This post on the importance of the spousal meaning of the body for vocational discernment is a guest article written by Robert McNamara, a graduate of the International Theological Institute (formerly in Gaming, and now in Trumau, Austria). He will be entering the seminary in Ireland at the end of August. Please say a prayer for him.<\/p>\n
Pope John Paul II in his Wednesday audiences of the early 80\u2019s, now widely known as the theology of the body, spoke about the meaning of the human body. Meditating upon the reality of the creation of man, male and female, as written about in Genesis, he deduces that the body has a spousal meaning. He says that this spousal attribute of the human body is \u201cthe power to express love: precisely that love in which the human person becomes a gift and\u2014through this gift\u2014fulfills the very meaning of his being and existence\u201d (Theology of the Body<\/span> 15:1). The spousal meaning of the body is therefore obviously significant for the question of vocation. But how significant? And in what way?<\/p>\n To discover the spousal meaning we look to the mystery of man\u2019s creation. In creation man and woman are given<\/span> life by the Creator and are in their turn capable of making a gift<\/span> of their own lives. Created in the image and likeness of God man is called to exist \u201cfor<\/span>\u201d others (Cf. Mulieris Dignitatem<\/span> 7:7). This, the Pope says, is a \u201cfundamental characteristic of personal existence\u201d (Theology of the Body<\/span> 14:4). Writing as Bishop in his book Love and Responsibility<\/span> Karol Wojtyla states, \u201cThe fullest, the most uncompromising form of love consists precisely in selfgiving, in making one’s inalienable and non-transferable `I’ someone else’s property\u201d (pp. 97). This potential for self-gift is rooted in man\u2019s freedom, in his consciousness and self-determination, in what the Pope calls the \u201cfreedom of the gift,\u201d but it is realized above all in the body. Thus the body has a spousal meaning the essence of which is to concretely realize man\u2019s freedom for self-gift, to be \u201cfor\u201d others in a radical way, one that is definitive and total. It is in its fullness a gift of the person<\/span> but one which is made in and through the body and more specifically through sex, that is, masculinity and femininity, as a fundamental attribute of the body. And so, we discover the human body as a path of love.<\/p>\n Spousal self-giving as the name implies is obviously the basis of the vocation of marriage, but it is likewise the basis of the vocation of continence for the kingdom. The Pope explains:<\/p>\n \u201c[T]he nature of the one as well as the other love [marriage and perfect continence] is \u201cspousal,\u201d that is, expressed through the complete gift of self. The one as well as the other love tends to express that spousal meaning of the body, which has been inscribed \u201cfrom the beginning\u201d in the personal structure of man and woman.\u201d (Theology of the Body<\/span> 78:4)<\/p>\n This statement is an important matter for consideration by those either discerning or living consecrated celibacy. Those who choose marriage choose to live their bodily existence \u201cfor\u201d their spouse and children. Those who choose celibacy choose to live their bodily existence \u201cfor<\/span>\u201d the sake of the kingdom of God. Celibates do not actualize their gift of self to God abstracted from their body and sex. The hearing of the call and the expression of the individual\u2019s consecration depends on and is given definitive form by the sex of the person. The call to continence, says the Pope, is \u201cformed on the basis of the consciousness of the spousal meaning of the body in its masculinity and femininity, and further, as a fruit of such consciousness\u201d (Theology of the Body <\/span>81:5).<\/p>\n [Aside: The spousal nature of continence should not be surprising when we recognize God\u2019s relationship with humanity in its spousal dimension, \u201cThe history of God’s relationship to humanity is a history of spousal love, prepared for in the Old Testament and celebrated in the fullness of time\u201d (Verbi Sponsa 4:1). By means of baptism we are \u201cdefinitively placed within the new and eternal covenant, in the spousal covenant of Christ with the Church\u201d (Familiaris Consortio 13:6). Marriage or consecrated celibacy then gives definitive form within the body of Christ to an individual person\u2019s mode of witness to Christ\u2019s spousal love for the Church.]<\/p>\n Consciousness is a decisive factor. When we consider the \u2018meaning\u2019 of something we have in mind not only the reality itself but our consciousness of that reality. Consequently it is not only significant for the question of vocation that the human body objectively has a spousal meaning, but also a mature consciousness of that meaning within the individual subject is crucial. Such a consciousness of the body adequately grounds and motivates the celibate life. It furnishes discernment of vocation with all of the realism that the challenge of celibacy actually poses to man\u2019s natural strivings, while at the same time creating a foundation upon which the earthly \u201cfor\u201d can be transformed into a heavenly \u201cfor.\u201d Perhaps we can say that awareness of being \u201cfor\u201d others as a bodily being, either male or female, creates the space in which the personal call of Christ can find a satisfactory echo and ongoing resonance.<\/p>\n The question then begs: how can we grow in a mature awareness of the spousal meaning of the body in such a way that we can hear the call of Christ with readiness and answer it with force? It appears from the Pope\u2019s writings that the answer is through the gift and virtue of purity. Using the helpful image of a watchman the Pope explains how one grows in purity of heart. Man, he says, must become master of his own \u201cinnermost impulses\u201d by watching over the \u201chidden spring\u201d of his heart learning to draw only those impulses which are \u201cfitting for purity of the heart.\u201d In this way he can build \u201cwith conscience and consistency the personal sense of the spousal meaning of the body, which opens the interior space of the freedom of the gift\u201d (Theology of the Body<\/span> 48:3). Perfecting this effort we have the gifts of the Holy Spirit especially piety which disposes the inspired person to grow conscious of the meaning of the human body, his own and others.<\/p>\n With a vivid consciousness of the meaning of his body in purity of heart, man experiences himself as originating in love and destined for love (Cf. Theology of the Body<\/span> 15:5 ff). He experiences himself as rooted in love, and finds in this happy experience a greater ability to respond with love. Purity of heart has enabled him to encounter and know himself in his bodily existence as a \u201csubject of holiness\u201d (Theology of the Body<\/span> 19:5). It is this experience of man as a subject of truth and love, with the organically connected interior space of the freedom of the gift formed on the basis of the spousal meaning of the body which enables man to hear the call to continually surrender himself in all the truth of his existence and in an unreserved manner to Christ, and for the sake of His kingdom.<\/p>\n","protected":false},"excerpt":{"rendered":" This post on the importance of the spousal meaning of the body for vocational discernment is a guest article written by Robert McNamara, a graduate of the International Theological Institute (formerly in Gaming, and now in Trumau, Austria). He will be entering the seminary in Ireland at the end of August. 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