expression which, in turn, will completely absorb every bodily human
power. “There will be born in him [i.e., in the human person
experiencing the resurrection in heaven] a love of such depth and power
of concentration on God Himself, as to completely absorb his whole
pscychosomatic subjectivity.”
As
a very imperfect image of the bodily absorption in the union with God,
one might think of a child who hears some glorious news, e.g., the
family is going on vacation to Disney world, and can do nothing but
dance in a wild whirling motion for a few minutes.
The child is completely focused on the joy of the news and is
oblivious to the family members around him or her. The same absorption
often occurs in young children on Christmas.
They become completely focused on the gifts as to be almost
oblivious to every request their parents or elders might make.
Similarly, the sheer and unbelievable constant joy of the union
with God will so absorb every power of the human body that every sense,
every power, will be focused on God. The absorption in God will be so
intense that we will be oblivious to everything else.
The mystical experiences of some saints who have been so taken up
in prayer, i.e., in union with God,
that they have been oblivious to time, to noises around them,
even to physical pain, foreshadows, again in a dim way, this absorption
of the bodily powers in the union with God.
We
might also understand the absorption of the bodily powers in the union
with God in light of the surge in our emotions which the vision of God
face to face will cause. The union with God in heaven is one of love.
Love certainly involves the emotional powers of the body. It is
obvious to most people after some experience that the physical powers of
the human body are intimately tied to one’s emotions.
Even the most talented athlete does not perform well (or at least
as well) if troubled by emotional difficulties.
We often speak of not bringing “distractions” on to the field
or court. We also talk of not “bringing the office home.” These “sayings” are a way of emphasizing that emotions
play a huge part in the exercise our physical powers: on the field or
court as a professional athlete; at home in expressing love and
affection. Similarly, every
spouse knows when the other spouse’s mind is “somewhere else.”
In heaven, our emotions will be so taken up with the
indescribable joy of the union with God that it would be impossible for
us to exercise any of our physical powers in a union other than the
union with God. (Therefore,
the bodily expression of love
in the marital union of spouses will not occur. The bodily expression of
love will be totally focused on God, Himself.)
It
is very important to understand that the absence of the marital union in
heaven is not a deprivation or a lack.
In our present state, most of us experience a deep and profound
longing to express more adequately our love for God, our love for our
spouses, our love for children, for our friends.
The human body, as marvelous as it is, is incapable of completely
expressing even the movements of the human spirit, i.e., the human soul,
(let alone the movements of a divine Person, e.g., Christ or the Holy
Spirit.) This would be true
even in the state of man before sin, but is especially true for “historical”
man. In heaven, in the
resurrection of the body, these limitations will all pass away because
the divine will penetrate every human power and we will be able to
express and feel with our bodily powers, the loving union we will have
with God. Therefore, we will not experience the lack of the marital
union in heaven as a loss. Rather, the very purpose of the marital
union, i.e., to love one another as God loves us, will be brought to
such perfection that we will know and feel that we are totally
fulfilled, i.e., that we are loving in the way we were created to love.
Rather than feeling any loss or lack, we will finally be satisfied that
we are adequately expressing our love for God and love for others
through God. This satisfaction at the adequate (i.e., in conformity with
our deepest desires) expression of love for God will yield an
indescribable joy!
It
is obvious from what has been said that the union with God “face to
face” will, strictly speaking, not be a “nuptial” one if by “nuptial,”
we mean a union of a man and a woman expressed through the sexual
powers. While heaven has
been likened to the perfect marriage and a marriage feast, this is by
way of analogy. “Those who are deemed worthy to attain to the coming
age and to the resurrection of the dead neither marry nor are given in
marriage.”
“Marriage and procreation in itself do not determine
definitively the original and fundamental meaning [i.e., that we are
called to love] of being a body or of being, as a body, male and female.
Marriage and procreation merely give a concrete reality to that meaning
in the dimensions of history. The resurrection indicates the end of the
historical dimension.”
Given
these teachings of Christ and Pope John Paul’s reflections on those
teachings, it could be argued that comparing the union of the human
person in his or her body-soul unity in heaven after the resurrection of
the body to a marriage feast is almost to lie.
The comparison is so false, i.e., it conveys so many images of
the earthly marital union which are not part of the union with God in
heaven, e.g., the sexual aspects, as to actually mislead people. Even in
the primary truth it does convey, i.e., that in marriage we are to love
our spouses as God loves us and in heaven we will love Him as He loves
us, it conveys falsehoods because in no marriage on earth, even the most
perfect one, do spouses give themselves to each other in the way we will
be able to give ourselves to God in heaven.
To
argue that comparing the resurrected state of human persons in heaven
with marriage is to mislead more than to illumine is only to say what
many mystical authors have said for centuries.
They point out that human language and images are linked to
concepts formed from this world. God
is so completely “other” that to invoke these concepts and images is
to convey falsehoods about God because God is so far beyond human
concepts and earthly images as to make them almost lies when applied to
God. There is then in
mystical thought a long tradition of invoking pure silence with regard
to God. Anything we would say is so far beneath the reality as to be
more false than true and so we should say nothing.
Obviously,
we need to say something!!! However, the value in the mystical tradition
of silence is to underline the obvious truth: everything we say is only
by way of analogy and not by way of actual fact.
When comparing the resurrected state of heaven with a marriage
feast, it is very good to remember this essential point.
The
differences between a earthly marriage and the union with God in heaven
are perfectly illustrated by the Pope’s remark that “the virginal
state of the body will be totally manifested as the eschatological
fulfillment of the ‘nuptial’ meaning of the body.”
In heaven, we will all be as virgins, i.e., we will not enter
into marriages. Still, we
will be penetrated by the divine and divinized. We will be taken up into
the love of God seen “face to face.” The “nuptial meaning of the body,” i.e., that we realize
that we are called to love as God loves, will be perfectly realized in
our total gift of self to God and His gift of Himself to us.
And yet, we will not be married. We will be virgins.
Both marriage and the virginal state, celibacy and virginity,
will find their fulfillment together in the same union: the union with
God.
The
Pope writes that the union with God in heaven will be a
“concentration of knowledge and love on God Himself [which]
cannot but be a full participation in the interior life of God.”
The word, participation, is important in the Pope’s thought and
means the way two or more people unite to act together and yet preserve
themselves and their own dignity and value in that union.
In a word, it means joining together with others in love.
For
an adequate understanding of John
Paul’s thought on this point, it is necessary to remember that for the
philosopher, Karol Wojtyla (later Pope John Paul II),
the human person reveals himself through acts.
Created as persons, human beings have free will. We are able to
act according to our own choices. Unlike
the animals who are “programmed” by instinct, we have the power of
free choice. When we freely
choose to act, those acts become part of us and shape us.
For example, those who choose to practice playing the piano,
become piano players. Through
our acts, we shape ourselves, i.e., we determine ourselves.
Our acts should always be in conformity with the truth we know
through our intellects and our bodies should be orchestrated by our
choices in conformity with the truth.
When we freely choose to act in conformity with the truth and our
bodies express those acts outwardly, we shape and determine ourselves. In doing this, we transcend the mere physical.
Horizontal transcendence occurs when we freely choose our own
acts and vertical transcendence occurs when we act in accordance with
the truth. Determining and
transcending ourselves and acting with integration (the body expressing
what we choose and know to be true), we act as human persons and reveal
who we are to the world.
Transcendence,
self-determination, and integration are the defining characteristics of
human acts. In acting with
others, these must be present. But if we are forced against our will to
do something, then our personal dignity and value are harmed and
attacked. How do we act together with others and preserve our own
dignity and value? This is what the Pope calls participation. If two or
more people, each acting with the characteristics of transcendence,
self-determination, and integration, join to do something together, they
are participating with one another.
As one author puts it, “ ‘Participation’ is used by Wojtyla
to indicate the way in which, in common acting, the person protects the
personalistic value of his own acting [i.e., protects the
characteristics of transcendence, self-determination, and integration]
and participates together in the realization of common action and its
outcomes.” Participation means not
being treated as an object or treating others as an object, i.e., as a
mere thing to be used. In
fact, in any cooperative activity, each person sees the value and
dignity of the other or others. Each
person affirms that infinite dignity and value in the other or others
and experiences the other or others affirming that same dignity in
himself or herself. Participation
is thus an affirmation of one’s own dignity and value and that of
others.
In
heaven, participation will reach a level beyond our imagination because
our participation will be with God Himself.
The Creator Himself, Who made all of us in His image and
likeness, will affirm our dignity and value by giving Himself to us so
that He will permeate our very being.
How could one’s dignity and value be more affirmed than by the
gift of God Himself? Further,
permeated with the divine Power, we will also be able to affirm Him by
giving ourselves to Him as He gives Himself to us.
(Of course, God does not need in any way our affirmation, but He
loves us so much that we will be able to love {participate with} Him in
the same way that He loves {participates with} us. This “affirming”
God will be an expansion {beyond anything we can imagine} of what we do
on earth when in prayer we praise Him for His goodness, for His power,
etc.)
In
this mutual act of participation, we will experience transcendence,
self-determination, and integration to the point that we will become
completely who we are meant to be: images of God.
In fact, we can never reach this goal (of becoming perfectly who
we are as images of God) until we reach heaven because only in heaven
will we be able to love perfectly through transcendence,
self-determination, and integration. In other words, we will act
perfectly as human persons. Our acts and the elements of our acts will
have reached a perfection beyond anything we are capable of in this
world.
Further,
we will only reach this perfection in heaven because only in heaven will
we be completely united with Him in whose image we are all created.
In this union, there is a mutual exchange—each person receives
the gift of the other person and in a certain sense “possesses” the
other person. (This
possession is by way of receiving the gift of the other, not by way of
ownership.) The “possession”
of God means that we will not just be images of God, but actually “have” God
Himself as perfectly as it is possible for human beings to “possess”
God. All this occurs
through the gift of the love of God, but without either God (what is in
any case impossible) or us (theoretically possible) losing ourselves.
God does not absorb us. Rather, He donates Himself to us and makes it
possible for us to donate ourselves to Him.
Neither God nor human persons “lose” their identity or cease
to exist, but each comes to “possess” the other through love, the
love realized through transcendence, self-determination, and
integration.
Acting
perfectly as human beings, giving ourselves in love to God (through the
gift of God’s grace) and receiving God Himself in return, means a
perfect participation with the One to Whom we are all drawn because He
created us. Only in God can
we be satisfied because only in Him, with Him, and through Him do we “live
and move and have our being.”
Only by receiving His gift of Himself in love perfectly can our
dignity and value as images of God be finally and sufficiently affirmed.
Perfected in giving and in receiving, heaven will certainly be
“what eye has not seen, and ear has not heard, and what has not
entered the human heart.”
While
everyone in heaven will be individually linked in a communion of persons
with God Himself in His Triune mystery, through God there will be a link
to everyone else in heaven. “We
must think of the reality of the ‘other world’ in the categories of
the rediscovery of a new, perfect subjectivity of everyone and at the
same time of the rediscovery of a new, perfect intersubjectivity of all.”
Each of us will be totally concentrated on God, but through God,
everyone will be linked to everyone else because in love, He will “possess”
all of us and in “possessing” Him through love, we, in turn, will be
united with all others in heaven. Thus, in God, we will be united
especially with those we knew on earth. Of course, this is only one of
the reasons why we should pray fervently for the salvation of those we
love and care for—so that we will know them in heaven through God.
In
the last three addresses of this cycle, nos. 70-72, Pope John Paul turns
to an analysis of Paul’s words regarding the resurrection of the body. John Paul notes that Paul’s perspective is different from
Christ’s. When Christ
answered the question posed to Him by the Sadducees, He did not use His
own resurrection as an argument for the resurrection of the body. Since
that event had not happened, He could not refer to it.
But Paul, having seen the risen Christ on the way to Damascus,
some years after Christ’s Resurrection, certainly could and did to
refer to Christ’s rising from the dead.
Saint
Paul writes: “It [the
human body] is sown corruptible; it is raised incorruptible. It is sown
dishonorable; it is raised glorious. It is sown weak; it is raised
powerful. It is sown a natural body; it is raised a spiritual body. If
there is a natural body, there is also a spiritual one.”
Clearly, Saint Paul contrasts the way the human person body-soul
unity is now on earth (“historical man”) with the way it will be in
heaven at the resurrection of the body. Paul emphasizes the spritualization of the body when he
writes that “If there is a natural body, there is also a spiritual
one.” This spiritualized body will be powerful and glorious. All this,
of course, confirms the previous analysis from Christ’s answer to the
Sadducees.
The
Pope is at some pains to show that in Paul’s view the resurrected
human body will not just be “restored” to the state of original
innocence, i.e., to the state before sin, but rather will have a “new
fullness.”
It cannot be simply a return to the state of Adam and Eve before
sin because that would mean that the human race would have no hope of
the vision of God. Without the perspective of heaven, of the
spiritualization of the body in a new fullness—different from the
state of Adam and Eve before sin--the whole logic of Creation, not to
mention the Redemption, would fall.
After all, God made Adam and Eve to share heaven with Him.
At some point they were to experience the joys of heaven.
They looked forward to seeing God “face to face.” Ce rtainly,
Christ’s mission could not simply mean that we were to return to that previous state
without any hope of seeing God “face to face.”
With
the remarks on Paul’s view of the resurrection of the body, the Pope
concludes this third cycle of his Theology of the Body series.
He also concludes the study of the “words” of Christ on
marriage and the body-soul relationship of the human person.
The next three cycles of the Theology
of the Body series apply the
analysis already undertaken to the areas of celibacy and virginity (4th
cycle), to marriage (5th cycle), and to the teaching of the
Church on the connection between the marital act and procreation (6th
cycle). Since celibacy and
virginity have always been understood by the Church as a sign of the
future perfection of humanity in the kingdom of God after the resurrection
of the body, Pope John Paul’s analysis of Christ and Paul’s words on
the resurrection of the body are fundamental to his examination of
celibacy and virginity undertaken in the next (4th cycle).
The next chapter, then, following John Paul’s order, will apply
the analysis of this chapter
on the resurrection of the body to the question of virginity and celibacy
in the lives of ‘historical’ men and women.
[1] See no. 64, Theology of
the Body, November 11, 1981: "Marriage and Celibacy in the Light of
the Resurrection of the Body," L’Osservatore Romano (English
Edition), vol. 14, no. 46.
[2] See Matthew 19:3-19. See also above, Chapter 2: "The Nuptial
Meaning of the Body."
[3] See Matthew 5:27-28. See also above, Chapter 3: "Sin and
Shame."
[4] See Genesis 38:8.
[5] See Matthew 22:23-32. See also Mark 12:18-27 and Luke 20:27-38.
[6]See Matthew 22:29-30.
[7] See no. 66, Theology of the Body, December 2, 1981: "The
Resurrection and Theological Anthropology," L’Osservatore Romano
(English Edition), vol. 14, no. 49.
[8] See Luke 20:36.
[9] See no. 66, Theology of the Body, December 2, 1981: "The
Resurrection and Theological Anthropology," L’Osservatore Romano
(English Edition), vol. 14, no. 49. In this quotation, Pope John Paul II
is using an older translation. The NAB translates Psalm 8:5-6 as:
"What are humans that you are mindful of them, mere mortals that you
care for them? Yet you have made them little less than a god, crowned them
with glory and honor." The NAB uses "little less than a
god" instead of "little less than the angels" of the papal
text.
[10] See no. 66, Theology of the Body, December 2, 1981: "The
Resurrection and Theological Anthropology," L’Osservatore Romano
(English Edition), vol. 14, no. 49.
[11] See no. 67, Theology of the Body, December 9, 1981: "The
Resurrection Perfects the Person," L’Osservatore Romano (English
Edition), vol. 14, no. 50.
[12] See no. 67, Theology of the Body, December 9, 1981: "The
Resurrection Perfects the Person," L’Osservatore Romano (English
Edition), vol. 14, no. 50.
[13] See no. 67, Theology of the Body, December 9, 1981: "The
Resurrection Perfects the Person," L’Osservatore Romano (English
Edition), vol. 14, no. 50.
[14] See no. 67, Theology of the Body, December 9, 1981: "The
Resurrection Perfects the Person," L’Osservatore Romano (English
Edition), vol. 14, no. 50.
[15] See no. 68, Theology of the Body, December 16, 1981: "Christ’s
Words on the Resurrection Complete the Revelation of the Body," L’Osservatore
Romano (English Edition), vol. 15, no. 1.
[16] See Luke 20:35.
[17] See no. 69, Theology of the Body, January 13, 1982: "New
Threshold of Complete Truth About Man," L’Osservatore Romano
(English Edition), vol. 15, no. 3.
[18] See no. 68, Theology of the Body, December 16, 1981: "Christ’s
Words on the Resurrection Complete the Revelation of the Body," L’Osservatore
Romano (English Edition), vol. 15, no. 1.
[19]See no. 68, Theology of the Body, December 16, 1981: "Christ’s
Words on the Resurrection Complete the Revelation of the Body," L’Osservatore
Romano (English Edition), vol. 15, no. 1.
[20] See Rocco Buttligione, Karol Wojtyla: The Thought of the Man
Who Became Pope John Paul II," translated from the original Italian
by Paolo Guietti and Francesca Murphy, (William B. Eerdmann: Grand Rapids,
MI: 1997, p. 169.
[21] See Acts 17:28. [22]See 1 Cor. 2:9.
[23] See no. 68, Theology of the Body, December 16, 1981: "Christ’s
Words on the Resurrection Complete the Revelation of the Body," L’Osservatore
Romano (English Edition), vol. 15, no. 1.
[24] See Paul, 1 Cor. 15:42-44
[25] See no. 72, Theology of the Body, February 10, 1982: "Body’s
Spiritualization Will Be Source of Its Power and Incorruptibility," L’Osservatore
Romano (English Edition), vol. 15, no. 7.
March 31, 2004 ---- Fr. Richard Hogan
For Chapter 6
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