What do you think?
Rate this book
Man and Woman He Created Them: A Theology of the Body
Internationally renowned Biblical scholar Michael Waldstein offers a new critical translation of Pope John Paul II's talks on the Theology of the Body, presenting his magnificent vision of the human person with meticulous scholarship and profound insight. A Preface by Cardinal Schönborn, a Foreword by Christopher West, a comprehensive index of words and phrases, a Scriptural index, and a reference table for other versions of the papal texts are included. Recipient of a CPA Award!
768 pages, Paperback
First published December 31, 1985
590 people are currently reading
5562 people want to read
About the author
Pope John Paul II
1,045 books642 followersSaint Pope John Paul II (Latin: Ioannes Paulus II), born Karol Józef Wojtyła was elected Pope at the Conclave of 16 October 1978, and he took the name of John Paul II. On 22 October, the Lord's Day, he solemnly inaugurated his Petrine ministry as the 263rd successor to the Apostle. His pontificate, one of the longest in the history of the Church, lasted nearly 27 years.
Driven by his pastoral solicitude for all Churches and by a sense of openness and charity to the entire human race, John Paul II exercised the Petrine ministry with a tireless missionary spirit, dedicating it all his energy. He made 104 pastoral visits outside Italy and 146 within Italy. As bishop of Rome he visited 317 of the city's 333 parishes.
He had more meetings than any of his predecessors with the People of God and the leaders of Nations. More than 17,600,000 pilgrims participated in the General Audiences held on Wednesdays (more than 1160), not counting other special audiences and religious ceremonies [more than 8 million pilgrims during the Great Jubilee of the Year 2000 alone], and the millions of faithful he met during pastoral visits in Italy and throughout the world. We must also remember the numerous government personalities he encountered during 38 official visits, 738 audiences and meetings held with Heads of State, and 246 audiences and meetings with Prime Ministers.
His love for young people brought him to establish the World Youth Days. The 19 WYDs celebrated during his pontificate brought together millions of young people from all over the world. At the same time his care for the family was expressed in the World Meetings of Families, which he initiated in 1994. John Paul II successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially in Assisi.
Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio ineunte, in which he indicated to the faithful their future path.
With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church. He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness as an incentive for the people of our time. He celebrated 147 beatification ceremonies during which he proclaimed 1,338 Blesseds; and 51 canonizations for a total of 482 saints. He made Thérèse of the Child Jesus a Doctor of the Church.
He considerably expanded the College of Cardinals, creating 231 Cardinals (plus one in pectore) in 9 consistories. He also called six full meetings of the College of Cardinals. His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters. He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.
In the light of Christ risen from the dead, on 2 April 2005 at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. On April 1, 2011, he was raised to the glory of the altars and on April 27, 2014 canonized.
Driven by his pastoral solicitude for all Churches and by a sense of openness and charity to the entire human race, John Paul II exercised the Petrine ministry with a tireless missionary spirit, dedicating it all his energy. He made 104 pastoral visits outside Italy and 146 within Italy. As bishop of Rome he visited 317 of the city's 333 parishes.
He had more meetings than any of his predecessors with the People of God and the leaders of Nations. More than 17,600,000 pilgrims participated in the General Audiences held on Wednesdays (more than 1160), not counting other special audiences and religious ceremonies [more than 8 million pilgrims during the Great Jubilee of the Year 2000 alone], and the millions of faithful he met during pastoral visits in Italy and throughout the world. We must also remember the numerous government personalities he encountered during 38 official visits, 738 audiences and meetings held with Heads of State, and 246 audiences and meetings with Prime Ministers.
His love for young people brought him to establish the World Youth Days. The 19 WYDs celebrated during his pontificate brought together millions of young people from all over the world. At the same time his care for the family was expressed in the World Meetings of Families, which he initiated in 1994. John Paul II successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially in Assisi.
Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio ineunte, in which he indicated to the faithful their future path.
With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church. He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness as an incentive for the people of our time. He celebrated 147 beatification ceremonies during which he proclaimed 1,338 Blesseds; and 51 canonizations for a total of 482 saints. He made Thérèse of the Child Jesus a Doctor of the Church.
He considerably expanded the College of Cardinals, creating 231 Cardinals (plus one in pectore) in 9 consistories. He also called six full meetings of the College of Cardinals. His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters. He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.
In the light of Christ risen from the dead, on 2 April 2005 at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. On April 1, 2011, he was raised to the glory of the altars and on April 27, 2014 canonized.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 96 reviews
December 14, 2014
In a society where sex has become an obsession, where divorce and cohabitation are commonplace, where respect for the dignity of women, and even men, is at an all time low, what response should Christians have? Many of us take the "thou shalt not" approach, wagging our fingers at the sinners around us and watching helplessly as our society circles the bowl. But Pope St. John Paul II had a much more profound response in the form of "Theology of the Body".
The "Theology of the Body" was a series of Papal discussions that JPII gave between 1978 and 1984. in it, JPII lays out the most profound discussion of human sexuality, love and the dignity of the human person that has perhaps ever been articulated. It is my personal opinion that if all Catholics read and understood the "Theology of the Body", there would be far less sexual promiscuity and other problems that afflict our society today. And this work is by far the most profound discussion of these issues available today. By sharing these writings with other Christians, we could bring together Christians in a new and profound way. In short, this work is far too under-appreciated and should be read by far more people.
One of the problems with the distribution of this work is the fact that it is hardly even available as a text in book form. If you go to a Catholic bookstore you may find works about the "Theology of the Body" but not copies of the unabridged work itself. This is a shame. While JPII is a great scholar and his works do not read like Stephen King, it is entirely possible for a Catholic to understand this text without commentary. This work should be read talk by talk, a little at a time, over a while with lots of contemplation in between readings. JPII makes heavy use of scripture, especially Genesis, to illustrate his points. It may not be a bad idea to discuss what you are reading with a knowledgable Catholic. And then, if you finish the work and still have questions, it may not be a bad idea to get one of the commentaries and read it then. My beef with commentaries is that the reader should be familiar with the text itself and the author's unadulterated discussion before he goes to a third party for an interpretation. And JPII's prose is compelling and accessible to far more people than you would think by talking to certain modern Catholic educators.
The good news is that the text of "Theology of the Body" is available online for free. The Vatican website, for example, has a series of pages dedicated to it. When I wanted to read this, I copied the text from the Vatican website into a word document and then saved it to a PDF to read on my Kindle. I really think that everyone should read this and discuss it. It may be the antidote to many of the social problems that still linger from the sexual revolution. It is a must-read for every Catholic, Christian or person who wants to rediscover the dignity of the human person.
The "Theology of the Body" was a series of Papal discussions that JPII gave between 1978 and 1984. in it, JPII lays out the most profound discussion of human sexuality, love and the dignity of the human person that has perhaps ever been articulated. It is my personal opinion that if all Catholics read and understood the "Theology of the Body", there would be far less sexual promiscuity and other problems that afflict our society today. And this work is by far the most profound discussion of these issues available today. By sharing these writings with other Christians, we could bring together Christians in a new and profound way. In short, this work is far too under-appreciated and should be read by far more people.
One of the problems with the distribution of this work is the fact that it is hardly even available as a text in book form. If you go to a Catholic bookstore you may find works about the "Theology of the Body" but not copies of the unabridged work itself. This is a shame. While JPII is a great scholar and his works do not read like Stephen King, it is entirely possible for a Catholic to understand this text without commentary. This work should be read talk by talk, a little at a time, over a while with lots of contemplation in between readings. JPII makes heavy use of scripture, especially Genesis, to illustrate his points. It may not be a bad idea to discuss what you are reading with a knowledgable Catholic. And then, if you finish the work and still have questions, it may not be a bad idea to get one of the commentaries and read it then. My beef with commentaries is that the reader should be familiar with the text itself and the author's unadulterated discussion before he goes to a third party for an interpretation. And JPII's prose is compelling and accessible to far more people than you would think by talking to certain modern Catholic educators.
The good news is that the text of "Theology of the Body" is available online for free. The Vatican website, for example, has a series of pages dedicated to it. When I wanted to read this, I copied the text from the Vatican website into a word document and then saved it to a PDF to read on my Kindle. I really think that everyone should read this and discuss it. It may be the antidote to many of the social problems that still linger from the sexual revolution. It is a must-read for every Catholic, Christian or person who wants to rediscover the dignity of the human person.
March 21, 2014
Not for the faint of heart! If your looking for an In-depth look at TOB you'll find it here, otherwise go to Christopher West. I've heard & read that some people were disappointed that he did not address specific issues (one being homosexuality). Those who say that probably went into reading this with motives ( which in itself is absurd due to the fact the whole book is cited from Scripture...preconceived motives and Sacred Scripture don't mix). This led them to literally miss the theses of ALL 6 cycles and the overarching thesis. It's unfortunate really, as answers to such questions in this book are as identifiable as the sun at high noon in Arizona.... It's roots in Scripture and logic are so sound that it is almost impossible to argue against it and still be Christian in all honesty. The 6 cycles cover some of the following subjects (not limited to this): The original unity of man & woman as found in Genesis. Purity of heart vs concupiscence w/ St Paul's teaching(s) on the human body & life in the Spirit. Marriage and continence in light of the resurrection. Continence for the Kingdom. Marriage as covenant, grace, & sign. The sacramentality of marriage. Reflection of Humanae Vitae etc. no matter if your Baptist, Catholic, Orthodox, Lutheran etc, John Paul points to a fundamental (& irreducible) Christian truth in his theology of the body.
February 3, 2017
I'm constantly in awe at the simultaneous boldness and compassion with which JPII tackles the taboo of human sexuality and love - as one who was raised in a Far-Eastern culture that almost never discusses this, even among Catholics, I found this work enlightening and full of rich lessons. His approach to love, both as a man and as a priest, is something that beats to a Divine rhythm - that of the Sacred Heart. I'll be digesting the contents of this work for years to come.
The one drawback -- it's not accessible to a wide audience. JPII's style is highly structured and can from time to time drift into academic-speak, which may make it seem somewhat unpalatable at times. Chris West does a good job bringing it to a broader audience in Theology of the Body Explained.
The one drawback -- it's not accessible to a wide audience. JPII's style is highly structured and can from time to time drift into academic-speak, which may make it seem somewhat unpalatable at times. Chris West does a good job bringing it to a broader audience in Theology of the Body Explained.
January 5, 2023
This book took me about seven months to read. It's extremely dense, probably the hardest book I've read in 10+ years. However, it is absolutely phenomenal. If you're looking for an in-depth discussion of human dignity, sexuality, and the sacramentality of marriage, read this book.
March 23, 2026
This was a fascinating read. As a Protestant reader, I have my fair share of objections throughout, and as an overall comment, I find JPII's manner of theologizing to be unnecessarily obscure at times. That said, there is much here that is profoundly helpful to counter Kantian notions of personhood, etc., and to provide a robust and broadly biblical account of the embodied person and the corresponding moral teleology of the body and sexuality. A few key ideas:
-The "from the beginning" reference that Christ makes regarding marriage establishes a universal, created order principle to the unitive nature of the two becoming "one flesh" as the ongoing and indelible purpose of the body in its masculinity and femininity. The male and female body are "for" one another toward this unitive purpose in marriage.
-The "spousal" meaning of the body emerges from this created order principle and the later metaphors by which the relation between God and his people and Christ and the church is presented as that of a marriage. The "spousal" meaning of the body is the other-directed gift, whereby the maleness or femaleness of the person in their body fully gives oneself to the other in the one-flesh union in a manner that does not claim one's pleasure as its primary object, but in the full giving of self in the gift of love to be known and joined to the other.
-The procreative potential of the "spousal" meaning of the body is the seal of the goodness and rightly ordered use of this mystery.
-The "language of the body" therefore emerges as the created order of our bodies emerges in natural theology (and in natural law) to provide a witness to what our bodies are "for" as ordered to others and ultimately as ordered to God--and thus the "language of the body" conveys a moral dimension to all our sexual acts.
-The "from the beginning" reference that Christ makes regarding marriage establishes a universal, created order principle to the unitive nature of the two becoming "one flesh" as the ongoing and indelible purpose of the body in its masculinity and femininity. The male and female body are "for" one another toward this unitive purpose in marriage.
-The "spousal" meaning of the body emerges from this created order principle and the later metaphors by which the relation between God and his people and Christ and the church is presented as that of a marriage. The "spousal" meaning of the body is the other-directed gift, whereby the maleness or femaleness of the person in their body fully gives oneself to the other in the one-flesh union in a manner that does not claim one's pleasure as its primary object, but in the full giving of self in the gift of love to be known and joined to the other.
-The procreative potential of the "spousal" meaning of the body is the seal of the goodness and rightly ordered use of this mystery.
-The "language of the body" therefore emerges as the created order of our bodies emerges in natural theology (and in natural law) to provide a witness to what our bodies are "for" as ordered to others and ultimately as ordered to God--and thus the "language of the body" conveys a moral dimension to all our sexual acts.
January 14, 2013
I really wanted to like this book more than I did. Despite my deep differences with official Roman Catholic theology on a number of points, the late John Paul II always struck me as a kind and decent man. With his background in leading an officially persecuted church in his native Poland, his history in the theatre (similar to my own) and his status as the first non-Italian pope since 1523, he was certainly a fascinating character. I hoped for some similarly unique theological insights from him.
And, indeed, there are flashes of a deep and pastoral understanding of the human situation in this book. I was impressed by his discussion of the deepest spiritual meanings of fidelity and adultery, both between husband and wife and between humankind and God. Likewise, I appreciated the Pontiff's sections on how eros can reveal agape and how we can understand God's deep love for humankind better through the lens of committed human relationship and vice-versa. Of course, John Paul II makes no concession to the possibility of same-sex relationships carrying this same blessing nor to the idea that such depth is possible in the case of remarriage by divorcees. Neither, however, does he directly address such issues.
But ultimately, I found the book less than engaging for several reasons. First, is the nature of the book itself. In its current form, the "book" is actually just a series of the Pope's daily addresses pasted together along with a lengthy introduction and some footnotes. As a result, the argument doubles back on itself every few pages as each article begins with a variant of "As I was saying yesterday..." and a review of the previous day's address. If one was simply to read one article a day, that might not be a problem but to sit down and read many at a time results in a kind of absent-mindedness. One is lulled into thinking, "OK, I've read this bit before," and it is very easy to miss the instigation of a new thread of thought.
Second, there is the author's style. Like so many European theologians, he writes with a prolix manner, often concealing the points he is trying to make in a blizzard of words rather than keeping what could be simple as simple. There are also long sections where the audience is clearly supposed to have a deep working knowledge of modern philosophy. Combined with the repetitive form mentioned above, these problems make the book less than a page-turner, unless of course the reader is quickly turning pages to skim long sections.
Finally, as a good Catholic priest, the Pope cannot resist even trumping his own ideas with official doctrine. After his sometimes beautiful work in showing marital love to be revelatory of the good plan of a Loving Creator, the Pontiff enters into a section in which he basically writes, "of course, celebacy is better." With an off-putting disingenuity, he then claims that's not what he's saying, only to repeat it in slightly different words. At the end of the book, he simply lapses into praising his predecessor's attack on responsible contraception, not for any theological reasons but simply because "that's what the Church teaches," which I suppose does pass for theology in the hierarchical and traditional Church of Rome.
At the end of the day, what could have been an important book on human sexuality under God falls prey to the hide-bound conventions of a celibate and patriarchal world-view.
And, indeed, there are flashes of a deep and pastoral understanding of the human situation in this book. I was impressed by his discussion of the deepest spiritual meanings of fidelity and adultery, both between husband and wife and between humankind and God. Likewise, I appreciated the Pontiff's sections on how eros can reveal agape and how we can understand God's deep love for humankind better through the lens of committed human relationship and vice-versa. Of course, John Paul II makes no concession to the possibility of same-sex relationships carrying this same blessing nor to the idea that such depth is possible in the case of remarriage by divorcees. Neither, however, does he directly address such issues.
But ultimately, I found the book less than engaging for several reasons. First, is the nature of the book itself. In its current form, the "book" is actually just a series of the Pope's daily addresses pasted together along with a lengthy introduction and some footnotes. As a result, the argument doubles back on itself every few pages as each article begins with a variant of "As I was saying yesterday..." and a review of the previous day's address. If one was simply to read one article a day, that might not be a problem but to sit down and read many at a time results in a kind of absent-mindedness. One is lulled into thinking, "OK, I've read this bit before," and it is very easy to miss the instigation of a new thread of thought.
Second, there is the author's style. Like so many European theologians, he writes with a prolix manner, often concealing the points he is trying to make in a blizzard of words rather than keeping what could be simple as simple. There are also long sections where the audience is clearly supposed to have a deep working knowledge of modern philosophy. Combined with the repetitive form mentioned above, these problems make the book less than a page-turner, unless of course the reader is quickly turning pages to skim long sections.
Finally, as a good Catholic priest, the Pope cannot resist even trumping his own ideas with official doctrine. After his sometimes beautiful work in showing marital love to be revelatory of the good plan of a Loving Creator, the Pontiff enters into a section in which he basically writes, "of course, celebacy is better." With an off-putting disingenuity, he then claims that's not what he's saying, only to repeat it in slightly different words. At the end of the book, he simply lapses into praising his predecessor's attack on responsible contraception, not for any theological reasons but simply because "that's what the Church teaches," which I suppose does pass for theology in the hierarchical and traditional Church of Rome.
At the end of the day, what could have been an important book on human sexuality under God falls prey to the hide-bound conventions of a celibate and patriarchal world-view.
March 26, 2009
This book is WONDERFUL! It is an absolute mental challenge to get through, but like a long training run for the body, it leaves the mind exhausted but feeling unbelievable! You have to come to accept the cyclical nature of the passages (as each section was given as a Wednesday audience address, there is a lot of repetition of topic) but the brilliant analysis of scripture and humanity itself is pure pleasure to read. By the end, I my heart was full to exploding!! I finished the last page and all but jumped into my husband's arms! Marriage is bliss!! :)
If you aren't up for the PhD version, I hear that Christopher West's "Introduction to Theology of the Body" is incredibly accessible! Definitely buying a copy ASAP!
If you aren't up for the PhD version, I hear that Christopher West's "Introduction to Theology of the Body" is incredibly accessible! Definitely buying a copy ASAP!
May 20, 2015
Many people don't realize it, but this book existed in Polish in manuscript form years before it ever was adapted to be presented at the Wednesday audiences (not homilies at Mass, another frequently heard and equally mistaken notion). The new (2011) critical edition by Waldstein is amazing. The introductory essay alone is worth the price of the book, which I have in print, ebook, and Logos Verbum (Catholic Scripture, Tradition, and Magisterium study) formats.
May 1, 2023
Probably close to a 4.5. As a Protestant, there were things I would like to appropriate and things I simply disagreed with. Much of the book deepened my sense of wonder and reverence toward God’s creation and redemption. In short, I believe the author’s main argument — “gift expresses the essential truth of the human body” — heralds some of the most beautiful aspects of Christianity’s vision for human life.
April 15, 2008
What an insightful mind John Paul II had. He covers so much in this book, singleness, celibacy, sexuality , marriage etc. These truths are crucial to Christian orthodoxy, and our understanding of the Christian faith, and how we relate to each other.He lays out truth in an engaging way. A great resource book. I will read bits of this whenever I need to... an on going read.
November 6, 2014
It makes me a bit alarmed that people are getting married without reading this first.
April 24, 2024
Ok ok I know I didn't actually read ALL of TOB, but I did read the 250ish pages we were assigned for class and that felt like a lot so I'm counting this as a book
My three star rating does NOT mean I don't like TOB and JP2 - I just felt like these talks didn't necessarily combine well into book form. I really enjoyed Love and Responsibility so I had high hopes for this one, but Love and Responsibility was definitely better. I think JP2 made many good points in TOB and thoroughly unpacked some key Bible verses, but there was a lot of overlap between the talks and repetition and a dragging out of points...things which I feel like wouldn't have been issues if I had gone to one of his Wednesday audiences and heard a standalone talk.
Maybe check out Edward Sri's synthesis of TOB instead of trying to plow through this massive volume??
But wow the Thought of JP2 has been such a great class because of how it has altered my view of other people and marriage, and I'm honestly so grateful for that!!
My three star rating does NOT mean I don't like TOB and JP2 - I just felt like these talks didn't necessarily combine well into book form. I really enjoyed Love and Responsibility so I had high hopes for this one, but Love and Responsibility was definitely better. I think JP2 made many good points in TOB and thoroughly unpacked some key Bible verses, but there was a lot of overlap between the talks and repetition and a dragging out of points...things which I feel like wouldn't have been issues if I had gone to one of his Wednesday audiences and heard a standalone talk.
Maybe check out Edward Sri's synthesis of TOB instead of trying to plow through this massive volume??
But wow the Thought of JP2 has been such a great class because of how it has altered my view of other people and marriage, and I'm honestly so grateful for that!!
Read
June 3, 2012For months I struggled with this book and only got to page 181 (and the actual book starts on page 131). I finally gave it up for a lost cause. I know there are a lot of other ways to learn the teachings contained in this book so I will have to go to a talk or listen to a CD or something. The writing is inaccessible for the average reader. I have a college degree in English and it was over my head. My difficulty in reading this may also be due to the fact that I have not read any academic religious books before.
December 23, 2024
Saint JPII every Wednesday over the course of four years (1980-1984) explained the Gospel texts on marriage and what the sacrament is all about - life-giving love.
After a year of reading 5 audiences every two weeks - the journey is complete!
Amazing words from our saintly Holy Father about the beauty of Christ's love for the Church and the love between husband & wife.
Too many good quotes !
“The body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine. It has been created to transfer into the visible reality of the world, the mystery hidden from eternity in God, and thus to be a sign of it” (TOB 19:4).
After a year of reading 5 audiences every two weeks - the journey is complete!
Amazing words from our saintly Holy Father about the beauty of Christ's love for the Church and the love between husband & wife.
Too many good quotes !
“The body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine. It has been created to transfer into the visible reality of the world, the mystery hidden from eternity in God, and thus to be a sign of it” (TOB 19:4).
May 17, 2025
Agree with him, but jp 2 ur writing is boring and circular helllllloooo make it more entertaining!!! And pleasant to read!!! That’s my OPINION !!!!!
July 1, 2009
An excellent series of homilies that sets the foundation of theological study of the human body and sexuality in this day. Although it can at times be soporific for its repetitiveness (being a series of homilies, not a singular discourse), and many criticize it (unfairly) for what topics it leaves out or does not discuss in detail, I believe it is a must-read not only for theologians, but also for intelligent Christians genuinely interested in the place of the human person in God's plan.
Once again, it must be recognized that this book is a starting point, not a conclusive resource, and it is very much the culmination of Catholic theology of the body, not a departure from traditional thought (although people will find it far different from any misconceived negative notion of the body that the Church is wrongly thought to have). At the same time, it contains many interpretations of the scriptures that are intelligent, informed, but also spiritual interpretations, contrary to a literalist or fundamentalist understanding of the scriptures. Although it was written by the Pope, it is not a magisterial document or an infallible ex cathedra teaching, but a theological and pastoral exposition of the Church's tradition and doctrines. As such, it will be incredibly useful both for theological development and for pastoral/catechetical illumination.
This edition is a new translation that definitely excels over the old one. It also has descriptive headings that help make the text more readable.
Once again, it must be recognized that this book is a starting point, not a conclusive resource, and it is very much the culmination of Catholic theology of the body, not a departure from traditional thought (although people will find it far different from any misconceived negative notion of the body that the Church is wrongly thought to have). At the same time, it contains many interpretations of the scriptures that are intelligent, informed, but also spiritual interpretations, contrary to a literalist or fundamentalist understanding of the scriptures. Although it was written by the Pope, it is not a magisterial document or an infallible ex cathedra teaching, but a theological and pastoral exposition of the Church's tradition and doctrines. As such, it will be incredibly useful both for theological development and for pastoral/catechetical illumination.
This edition is a new translation that definitely excels over the old one. It also has descriptive headings that help make the text more readable.
April 19, 2015
The late pontiff of sacred memory lays out a comprehensive theological anthropology. Human beings find that the gift of creation has left them with bodies that are distinct and designed for reciprocity with each other; self-consciousness and self-determination lead us into union. Created bodies thus both suggest and teach what is fully revealed in Jesus Christ: we are made for perfect communion with Another in love. Interpersonal love is a sign and a school for Christian spiritual regeneration out of exploitative sin and into pure, holy living.
This is a potent rejection of both hyper-spiritualism, which would deny the goodness of eros and the flesh, and modern sexual liberalism, which would divorce those goods from integral spiritual flourishing.
Four stars instead of five for two reasons. First, this is a theology of sex (the traits and the act). As the pontifical author notes, a full theology of the body would need to analyze death and birth; one could also note work, disability, race, and other fleshy things. The frame is misleading, in a way that only lends further support to the accusation that Christians are obsessed with sexual morality. Second, the text here is St. John Paul II's Wednesday lectures over five years. Redaction and reorganization would have greatly aided readers in understanding the materials.
This is a potent rejection of both hyper-spiritualism, which would deny the goodness of eros and the flesh, and modern sexual liberalism, which would divorce those goods from integral spiritual flourishing.
Four stars instead of five for two reasons. First, this is a theology of sex (the traits and the act). As the pontifical author notes, a full theology of the body would need to analyze death and birth; one could also note work, disability, race, and other fleshy things. The frame is misleading, in a way that only lends further support to the accusation that Christians are obsessed with sexual morality. Second, the text here is St. John Paul II's Wednesday lectures over five years. Redaction and reorganization would have greatly aided readers in understanding the materials.
March 22, 2007
Chastity? Boooooooooring!
December 24, 2020
One of the best books I’ve ever read. It strengthened both my faith and intellect.
October 17, 2019
Phew. This was a long read and not an easy one, but it was so, so worth it. It has given me a much better understanding of the teachings of the Catholic Church on human sexuality. Before reading it, I had some fundamental misconceptions about the Church's sacramental understanding of marriage. I can now appreciate the beauty of the actual teachings for the first time.
I'm glad I read this edition, which preserves the character of the work as a series of talks. Without the headings indicating where each talk begins and ends, the text would be far more difficult to follow, and the frequent repetitions would appear gratuitous. As it is, the repetitions serve as useful recaps to check one's understanding. I was also helped by having some familiarity with continental philosophy and writing styles, especially in the earlier sections. Once the discussion moves on to the practical applications, it becomes much less dense and quicker to assimilate.
I'm glad I read this edition, which preserves the character of the work as a series of talks. Without the headings indicating where each talk begins and ends, the text would be far more difficult to follow, and the frequent repetitions would appear gratuitous. As it is, the repetitions serve as useful recaps to check one's understanding. I was also helped by having some familiarity with continental philosophy and writing styles, especially in the earlier sections. Once the discussion moves on to the practical applications, it becomes much less dense and quicker to assimilate.
April 14, 2020
A necessary read for any Catholic, an important read for any Christian, a worthy read for any person seeking a deeper understanding of Christian anthropology - specifically what our bodies mean in light of the Resurrection, in light of redemption. JPII is a true genius in how simply and solidly he establishes his point of view and truly inspires a desire to live conjugal chastity (and chastity in general) with excellence and freedom.
April 15, 2020
An important, albeit dense, work on Christian anthropology.
May 29, 2018
I was stunned by this work. I usually do not read works based on Carmelite spirituality and the philosophy of phenomenology. I knew of the latter propensity of Pope John Paul II but not the first. The book is lengthy, really lengthy and I speed read it. But the farther I got into it, the more I realized that here was someone who was trying to bring holiness into the world, not in the words of scholastic philosophy, which he knows, but in the words of his spiritual and intellectual development.
I will try to type out my reactions by quotes from the book before having to take it back to the library.
MAN AND WOMAN HE CREATED THEM. A THEOLOGY OF THE BODY.
Trans… by Michael Waldstein. Pauline Books & Media Boston. 2006 c 1986, 2006. 735 pp.
128 p. Introduction. 665-735, Biblio, index.
167-8 2. The unity about which Genesis 2:24 speaks (“and the two will be one flesh”) is without doubt the unity that is expressed and realized in the conjugal act. The biblical formulation, so extremely concise and simple, indicates sex, that is, masculinity and femininity, as that characteristic of man—male and female—that allows them, whey become one flesh, to place their whole humanity at the same time under the blessing of fruitfulness. …
The fact that they become “one flesh” is a powerful bond established by the Creator through which they discover their own humanity, both in its original unit and in the duality of a mysterious reciprocal attraction. Sex, however, is something more than the mysterious power of human bodiliness, which acts, as it were, by virtue of instinct. On the level of man and in the reciprocal relationship of persons, sex expresses an ever-new surpassing of the limit of man’s solitude, which lies within the makeup of his body and determines its original meaning. This surpassing always/ implies that in a certain way one takes upon oneself the solitude of the body of the second “I” as one’s own.
203-4 5. In man, created in the image of God, the very sacramentality of creation, the sacramentality of the world, was thus in some way revealed In fact, through his bodiliness, his masculinity and femininity, man becomes a visible sign of the economy of Truth and Love, which has its source in God himself and was revealed already in the mystery of creation. Against this vast background, we fully understand the words in Genesis 2:24 that are constitutive of the sacrament of Marriage: “For this reason a man will leaved his father and his mother and unite with his wife, and the two will be one flesh.” Against this vast background we also understand that, through the whole depth of their anthropological meaning, the words of Genesis 2:25 (“Both were naked, the man and his wife, but they did not feel shame”) express the fact that, together with man, holiness has entered the/ visible world, the world created for man. The sacrament of the world, and the sacrament of man in the world, comes forth from the divine source of holiness and is instituted, at the same time, for holiness. Original innocence, connected with the experience of the spousal meaning of the body, is holiness itself, which permits man to express himself deeply with his own body, precisely through the “sincere gift” of self [Gaudium et Spes, 24:3].
221 And it is exactly here that reflection on the ancient text of Genesis proves to be irreplaceable. It constitutes really the “beginning” of the theology of the body. The fact that theology also includes the body should not astonish or surprise anyone who is conscious of the mystery and reality of the Incarnation. Through the fact that the Word of God became flesh, the body entered theology—that is, the science that has divinity for its object—I would say, through the main door. The Incarnation—and the redemption that flows from it—has also become the definitive source of the sacramentality of marriage, which we will deal with more extensively at a suitable time [see TOB 87-117b].
259-60 6. Concupiscence brings with it the loss of the interior freedom of the gift. The spousal meaning of the human body is linked exactly to this freedom. Man can become a gift—that is, man and woman can exist in the relationship of the reciprocal gift of self—if each of them/masters himself. Concupiscence, which manifests itself as a “constraint ‘sui generis’ of the body,” limits and restricts self-mastery from within, and thereby in some sense makes the interior freedom of the gift impossible. At the same time, also the beauty that the human body possesses in its male and female appearance, as an expression of the spirit, is obscured. The body is left as an object of concupiscence and this as a ‘terrain of appropriation” of the other human being. Concupiscence as such is not able to promote union as a communion of persons. By itself, it does not unite, but appropriates to itself. The relationship of the gift changes into a relationship of appropriation.
357 When we carried out the analyses of this topic, [The Gospel of Purity of Heart, adultery committed in the heart] we tried at the same time to grasp what the meaning Christ’s words had for his immediate listeners, educated in the tradition of the Old Testament, that is, in the tradition of the legislative texts, as well as Prophetic and Wisdom literature, and finally what meaning Christ’s words can have for human beings of every other epoch and in particular for contemporary man, considering the various ways in which he is culturally conditioned.
419 Continence “for” the kingdom of heaven is certainly related to the revelation of the fact that “in” the kingdom of heaven “they take neither wife nor husband” (Mt 22:30). It is a charismatic sign.
429 The “superiority” of continence to marriage never means, in the authentic tradition of the Church, a disparagement of marriage or a belittling of its essential value. It does not even imply sliding, even merely implicitly, toward Manichean positions, or a support for ways of evaluating or acting based on a Manichean understanding of the body and of sex, of marriage and procreation.
438 5. Now, it is precisely in relation to this concept, to this truth about the spousal meaning of the human body, that one must reread and understand the words of Christ about continence “for the kingdom of heaven,” which he spoke in the immediate context of that appeal to the “beginning,” on which he based his teaching about the unity and indissolubility of marriage. At the basis of Christ’s call to continence there stands not only “sexual drive” as a category of, I would say, naturalistic necessity, but also the awareness of the freedom of the gift, which is organically connected with the deep and mature consciousness of the spousal meaning of the body in the structure of man’s and woman’s personal subjectivity as a whole.
462 8. When it penetrates into daily life with the dimension of human morality, the redemption of the body helps man, above all, to discover the whole good in which he achieves the victory over sin and over concupiscence. Christ’s words, which flow from the divine depth of the mystery of redemption, allow us to discover and strengthen the bond that exists between the dignity of the human being (of the man or the woman) and the spousal meaning of his body.
466 Therefore, if one wishes to interpret this passage, [Eph 5:21-33, Wives be subject to your husbands as to the Lord…] one must do so in in the light of what Christ has told us about the human body. By his words he not only appealed to “historical” man (to his “heart”)—and by this very fact to the man of concupiscence, who is always “contemporary”—but he also highlighted, on the one hand, the perspective of the “beginning”, or of original innocence and justice, and, on the other hand, the eschatological perspective of the resurrection of the body when “hey will take neither wife nor husband” (Lk 20:35).
474 Christ is the source and at the same time the model of that submission—which, being reciprocal “in the fear of Christ,” confers on the conjugal union a deep and mature character. …
5. The author of Ephesians is not afraid to accept the concepts that were characteristic of the mentality and customs of that time; he is not afraid of speaking about the submission of the wife to the husband; he is, in addition, not afraid (also in the last verse of the text quoted by us) of recommending to the wife “to have reverence toward her husband” ….
6. Certainly, our contemporary sensibility is different, mentality and customs are different, and the social position of women in comparison with men is different. Nevertheless, the underlying parenetic principle that we find in Ephesians remains the same and bears the same fruits. Reciprocal submission “in the fear of Christ” … always forms the deep and firm supporting structure of the community of the spouses, in which the true “communion” of persons is realized.
7. By the term “sign” we mean here simply the “visibility of the Invisible.” The mystery hidden from ages isn God, that is, the Invisible, became visible first of all in the historical event itself of Christ.
pp. 617-639 Humanae Vitae
632 5. Man is person precisely because he possesses himself and has dominion over himself. Indeed, inasmuch as he is master over himself he can “give himself” to another.
pp. 639-58 Humanae Vitae
640-1 4. “We do ot at all intend to hide the sometimes serious difficulties inherent in the life of Christian married persons for them as for everyone else, ‘the gate is narrow and the way is hard that leads to life.’ …HV 25
646 4. When we analyze continence in this way, in the (anthropological, ethical, and theological) dynamics proper to this virtue, we realize that the apparent “contradiction”—often brought in as an objection against Humanae Vitae and the Church's teaching about conjugal morality—disappears. That is, according to those who raise this objection, there would be a “contradiction” between the two meanings of the conjugal act, the unitive and the procreative meaning (see HV 12) such that, if it were not licit to separate them, the spouses would be deprived of the right to conjugal union when they cannot responsibly allow themselves to procreate.
I will try to type out my reactions by quotes from the book before having to take it back to the library.
MAN AND WOMAN HE CREATED THEM. A THEOLOGY OF THE BODY.
Trans… by Michael Waldstein. Pauline Books & Media Boston. 2006 c 1986, 2006. 735 pp.
128 p. Introduction. 665-735, Biblio, index.
167-8 2. The unity about which Genesis 2:24 speaks (“and the two will be one flesh”) is without doubt the unity that is expressed and realized in the conjugal act. The biblical formulation, so extremely concise and simple, indicates sex, that is, masculinity and femininity, as that characteristic of man—male and female—that allows them, whey become one flesh, to place their whole humanity at the same time under the blessing of fruitfulness. …
The fact that they become “one flesh” is a powerful bond established by the Creator through which they discover their own humanity, both in its original unit and in the duality of a mysterious reciprocal attraction. Sex, however, is something more than the mysterious power of human bodiliness, which acts, as it were, by virtue of instinct. On the level of man and in the reciprocal relationship of persons, sex expresses an ever-new surpassing of the limit of man’s solitude, which lies within the makeup of his body and determines its original meaning. This surpassing always/ implies that in a certain way one takes upon oneself the solitude of the body of the second “I” as one’s own.
203-4 5. In man, created in the image of God, the very sacramentality of creation, the sacramentality of the world, was thus in some way revealed In fact, through his bodiliness, his masculinity and femininity, man becomes a visible sign of the economy of Truth and Love, which has its source in God himself and was revealed already in the mystery of creation. Against this vast background, we fully understand the words in Genesis 2:24 that are constitutive of the sacrament of Marriage: “For this reason a man will leaved his father and his mother and unite with his wife, and the two will be one flesh.” Against this vast background we also understand that, through the whole depth of their anthropological meaning, the words of Genesis 2:25 (“Both were naked, the man and his wife, but they did not feel shame”) express the fact that, together with man, holiness has entered the/ visible world, the world created for man. The sacrament of the world, and the sacrament of man in the world, comes forth from the divine source of holiness and is instituted, at the same time, for holiness. Original innocence, connected with the experience of the spousal meaning of the body, is holiness itself, which permits man to express himself deeply with his own body, precisely through the “sincere gift” of self [Gaudium et Spes, 24:3].
221 And it is exactly here that reflection on the ancient text of Genesis proves to be irreplaceable. It constitutes really the “beginning” of the theology of the body. The fact that theology also includes the body should not astonish or surprise anyone who is conscious of the mystery and reality of the Incarnation. Through the fact that the Word of God became flesh, the body entered theology—that is, the science that has divinity for its object—I would say, through the main door. The Incarnation—and the redemption that flows from it—has also become the definitive source of the sacramentality of marriage, which we will deal with more extensively at a suitable time [see TOB 87-117b].
259-60 6. Concupiscence brings with it the loss of the interior freedom of the gift. The spousal meaning of the human body is linked exactly to this freedom. Man can become a gift—that is, man and woman can exist in the relationship of the reciprocal gift of self—if each of them/masters himself. Concupiscence, which manifests itself as a “constraint ‘sui generis’ of the body,” limits and restricts self-mastery from within, and thereby in some sense makes the interior freedom of the gift impossible. At the same time, also the beauty that the human body possesses in its male and female appearance, as an expression of the spirit, is obscured. The body is left as an object of concupiscence and this as a ‘terrain of appropriation” of the other human being. Concupiscence as such is not able to promote union as a communion of persons. By itself, it does not unite, but appropriates to itself. The relationship of the gift changes into a relationship of appropriation.
357 When we carried out the analyses of this topic, [The Gospel of Purity of Heart, adultery committed in the heart] we tried at the same time to grasp what the meaning Christ’s words had for his immediate listeners, educated in the tradition of the Old Testament, that is, in the tradition of the legislative texts, as well as Prophetic and Wisdom literature, and finally what meaning Christ’s words can have for human beings of every other epoch and in particular for contemporary man, considering the various ways in which he is culturally conditioned.
419 Continence “for” the kingdom of heaven is certainly related to the revelation of the fact that “in” the kingdom of heaven “they take neither wife nor husband” (Mt 22:30). It is a charismatic sign.
429 The “superiority” of continence to marriage never means, in the authentic tradition of the Church, a disparagement of marriage or a belittling of its essential value. It does not even imply sliding, even merely implicitly, toward Manichean positions, or a support for ways of evaluating or acting based on a Manichean understanding of the body and of sex, of marriage and procreation.
438 5. Now, it is precisely in relation to this concept, to this truth about the spousal meaning of the human body, that one must reread and understand the words of Christ about continence “for the kingdom of heaven,” which he spoke in the immediate context of that appeal to the “beginning,” on which he based his teaching about the unity and indissolubility of marriage. At the basis of Christ’s call to continence there stands not only “sexual drive” as a category of, I would say, naturalistic necessity, but also the awareness of the freedom of the gift, which is organically connected with the deep and mature consciousness of the spousal meaning of the body in the structure of man’s and woman’s personal subjectivity as a whole.
462 8. When it penetrates into daily life with the dimension of human morality, the redemption of the body helps man, above all, to discover the whole good in which he achieves the victory over sin and over concupiscence. Christ’s words, which flow from the divine depth of the mystery of redemption, allow us to discover and strengthen the bond that exists between the dignity of the human being (of the man or the woman) and the spousal meaning of his body.
466 Therefore, if one wishes to interpret this passage, [Eph 5:21-33, Wives be subject to your husbands as to the Lord…] one must do so in in the light of what Christ has told us about the human body. By his words he not only appealed to “historical” man (to his “heart”)—and by this very fact to the man of concupiscence, who is always “contemporary”—but he also highlighted, on the one hand, the perspective of the “beginning”, or of original innocence and justice, and, on the other hand, the eschatological perspective of the resurrection of the body when “hey will take neither wife nor husband” (Lk 20:35).
474 Christ is the source and at the same time the model of that submission—which, being reciprocal “in the fear of Christ,” confers on the conjugal union a deep and mature character. …
5. The author of Ephesians is not afraid to accept the concepts that were characteristic of the mentality and customs of that time; he is not afraid of speaking about the submission of the wife to the husband; he is, in addition, not afraid (also in the last verse of the text quoted by us) of recommending to the wife “to have reverence toward her husband” ….
6. Certainly, our contemporary sensibility is different, mentality and customs are different, and the social position of women in comparison with men is different. Nevertheless, the underlying parenetic principle that we find in Ephesians remains the same and bears the same fruits. Reciprocal submission “in the fear of Christ” … always forms the deep and firm supporting structure of the community of the spouses, in which the true “communion” of persons is realized.
7. By the term “sign” we mean here simply the “visibility of the Invisible.” The mystery hidden from ages isn God, that is, the Invisible, became visible first of all in the historical event itself of Christ.
pp. 617-639 Humanae Vitae
632 5. Man is person precisely because he possesses himself and has dominion over himself. Indeed, inasmuch as he is master over himself he can “give himself” to another.
pp. 639-58 Humanae Vitae
640-1 4. “We do ot at all intend to hide the sometimes serious difficulties inherent in the life of Christian married persons for them as for everyone else, ‘the gate is narrow and the way is hard that leads to life.’ …HV 25
646 4. When we analyze continence in this way, in the (anthropological, ethical, and theological) dynamics proper to this virtue, we realize that the apparent “contradiction”—often brought in as an objection against Humanae Vitae and the Church's teaching about conjugal morality—disappears. That is, according to those who raise this objection, there would be a “contradiction” between the two meanings of the conjugal act, the unitive and the procreative meaning (see HV 12) such that, if it were not licit to separate them, the spouses would be deprived of the right to conjugal union when they cannot responsibly allow themselves to procreate.
January 18, 2025
Not a written book, but an edited collection of speeches. Thoughtful exploration of church teaching.
May 24, 2020
At times difficult to read because I was frequently lost in the grand argument.
January 1, 2021
I finished this book this weekend (2020). I started it in 2013. Sheesh. I can see that this will be an important book for Roman Catholic theologians for the next couple hundred years. It changes the ugly view of sexuality and of the human body that has pervaded Christianity and especially Roman Catholicism for 1800 years. However, the book is a tome that progresses at a glacial pace and repeats concepts again and again. Only professional theologians should every open this book.
Key concepts.
1. JPII is using some recent (mid-twentieth century) philosophical insights (Martin Buber, Emmanuel Levinas) to bring out two concepts to undergird God's created intention of goodness in the human relational experience of marriage in particular. The two concepts are Reciprocity (very Jewish) and Gift (very Christian since it is 'grace' but by its philosophical name). These provide the ethical ground for humanity through the philosophical method of Phenomenology.
2. JPII presents a positive view of 'body'. God creates 'body' as the means for humanity to express goodness. We cannot be disembodied spirits floating around expressing meaningless encouragement as actions of love. A body is the basis for sacramental action of love towards creation and other human beings. The body is given a positive blessing by JPII and this hopefully will kill the heresy that floats around Christianity since 150AD -- that embodiment is the evil exile for humans, that the body is evil and the spirit is good. JPII rejects this completely. God creates humans with souls and bodies in essential unity. The bodies are the avenue of service through which humans express beauty and kindness towards creation and other humans.
3. JPII grounds ethics of the body first on Reciprocity. Reciprocity encapsulates both the negative and positive statements of the Golden Rule: "Do not treat another as you would not want to be treated" and "Treat each other in love as you would want to be treated." The first definition keesp humanity from becoming monsters. The second ethical definition lifts humanity up towards heaven by offering a 'gift' of oneself (grace) without expectation or deservedness.
4. Also foundational in this tome is JPII's view of Marriage as the first and most fundamental Sacrament, even before Baptism and Eucharist. This is argued based on (a) Jesus' use of 'From the beginning ..." against the prospect of divorce and in the defense of the sexual/spousal unity of 'one-flesh' and on (b) Paul's reuse in Ephesians 5 of the long expressed mystery that Marriage is a human symbol of the relationship between God and The People of God (Israel and The Church). Reciprocity and Gift become the explorations of Marriage for a man and woman in unity (Genesis 2) and of Marriage as the final representation of salvation of humanity and all creation in eternal relationship with God.
5. JPII clarifies the positive assessment of sexuality as the respecting of the spousal 'other' in love (reciprocity) and the gifting of self to the other (gift). Gift is never expected or demanded, the body is given as gift to the other and received respectfully by the other for the unity of a man and woman into 'one flesh'. In any case, this reverses a long standing view of sexual union as sin. Augustine of Hippo and other Church Fathers viewed the sensual experience of sexual union as the corruption of the original gift of procreation. In other words, if you enjoy sex then it is sin. Cultural Christianity and human sinfulness eventual gave sexuality a horrible reputation within religious life. Tis a tragedy since it is a sacramental gift from heaven.
I am glad JPII writes the book but it is a monumental sleeper. A 50-page essay would have served his purpose much better, but JPII goes through New and Old Testament scripture in excruciating detail and repetitiveness. Please read summaries of this book unless you are a professional theologian who writes summaries for people like me.
Key concepts.
1. JPII is using some recent (mid-twentieth century) philosophical insights (Martin Buber, Emmanuel Levinas) to bring out two concepts to undergird God's created intention of goodness in the human relational experience of marriage in particular. The two concepts are Reciprocity (very Jewish) and Gift (very Christian since it is 'grace' but by its philosophical name). These provide the ethical ground for humanity through the philosophical method of Phenomenology.
2. JPII presents a positive view of 'body'. God creates 'body' as the means for humanity to express goodness. We cannot be disembodied spirits floating around expressing meaningless encouragement as actions of love. A body is the basis for sacramental action of love towards creation and other human beings. The body is given a positive blessing by JPII and this hopefully will kill the heresy that floats around Christianity since 150AD -- that embodiment is the evil exile for humans, that the body is evil and the spirit is good. JPII rejects this completely. God creates humans with souls and bodies in essential unity. The bodies are the avenue of service through which humans express beauty and kindness towards creation and other humans.
3. JPII grounds ethics of the body first on Reciprocity. Reciprocity encapsulates both the negative and positive statements of the Golden Rule: "Do not treat another as you would not want to be treated" and "Treat each other in love as you would want to be treated." The first definition keesp humanity from becoming monsters. The second ethical definition lifts humanity up towards heaven by offering a 'gift' of oneself (grace) without expectation or deservedness.
4. Also foundational in this tome is JPII's view of Marriage as the first and most fundamental Sacrament, even before Baptism and Eucharist. This is argued based on (a) Jesus' use of 'From the beginning ..." against the prospect of divorce and in the defense of the sexual/spousal unity of 'one-flesh' and on (b) Paul's reuse in Ephesians 5 of the long expressed mystery that Marriage is a human symbol of the relationship between God and The People of God (Israel and The Church). Reciprocity and Gift become the explorations of Marriage for a man and woman in unity (Genesis 2) and of Marriage as the final representation of salvation of humanity and all creation in eternal relationship with God.
5. JPII clarifies the positive assessment of sexuality as the respecting of the spousal 'other' in love (reciprocity) and the gifting of self to the other (gift). Gift is never expected or demanded, the body is given as gift to the other and received respectfully by the other for the unity of a man and woman into 'one flesh'. In any case, this reverses a long standing view of sexual union as sin. Augustine of Hippo and other Church Fathers viewed the sensual experience of sexual union as the corruption of the original gift of procreation. In other words, if you enjoy sex then it is sin. Cultural Christianity and human sinfulness eventual gave sexuality a horrible reputation within religious life. Tis a tragedy since it is a sacramental gift from heaven.
I am glad JPII writes the book but it is a monumental sleeper. A 50-page essay would have served his purpose much better, but JPII goes through New and Old Testament scripture in excruciating detail and repetitiveness. Please read summaries of this book unless you are a professional theologian who writes summaries for people like me.
January 26, 2017
An excellent series of homilies that sets the foundation of theological study of the human body and sexuality in this day. Although it can at times be soporific for its repetitiveness (being a series of homilies, not a singular discourse), and many criticize it (unfairly) for what topics it leaves out or does not discuss in detail, I believe it is a must-read not only for theologians, but also for intelligent Christians genuinely interested in the place of the human person in God's plan.
Once again, it must be recognized that this book is a starting point, not a conclusive resource, and it is very much the culmination of Catholic theology of the body, not a departure from traditional thought (although people will find it far different from any misconceived negative notion of the body that the Church is wrongly thought to have). At the same time, it contains many interpretations of the scriptures that are intelligent, informed, but also spiritual interpretations, contrary to a literalist or fundamentalist understanding of the scriptures. Although it was written by the Pope, it is not a magisterial document or an infallible ex cathedra teaching, but a theological and pastoral exposition of the Church's tradition and doctrines. As such, it will be incredibly useful both for theological development and for pastoral/catechetical illumination.
Once again, it must be recognized that this book is a starting point, not a conclusive resource, and it is very much the culmination of Catholic theology of the body, not a departure from traditional thought (although people will find it far different from any misconceived negative notion of the body that the Church is wrongly thought to have). At the same time, it contains many interpretations of the scriptures that are intelligent, informed, but also spiritual interpretations, contrary to a literalist or fundamentalist understanding of the scriptures. Although it was written by the Pope, it is not a magisterial document or an infallible ex cathedra teaching, but a theological and pastoral exposition of the Church's tradition and doctrines. As such, it will be incredibly useful both for theological development and for pastoral/catechetical illumination.
February 23, 2012
First of all, this is not so much a single coherent work as a collection of short homilies. The repeated introductions and conclusions make for slow going, and the translation is somewhat frustrating at times ("problematic" is not a noun). Furthermore - and this could be an artifact of the translation - some of the derivations he makes are difficult to follow, at times appearing to be non sequiturs.
On the bright side, the late Pontiff's analysis of the initial institution of marriage in Genesis was interesting and (to me) novel. I think the two most useful parts of the work are the explanations and discussion of chastity toward the end of the first part, and the analysis of Humanae Vitae in the light of the theology of the body. In the section on marriage, he appeared to dance around some topics, but the statement in the conclusion that the focus was on marriage's sacramentality somewhat justifies this.
Overall, a worthwhile read, but a concise version would be nice.
On the bright side, the late Pontiff's analysis of the initial institution of marriage in Genesis was interesting and (to me) novel. I think the two most useful parts of the work are the explanations and discussion of chastity toward the end of the first part, and the analysis of Humanae Vitae in the light of the theology of the body. In the section on marriage, he appeared to dance around some topics, but the statement in the conclusion that the focus was on marriage's sacramentality somewhat justifies this.
Overall, a worthwhile read, but a concise version would be nice.
May 22, 2013
This excellent book, which in the main body is a collection of General Audiences given by Pope John Paul II and in the appendices Encyclicals given by Popes Paul VI and John Paul II, helps the Christian understand God's purpose and plan for the body. From topics like marriage and celibacy to abortion and euthanasia, The Theology of the Body helps explain what the Scriptures and the Tradition have to say about the sanctity of human life, the human body, gender, and the sacramentality of being human. While I may not fully agree with the sections by both John Paul II and Paul VI on contraceptives, nevertheless, this book is thought-provoking and challenging. I highly recommend this text to any who are interested in what Christianity has to say about being human.
April 1, 2010
so....I actually skipped the first 130 pages- that's just the introduction. But I did read the next 530, which were the Pope's encyclicals on this topic. I'm sure much of it went over my head. I recommend using some sort of starter material, like Christopher West's lectures, before digging into this book. It can seem daunting but you'll have some ah, ha! moments. It's sad to note that it took me 6 months to read this, but I carried it with me every time I traveled for about a year and a half, not reading it but with good intentions to do so!
Displaying 1 - 30 of 96 reviews