To the Communion of serving as witnesses to the life of the Body of Christ and all those on earth who inspire me to grow in holiness.

Table of Contents

Introduction ...... 1 Literature Review ...... 4 St. John Paul II ...... 4 Theology of the Body ...... 5 ...... 9 Political Theology ...... 10 Methodology ...... 17 Phenomenology ...... 17 Themes of Theology of the Body ...... 20 Bergoglian Principles ...... 28 Phenomenological Analyses ...... 32 Implications for Ministry ...... 35 Conclusion ...... 39 Bibliography ...... 41

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Introduction

In the beginning was . He created the heavens and the earth, the land and the sea, and the animals. This story of creation is a story that most Christians are told a very young age and many people hear multiple times throughout their life. The story follows a repetitive pattern as God creates something each day. At the end of each day, God looks back on creation and proclaims that it is good. This pattern is broken on the sixth day. On this day,

God creates man and the narrator points out that man was created in the image of God (imago dei). God then reflects on His creation and describes it as “very good”.1 The second creation story dives deeper into the creation of man where God says that man is not meant to be alone.

He makes a companion for man, known as woman and places them in the Garden of Eden.2

From there, this creation story goes on to describe the events of the fall and exile from the garden.

This is where St. John Paul II starts at the beginning of his document, Theology of the

Body. He looks at this story, not as a bedtime tale that is told to young children, but as a rich, theological text. This is the diving board from which he dives into the deep theological anthropology of the human person. The intent of this text is to help readers understand what it means to be human.

This search for the purpose of life is something that all people seek. Questions like

“who am I?” and “what is my purpose?” are questions that people ask in various forms on an almost daily basis. In an attempt to find answers, people turn to a variety of places. Pop culture, social media, and relationships (both romantic and platonic) are just some of the outlets

1. Genesis 1:1-31. 2. Genesis 2:15-23.

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that people have tried to use to find answers. These sources all have different answers on what it means to be human and can lead to confusion.

There are two ways main ways that this question can be answered. The first claims that humanity has no ultimate meaning or reason for existence. Because there is no purpose, anything goes and people can act however they want. There is no end goal for man to pursue.

The second answer claims that there is a greater purpose for being. If there is a reason why human beings exist, then the way that humans act matter. St. John Paul II’s Theology of the

Body argues for this second answer. It looks at the purpose of each individual and the way that man should orient his life to achieve this purpose.

This analysis of personhood contained within the document has the potential to address many societal problems and divisions within society. It speaks about the state of man, our need for community, and the spousal dimension of the body. Understanding this document leads to a greater understand of the human person and greater empathy for the other. However, this document has not been utilized to its full potential within ministry. The teachings of Theology of the Body are typically presented through speakers, video series, or books which lay out the

“facts” of Theology of the Body. This is usually catechetical and can be informative, but only represents a small part of what the document offers.

This research looks for a way to dive deeper into Theology of the Body and strives to look at new ways to incorporate the document into ministry. It does so by taking the core themes of Theology of the Body and looks at them in a way that fosters a deeper, ingrained understanding of the human person. This is done by incorporating these themes with Pope

Francis’s principles of evangelization, referred to as the Bergoglian Principles. These principles look at evangelizing within society in a way that makes the of the Catholic faith tangible

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and approachable for the average person. When these are combined, the message of Theology of the Body becomes more concrete and implementable for pastoral ministers seeking to create a further understanding of the human person in their ministry.

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Literature Review St. John Paul II

Karol Wojtyla, later known as Pope John Paul II, was born in Wadowice, Poland in

1920. Growing up, Wojtyla learned what it meant to be both Catholic and Polish while living under Communist oppression. Wojtyla was the youngest of three children. He fostered a close relationship with both of his parents. His mother, who was very ill and suffered from depression, died when Wojtyla was only eight. Despite his young age, Wojtyla described her presence in the family as “the soul of the home”.3 After his mother’s passing, Karol Wojtyla’s father was his companion and role model. His devoted prayer life was an example of faith to the growing boy.4 These childhood experiences shaped St. John Paul II’s understanding of of the family.

As a growing man, Wojtyla faced many challenges because of the Communist government. They controlled his ability to express both his Polish upbringing and Catholic faith. Wojtyla spent part of his seminarian career studying in secret in Poland before proceeding to obtain further degrees in Rome and abroad. As a theologian, St. John Paul II’s works are rooted in philosophy and inspired by individuals such as St. . His works possess a mystical, contemplative dimension that draws from the Carmelite tradition.5

3. Jane Barnes and Helen Whitney, “John Paul II: His Life and Legacy,” Frontline, PBS, n.d., https://www.pbs.org/wgbh/pages/frontline/shows/pope/etc/bio.html. 4. Ibid. 5. St. John Paul II studied St. John of the Cross as a graduate student in Rome. St. John of the Cross was an author and mystic, writing books such as The Dark Night of the Soul and The Living Flame of Love. Both St. John of the Cross and St. Edith Stein (mentioned in the next section) are Carmelite saints. Both have studied and published philosophical, theological works centered around love. “John Paul II (1920-2005),” Biographical Profile, The Vatican, accessed December 28, 2018, http://www.vatican.va/special/canonizzazione-27042014/documents/biografia_gpii_canonizzazione_en.html.

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This is especially seen in his Theology of the Body, which contemplates the phenomenon of love and how it manifests itself in the world through an understanding of the importance of

“spousal imagery”.6

Theology of the Body

St. John Paul II originally wrote Theology of the Body with the intent to publish it as a book, which would serve as the sequel to another one that he wrote, .

Before this could happen, St. John Paul II became pope and he delivered this work as a series of talks on human love and its relation to God’s divine plan during Wednesday General Audiences in Rome. He began this series on September 5, 1979. It lasted for 129 General Audiences, eventually ending on November 28, 1984.7 This work, which is an anthropological theology, was originally called Man and Woman He Created Them then changed names before ultimately being termed Theology of the Body (TOB).8

Theology of the Body is a dense, philosophical work that has been interpreted and summarized by a variety of contemporary theologians. One of the most compact analyses that strives to capture the spirit of this document comes from Fr. Mike Schmitz.9 He breaks this topic into five main points.

6. Christopher West Theology of the Body Explained: A Commentary on John Paul II’s Man and Woman He Created Them, (Boston: Pauline Books & Media, 2007), 2. 7. The weekly talks were interrupted by various events including an assassination attempt and a holy year. John Paul II, Theology of the Body, 4. 8. Ibid. 9. Fr. Mike Schmitz is a priest and national speaker from Minnesota. Besides working on the campus of the University of Minnesota-Duluth and as the Director of Youth and Young Adult Ministry for the diocese of Duluth, he is also the founder of Ascension Presents, an “evangelistic platform bringing entertaining, faith-filled, and dynamic presenters straight to your newsfeed”. Ascension Presents, accessed May 1, 2018, http://ascensionpresents.com/.

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1. God Made This World on Purpose and Out of Love: Everything that God created has an

inherent meaning that flows from the knowledge that God’s creation is made out of love.

2. God Made Humanity in His Image and Likeness: Because the human person is made

like God, they should exist in unity with God and His creation.

3. God Made Human Beings a Body-Soul Composite: The human person exists as both the

body and the soul. This is a direct contradiction to modern philosophies which strive to

reduce the human person to simply a physical body or to simply the soul which is

trapped inside the physical body.

4. You Are Your Body: The human body has the power to take the invisible of the spiritual

and divine and make it visible. This phenomenon is only experienced in the body.

Because the body is a vessel through which God can be observed, the way that

individuals treat their bodies and the bodies of other matter.

5. God is Love: God exists as a communion of persons in the . At the core of this is

love. Because humans are made in the image of God, then they too are made for love.10

These main points do not dive into the deepest metaphysical parts of Theology of the Body, but they do sum up its overall meaning. Because the human person is made in the image of God, out of love, and for love, they possess the unique capability to use love as a language. This is a language that can be used to tell the , as when it is being used a vessel through which God is shown, or it can be used to tell a lie, as when the human person makes the conscious decision to turn from God.11

10. Fr. Mike Schmitz, “Why God Gave Us Bodies”. 11. Ibid.

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Diving deeper into the phenomenon of love, sexual intimacy, and its relationship to

Theology of the Body, Christopher West breaks the document down into two sections: “The

Words of Christ” and “The ”.12 In the first section, Christopher West looks at God’s original plan for the human body and the result that original has on this plan. In the second section, West dives into marriage, the purpose of marriage, and the role of sexual morality within marriage. 13 To him, there is a lack of awareness about Theology of the Body and West admits that “for the majority of Christians, the content of John Paul’s teaching remains an untapped treasure”.14

The conceptualization of love as its own phenomenon is important to understanding the theology of the body. Cardinal utilizes a systematic theology to look at the importance of the body in terms of marriage. The only way that one can experience this phenomenon of love is through the nuptial mystery. Simplistically, the nuptial mystery can be defined as the unity that emerges through sexual intercourse, the various types of love between a husband and wife, and a person’s relationship with God, all expressed through the varied experiences of each individual.15 Ultimately, it is through their marriage bond that frees an individual, enabling them to come to a fruitful understanding of who they are in relationship to others and to God.16

12. Christopher West is a nationally known speaker and author who is best known for his analysis of Theology of the Body. The way that West structures his summary of TOB is modeled on the way that St. John Paul II writes and structured his document. Christopher West, Theology of the Body for Beginners (West Chester, PA: Ascension Press, 2009), 16. 13. Ibid. 14. West, Theology of the Body for Beginners, vii. 15. Angelo Cardinal Scola, The Nuptial Mystery (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2005), 213-214. 16. Ibid., xvii-xviii.

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Scola is not the only theologian who has seen the anthropological relationship between

God and humanity expressed through the experiences of each human person. During his papacy, Pope Benedict XVI wrote as a response to his predecessor’s teachings on the theology of the body. This concise focuses on the meaning of God as love.

This is important in a world where the definition of love is diverse and varied. Pope Benedict

XVI traces love to three Greek words for love: eros, agape, and philia.17 A proper understanding of these terms helps a person to know oneself while understanding their spiritual relationship with God.18 At the same time, the Church is called to be a community of love within which, these conceptions of love are exemplified and through which, God is seen.19

In keeping with the tradition of his predecessor, Pope Francis also published his own writings that expounded on the teaching of the theology of the body. (The Joy of Love), was written in response to the conclusion of a synod focused on love and the family.20

In this , Pope Francis takes less of a metaphysical approach. Instead, he focuses on the pragmatic and the state of the family in the modern world. He explains the state of the family in modern times and challenges the family, especially married couples to rise to the challenge of living out the Sacrament of marriage in the world.21

Pope Benedict XVI’s work Deus Caritas Est and Pope Francis’s Amoris laetitia utilize the teaching and concepts presented in Theology of the Body and continue its legacy by using

17. Benedict XVI, Deus caritas est [encyclical letter], December 25, 2005, sec. 3 (Boston: Pauline Books & Media, 2005). 18. Ibid. 19. Ibid., sec. 27. 20. The second session of this synod ended in October 2015. Those who were present issued a final report detailing the findings of their synod. Following this, Pope Francis published Amoris laetitia in March of 2016. Gerald O’Collins S.J. “The Joy of Love (Amoris laetitia): The Papal Exhortation in Its Context,” Theological Studies 77 no. 4 (2016): 906, EBSCOhost. 21. Francis, Amoris laetitia [papal exhortation on love in the family], April 8, 2016 (Huntington, Indiana: Our Sunday Visitor, 2016).

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this imperative concept of love and applying it to concepts that stretch beyond anthropology.

The first seeks to understand God’s love with us while the latter pragmatically looks at the state of marriage and relationships. Amoris laetitia is a continuation of Theology of the Body that focuses on the mundane aspects of marriage over the glorification of the sexual intimacy present in marriage. Theologian Timothy O’Malley believes that this realistic approach is needed to reduce the over-philosophizing that has the potential to occur in this conceptually rich text.

O’Malley argues that “Pope Francis’s theological and pastoral realism enables the possibility of authentic Trinitarian communion unfolding even in the midst of irregular situations…”22 Thus, by looking at marriage through a realistic lens instead of focusing exclusively on the glorification of the sexual union, it is possible to return to the sacramental bond that Theology of the Body originally strove to preach.23

Pope Francis

A simple comparison between Theology of the Body and Amoris Laetitia show that Pope

Francis and St. John Paul II have two very distinct but cohesive approaches to theology. St.

John Paul II is a philosopher whose rich lexicon is full of various imagery and reflects deep thought and understanding. Pope Francis focuses on pragmatic action. His writing draws on the tradition and deep knowledge within the Church but is written for a broader audience. Pope

Francis’s works focus on the reality of the present and integrating Catholic teaching and tradition into everyday life.

22. Timothy O’Malley, “Marriage as Mundane Participation in the Divine Sacrifice of Love,” in Pope Francis and the Event of Encounter, edited by John C. Cavadini and Donald Wallenfang (Eugene, Oregon: Pickwick Publications, 2018), Kindle. 23. Ibid.

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Pope Francis was born Jorge Mario Bergoglio in in 1936. He grew up in a country which suffered economically and was politically unstable.24 This left many

Argentinians poor and helpless. Pope Francis’s life as a priest, , and pope is very simplistic as a tribute to those that he shepherds. As a bishop in Argentina, he was known for cooking his own meals and navigating the city by bus instead of private car. Additionally, Pope

Francis has rejected the overly adorned outfits of the papacy, preferring a much more simplistic outfit.25 The Catholic culture in Argentina also played a fundamental role in shaping Pope

Francis’s theology and understanding of our obligation to “the other”. This is seen his political theology, which is noticeably unique compared to previous .26

Political Theology

To appreciate the political theology of the pope, it is imperative to understand what political theology is first. Political theology is a sub-discipline most simply explained as the relationship between societal ideas and theological concepts. The conception of political theology as a lens through which to reconcile religion and the secular government emerged in the modern era through the scholarship and philosophy of Carl Schmitt.27 In his book Political

24. Bergoglio was born during an economic downturn in Argentina. During his life, Argentina saw military coups, dictators, political extremists and violence, and continued economic instability. “Argentina Profile – Timeline”, BBC News, last modified May 4, 2018, https://www.bbc.com/news/world-latin-america-18712378. 25. “Francis,” Biography of the Holy Father, The Vatican, Accessed January 7, 2019, http://w2.vatican.va/content/francesco/en/biography/documents/papa-francesco-biografia-bergoglio.html; Tracy Wilkinson, “Pope Francis: Humility and simple life lead Jesuit to papacy,” Los Angeles Times, March 14, 2013, https://www.latimes.com/world/la-xpm-2013-mar-14-la-fg-pope-bergoglio-profile-20130314-story.html. 26. This claim is not meant to insinuate that the theology of previous popes were erroneous. Rather, Pope Francis’s outlook is shaped by his American upbringing which is vastly different than the European upbringing of the other contemporary popes such as St. John Paul II. 27. Carl Schmitt (1888-1985) is a German political theorist who published the majority of his work in the early years of the Weimar Republic in Germany. His writings are heavily influenced by through the events he lived through, especially the rise and fall of the Weimar Republic and the Third Reich. Political Theology: Four Chapters on the Concept of Sovereignty was originally published in the beginning of the Weimar Republic and was republished by the University of Chicago in 2005. Paul W. Kahn, Political Theology: Four New Chapters on the

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Theology: Four Chapters on the Concept of Sovereignty, Schmitt conducted a thorough analysis of what political theology is, its relationship to sovereignty, and its role in political thought.28

Schmitt argues that “All significant concepts of the modern theory of the state are secularized theological concepts…”29 This can be seen through the development of thought throughout history which starts as a theological idea, then becomes a cultural theory that is incorporated into the state and the government. The modern constitutional state that rejects the presence of God and incorporation of religious themes can be attributed to a combination of a deistic theology and metaphysics that “rejected not only the transgression of the laws of nature through an exception brought about by direct intervention… but also the sovereign’s direct intervention in a valid legal order”.30 Even though the state does not acknowledge the presence of theological philosophies within its policies, there can be no denial of the relationship between religious thoughts and state practices, especially in regards to the relationship between theological thought and juristic practices.31

Schmitt’s philosophy focuses on “the exception”, those who do not bind themselves to the law because they recognize that there is something that exists outside the law. Instead of focusing solely on this judicial authority, they embrace their inherent sovereignty. When individuals realize their sovereignty, a “theory of the state” develops that takes the exception and makes it a norm of society.32 Paul Kahn sees this claim as important and decisive in the role of political theology. In a democratic system, embracing the exception at the expense of

Concept of Sovereignty, (New York: Columbia University Press, 2011), eBook, EBSCOhost; Carl Schmitt, Political Theology: Four New Chapters on the Concept of Sovereignty, (Chicago: University of Chicago Press, 2005). 28. Kahn, Political Theology: Four New Chapters. 29 Schmitt, Political Theology, 36. 30. Ibid., 36-37. 31. Ibid., 44. 32. Ibid., 8.

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the law would lead to chaos. This claim that the exception is greater than the norm challenges the authority that the law has and asks if there is room beyond the law for free will.33 To deny that something greater than the law exists is to deny the premise of political theology. Political theology exists to go beyond the concept of what is legal and illegal within a political system to look at the potentiality of a political system in a deeper way.34

Another political theologian whose work has influenced modern thought within this realm is Johannes Baptist Metz. Metz, who was born in Germany in 1928, focuses on the relationship between the Christian religion and the secular society through an anthropological and eschatological lens. It is argued that Metz’s view of the world is heavily influenced by his

Christology, which creates an “eschatological definitiveness”. In Metz’s philosophy, the world is inherently good and those in it are redeemed by Christ’s paschal sacrifice with the ultimate ability to accept or deny God’s call. Although the world may reject God, God will not reject the world.35 It is important to note that a distinction is made between secularization which turns away from God and the secularity of the world which embraces the world as fundamentally good. Metz advocates for the secularity of the world as something that has value.36

Metz’s political theology is also structured around “the anguished cry of dereliction of the crucified Christ”. This philosophy focuses on the suffering of humanity throughout the world which is unified with the suffering of Christ on the cross. 37 By connecting suffering with the call to help those in need, Metz has created a bridge between political theology and liberation theology. Contrary to current trends in theological concepts today, Metz’s

33. Kahn, Political Theology: Four New Chapters. 34. Ibid. 35. John Marsden, “The Political Theology of Johannes Baptist Metz,” The Heythrop Journal 53 no. 3 (May 2012), 441, EBSCOhost. 36. Ibid., 443. 37. Ibid., 445.

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philosophies do not seek to eradicate the secular world but affirms the secularity of the world while advocating for the rights and supports of the other.38

Both Schmitt and Metz are German scholars whose perceptions of political theology are influenced by the world around them. Theologians living in other areas of the world have similar political theologies that differ slightly based on their own worldview. For example, theologians John de Gruchy and Emmanuele Katongole have been influenced by the political atmosphere of their African countries, South Africa and Uganda. Their work dialogues with issues that are present locally, such as apartheid, colonialism, and forced modernity. De Gruchy argues that public theology, while sharing many commonalities throughout the world, is not universal and engages the political realm at the local level in a way that is dependent on the characteristics of the state.39 There is a potential for Christianity to address these issues, but this potential has been unfulfilled.40 Ultimately, the way that political theology manifests itself takes on a unique form depending on geographical region and culture. Political theology should focus less on aligning political ideas and religious thoughts and more on applying theology to political concepts such as sovereignty and democracy to gain a deeper understanding of politics within society.41

Pope Francis’s political theology is influenced by the poverty and events of his

Argentinian upbringing. Through his magisterial writings, he has taken his political theology

38. Ibid., 450. 39. John de Gruchy is classified as a public theologian instead of a political theologian. While there is a very small difference between the two schools of thought, de Gruchy tends to be more active in ministry whereas Schmitt and Metz are more academic. Max L. Stackhouse, “Civil Religion, Political Theology, and Public Theology: What’s the Difference?” Political Theology 5 no. 3 (July 2004), 275-293, EBSCOhost; John W. de Gruchy, “Public Theology as Christian Witness: Exploring the Genre,” International Journal of Public Theology 1 no. 1 (2007): 27, EBSCOhost. 40. Ibid. 41. Clayton Crockett, Radical Political Theology (New York: Columbia University Press, 2011), EBSCOhost.

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globally, advocating for active participation both in the world and the local community.

Additionally, Pope Francis places a strong emphasis on social justice and serving “the other”.42

One of the most influential theological concepts for Pope Francis from his home country is liberation theology. Liberation theology is a branch of political theology that places a higher emphasis on the collective whole rather than the success of a single individual. Highly prevalent in South and , liberation theology focuses on liberating the poor and oppressed and changing unjust structures.43 Liberation theology was most prominent in Latin

America in the 60’s and 70’s, but can be seen today in the poorer areas of Latin America where this mentality takes a pragmatic approach and there is an emphasis on religious figures, such a priests, working with the youth and oppressed to help them rise out of the situations they live in.44

Argentina is known for a form of liberation theology termed the “Theology of the

People”.45 Theology of the People emerged after Vatican II in response to the Argentinian ’ Episcopal Commission for Pastoral Practice (COEPL). At this time, the Argentinian government was under control of one dictator while struggling with violent oppositional groups.

COEPL distanced themselves from the liberalism and Marxism that was emerging and instead identified itself with Argentinian history and the Argentinian people. This focus on history and culture allowed the Church to focus on the people, specifically the lower class who actively

42. Anna Rowlands, “Laudato si: Rethinking Politics” Political Theology 16 no. 5 (September 2015): 418-420, EBSCOhost. 43. In some cases, the overthrow of various governments is attributed to liberation theology, such as the Somoza dynasty in Nicaragua as well as the change of political thought, such as dogmatic Marxism. 44. Jeffery Klaiber, S.J. “Pope Francis and Liberation Theology,” Political Theology, December 6, 2013, https://politicaltheology.com/pope-francis-and-liberation-theology-jeffrey-klaiber-s-j/. 45. The term “theology of the people” was originally coined by Fr. Lucio Gera and Fr. Rafael Tello, two Argentinian priests. Juan Carlos Scannone, S.J. “Pope Francis and the Theology of the People,” Theological Studies 77 no. 1 (2016), 119, EBSCOhost.

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lived the culture.46 Just like liberation theology, Theology of the People focuses on the human dignity and rights of the individual in combination with the rights of the collective whole.47

While Pope Francis has not singled out liberation theology as greater than any other form of theology, he has praised it for its emphasis on serving the poor and the marginalized.48

There is a strong connection between the pastoral mission of Pope Francis and his Argentinian

Catholic roots. Francis continually emphasizes the importance of living together in community.

This is accentuated in many of his writings, especially and . These same themes are seen repeatedly in COEPL as they emphasize a focus on the people and the importance of community.49

One specific that highlights the pope’s political theology is

Evangelii gaudium. This apostolic exhortation addresses the social nature of the people within the church and the way that those in the Church should facilitate a “culture of encounter”.50

There are four principles in this exhortation that Pope Francis describes as the priorities necessary for building this culture. They have been named the “four ‘Bergoglian’ priorities” after Pope Francis’s birth name, Jorge Bergoglio.

They four principles are

1. Time is greater than space 2. Unity prevails over conflict 3. Realities are more important than ideas 4. The whole is greater than the part.51

46. Ibid., 120-121. 47. Ibid., 122. 48. Kaiber, S.J. “Pope Francis and Liberation Theology.” 49. Rafael Luciani, “Pope Francis Connects the Pastoral and Theological in a ‘New Way of Being Church’,” America: The Jesuit Review, November 16, 2015, https://www.americamagazine.org/issue/rooted-vision; Scannone, “Pope Francis and the Theology of the People,” 126. 50. Scannone, “Pope Francis and the Theology of the People,” 127. 51. Ibid., 127-130.

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All of these are rooted in some way in Theology of the People as they advocate for the collective whole and emphasize the people over hierarchy and power.

Theologian Joseph Flipper has recognized the connection between these principles and

Pope Francis’s Argentinian roots. Additionally, Flipper looks at the combination of the pope’s pontificate as one that combines the political and pastoral. He specifies that the pope’s utilization of political theology in his ministry does not mean that the pope is taking a political stand or endorsing a particular government or politician. Rather, the political theology of the pope is nonpartisan, aimed at serving the people, and fulfilling their needs on a metaphysically spiritual as well as physically material level.52

52. Joseph S. Flipper, “The Time of Encounter in the Political Theology of Pope Francis,” in Pope Francis and the Event of Encounter, edited by John C. Cavadini and Donald Wallenfang (Eugene, Oregon: Pickwick Publications, 2018), Kindle.

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Methodology

A preliminary study of the works of St. John Paul II and Pope Francis show that there is a continuity between both popes, regardless of the different concepts that they emphasize. This paper seeks to explore the dialogue between their texts, specifically Theology of the Body and

Evangelii gaudium. Both texts are theologically rich and full of potential that can be applied within ministry settings.

Theology of the Body discusses relevant and vital topics for each human person. These topics, which include love, identity, and relationships, should be known and taught by ministers in all capacities. Unfortunately, the density of Theology of the Body is daunting, leaving a gap in knowledge and education. Although many working within ministry are familiar with general summaries of what Theology of the Body is, there is an inability to pragmatically implement these teachings. This paper seeks to bridge the gap between knowledge and action. By applying the Bergoglian principles found in Evangelii Gaudium to the themes found within

Theology of the Body, it is possible to gain a deeper understanding of St. John Paul II’s work.

This creates new theories for ways that these themes can be pastorally implemented within ministry.53

Phenomenology

The methodology that this research uses is that of phenomenology. Phenomenology is a philosophical science that seeks to observe and describe the givenness of an object. It has also been described as “the study of human experience and of the ways things present themselves to

53. The implications for ministry found within this paper are designed for ministry to all individuals and does not create limits based on age, gender, etc. While the majority of my experience within pastoral ministry comes from ministry to teens and college-aged students, I made a conscious attempt to bracket all presuppositions and biases that would limit these implications to a certain group of people. The aim of this paper to is find suggestions and implications for ministry that could then be applied to individual ministries in a unique way.

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us in and through such experience”.54 Phenomenology utilizes a reduction method to look at the givenness of an experience. This is paradoxical as the reduction seeks to avoid reductionism and a reducing of the described phenomena in terms of quantitative data. Rather, it focuses on observing that experience and looking at its potentiality.

The phenomenological reduction was originally created by , the father

of phenomenology, and has been utilized by other phenomenologists including Martin

Heidegger and Robert Sokolowski. Within the field of , it has been utilized

by Jean-Luc Marion, Donald Wallenfang, St. Edith Stein, and St. John Paul II. St. John Paul II

was exposed to phenomenology while writing his dissertation on the work of Max Scherer, a

phenomenologist who studied with others well versed in the field such as Husserl, Stein, and

Roman Ingarden.55 This study of phenomenology was fruitful for St. John Paul II as he used

this philosophy when writing Theology of the Body.

While Pope Francis has not studied phenomenology in an academic setting like St. John

Paul II has, it is possible to observe phenomenological themes within the contemporary pope’s

ministry. Phenomenology is a descriptive science that refrains from judgement and simply

describes what is being observed. In the same way, Pope Francis is a man of encounter who

focuses on the person and their reality instead of prematurely judging.56 Because St. John Paul

II uses phenomenology in an academic sense and Pope Francis uses phenomenology in a

54. Robert Sokolowski, Introduction to Phenomenology (Cambridge, UK: Cambridge University Press, 2000), 2. 55. “John Paul II (1920-2005)”, vatican.va. 56. Donald, Wallenfang, “Pope Francis and His Phenomenology of Encuentro.” in Pope Francis and the Event of Encounter, edited by John C. Cavadini and Donald Wallenfang, (Eugene, Oregon: Pickwick Publications, 2018) Kindle.

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spiritual, ministerial way, it is only natural to use this philosophy as a way of analyzing both

documents and bringing the two texts together.

There are two steps involved in phenomenology. The first is the bracketing of any

presuppositions or biases. This is also referred to as the phenomenological reduction. One must

start by setting aside any influences or presuppositions that may affect the original results. For

example, one cannot assume that the outcome they desire will occur. Otherwise, they risk

forcing their own will and thought upon the phenomenon they are simply observing. This

inclination towards presupposed outcomes is referred to as the “natural attitude”. By bracketing

this attitude, one is “piercing through the temptation of a premature act of judgment and [is]

open to any and all phenomenal saying or giving.”57

Bracketing presuppositions for this research specifically meant setting aside preconceived ideas of the meaning of the documents, especially Theology of the Body, as well as biased opinions pertaining to the authors. This bracketing was helpful and prevented the texts from simply being forced together to fulfill an end goal. Instead of simply putting these pieces together like a misshapen puzzle, it was important to sit with each text individually first and spend time with them. Each principle from Pope Francis and each theme from St. John Paul II is unique. As each text was read and examined, they all took on a life of their own. Each has their own meaning, explained in their own way, full of their own symbols and understanding.

Bracketing presuppositions meant that I was able to put my own opinions aside so that I could truly and fully experience what each point was trying to say.

57. Donald Wallenfang, Dialectical Anatomy of the : An Etude in Phenomenology (Eugene, Oregon: Cascade Books, 2016), 12-13.

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After the bracketing, one describes what is given. The givenness of an object is the way that an object presents itself. This is beyond a simple physical description. Phenomenology desires to break through that emphasis on the physical, outward experience and look to the deeper meaning. This research utilizes dialectical phenomenology, which focuses on what is being proclaimed over that physical manifestation that is observed through the senses.

The importance of this project is palpable in Pope Francis’s writings, in which he calls for a renewal of encounter with the other and a restructuring of pastoral ministry so that the minister is actively engaged with those they serve.58 The following subsections analyze the meaning of the four main themes of Theology of the Body as well as the four Bergoglian principles. Each of the themes were paired with each principle, creating suggestions for evangelization. From there, these suggestions were analyzed for continuity and thematic appearances. The dialogue between these concepts are explored and analyzed further in this paper. These phenomenological analyses shed light on a new way to encounter Theology of the Body so that it can help pastoral ministers enhance their understanding of the human person and relationships

with God and the world.

Themes of Theology of the Body

Because Theology of the Body is quite large and intimidating to approach, the four

themes of Theology of the Body were intentionally selected because they cohesively summarize

the entire document. The themes selected are listed below:

1. The Human Vocation is to be a Total Gift of Self 2. Authentic Love is Found in a Communion of Persons 3. The Human Body is a Sacrament 4. The Human Body has an Inherently Spousal Dimension

58. Amoris laetitia, sec. 230.

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As the analysis of each theme will show, these points are very closely connected. A preliminary, surface-level look at the themes make it appear as if they are interchangeable.

However, each point contains unique insight that adds to the greater meaning of Theology of the

Body. To reduce the meaning of one theme to fit it into the meaning of another would create a reductionism that takes away the full potential of the text of Theology of the Body. In this way, phenomenology was a useful tool in understanding the fullness of the text because of its ability to avoid reductionism and look at each point as its own inimitable meaning.

The Human Vocation is to be a Total Gift of Self

To come to a greater understanding of this first theme, it is important to first break down the words that are being used and establish the definitions and meaning of these words. Once a base of knowledge has been set, it is then possible to address sections of the text that encapsulate the theme to further explore the concept. When looking at this first theme, “The human vocation is to be a total gift of self”, the first step that needs to be taken is to look at what it means to be human as well as what it is to have a vocation. This greater understanding of these two words can then enhance the understanding of what it means to be a “total gift of self”.

The first concept that needs to be defined is what it means to be human. Because

Theology of the Body is a theological anthropology, the whole of the text is dedicated to understanding what this means, specifically in relation to others. St. John Paul II starts his work by establishing a simple understanding. This definition is later enhanced by exploring these themes and the relationships of the self with both God and the other. Theology of the Body starts with an appeal to the beginning. This beginning refers to creation, specifically the

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creation of man and woman. It is important to acknowledge that the story of the creation of man and woman are set apart from the rest of the creation story because there is a deeper significance in their creation. Genesis 1:27 summarizes the importance of the creation of man.

“God created man in His image, in the image of God he created him; male and female he created them.”59 While all of creation comes from God and his been given life by Him, only humans were created in his image. Catholic tradition refers to this concept as imago dei, translating to “image of God”. St. John Paul II also writes that there is a distinction between the created man and the “historical man”. The original man is the state of man before the fall. It is humanity fully unity with God, unseparated by sin. On the other hand, the historical man is humanity after the fall, suffering from concupiscence and the effects of sin which include separation from God as well as division within society. All humans who have existed since the fall – that is all humanity in recorded history and earlier – form the historical man. It is the goal of the historical man to restore his broken relationship with God, seeking a “ of the body”. Through this redemption, man is also restoring right order with the rest of creation.60

This understanding of humanity as created in the image of God and seeking redemption and restoration with Him is important to comprehend why Theology of the Body is important.

The next term that needs to be defined is “vocation”. This word comes from the Latin word vocare meaning to “to call”. Although modern Catholicism tends to reduce the term vocation to pertain specifically to marriage, priesthood, and religious life, there is a greater meaning. An analysis of the story of exemplifies an expanded understanding of the meaning of vocation. In Genesis 2, Adam is tasked with naming the animals. He fulfills this

59. John Paul II, Theology of the Body, 1:3. 60. The sacrifice of Christ on the cross was the ultimate restoration of historical man to original man. Without the passion, death, and resurrection, it would be impossible for people to have hope in the restoration of the body. Ibid., 4:1-3.

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job but finds that he is still lacking a companion. St. John Paul II argues that there is a deeper meaning in this passage than a prelude to the creation of woman. This passage is witness to fact that man, since the beginning of creation, has searched for purpose. Adam’s purpose was not fulfilled until God fully revealed it to him.61 In the same way, all of humanity has an inner desire to be fulfilled and to have a purpose. This cannot be achieved independently from God as we are reliant on His Revelation to give us the direction and the call that we need. God’s will is to be in communion with each one member of His creation. Therefore, a vocation is a supernatural call which brings us into greater unity with Him.

Since the human vocation is to be a total gift of self, then it can logically be assumed that all people are called by God to be a gift of themselves for the other. Humanity, in its broken state, needs an example of what it means to be a gift of self. God, in his infinite goodness, sent His Son, to be that example. In the incarnation, Christ took on a human body. This body, which was created in the image of God, became God to give all people the chance for reconciliation with God. In the form of a human, God poured himself fully out for us. He made His life a gift for us. Because we are made imago dei, we also make our lives a gift for the other and by doing so unite ourselves with God, filling our vocation and seeking fulfillment. This gift has the potential to be given in a spousal way but can also be given platonically through an emptying of oneself for the other.

Authentic Love is Found in a Communion of Persons The previous theme is focused on an understanding of the self and its divine call to the other. This theme, “authentic love is found in a communion of persons”, builds upon the

61. Ibid., 5:5.

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meaning of the gift of self and looks at how that is manifested within a community. To understand the truth contained within this theme, there needs to be an understanding of what

“authentic love” is. Love in the English language is an all-encompassing term that can be applied to many different situations. To better understand what love is, it is helpful to look at the three Greek words for love: eros, philia, and agape. The first, eros, is typically defined as the erotic love that exists between husband and wife. It can also be described as an intense yearning for another. The word philia is more of a platonic, brotherly love. In the New

Testament, it is used to describe the love and relationship between Jesus and his apostles.62 The last love, agape, is a sacrificial love. It “seeks the good of the beloved” to the point that the lover is willing to empty him or herself to be the gift of the other.63 These three types of love are all different but cannot be fully separated from one another without losing their meaning. A husband and wife may understand what passionate eros love is, but they cannot have an authentic relationship without also being friends (philia) and being willing to lay their life down for the other (agape). In the same way, two friends who are filled with philia love for the other would care enough to sacrifice for the other. An authentic love is a love that incorporates all three types of love in a pure and selfless way.

This authentic love is made manifest in a communion of persons, which refers to a belonging that is deeper than simply existence within a community. This communio personarum

“indicates precisely the help that derives in some way from existing as a person beside a person”.64 To be in a communion of persons is more than to simply “be” next to another. It means that the self is dependent upon the other and vice versa. This interdependent need is

62. Benedict XVI, Deus Caritas Est, 3. 63. Ibid., 6. 64. John Paul II, Theology of the Body, 9:2.

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exhibited in Genesis. Adam, at the moment of creation, is alone in solitude. St. John Paul II points out that this solitude has two points. First, he is separated from any other human, which goes against the very nature of mankind. Secondly, he is lacking the completion of a spouse, which is found in .65 The communion of persons fulfills this inherent need to be completed with another.

The Human Body is A Sacrament

This third theme of Theology of the Body combines the aforementioned understanding of what it means to be created human with the Catholic understanding of a sacrament. The most typical, simplistic definition of a sacrament is “a visible sign of an invisible grace”. To say that the human body was created in the image of God and that this body is a sacrament, means that it is possible to claim that our bodies are a window through which God’s glory can be seen. We, as human beings, are living, walking encounters with God. Because the human person is an encounter of this Divine Reality, how the body is treated matters.66

St. John Paul II structures Theology of the Body around the body because the body is made in the likeness of God and can therefore convey God’s love, beauty, and truth. Marriage, which is the primordial sacrament, is dependent on the body. This is expressed through the masculinity and femininity of the body and evidenced through the “original fullness” that was man and woman before the fall.67 While marriage is one way through which the sacramentality of the body is evidenced, a chaste life also has value. This is because living a life of purity is a

65. Ibid., 5:2-3. 66. It is important to note that the human person is created with a body and soul. Talking about the importance of the body, through which the Incarnation was fulfilled, does not negate the importance of the soul. 67. John Paul II, Theology of the Body, 19:1-6.

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sign that the body matters and has been created for a greater purpose than immediate gratification.

The Human Body Has an Inherently Spousal Dimension

If the human body is a sacrament through which God is revealed, then it logically follows that there is an intended purpose for that body through which God is shown. This purpose is discovered in the spousal dimension of the body. From the beginning, man and woman were made to compliment and fulfill the other. As previously explained, each person is called to be a gift to the other. The only way that a gift can be given is when it is received by another. This simultaneous giving and receiving of the gift is ultimately expressed on Earth through the intimate relationship in the sacrament of marriage.

This spousal nature of the human person does not mean that each person is defined strictly by their biological make-up. Rather, they are a gift to each other and the mystery of this gift manifests itself in the knowledge of masculinity and femininity. There is a difference in the way that masculinity and femininity manifest itself. Genesis 4 is the basis through which this concept is explored. It is the man who is known and through the conjugal act knows the woman. His masculinity is revealed through the generative and paternal meaning of the body.

On the opposite side, the woman’s femininity is expressed through the gift of motherhood. It is through this procreation that man and woman know each other reciprocally in the child (“the third”) that has been originated by both. This act of creation mirrors God’s own creation and

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creative ability. Marriage is an expression of a divine reality realized through the physical body.68

While the defining characteristics of masculinity and femininity are important in understanding the spousal nature of the body, it is important to recognize that one is not more important than the other. Man and woman are made as a compliment to each other.

Relationships between men and women should be equal and founded in mutual respect and love for each other. Cases of abuse and violence on any scale only serve to negate this spousal unity as this disruption severs the divine reality conveyed through this unity. In each marriage relationship, there are three people involved: the man, the woman, and God. Man and woman are the two bodily components through which God is manifested in their right relationship.

Because the meaning of the conjugal act surpasses that of immediate pleasure and self- gratification, it should be treated with greater respect. This is why proper relationships between men and women are important and should be encouraged.

The spousal union of the body is ultimately intended to mirror the relationship between

God and His Church. This spousal union is fulfilled in the Sacrament of marriage and the unity of man and women as they give themselves fully to each other in an intimate way. In the same way, God desires an intimate relationship with each person. Christ uses the analogy of marriage quite often in the Gospels, referring to himself as the bridegroom and the Church as His bride.

This analogy is also found in the Book of Revelation, which likens the Kingdom of God to a marriage. In the Sacrament of the Eucharist, Christ gives His own body to the Church as a total

68. Ibid.

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sacrifice in the most intimate way possible. A marriage that is properly lived out should be a

sign that points to the full unity of each person with God in Heaven.

Bergoglian Principles

The purpose of this paper is to take these main themes of Theology of the Body and make them more approachable. This was done by integrating the aforementioned themes with Pope

Francis’s principles of evangelization. These principles are found in the apostolic exhortation

Evangelii gaudium and explain how to integrate evangelization within the modern culture.69

Specifically, there are four principles that the pope advocates for that examine the interaction between society and theology within the broader context of evangelization. The four principles are as follows:

1. Time is Greater Than Space 2. Unity Prevails Over Conflict 3. Realities are More Important than Ideas 4. The Whole is Greater than the Part70

Just like it is important to look at each theme of Theology of the Body independently to analyze

the meaning, it is also important to break down each of these principles to create a greater

understanding of each one.

Time is Greater Than Space

Within ministry, there is a tension that exists between time and space. Time is limitless

and unconstrained, operating outside of a way that humans can control. It is an open horizon

69. Evangelii gaudium, 222-237. 70. Pope Francis, Evangelii gaudium, sec. 217 – 237.

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with full potential. On the other hand, space is quantifiable and measurable in a tangible way.

In the context of ministry, time is the process that it takes to achieve something while space is the immediate, short-term results. There is a natural tendency to prioritize space because these immediate results are gratifying. Focusing on space creates a ministry approach that may get people in the door but fails to evangelize in a way that will create a sustainable faith life. A priority on time creates gradual change with a stronger basis that will create better disciples. A conscious mindset that prioritizes time over space takes the emphasis away from the power, the self, and material things and creates an emphasis on improvement, change, and the common good. 71

Unity Prevails Over Conflict

Another shift within evangelization that Pope Francis advocates for is an embrace of unity that is stronger than the conflict that divides. Conflict is an inevitable part of life that cannot be fully avoided. Evangelization cannot eradicate conflict altogether but those evangelizing should look for ways that conflict can be peacefully overcome. There are three ways to deal with conflict: ignore it, embrace it, or resolve it. Ignoring conflict causes the issue to grow and fester untamed. On the other side of the spectrum, embracing conflict creates division and alienation. Without addressing and diffusing this conflict, it is impossible to heal the wounds of division. Where these wounds are unhealed, there cannot be peace.

Instead of focusing on what divides, there needs to be an emphasis on solidarity. From this solidarity flows an understanding of “diversified and life-giving unity”.72 This unity does not desire perfect, identical people but rather a focus on what brings people together. The first

71. Ibid., 222-225. 72. Ibid., 228.

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step towards this unity is an acknowledgement of each person’s dignity. This dignity establishes a common ground through which peace can be achieved. As Pope Francis acknowledges, peace is the ultimate sign of unity and where there is peace, there is Christ.73

Within a ministry capacity, focusing on unity over conflict means keeping Christ at the center of the ministry and not personal, selfish desires.

Realities are More Important Than Ideas

This third principle of evangelization echoes the previous two as it creates priorities for evangelization. In this case, Pope Francis focuses on pragmatic action, stating that reality is greater than idealistic thinking. To understand how this works, it is important to understand the difference between realities and ideas. Reality simply is. There is no convolution or changes or additions. It is strictly how things are. This differs from ideas which are thoughts that have been worked out and do not necessarily coincide with reality. Instead of advocating for one over the other, Pope Francis says there should be continuous dialogue between the two.

Without ideas, reality would never improve. If ministers evangelized without encountering the reality of where people are at, then nothing could ever be achieved. It is important to find the balance between ideas and reality, focusing on meeting people in the reality of the world and taking practical steps to help achieve the ideas. This call to change and to make the idea a reality is at the heart of the Gospels.74

73. Ibid., 226-230. 74. Pope Francis cautions that all ideas, even these principles, should be approached from a practical standpoint, lest they become highly idealized and impractical. Ibid., 231-233.

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The Whole is Greater Than the Part

In each principle, Pope Francis looks at the relationship between the concepts being analyzed, advocating for ways that they can be brought together. This trend continues in the last principle where the dichotomy between the whole and the part are explored. He uses the example of the local community versus the universal. It is easy to focus on the good of the local community alone because that is the immediate presence. This tunnel vision creates a narrow sense of perception that excludes a variety of other groups and experiences. To emphasize the whole over its parts is to “see the greater good that will benefit us all” and acknowledge that there is a larger world outside the confines of our own.75 The Gospels are a testament to the importance of the whole of humanity as there is a constant emphasis on the values of all members of society.76

75. Ibid., 235. 76. Ibid., 234-237.

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Phenomenological Analyses

The phenomenological analysis is purely a descriptive process that seeks to describe what is present, rather than explain why or how. The following subsections depict the four phenomenological analyses that took place. Because this is a hermeneutical phenomenology, careful attention was paid to the words used in each text and the meanings of those words.

The Human Vocation is to be a Total Gift of Self & Time is Greater than Space

Call. Search for identity. Community. Fulfillment of the other. Awareness of the body.

Created purpose. Imago dei. God’s sacrifice. Manicheanism. The body is good. Creation.

Incarnation. Male & Female, two incarnations of God. Expression of God. Gift of love.

Expression. Genesis. Datum. The given. Donum. The gift.

Limitless. Process. People-building. Human fullness. Tension. Quick and short-termed.

Political gain. Immediate results. Self-gratification. Horizon. Potential. Openness.

Encounter. Focus on person.

Relationships. Intentionality. Foster growth. Reciprocity of the gift. People.

Environment.

Cultivation of environment. Walking with others. Building. Encounter. Experience. Individual path. Faith. Example. Formed. Living witness. Embodied habitus. Liturgical .

Authentic Love is Found in a Communion of Persons & Unity Prevails Over Conflict

Communio. Existence. The other. Help. Reciprocal self-gift. Communion of saints.

Domestic church. Agape. Eros. Philia. Spousal love. Redemptive love. Obligation. Experience.

Solitude. Genesis 2:18. Search for identity. Fulfillment of the other. Call to community.

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Conflict. Discord. Division. Ignore. Embrace. Deep brokenness. Hurt. Broken hearts.

Separation. Face conflict. Resolution. Human dignity. Appeal to the other. Solidarity. Diversity.

Life-giving unity. Reality. Divine peace. Reconciliation. Harmony.

Restoration. Community. Affirmation of the other. Unique. Togetherness. Value of the person. Body of Christ. Catholic. Cata holos. The whole. 1 Corinthians 12:12. Unified body.

Gifts and talents. Recognize. Emphasize. Foster.

The Human Body is a Sacrament & Reality is More Important Than Ideas

Sacrament. Sacramentality. Visible sign. Divine reality. Grace. Body and soul.

Metaphorical. Body of Christ. Concrete. Body. Imitator of God. Encounter with God. The body matters.

Realities are. Situational. Sin. Imperfect. Improvement. Idea. Goal. Growth. Holiness.

God. Call to action. Practical. Need for guidance. Self-centered. Gnosticism. Dependence.

Guide. Steps towards Heaven. Compelling. Tension. Continuous dialogue.

Discussion. Relationship-building. Journey. Practical steps. Acknowledgement.

Awareness. . Sign of God. WWJD. Compassion. Understanding. Mercy.

Forgiveness. Love. Unconditional. Eschatological sign. Conversion. Turn. Metanoia.

The Human Body has an Inherently Spousal Dimension and The Whole is Greater than the Part

Image of God. Created male & female. Purpose. Created out of love. The other is a gift.

Reciprocal gift. Genesis 2:8. Communio personarum. Relationship. Fulfillment of man. Telos.

Disinterested gift of self. Discovery of self found in other. Marriage. Physical Body. Physical

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expression. Choice. Value. Desire. Purity. Bride. Bridegroom. Christ. Church. Symbol. Bond.

Union. Unconditional love. Sign.

Globalization. Broad perspective. Localization. Grounded. Broaden horizons. Unlimited

Potential. Perspective. Humanity. Ecumenical. Tension. Balance. Dialogue. Parables. Good

Shepherd. Openness. Inclusion. Reality.

Culture. Society. Ecumenism. . Understanding. Individual. Community.

Secularism. Temptation. Misunderstanding. Values. Witness. Perseverance. Evangelize. Reach out. Borderless. Cultivate.

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Implications for Ministry

In order to integrate the themes of Theology of the Body into ministry and adequately represent the document, there needs to be more than a change in the curriculum or the addition of a speaker or two who teaches on the topic. Ministers need to reach beyond what is present and adopt a mindset of Theology of the Body that incorporates these themes throughout their ministry. Each of the four phenomenological analyses that were conducted yielded suggestions for how to weave themes of Theology of the Body into ministry. It is the job of each minister to discern the most fruitful way to incorporate these proposed ideas into their own ministries.

Embodied Habitus

It is important for ministers to catechize and teach about the faith. It is even more important for them to actively live a faith-filled life. This statement, which seems obvious is important for minsters to remember when incorporating these themes into ministry. In a world that constantly pushes against the spirit of Theology of the Body, there is a need to restore the meaning of the human person and to re-emphasize the concept of being a gift of self. Ministers need to embody the teachings of the document in a way that witnesses to its importance.

This witness is best exemplified by focusing on the potential of time over the immediate gains of space. A singular moment or program may have an impact but without a follow up, the seed that was planted will slowly wither away. There is a need for formation that creates a constant example of living in accord with the themes of Theology of the Body. This means that minister should give of themselves and serve those around them while also emphasizing the importance of living in community with others. At the same time, ministers also need to acknowledge the spousal meaning of the body and its meaning. Because the spousal meaning of the body upholds the importance of the sacramentality of marriage and all that it entails,

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ministers should also uphold this meaning in their own marriage and relationships.77 This example of Theology of the Body evidenced through the actions of the pastoral minister is important because it shows that Theology of the Body is more than an abstract idea. It is a way of life.

Unum Corpus

Throughout the gospels, Jesus constantly emphasizes the importance of the community.

He does this by creating a community of apostles, reaching out to those in the margins, and bringing all those who follow Him into community.78 The importance of this community is explored in the Book of Acts and affirmed in the epistles written by St. Paul. In his writings, he specifically points out the importance of everyone in the community, emphasizing that the community should act like a body and each person is a part of that body.79

This idea of each person as a participant in the Body of Christ is something that should be intentionally incorporated into each ministry. There needs to be an emphasis of each person’s gifts and talents which ultimately affirms the dignity of that person. The way that each person is incorporated into the community may differ, but each person has a right to be affirmed as a valued member of the group. This may be hard for ministers to execute, especially when conflict arises. This conflict should be addressed through a combination of prayer and action in a way that emphasizes solidarity and invites each person in.

77. Pastoral ministers are people too and this means that they are not perfect. There are times in the life of every minister that mistakes are made, and they may not embody the teachings of TOB in the way the concept of “embodied habitus” challenges them to. In this case, ministers are encouraged to utilize the Sacraments (especially Reconciliation) and use these situations as a witness to the importance of the themes of TOB. 78. Christ builds this community to resemble a family unit. While there are multiple references to the importance of family throughout the gospels, John 19:26-27 clearly shows that Christ regarded the family as important and worth preserving. 79. 1 Corinthians 12:12

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Continued Metanoia

In Theology of the Body, St. John Paul II points out that there is a difference between the

“original man”, that is the state of man before the fall, and the “historical man”, which is the state of humanity as it is today. Although the human person today has experienced sin and its effects, communion with God requires a rejection of sin and a return to the state of original man. This change, which cannot be accomplished without grace and the Sacraments, requires a moment of conversion. This moment, referred to as metanoia, is a conversion bringing a person back towards God. Although there is a tendency to focus on large moments of metanoia, these occasions to turn towards God and into greater communion with Him occur quite often.

It is rare for a minister to encounter a person who has not experienced the effects of sin to some degree. Some people are working to overcome vices and temptations. Others have been hurt in their life and are working to forgive. Some are currently in a situation that they need help overcoming. Each minister needs to be consciously aware that every person they minister to has a story and reason for they way they are. It is easy to tell a person to repent and change. It is much harder to listen to their story, acknowledge their situation, and patiently call them to conversion. It is the job of a minister, regardless of the ministry they are serving in, to acknowledge the reality of the world as they help to guide others towards heaven. It is also important to remember that this conversion is not an instantaneous change. Rather, it is a series of continued metanoia that leads a person deeper into relationship with God.

Evangelii Missio

Each of these analyses have shed light on the need to understand Theology of the Body.

Without knowing the foundational basis for this document, the understanding of the importance of the spousal meaning of the body, the sacramentality of marriage, and dignity of each person

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can be lost. When this is missing, the urgency for which these themes need to be implemented is nonexistent. When ministers take the time to learn about the importance of the human person, through Church documents such as Theology of the Body, the need to bring these themes to light become evident.

There is a need for pastoral ministers to take the time and learn about the human person that enables them to articulate the importance of respect for each person as well as why there is a need for a communion of persons. When ministers have formed themselves, they are then able to form others to carry on the mission of evangelization that all have been given. This mission is made palpable in the Bergoglian principles which advocate for action in society. In order to bring these ideas into society, action needs to be taken. In order to take action, a base of knowledge and underlying understanding of its importance needs to be set.

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Conclusion

When St. John Paul II wrote Theology of the Body, he addressed a culture that had lost the understanding of the sacred found within the human person. This same loss is still present within society today. Theology of the Body has the potential to lay a foundation that helps to answer questions such as “Who am I?” and “What is my purpose?”. All these questions are asked in various ways in everyday life. The answers are seen in the way that people treat each other, act in relationships, and view themselves. This is why it is important for ministers to integrate the themes of Theology of the Body into their ministry.

While catechesis is an important step of teaching Theology of the Body, there are many ways that this document can be utilized. The political theology of Pope Francis, which is a mindset based on action, helps to incorporate these abstract ideas into a tangible reality. A phenomenological analysis of these two documents has yielded suggestions for implementation within ministry. The first concept is that of embodied habitus which conveys the importance of actively living out the teaching in a way that is an example for others to follow. The second is unum corpus which is a reminder of everyone’s participation in the Body of Christ. The third is continued metanoia which emphasizes our need for constant conversion and turn towards

Christ. The final concept is evangelii missio, which reminds ministers of their need to be formed so that they can carry out their mission of evangelization.

These suggestions for ministry should be carefully discerned by each minister so that these themes are implemented within ministry in a way that best serves the needs of the group.

These needs are going to differ depending on age, ethnicity, culture, situation, etc. and various groups will respond differently. While the characteristics of each group may change, the truths taught in Theology of the Body are universal and applicable for everyone. The suggestions for ministry offered through this research is just a small part of a countless number of ways that the

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importance of the person and sacramentality of their body can be taught. Each person has the right to know and truly understand that they have been created on purpose by God, that they have been called to a greater purpose, and that this vocation is ultimately accomplished by living in communion with others. It is the job of every pastoral minister working in the Church to affirm that.

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