Love Pt. 2: Human Life and the Theology of the Body

You are very good.

In case no one has ever told you that, I want you to know. No matter what your life experience has been, where you come from, what you’ve done or what has been done to you, what your disabilities are, what you believe, who you support, or who you love – you are very, very good. There is no one else who can fill your particular place in the world, no one who has been given the unique set of gifts and quirks you’ve been given, no one who can love in the uniquely personal way you can, and I am glad that you exist. Even if we’ve never met or if we have and you don’t like me, I am glad you are here on this earth.

God said, ‘Let us make man in our own image, in the likeness of ourselves, and let them be masters of the fish of the sea, the birds of heaven, the cattle, all the wild beasts and all the reptiles that crawl upon the earth’. God created man in the image of himself, in the image of God he created him, male and female he created them… God saw all he had made, and indeed it was very good.

– Genesis 1:26-27, 31

John Paul II in his writings on the Theology of the Body (TOB), points out this passage from Genesis and dives into its profound depths. He examines this part in particular: “God created man in the image of himself, in the image of God he created him, male and female he created them”. Here in Genesis, man in the beginning is referred to as both male and female. “It is further significant that the first man (’āḏām), created from the ‘dust of the ground,’ is defined as ‘male’ (’îš) only after the creation of the first woman” (TOB, General Audience, October 10, 1979). So, in the beginning, in a very real if mystical way, man (male and female) was profoundly unified in God. This is the totality of the union we were created for. This is the destiny which awaites us in eternity. We were always meant to be one in Him.

Please, follow with me here. I know this may sound a little far out for those not familiar with TOB, but I promise you, there is powerful truth and radiant beauty here, if only we could be given the eyes to see it.


“Blessed are the pure in heart, for they shall see God.” – Matthew 5:8

As I mentioned last week, God is a union of Persons – Father, Son and Spirit. He desires to bring us into this unity, into Himself, but He also desires that we may be unified with one another, in communion as one Body. Just listen to the words of Jesus from the Gospel of John:

May they all be one. Father, may they be one in us, as you are in me and I am in you, so that the world may believe it was you who sent me. I have given them the glory you gave me, that they may be one as we are one. With me in them and you in me, may they be so completely one that the world will realise that it was you who sent me and that I have loved them as much as you loved me. Father, I want those you have given me to be with me where I am, so that they may always see the glory you have given me because you loved me before the foundation of the world. (John 17:21-24)

We were created in His image. In His image – His loving, unified image. Read that passage again. See how much he loves you!

The redemption of the body is closely connected with “the spousal meaning of the body.” In fact, the definitive redemption of the body is nothing other than the final and glorious realization of the spousal meaning of the body in the resurrection and beatific vision (see TOB 67–68). From the very beginning, the spousal meaning of the body is “sacramental.” It is a sign that manifests and communicates holiness (see TOB 19:3–6). It signifies the covenant between God and his people, between Christ and the Church, and ultimately the mystery of mysteries, namely, the communion between the divine Persons in the Trinity.

– John Paul II, Theology of the Body

God wants to wed humanity, to marry us, to consummate His love and be united to us for all eternity. This is why you were created. This is why, in Revelation, heaven is referred to as the wedding feast or marriage supper of the Lamb. It is an eternal celebration of this consummation, the marriage between Christ and His Bride, the Church. If you have been baptised into the Christian family (and for those who haven’t, we are waiting to welcome you with open arms), then you are this Church. She is made up of human persons, each destined for eternal union with Christ, the Bridegroom.

Now, let me clarify something before misconceptions arise. God is not a sexual being. When I talk about spousal union in the context of His relationship with us, I am not referring to a sexual union. When male and female unite in marriage as human persons, they are a sign of the spousal, generative love of the Trinity, but as Christopher West often says, human marriage, as beautiful and life-giving as it can be, only gives us “a little, little glimmer” of the union awaiting us in heaven. This union we will experience is infinitely deeper and more complete than human marriage. This is the great beauty and hope witnessed to us by those who have consecrated themselves totally to God here on earth through vows of celibacy or perpetual virginity – either in the priesthood, religious life, or the single life. These people are signs of this heavenly union awaiting us.

Both married and celibate life are two equal yet different signs of the love of God. This brings up the point I mentioned last week about the difference between chastity and celibacy. Those consecrated to God live out the virtue of chastity through celibacy, but we are all called to live chaste lives, that is, rightly ordered sexuality, whether married or not.

Everyone, regardless of his or her state in life, is called to the virtue of chastity. How many of us have heard admonitions to remain chaste until marriage? This, of course, is to equate chastity with abstinence. If we remain here, we will end with a terribly stilted and dangerously misguided understanding of chastity, not to mention marriage. This misguided understanding of chastity is dangerous because it sets up a very legalistic paradigm of repression and indulgence without training us in the ways of self-mastery and self-giving. Be chaste until marriage translates: I need to ‘cage’ the unicorn (eros) for now, but once I’m married I’m ‘allowed’ to open the cage. If this is our approach to chastity, get ready to be gored.

– Christopher West, Fill These Hearts (p. 134)

We must correct these misguided understandings which have wounded so many, so deeply.


I don’t know if any of you have ever shared this frustration, but for a long time I was extremely annoyed/upset by the scripture passage where Jesus states that, “at the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30). What if I would rather be married than be like the angels?

I never understood the point of forming deep relationships here on earth, especially at the depth required in marriage, if we are all just going to love each other equally, as family, in heaven. But this line of thought was based on the assumption that the spousal love in marriage would somehow be lessened in heaven, to become equal to all other human relationships. This really didn’t make sense to me. Why would God, who, throughout scripture, is such an advocate for marriage – the union between one man and one woman in their totality of personhood – encourage the exclusivity and incredible commitment and effort of such a relationship in our earthly life, and then take it away as soon as we die? How could that be a good thing? It wasn’t until I heard Bishop Barron respond to a question about precisely this issue on one of the Word on Fire podcast episodes, that I finally heard an explanation that dispelled my former confusion/frustration:

“[In heaven] we will be connected with everybody in such an intense way that the exclusivity involved in marriage here below will not obtain there… but it doesn’t mean it’s anything less than you experience now. It’s more. It’s greater. You will of course know your [spouse] in this very intense way, but the institution of marriage which exists here below, with all its exclusivity… that will not obtain in the same way in heaven because something much greater will be the case.” (Bishop Robert Barron)

In other words,  not only will the relationships between husband and wife be deepened in heaven, but all other relationships will be raised and far surpass the intensity of earthly marriage. In heaven, you will know and love every person even more deeply, intimately and passionately than you now know and love your spouse. This is a spiritual union, the depths of which we can barely catch a glimpse of in this life.

In the divine homeland, souls are completely united to God. They are nourished by the vision of him. Souls are completely taken by their love for God in absolute delight. There is a great silence because souls have no need for words in order to be united to God… Nothin exists except the unique heart-to-heart with God. The embrace of souls and God is eternal. Heaven is the heart of God… Paradise is like a huge burning bush that is never consumed, however forcefully the love that burns spreads. There above, love burns with an innocent flame, with a pure desire to love infinitely and to plunge into the intimate depth of the Trinity.

– Robert Cardinal Sarah, The Power of Silence

Heaven is not a physical place, as it is so often referred to, but rather a state of being – a state of total union with God, and through Him, with one another. As the Catechism states, “This perfect life with the Most Holy Trinity… is called ‘heaven.’ Heaven is the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness” (CCC 1024). Cardinal Sarah puts it beautifully when he says, “Heaven is the heart of God“. How we reach this state in the physicality of our bodies is part of the mystery of eternity, but when we reach this eternal union, there is absolutely nothing – no power above or below – that can separate us from this burning love of God. If we know this, it is much easier to understand the existence of hell. Like heaven, it is not a physical place, but a state of complete separation from God – a result of our rejection of Him. God, who is Love itself, will never force Himself on anyone, but instead constantly invites us into His love. It is up to us to listen and respond. We choose, through our own free will, our state for all eternity – with or without Him.


One can say that Genesis 2:23-25 speaks about the first feast of humanity, as it were, in the whole original fullness of the experience of the spousal meaning of the body: and it is a feast of humanity that draws its origin from the divine sources of Truth and Love in the very mystery of creation. And although over this feast the horizon of sin and death… was very soon to be extended, nevertheless, we draw a first hope already from the mystery of creation: namely, that the fruit of the divine economy of truth and love, which revealed itself “at the beginning,” is not Death, but Life, and not so much the destruction of the body of man made “in the image of God,” but rather the “call to glory” (Romans 8:30).

– John Paul II, Theology of the Body

This feast of humanity points us toward the eternal feast of heaven. Eternal life has now been restored and redeemed through the Incarnation and Resurrection, our eternal Garden of Eden is even greater than it was in the beginning before the Fall because out of evil, God always brings a greater good than would otherwise have existed, even if we can’t see or understand how. Keep in mind, we have a very limited view in the scope of eternity.

The image of the human person in the beginning is a “call to glory“, as John Paul II writes. In the mutual giving and receiving of their person, body and soul, male and female, man becomes an image of the life-giving love of God. Because of this image we still bear, every human person is supremely dignified, and it is crucially important that we recognize and remember this dignity, both in ourselves and in others.

There’s no such thing as an ordinary person. You’ve never met a mere mortal. Aside from the Blessed Sacrament Itself, your neighbour is the holiest thing presented to your senses.

– C.S. Lewis

I believe this with my whole heart, even though that holy gift of another person can sometimes be very difficult to receive and live with. I once heard an analogy about this that I think is quite accurate… Sometimes the gift is wrapped in duct tape and it takes a little while to pull off, but it is there.

The gift of each human person is staggering.

Isn’t it true that when we heard someone’s story, we are much better able to understand their current circumstances or recent actions? This is why we have such a fascination and love for fictional villians with a history that tugs on the heartstrings. Even if we still know what they’ve done is evil, to hear their story is to understand the ‘how’ and ‘why’. Once we hear these stories, it shatters the boxes we’ve put people in, and makes us (hopefully) much less judgemental of their actions or beliefs. If we are to truly respect the ‘other’, we must search beyond the outer packaging, however appealing or unappealing it may be, to reach the gift within. As Pope Benedict XVI said in a homily in 2012, “If I am truly to communicate with another person I must know him, I must be able to be in silence close to him, to listen to him and look at him lovingly.” We could certainly use more of this in our world today.

Even before this though, we must recognize our own value and dignity. If we don’t understand our worth and the depth of God’s desire for our thriving, it will be difficult to extend that understanding to all people. We will be challenged to recognize another’s beauty if we cannot see our own.

The story of Genesis in the beginning, before the Fall, is a story primarily of LIFE, not death, and it reveals, in a whole myriad of ways, the radiant beauty of the human person – who we truly are as man, and Whose image we bear.

“Word” does not quite convey all the richness of the Greek Logos. “Logos” refers to the rational principle governing the universe—the ultimate meaning, reason, logic, and beauty behind everything. And the astound­ing claim upon which all of Christianity rests is that the human body is God’s chosen vehicle for communi­cating his Word, for communicating ultimate meaning, and for communicating who he is, who we are, and his final plan for the universe….For those with eyes to see, our bodies are not only biological; they’re theological—they reveal the logic of God; they reveal the ultimate meaning behind everything.

This is why St. John Paul II’s Theology of the Body, despite how it is typically framed, is not merely a papal teaching on marital love and human sexuality. It is that, to be sure, but it is also so much more. As John Paul II himself said, what we learn in his TOB “concerns the whole Bible” (TOB 69:8) and plunges us into “the perspective of the whole gospel, of the whole teach­ing, even more, of the whole mission of Christ” (TOB 49:3). Through the lens of spousal love, John Paul II’s Theology of the Body leads to “the rediscovery of the meaning of the whole of existence . . . the meaning of life” (TOB 46:6).

– Christopher West (COR blog #251)

[NOTE: This is the second in a 3 part series on love, life, and the body all grounded in St. John Paul II’s Theology of the Body. Please check back next week for part 3. Click here to read part 1.

(All emphasis added to quotations is my own.)

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