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The Theology of the Body Text

Study Aid's and Printable Handouts

Scripture (linked for easy lookup)

Here you can find the verses of Scripture that John Paul II Referenced, understanding these passages is key to understanding his points since they contain the theological understanding of the body. During the study, we will read and reread these several times so you can either read them ahead of time or read them as you go.*Frequently Cited Passage

Genesis

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

Exodus

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

Leviticus

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

Numbers

 30:7-16; 31:17; 35:19

Deuteronomy

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

Judges

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

Ruth

4:6

1 Samuel

1:8, 19; 26:12. 

2 Samuel 

11:2-27; 12:24

1 Kings

2:4

Tobit

6:14, 19; 8:5-8

Judith

2:2

Job

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

Psalms

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

Proverbs

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

Song of Songs

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

Isaiah

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

Jeremiah

1:5; 4:4, 14; 16:12; 24:7; 31:34 

Ezekiel

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

Daniel

2:27

Hosea

1-3*; 31:1

Malachi

1:6; 2:14-15

Sirach

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

Wisdom

2:22; 3:13; 7:1-24; 8:21 

2 Maccabees

 7:22-23

Matthew

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

Mark

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

Luke

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

John

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

Acts

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

Romans

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

1 Corinthians

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

2 Corinthians

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

Galatians

3:1-5, 12; 4:4; 5:1-25*; 6:12-18 

Ephesians

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

Philippians

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

Colossians

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

1 Thessalonians

4:3-8

1 Timothy

1:9-10; 2:1-7

2 Timothy

1:6; 2:8, 22-24

Titus

1:15-16

Hebrews

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

James

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

1 Peter

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

1 John

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

2 John

2 John 1:5-6

Jude

Jude 1:24-25

Revelation

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


Non-ecclesial

 Sources which are not necessarily theological but may be philosophical, literary, historical, etc. which the text of the Theology of the Body is in dialogue with.

Magisterium

Saints

Terms (chosen based on Word Count Data)

Feel free to skip words you may already know the definition of...

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

Body: The physical aspect of a person, integral to their identity and expression, reflecting the divine image and serving as a vehicle for relational and spiritual experiences.  (Session 1b)

Celibacy: A voluntary commitment to abstain from marriage and sexual activity, undertaken for the sake of dedicating oneself wholly to God's service (1 Corinthians 7:7). It is a gift and a charism, not merely the absence of marriage but a positive choice to embrace a life of chastity for the sake of the kingdom of God (Matthew 19:12). The Theology of the Body highlights celibacy as a witness to the eschatological reality of the Kingdom, where all human relationships are fulfilled in union with God (TOB 82:5). (Session 3)

Chastity: The virtue that moderates and integrates human sexuality in accordance with the moral law and the dignity of the person, encompassing purity of heart, self-mastery, and health of being. (Session 3)

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

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

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

Concupiscence: The disordering/dis-integration of our nature results from all kinds of sin and so incapacitates our nature to the good especially when it comes to resisting further temptation related to past sins. This term elucidates the weakened nature we all inherit which is caused by original sin and is the broader category of which original sin is a part.  (Session 1b)

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

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

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

Eschatological Man represents humanity's ultimate destiny and fulfillment in union with God in the eschaton (TOB 86:1). It reflects the redeemed state of humanity in the Kingdom of God, where all relationships are perfected and consummated. Drawing from Scripture and Catholic tradition, eschatological man embodies the full realization of divine love, communion, and beatitude (1 Corinthians 15:51-53, Revelation 21:1-4). (Session 3)

Ethos of the Body: It refers to the ethical norms and moral principles that govern the human body and sexuality. It encompasses the interior disposition, attitudes, and values that shape how we understand and live out the meaning and dignity of the body and human sexuality according to God's original plan (Session 1b)

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

Fruitfulness: extends beyond biological procreation to encompass the generation of spiritual and relational life. It involves the capacity to bring forth goodness, love, and new life in various dimensions of human existence (John 15:5). In marriage, fruitfulness includes the couple's openness to children, as well as their contribution to the flourishing of society through their witness of love and service (TOB 12:2).  (Session 1b)

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

Identity (of a person): a perception of self that should conform to objective reality such as being made in the image and likeness of God (always a relevant consideration in moral contexts), being a child of/belonging to God (always a relevant consideration in moral contexts), being a person, being a male or female in accord with biological reality, and then less aspect of the individual may be superadded to these considerations such as occupations, hobbies, friendships, lineage/family, race, etc. (Session 2a)

Interpersonal communion refers to the deep, intimate connection between individuals, reflecting the communal nature of humanity, resulting from mutual self-gift. It encompasses mutual love, respect, and solidarity among individuals, mirroring the divine communion within the Trinity (John 17:21). The Theology of the Body emphasizes interpersonal communion as integral to human flourishing, where authentic relationships foster unity (where the procreative significance comes) and mutual enrichment (TOB 14:1). (Session 2a)

Love: The selfless, sacrificial giving of oneself for the good of another, rooted in God's unconditional love for humanity and exemplified in Christ's sacrifice on the cross. Read more (Session 2a)

Lust: Disordered desire for sexual pleasure, detached from the context of love and commitment which undermines the dignity of marriage, conjugal love, and persons. (Sexual addiction is always a lust-based addiction.) (Session 2a)

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

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

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

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

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

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

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

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

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

Original man is what man was “from the beginning.” It refers to humanity in its pre-fallen state, as depicted in Catholic theology, particularly in the Theology of the Body. It represents the ideal condition of humanity before the introduction of sin, characterized by harmony between body and soul, perfect communion with God, and authentic relationships with others. (Session 1b)

Original nakedness, as depicted in Genesis 2:25, symbolizes Adam and Eve's profound intimacy and trust within their relationship before the Fall. Their lack of shame signifies a complete absence of fear or mistrust, allowing them to fully reveal themselves to each other, both physically and emotionally, without reservation. This ideal state of openness and vulnerability stems from their mutual selflessness and purity of heart, characterized by a deep reverence and commitment to the well-being of the other. In this sinless state, they saw each other with a divine perspective, recognizing and rejoicing in the inherent goodness and sacredness of their union as gifts from God. Their intimate communion was marked by a profound sense of awe, wonder, and mutual acceptance, fostering an environment where true personal intimacy could flourish without the need for barriers or defenses against exploitation or rejection. Thus, original nakedness reflects the purity and completeness of Adam and Eve's love, free from the constraints of selfishness and sin, where the affirmation of each other as gifts creates a profound communion of persons. (Session 1b)

Original Shame emerges as a consequence of sin, disrupting the mutual trust and selflessness that characterized Adam and Eve's relationship before the Fall. With the loss of self-mastery, selfish desires taint their love, leading to objectification and exploitation of each other. This breach of trust and intimacy introduces shame, replacing the previous state of innocence and hindering their ability to fully give themselves to each other, marking a profound shift in their relationship dynamics. (Session 1b)

Original Solitude: despite being surrounded by other creatures, Adam is still fundamentally alone in the sense that there is no equal partner for him to engage in mutual self-giving love. This solitude arises from Adam's unique nature as a body-soul creature, distinct from other bodily creatures. Therefore, the declaration "It is not good for man to be alone" signifies that man's fulfillment lies in living in relationships of mutual self-giving, where he exists not for himself but for another person, thus fully realizing his essence. (Session 1b)

Original unity emerges from the creation of Eve as Adam's partner, fulfilling his solitude and marking humanity's first manifestation of joy and exultation. Their union signifies a profound oneness not only in flesh but also in spirit, reflecting the inherent unity of body and soul within each person. This unity finds expression in the language of the body, which communicates the deepest aspects of the self, revealing the spiritual dimension of human existence. The nuptial meaning of the body underscores the capacity of physical intimacy, particularly in sexual intercourse within marriage, to convey a profound personal and spiritual union characterized by self-giving love and commitment, contrasting starkly with the shallow, pleasure-centric views pervasive in contemporary culture. The Holy Trinity is the archetype of this. (Session 1b)

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

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

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

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

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

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

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

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

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

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


The Associated Title for Each Audience