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Body's Spiritualization Will Be Source of Its Power and Incorruptibility

72 (of 129) - Catechesis by John Paul II on the Theology of the Body
General Audience, Wednesday 10 February 1982 - in Italian, Portuguese & Spanish

"1. From Christ's words on the future resurrection of the body, recorded by all three synoptic Gospels (Matthew, Mark and Luke), our reflections have brought us to what St. Paul wrote on the subject in the First Letter to the Corinthians (ch. 15). Our analysis is centered above all on what might be called the anthropology of the resurrection according to St. Paul. He contrasts the state of the "earthly" man (i.e., historical) with the state of the risen man, characterizing in a lapidary and at the same time penetrating manner, the interior system of forces specific to each of these states.

2. That this interior system of forces should undergo a radical transformation would seem to be indicated, first of all, by the contrast between the weak body and the body full of power. Paul writes: "What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power" (1 Cor 15:42-45). "Weak," therefore, is the description of the body which—in metaphysical terms—rises from the temporal soil of humanity. The Pauline metaphor corresponds likewise to the scientific terminology which defines man's beginning as a body by the use of the same term (semen, seed). If, in the Apostle's view, the human body which arises from earthly seed is weak, this means not only that it is perishable, subject to death, and to all that leads to it, but also that it is an animal body.(1) The body full of power, however, which man will inherit from the second Adam, Christ, in virtue of the future resurrection, will be a spiritual body. It will be imperishable, no longer subject to the threat of death. Thus the antinomy, weak—full of power, refers explicitly not only to the body considered separately, but also to the whole constitution of man considered in his corporeal nature. Only within the framework of such a constitution can the body become spiritual: and this spiritualization of the body will be the source of its power and incorruptibility (or immortality).

3. This theme has its origin already in the first chapter of Genesis. It can be said that St. Paul sees the reality of the future resurrection as a certain restitutio in integrum, that is, as the reintegration and at the same time as the attaining of the fullness of humanity. It is not truly a restitution, because in that case the resurrection would be, in a certain sense, a return to the state which the soul enjoyed before sin, apart from the knowledge of good and evil (cf. Gn 1-2). But such a return does not correspond to the internal logic of the whole economy of salvation, to the most profound meaning of the mystery of the redemption. Restitutio in integrum, linked with the resurrection and the reality of the other world, can only be an introduction to a new fullness. This will be a fullness that presupposes the whole of human history, formed by the drama of the tree of the knowledge of good and evil (cf. Gn 3) and at the same time permeated by the text of the First Letter to the Corinthians.

4. According to the text of First Corinthians, man, in whom concupiscence prevails over the spiritual, that is, the "animal body" (1 Cor 15:44), is condemned to death. He should rise, however, as a spiritual body, man in whom the Spirit will achieve a just supremacy over the body, spirituality over sensuality. It is easy to understand that Paul is here thinking of sensuality as the sum total of the factors limiting human spirituality, that is, as a force that "ties down" the spirit (not necessarily in the Platonic sense) by restricting its own faculty of knowing (seeing) the truth and also the faculty to will freely and to love in truth. However, here it cannot be a question of that fundamental function of the senses which serves to liberate spirituality, that is to say, of the simple faculty of knowing and willing proper to the psychosomatic compositum of the human subject. Just as one speaks of the resurrection of the body, that is, of man in his true corporeal nature, consequently the spiritual body should mean precisely the perfect sensitivity of the senses, their perfect harmonization with the activity of the human spirit in truth and liberty. The animal body, which is the earthly antithesis of the spiritual body, indicates sensuality as a force prejudicial to man, precisely because while living—"in the knowledge of good and evil"—he is often attracted and impelled toward evil.

5. It cannot be forgotten that here it is not so much a question of anthropological dualism, but of a basic antinomy. Constituting it is not only the body (as the Aristotelian hyle), but also the soul, or man as a "living being" (cf. Gn 2:7). Its constituents are—on the one hand, the whole man, the sum total of his psychosomatic subjectivity, inasmuch as he remains under the influence of the vivifying Spirit of Christ,—on the other hand, the same man inasmuch as he resists and opposes this Spirit. In the second case man is an animal body (and his works are works of the flesh). If, however, he remains under the influence of the Holy Spirit, man is spiritual (and produces the "fruit of the Spirit") (Gal 5:22).

6. Consequently, it can be said that we are dealing with the anthropology of the resurrection not only in First Corinthians 15, but that the whole of St. Paul's anthropology (and ethics) are permeated with the mystery of the resurrection through which we have definitively received the Holy Spirit. Chapter 15 of First Corinthians constitutes the Pauline interpretation of the other world and of man's state in that world. In it each one, together with the resurrection of the body, will fully participate in the gift of the vivifying Spirit, that is, in the fruit of Christ's resurrection.

7. Concluding the analysis of the anthropology of the resurrection according to First Corinthians, it is fitting to turn our minds again to Christ's words on the resurrection and on the other world which the evangelists Matthew, Mark and Luke quote. We recall that in his reply to the Sadducees, Christ linked faith in the resurrection with the entire revelation of the God of Abraham, of Isaac, of Jacob and of Moses (Mt 22:32). At the same time, while rejecting the objection proposed by those who questioned him, he uttered these significant words: "When they rise from the dead, they neither marry nor are given in marriage" (Mk 12:25). We devoted our previous reflections to these words in their immediate context, passing on then to the analysis of St. Paul's First Letter to the Corinthians (1 Cor 15).

These reflections have a fundamental significance for the whole theology of the body, for an understanding both of marriage and of celibacy for the kingdom of heaven. Our further analyses will be devoted to this latter subject."



After the catechesis, Papa Giovanni Paolo II greeted the pilgrims in various languages:

Ai pellegrini di espressione franceseChers Frères et Sœurs,Pour approfondir la théologie du corps, pour mieux comprendre le mariage et le célibat pour le Royaume des cieux, j’ai poursuivi en italien un commentaire de la lettre de Saint Paul aux Corinthiens sur la résurrection des corps. L’Apôtre y met en contraste le corps “corruptible”, “faible”, “charnel” de notre condition terrestre, avec le corps qui sera le fruit de la résurrection, incorruptible et plein de forces, parce que “spirituel”, participant à l’Esprit du Christ ressuscité. Ainsi l’homme ne reviendra pas seulement à la splendeur du projet de Dieu dans la première création, mais il sera introduit dans une nouvelle plénitude. Alors que, en ce monde, la concupiscence prévaut sur la spiritualité, limitant la faculté de connaître la vérité et de vouloir librement le bien, dans l’autre monde, les sens du corps ressuscité seront parfaitement harmonisés avec l’activité de l’esprit, sous l’action dé l’Esprit Saint.Efforçons-nous de vivre déjà selon cet Esprit dont nous avons reçu les prémices.* * *C’est avec ce souhait que je salue tous les pèlerins de langue française. Je suis particulièrement heureux de recevoir les élèves et les animateurs de l’Ecole de la Foi de Fribourg. Vous tenez, chez amis, à ne jamais séparer la prière et la vie fraternelle de la connaissance approfondie de l’Evangile, et c’est bien ainsi qu’on devient disciple du Christ, capable de porter témoignage de sa Bonne Nouvelle. Je souhaite qu’après votre stage, vous aidiez efficacement les personnes de votre entourage et vos communautés dans une catéchèse cohérente avec la vie.Les congés scolaires en France ont aussi amené de nombreux élèves comme ceux du Lycée Saint-Michel de Paris et de plusieurs écoles ainsi que des séminaristes. Ouvrez votre cœur, chers jeunes, à cette riche histoire romaine et au témoignage des chrétiens en ce lieu, pour apporter à votre tour votre contribution à une société plus fraternelle et à des communautés chrétiennes plus ferventes. Je vous remercie tous de votre visite. Je recommande à votre prière mon tout prochain voyage en quatre pays d’Afrique, pour y affermir les jeunes Eglises.Et moi je vous bénis de tout cœur, en cette veille de la fête de Notre-Dame de Lourdes.Ai pellegrini di lingua ingleseDear brothers and sisters,I wish to welcome the English-speaking visitors, especially the students doing their studies here in Rome, and the students from Denmark. We have been speaking about Christ’s teaching on the future resurrection of the body. We have also been talking about Saint Paul’s views on the same subject, which we may call his “antropology of the resurrection”. Saint Paul contrasts the weak and corruptible body before the resurrection with the body as it will exist after the resurrection: glorious, incorruptible and full of power, and in this sense “spiritual”. We may say that the whole anthropology of Saint Paul is permeated with the mystery of Christ’s resurrection.* * *I extend a special greeting to the pilgrim group from Taiwan: to the beloved priests, sisters and laity who have come so far. I pray that you will find joy and strength for Christian living, at the tombs of the holy Apostles Peter and Paul. And may the peace of our Lord Jesus Christ be with you always, and with your families and loved ones in Taiwan.* * *Once again I am happy to greet a group of officers and men of the United States Navy stationed aboard the USS Eisenhower. I pray that God will be with you in your journeys and that he will always keep you and your families in his loving care.Ai fedeli di lingua tedescaLiebe Brüder und Schwestern!Herzlich grüße ich euch alle, besonders die Ordensschwestern und die zahlreichen Jugendlichen aus Deutschland und Österreich.In unseren Überlegungen betrachten wir heute noch einmal die Lehre des hl. Paulus über die Auferstehung. Im Korintherbrief setzt der Apostel dem hinfälligen irdischen Leib den starken, herrlichen und überirdischen Leib der auferstandenen Menschen gegenüber. Die radikale Verwandlung des Menschen in der Auferstehung besteht in seiner vollkommenen, seelisch-leiblichen Vergeistigung. Diese besagt nicht so sehr eine Wiederherstellung des ursprünglichen begnadeten Zustandes vor dem Sündenfall, sondern geistgewirkte Teilnahme an einer neuen, höheren Seinsfülle in der persönlichen Begegnung des Menschen mit dem dreieinigen Gott.Möge diese frohe Glaubenswahrheit von der künftigen Auferstehung euer christliches Leben prägen und euch mit Mut und Zuversicht erfüllen. Das erbitte ich euch mit meinem besonderen Apostolischen Segen.Ai pellegrini di lingua spagnolaAmadísimos hermanos y hermanas,A todos vosotros, sacerdotes, religiosos, religiosas y laicos, procedentes de diversos Países de lengua española, saludo con afecto y doy mi más cordial bienvenida a esta Audiencia, donde nos hemos congregado en el nombre de Cristo Jesús.Continuamos el análisis de la antropología paulina sobre la resurrección. En la primera Carta a los Corintios, San Pablo contrapone el hombre histórico al estado del hombre resucitado. En el “otro mundo”, junto con la resurrección del cuerpo, se participará plenamente del don del Espíritu vivificante, es decir, del fruto de la resurrección de Cristo.* * *Quiero ahora saludar de modo particular a un grupo de chilenos que peregrinan a Tierra Santa. Que vuestro paso por Roma y por la tierra santificada por Jesús y sus discípulos os aliente a todos a ser testigos fieles del Evangelio y a vivir intensamente la caridad en la Iglesia de Dios.* * *También saludo con afecto a un grupo de deportistas chilenos. Vuestro encuentro me hace también presente vuestra tierra, vuestras familias y toda la juventud de esa querida Nación. Que la visita al sepulcro de San Pedro os confirme en la fe y os ayude a dar testimonio de ella en vuestra vida.Ai fedeli di espressione portogheseSaudações cordiais aos peregrinos e ouvintes de língua portuguesa.Reflectimos, com São Paulo, sobre o estado do homem com o seu corpo, na vida presente e no “outro mundo”, quando se der a ressurreição: quando, de “fraco, corruptível e animal”, o homem com o corpo, ressuscitar “cheio de força, incorruptível e espiritual”.Esperando esta mudança, o homem “tirado da terra” e marcado pelas consequências do pecado, na vida presente, tende para a plenitude em humanidade, à luz do Homem “que vem do céu”: uma plenitude nova, que não já um simples retorno ao estado de antes do pecado.Tal plenitude pressupõe toda a história de “drama” e de Redenção do homem, a abranger o seu composto psicossomático; e é neste que se há-de processar a perfeita harmonização dos sentidos com a actividade do espírito humano e com a presença e obra transformante do Espírito vivificador de Cristo ressuscitado, até se chegar a ter o corpo “espiritual e glorioso”.É isso que para todos desejo, com a minha Bênção Apostólica.Ai superiori, professori e alunni del seminario di Rijeka (Fiume).Cordialmente saluto i superiori, professori ed alunni del seminario di Rijeka. Carissimi, il futuro della fede nelle vostre Chiese locali dipende dall’attuale vostra preparazione spirituale e teologico-pastorale. Perciò pregate, studiate e maturate nelle virtù sacerdotali. In tale cammino vi accompagna la mia preghiera e la benedizione apostolica!Ai gruppi italiani.Desidero ora estendere il mio saluto ai gruppi provenienti da varie parti d’Italia. Tra questi desidero in particolare menzionare le religiose Passioniste di san Paolo della Croce, riunite a Roma per il loro Capitolo Generale e chiamate ad eleggere il nuovo Consiglio ed a rivedere le Costituzioni. Incoraggio, carissime sorelle, l’attuazione generosa del vostro programma: “Vivere la passione di Cristo nella passione dell’uomo”. In esso, infatti, è sintetizzato e definito il carisma della vostra vita consacrata. Vi benedico di cuore ed estendo la benedizione alle vostre consorelle ed alle persone care.* * *Saluto poi i dipendenti della Fabbrica di tessuti Intesa di Maratea, in diocesi di Tursi-Lagonegro, e gli espositori della Fiera di Roma di “Articoli brevettati, Modelli esclusivi e Invenzioni”; agli uni e agli altri dico: vi esprimo il mio apprezzamento per il talento che impiegate nelle vostre attività ed invenzioni, e vi esorto a mettere anche un’intenzione spirituale nel vostro lavoro che vi fa pensare a Dio, che è il Creatore primo ed assoluto, e agli uomini, come a vostri fratelli da aiutare.* * *Un affettuoso saluto rivolgo anche al numeroso gruppo degli Associati al Sindacato Nazionale Pensionati “Coltivatori Diretti”, convenuti da varie parti d’Italia per l’annuale incontro, che quest’anno riveste speciale significato. Proteggere ed assistere le persone della terza età, carissimi fratelli, costituisce un titolo di cristiana benemerenza per la gloria che ne riceve Dio, autore della vita, e per il dovere morale verso quanti, col loro onesto lavoro, hanno concorso al progresso della società. Vi sia di conforto la mia benedizione.* * *Un saluto speciale va anche oggi, come di consueto, a voi giovani: vi sono grato per la vostra visita così festosa ed esuberante. In questi anni tanto preziosi per il vostro futuro sappiate prepararvi ai compiti che vi attendono nella Chiesa e nella società, formandovi una personalità forte e coerente, libera e responsabile.* * *A voi, ammalati, che siete i più vicini al mio cuore, dico di essere coraggiosi nelle prove, a cui la malattia vi espone. Confidate nel Signore che ha riportato la vittoria sulla sofferenza, e sulla morte: la sua vittoria sarà anche la vostra vittoria. Vi assicuro la mia preghiera e vi accompagno con la mia benedizione.* * *Un pensiero affettuoso e beneaugurante rivolgo, infine, agli sposi novelli, che hanno da poco iniziato una nuova vita sotto il segno della grazia del sacramento del Matrimonio. Auspico loro una vita coniugale felice ed armoniosa e avvaloro questi miei voti con una speciale benedizione.La preghiera alla Madonna di Jasna GóraAnche questa mattina, il Santo Padre recita nella sua lingua madre, nel corso dell’Udienza generale nell’Aula Paolo VI, una preghiera alla Madonna di Jasna Góra. Questo il testo dell’invocazione:W ciągu sześciu stuleci jesteś na Jasnej Górze, Matko Chrystusa, dana nam jako Matka nosza.Ileż pokoleń przeszło tamtędy, patrząc w Twoją matczyną Twarz: Twarz zatroskaną, miłującą.Poprzez wyraz tej macierzyńskiej Twarzy nauczyliśmy się Ewangelii.Nauczyliśmy się także znaczenia słów Pawłowych z Listu do Galatów: “zesłał Bóg swego Syna, zrodzonego z Niewiasty . . . abyśmy mogli otrzymać przybrane synostwo.Na dowód tego, że jesteście synami, Bóg wysłał do serc naszych Ducha Syna swego, który woła: “Abbà! Ojcze!”A zatem nie jesteś już niewolnikiem, lecz synem . . .” (Gal. 4, 4-7).Tyle pokoleń uczyło się tej prawdy, patrząc w Twoją matczyną Twarz: nie jesteś niewolnikiem! nie wolno ci być niewolnikiem! jesteś synem!Dziękuję Ci, Pani Jasnogórska, za wszystkich, którzy z Twego Obrazu uczyli się - i stale uczą - wielkiej tajemnicy Bożego synostwa: za wszystkich, którzy uczyli się - i stale uczą: takiej godności człowieka, której nie można mu nigdy i nigdzie odebrać!Obyśmy pozostali wierni Twojej matczynej Twarzy!Ed ecco la preghiera del Papa in una traduzione italiana.Nel corso dei secoli sei presente a Jasna Góra, Madre di Cristo, data a noi come nostra madre.Quante generazioni sono passate là guardando il tuo volto materno, volto pieno di trepidazione e di amore.Mediante l’espressione di questo volto materno abbiamo imparato il Vangelo.Abbiamo imparato il significato delle parole di Paolo nella lettera ai Galati:“Dio mandò il suo Figlio, nato da donna . . . perché ricevessimo l’adozione a figli. E che voi siete figli ne è prova il fatto che Dio ha mandato nei nostri cuori lo Spirito del suo Figlio che grida: Abbà, Padre! Quindi non sei più schiavo, ma figlio” (Gal 4, 4-7).Tante generazioni hanno imparato questa verità guardando il tuo materno volto: non sei più schiavo! non ti è permesso di essere schiavo, dato che sei Figlio!Ti ringrazio, Signora di Jasna Góra, per tutti coloro che dalla tua immagine hanno imparato - e sempre imparano - il grande mistero della figliolanza divina;per tutti coloro che hanno imparato - e sempre imparano - tale dignità dell’uomo, la quale non può mai e in nessun luogo essergli tolta. Che rimaniamo fedeli al volto materno!NOTE1. The original Greek uses the term psychikon. In St. Paul it is found only in First Corinthians (2:14; 15:44; 15:46) and not elsewhere, probably because of the pre-gnostic tendencies of the Corinthians, and it has a pejorative connotation. As regards its meaning, it corresponds to the term "carnal" (cf. 2 Cor 1:12; 10:4).However, in the other Pauline letters, "psyche" and its derivatives signify man in his manifestations, the individual's way of living, and even the human person in a positive sense (e.g., to indicate the ideal of life of the ecclesial community: miâ-i psychê-i = "in one spirit—Phil 1:27; sympsychoi = "by being of the same mind"—Phil 2:2; isópsychon "like him"—Phil 2:20; cf. R. Jewett, Paul's Anthropological Terms. A Study of Their Use in Conflict Settings [Leiden: Brill, 1971], pp. 2, 448-449).



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