THEOLOGY OF THE BODY FATHER GEERT JAN PUTMANS 11-13 DECEMBER 2002

Introduction............................................................................................................................................................................1 The term Theology............................................................................................................................................................2 The term Body...................................................................................................................................................................2 The term Theology of the Body.........................................................................................................................................2 The Gospel: foundation of the Theology of the Body........................................................................................................2 Opposition between the law and the truth about modern man...........................................................................................2 Jesus reply on the truth of modern man.............................................................................................................................3 The two stories of creation in Genesis................................................................................................................................3 How should we read enesis!.......................................................................................................................................3 "e#ond story of #reation$ enesis 2$ %&'(..........................................................................................................................% How do we be#ome aware of oursel)es! .....................................................................................................................% *rimordial +original, solitude...........................................................................................................................................( -ans )o#ation to lo)e.....................................................................................................................................................( -oment of solitude before being male or female...........................................................................................................( .eep sleep of man........................................................................................................................................................../ 0irst story of #reation$ enesis '$ 2/&21............................................................................................................................./ ods image..................................................................................................................................................................../ *rimordial unity.............................................................................................................................................................../ Histori#al #onte2t of the )iew of our bodies..................................................................................................................../ The gift of oursel)es......................................................................................................................................................../ The consequences of primordial unity................................................................................................................................7 .i)ersity )ersus differen#e..................................................................................................................................................3 4symmetri# re#ipro#ity....................................................................................................................................................1 "pousal meaning of our bodies......................................................................................................................................1 symmetric reciprocity.........................................................................................................................................................! The woman..............................................................................................................................................................................! The threshold e"perience: primordial nudity....................................................................................................................1# 5hat is shame! +in opposition to modesty,......................................................................................................................'6 The gift of myself...............................................................................................................................................................'' The spousal signifi#an#e of the body................................................................................................................................'' $hat is lo%e&........................................................................................................................................................................12 7ntrodu#tion........................................................................................................................................................................'2 "our#es.........................................................................................................................................................................'2 The )iews of 8an Hildebrants and "t 4gustine............................................................................................................'2 .ifferent 9inds of lo)e....................................................................................................................................................'3 5rong #on#eption of lo)e today....................................................................................................................................'3 :efle#tion on pleasure )s delight......................................................................................................................................'3 The personalisti# norm......................................................................................................................................................'% Tenden#y towards se2uality..............................................................................................................................................'% eneral analysis of lo)e ; a##ording to John *aul 77........................................................................................................'% <o)e as attra#tion..........................................................................................................................................................'( <o)e as #on#upis#en#e.................................................................................................................................................'( <o)e as bene)olen#e....................................................................................................................................................'( *sy#hologi#al analysis of lo)e...........................................................................................................................................'/ 5hat about fertility and family!.........................................................................................................................................'3 'uestions..............................................................................................................................................................................17 5hat about #ouples that #annot ha)e #hildren!...............................................................................................................'3 7n the Bible= 4dam felt lonely= so od #reated >)e. How did we all #ome from 4dam and >)e! .................................'3 5hen od #reated man and women= he #ommanded them not to eat of the fruit of the tree and to fulfill the earth! How #ould they ha)e fulfilled the earth if there was not fall!.....................................................................................................'1 How to deal with homose2uality!......................................................................................................................................'1 4re the years that seminarians do not see any women ? families really good for them!..................................................'1

Introduction
5hat is the theology of the body! & How we #an understand od through understanding oursel)es & @

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"our#e$ the *opes tea#hing on the Theology of the Body +gi)en in 5ednesday audien#es,. 7n this #lass= we will see the first 26 only ta9ing about the *rin#ipium +Beginning,. There are another fi)e #y#les. +Bomo e dona io #reo ; John *aul 77,

The term Theology

& & & (efinition$ 9nowledge of od )ources$ ods re)elation in the "#ripture= Tradition and -agisterium Theology goes *eyond philosophy +whi#h studies who man is and stops there,C in theology= 7 use my reason= enlightened by faith= to 9now the re)elation. >)en if it is possible to #ome to the #on#lusion of od in philosophy= and yet= it is diffi#ult to go beyond. +aith adds something to our reason +blinded by the #auses of original sin, ; enlightening us and enabling us to understand the mysteries of our faith +Trinity= that Jesus is the son of od= that we are #reatures@, "o@ theology is study in faith= with the enlightenment of ods re)elation

& &

The term Body

& & 4 body is to be distinguished from a corpse +not ali)e and not animated,. The body refers to something ali)e= and is referred to by "t *aul as the flesh +the animated body, 5hat ma9es a person is unity of *ody and soul. On our earth= this is what we are #alled to be. 5e #an say that we ha)e this body and are this body. 5hen we are fa#ed with death= we fa#e a separation of body and soul= so we #an be #hara#teriDes by our body. 5hen we are si#9= we realiDe how our body impa#ts our soul and how things are #onne#ted. (ualism$ this heresy says that we are #alled to sa)e our soul= but our body what the he#9E The obFe#ti)e being that we await for the soul to be freed from its body. ,eincarnation$ what is the problem! 5e are uniGue ; and my body is part of my uniGuenessE 7f we li)e rein#arnation= then our souls would not really be uniGue. Our body is sacred@ also be#ause the "on of -an a#tually too9 flesh at the in#arnationE 5hen we are a #hild= there is a time when we loo9 in the mirror and re#ogniDe oursel)es and say$ this is meE This is re)ealed through our bodyE 7f something happens to me= +e.g. 7 ha)e a head a#he, 7 say that 7 am feeling something ; not only that my body is feeling somethingE 7t is through the presen#e of the other person= 7 realiDe there is a -./@ and then 7 realiDe that there is a 01@ and that together= we #an be#ome a $1E 4ll of this happens through the inter)ention of our bodiesE

& & & &

&

The term Theology of the Body

& & & Our *odies re%eal something about oursel)es= and they re)eal something about od. This is why we #an tal9 about the Theology of the Body. The realities of life re)eal themsel)es to us and re)eal truths a*out oursel%es= unli9e modern philosophy that Guestions e)erythingE >)en if we ha)e a #loned baby= we realiDe that someone else has also animated them +gi)en them a soul,. The fa#t that od a#tually gi)es a soul C what mer#yE

The Gospel: foundation of the Theology of the Body

Opposition between the law and the truth about modern man
-athew 'A$ 3H "ome *harisees approa#hed Jesus and as9ed$ 7s it against the law for a man to di)or#e his wife! Ha)e you not read that from the beginning the Ireator made them male and female @

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The whole of the Theology of the Body is founded on this te2t be#ause it is Jesus himself that spea9s. The conte"t is the following$ the *harisees #ome to Jesus to put him to the test. They had heard that Jesus prea#hed that di)or#e was not possible. They re#all that there is one #ase where 4braham allows di)or#e in one #ase$ adultery. Jesus replies that yes= this law is in the Old Testament. 7nstead= this law e2ists be#ause of their hardheartedness and not be#ause it is ods plan. There is a big duality between$ 2aw 8s. The truth a*out modern man

"in#e the time of religion wars= people wanted to find another #ommon foundation outside religion. This ended up in reason being studied by many philosophers. This reason led to the fa#t that it was possible to ha)e a law pro)iding moral order. Jesus says that in the beginning= this was not as it was. .i)or#e goes against the truth about man= what he was #reated for. Today= the Ihur#h is redis#o)ering this truth of man= as opposed to the law that had been fo#used on before. The law is actually a consequence of who we are 3 not the other way around. 7f we spea9 about truths about the family and lo)e= we need to dis#o)er who we are and what we are #alled to be.

Jesus reply on the truth of modern man

7n the *eginning@ He Guotes$ 7n the beginning@ from Genesis 14 27 Then he Guotes 0or this reason= a man shall lea)e his father and mother@ from Genesis 24 25 This beginning refers to the #reation of man. The pope refers to this as pre& histori#= before original sin. Jesus lin9s both stories of #reation ; the first= poeti# te2t of the #reation +older )ersion, and the newer one= lin9ed to the e2perien#e of man

The two stories of creation in Genesis

6ow should we read Genesis&
They are not to be read literally. They are to be read to understand od and usE 4ll s#riptures are inspired by od to man. od= ta9ing man seriously= #ooperates seriously with man. 7ndeed= od used and inspired the talents of the sa#red writers$ as poets= in their tradition@ 7n these stories= God re%eals the truth a*out man ; not that the world was really #reated in se)en days. 5e #an use s#ien#e to understand the te#hni#al aspe#ts= it is not badE

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>)en though there was a *rea7 between the beginning and today in the fallC in the story of man9ind= there is no discontinuity. On the #ontrary= there is #ontinuity in our image and li9eness of od. 4s Jesus says that sin#e we are still the image of od= we #an go ba#9 to the state of man at the beginning. This is the origin of the theology of the body.

Jesus #ame to the world to re)eal two things$ & who od is & who man is Through the theology of the body= we will see that we #an say something about od.

Jesus e2plains that in -athew 'A= to be one= we need to be two +man and woman,E To be#ome one flesh= we need to be man and woman ; not only in terms of flesh. 7t says= od #reated man= male and female@ How do we 9now that we are male or female! 5e 9now that through our bodyE The body is thus our point of approa#h. 7n the analysis of the two stories of #reation= the 9ey point from whi#h we will approa#h them will be the *ody.

Second story of creation: Genesis : !"#$

This is the younger of the two stories of #reation. 7t gi)es subFe#ti)e ? anthropologi#al ? psy#hologi#al definition of man. & )u*8ecti%e ; lin9ed to the fa#t that we are the subFe#t= aware of oursel)es. This is the first time we be#ome aware of oursel)es & nthropological ; refers to the study about man= starting with my subFe#ti)e e2perien#e +my own e2perien#e, & 9sychological ; in the sense that it refle#ts something about my deeper moti)ation +psy#he,

6ow do we *ecome aware of oursel%es&

5e will define man in loo9ing at the story. 7f we do not e2ist= man #annot refle#t about itself as a man. 5hy do we do this! 0inally= we are a mystery ; e)en for oursel)esE These Guestions about our e2isten#e arise at moments li9e$ birth= death@ 5e thin9 of where we #ome from and where we goE 5e are all philosophers be#ause we all sear#h the meaning of life. 7t starts from our subFe#ti)e e2perien#e and this is where we start to refle#t on who we are.

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How does self:consciousness arise inside us! 0irst= we be#ome aware through our body. 5e realiDe that we ha)e a body and that we are a body. 5e realiDe also that we #an determine oursel)es also ; when we do something good= we be#ome good +and li9ewise with e)il,. The big Guestion of our e2isten#e is$ who am I 4 where do I go4 where do I come from& 5hen is it that man realiDes that he is a person= different.

9rimordial ;original< solitude

-an= wor9ing in the garden gi)es names to animals= rules o)er them and is in #harge of them. This is an e2pression of man loo9ing for the truth about him. 5ith the power to name the animals= man is loo9ing to understand who he is. 5hy is man in solitude! There was no one in his li9eness= eGual to him. $hat characteri=es man at this moment& 5hat #an we say about man at this moment! '. 7n animals= men share ha)ing a body= ha)ing a se2ual body= ha)ing life. 7ndeed= we do ha)e things in #ommon with animals. But= man #annot find his eGual amongst animals be#ause they do not ha)e reason. 2. -an= being a rational animal= we 9now oursel)es and are aware of our being. This is why man is so alone. 3. 4lso= at that time= man is aware that he depends on God ; unli9e animals that do not realiDe that. 4ll of this is re)ealed in his *odyE 7n his body= espe#ially after original sin= we e2perien#e that we depend on od ; our body is contingent +disappearing ? #onditional,.

0an>s %ocation to lo%e

Thus= the o)erall definition is that man is a rational animal dependant on od. But what also #hara#teriDes man is <O8>. To lo)e= you need two persons. 7 9now that 7 am 7 be#ause there is a JOB. This relation= <O8>= re)eals itself through the body. The intuition of John *aul 77 is that being an image of od is also the fa#t that we are #reated male and female= in addition to this rational animal depending on od. 5e are now here be#ause we realiDe that stressing that man is only a rational animal depending on od is not enough ; this is not the meaning of life. 5e realiDe that something is missingE

0oment of solitude *efore *eing male or female

*rior to the fa#t that we are man and woman= we do ha)e this primordial solitude. 5e realiDe at one moment or another that alone ;in isolation<4 we do not fulfill oursel%es. 7f lo)e is missing= 7 will not understand myself= 7 will not understand that I am called to *e a gift for another. >.g. e)en hermits are not alone ; they li)e their solitude in #ommunity with the Ihur#h and with od. 7n >nglish= we do not distinguish man +as in man9ind, and man ? woman. "o we will use the following terminology$ 0 ? +human being ? humanity, 0ale +emale

"o= prior to *eing male and female4 we are 0 ?E 5hat the se#ond story of #reation wants to say is that prior to being male and female= we are man +in a state of solitude before we gi)e oursel)es to another,. But= man #an only e2ist as male or female.

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Only after the #reation of the woman= the man be#omes male +with meaning, and the woman is female. "o prior to a se2ual differentiation= there is one thing that we share$ being man and e2perien#ing this primordial solitude.

(eep sleep of man

5hy does od put man in a deep sleep! "o that man does not belie)e that he is the origin of woman in any way. Only when Ihrist is asleep after ood 0riday is the word deep sleep e)er used again. "o= this shows that od is also the origin of the woman. od ta9es the rib +the part #losest to the mans heart, so that they both are of the same nature. They both share this original solitude before be#oming male and female.

%irst story of creation: Genesis #: &" '

This is the younger of the two stories of #reation. 7t gi)es obFe#ti)e ? metaphysi#al ? theologi#al definition of man. & ObFe#ti)e ; this story does not ha)e man as the fo#us & -etaphysi#al ; tells something about man & Theologi#al ; it re)eals ods plan

God>s image
5hat is important is the fa#t that the image of od is refle#ted in all of us. 5e do all depend on him= entrusted with reason. But this #ommon human nature e2ists both as male and female. John *aul 77 says that the se"ual difference does enlighten us on who God is= be#ause this is in his image +but not meaning that od is se2ual,. 4s both male and female= we will always la#9 something if we stay alone. 5e will be in the #omplete image of od only when man and woman are united ; alone= something of ods image is missing. The other se2 is always representing something to us about the image of

od.

9rimordial unity
7n the se#ond story= when 4dam sees >)e= he says$ 0lesh of my flesh= bone of my boneE 7t is a pure #ry of aweE 0inally= he re#ogniDes in this woman something they ha)e in #ommon ; same origin= same nature. This is a dual unity be#ause he sees that they are different= e)en though they are united. <ater is says= that man lea)es his mother and father to be#ome one flesh. 7n this differen#e= originates the #all to married life +spouse, and to lo)e. Ialled to be#ome one flesh= men and women bear fruit. 7n this dual unity= the fruit is the communion of persons +#ommunio personarum,. Out of this lo)e= a third one originates +in the image of the Trinity,. This #ommunion of person is our #all ; either in a family or in a different way. Therefore= the #ommunion of persons ; where out of lo)e a third one is born ; bears the real witness of who od really is. 5hen there is di)or#e= this witness is bro9en. The image of ods faithfulness is bro9en.

6istorical conte"t of the %iew of our *odies

There used to be a tenden#y to redu#e e)ery woman to an >)e= sedu#ing men and portraying e)il. There used to be a )ery negati%e approach to the body and the se2es. The *ope on the #ontrary in)ites us to #onsider the dual unity and see the beauty in the other se2 to understand oursel)es. 7n opposition= homose2uality is a#tually nar#issist= loo9ing for myself in the other. 7t is loo9ing at me= now@

The gift of oursel%es

7n all= 7 understand myself only in loo9ing at the other. 4lone= 7 #annot find myself. Only in gi)ing myself to another= #an 7 truly understand myself.

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5hen we approa#h oursel)es in this way= our whole )iew of se2uality #hangesE 7t is a positi)e approa#h to the fa#t that we are male and femaleE 5e #an than9 od that we are man or woman. 5hen we fall in lo)e +as a married man or in the s#hool,= we #an be frea9ed out be#ause this does not fit with our state of life@ or we #an say than9 od for ma9ing me a manE 7ndeed= than9s to the attra#tion of our parents= we are hereE 7n this dual unity= we tou#h the heart of our being and )o#ationE

The consequences of primordial unity

0rom -onsignor "#ola +*atriar#h of 8eni#e, Often= we say that we are #omplementary with one another. This #an be wrong= we need to be #areful. 7n the womens #onferen#e= the definition of gender led to these fi)e #ategories$ & male & female & male homose2ual & female homose2ual & transse2ual

(i)ersity )ersus difference

Of #ourse we are eGual@ but we are di)erse@ or different. Ta9e the e2ample of most of the adds that we see= men loo9 li9e women and )i#e )ersa. The se2es are #onfused= mi2ed up@ The world says: 5e are eGual but di%erse .i)ersity #omes from the word di %ertare ; turning something in a different dire#tion. 7f we spea9 of di%ersity= we remain on the outside le)el. Jes= we #ome from different #ontinents= we #ome from di)erse #ontinents= but we are eGual. 7nside is eGual= but the outside +#oat, is different. Jou Fust happen to ha)e a #oat +man= woman= homose2ual@,. Being male or female is redu#ed to the outside +e2terior,. The @hurch ;0sr )cola< says: 5e are eGual but different .ifferen#e #omes from the word di ferre ; #arrying the same elsewhere 7f we spea9 about difference$ we realiDe that we are different@ down to the deepest of our e2isten#e. 7ndeed= ea#h and e)ery #ell of our body is different +KK or KJ,. This differen#e tou#hes our whole e2isten#e= the way we pray= the way we thin9@ so differen#e means to #arry the same +nature of man ? identity of man ; identi#al means ha)ing something in #ommon$ a se2ual body,. This identity is not only something e2ternal ; this differen#e is both inside and outside. "omewhere else leads us to the fa#t that we are #alled to lo)e= gi)ing oursel)es to the other that is different. .i)ersity plays only at inter:personal le%el. There is no #onseGuen#e of #hanging se2 +trans&se2uality, .ifferen#e plays at the intra:personal le%el. This is a #onseGuen#e of #hanging from a woman to man +trans&se2uality,

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5e see that se"uality defines my deepest *eing= not only my outside. This also leads us to understand a bit of od$ e)en though the 0ather is not the "on +greatest differen#e,= they share the same identity of being odE

symmetric reciprocity
Iomplementarity is not the right word. There is asymmetric reciprocity. 5e are not two hal)es of an apple. 5e re#ei)e the other as the other one. 7n re#ei)ing >)e as the other one= 4dam re#ei)es the Other OneE 7n this dual unity= the image of od be#omes )isible. *%or a really intellectual trip+ try to understand this,- 7n Jesus Ihrist= di)ine and human nature #ome together. This is asymmetri# be#ause it is not at the same le)el. od and man meet in Ihrist ; man is #ontingent= od is eternal.

)pousal meaning of our *odies

5hen we reFe#t this differen#e= we deny the original meaning of our body. 5e #an dis#o)er that our body has a spousal +nuptial, meaning. This is )ery important be#ause we will see that se2ual differen#e= lo)e as a gift of self= and fertility are lin9ed. They go together. But= as soon as you separate them= you deny the original plan of od. )e"ual difference 2o%e ;as a gift of self< +ertility

.f you separate them+ you deny the original plan of God

symmetric reciprocity
Being #omplementary is not enough to e2plain the differen#e between man and woman. 0irst of all= there is re#ipro#ity ; being open to relation. 4s man= it is more appropriate to tal9 about reciprocity be#ause they #an be identified only in terms of ea#h other. 4s in the trinity= the differen#es of the three persons are #hara#teriDed by their relationship. -an= being in the image of od thus ta9es this #hara#teristi# also of being re#ipro#al. $hy asymmetric& 7t does not only apply to a husband and wife. Ta9e a mother ; she is also a wife or spouse= she is also a daughter of parents@ "o= e)en in a family we ha)e different asymmetri#al relationships. 7n e)ery single relationship= there is this asymmetri#al relationship. 7f we say that husbands and wife li)e in a relationship of complementarity= the #ouple #an enter into a 9ind of selfishness as a #ouple. 7n fa#t= the two #ome together to be open to others$ #hildren= friends@ The idea is not lets 9eep it small and #oDy= but= let us open up oursel)es to othersE 0or e2ample= there are families with only boys or only girls. 7n these families= there is always something missingE 7t is not their fault= but there is this 9ind of primordial solitude ; always loo9ing for the other.

The woman
enesis 2$ '1 7t is not right that man remain alone= 7 shall ma9e him a helper. Traditionally= this #an be #onsidered to be a ser)ant. 7n fa#t= it is not meant to ha)e a helper in a material sense with man dominating the woman and the woman sedu#es him. "in#e original sin= pride and #on#upis#en#e always remain in man. But= in the redeemed state of Ihrist= #harity will rule.

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In the original state4 the logic is not that of sla%ery ; but as Jesus says= we are in a logi# of friends. 5omen are to be obedient= but men are to lo)e their wi)es as he has +until dying for the other,. Jesus #alls us to lo)e ea#h other as friends ; friends gi)e all to ea#h other= friends do not #ommand but gi)e ad)i#e. This new perspe#ti)e is a law of #harity. Only when the woman appears to 4dam= does he understand that he is 7 be#ause she is JOB and does he understand that he is male. )he re%ealed herself to him= he was not told who she was ; it was through the body that he re#ogniDed that. dam immediately saw that she was not another #reature or animal= but a Jou= another being of his nature= another 7. 4dam sees that they ha)e something in #ommon ; being both persons ; but that there is something different. Hen#e= the man will lea)e his family to be#ome united with the woman. 7n the .ignity of the 5oman +-ulieris .ignitatem ; 'AA1= paragraph 2',= the *ope #alls the woman the Aprophetic geniusB. 5hat does this mean! & The woman sets things straight= she is the mind behind it & 4 womans mind wor9s different than a mans ; and it wor9s better for this stuff. & They parti#ipate more #losely in gi)ing life as od does & "he en#ourages man in a subtle way= as -ary did at Iana & 5omen are more intuiti)e enius does not mean that she is more brilliant at an intelle#tual le)el. 4 prophet spea9s the truth and 9ind of ma9es life un#omfortable. *rophets always refer to od. 5omen do that in a genius way ; in a more #omplete way that men do. 4s the helper= she is the other one. 4dam was there= and before him was the other one. "he is gi)en to him by od= so through her e2isten#e= she re)eals odC be#ause= e%ery Aother oneB re%eals the A.ther .neB whi#h is od. 7n our life= the se2ual differen#e is one of those pla#es where we e2perien#e that our life is limited and that we are not enough for oursel)es. But= on#e we lo)e= we realiDe that we desire more. 7n lo)e= we feel that we are open to infinity ; e)en though in this life on earth= we are limited. This other one points that we are gi)en the Other One to re#ei)e. -onsenior "#ola will say that the other one is different par e2#ellen#e. "he will always remain the other one= remaining different and always pointing to od. 7n their e2isten#e= women show that e%erything is a gift and that we are to re#ei)e all. -ary is an e2ample of perfe#t waiting ; in her )irginity= she shows us that before we gi)e= there is an attitude of being open to od +the Other One, from whom we re#ei)e e)erything. Therefore in the Ihur#h= before there is *eter= there is -ary. The whole ministry of the Ihur#h is not possible if *eter does not follow the e"ample of 0ary that re#ei)es the 5ord= says= Jes= and then wel#omes Ihrist. 4ll women show us that there is this attitude of re#ei)ing first and foremost. 4s women= they ha)e this par e2#ellen#e. -ary is the perfe#t e2ample of this ; at the same time she is the mother= the spouse and the gi)er of life. 4s men= we need to remember that -ary #omes before *eterE 5hen men are alone= there is #ompetition and #leri#alism. 7f you bring in a real woman li)ing her )o#ation= things #hange. *rophets ha)e this #hara#teristi# of being humble= but pro)o9ing the other to li)e his #all. (oes the soul ha%e a se"ual identity& "e2ual identity as su#h is lin9ed to the body. The body somehow ma9es our se2uality )isible= whereas the soul is not )isible. 4s a person= we ha)e unity between body and soul. 7t would be wrong to say that the soul is not se2ual be#ause it is lin9ed to the body.

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The threshold e"perience: primordial nudity

enesis 3$' 7t is the threshold be#ause it is the last point before the fall. 5e are at the moment when the primordial state of integrity is going to fall apart in original sin. 4t this point= the pope spea9s about nudity. $hy is nudity on the threshold& Both before and after= they are na9ed= but something #hanges. Before the fall= they are not ashamed of one another= and then they are.

/hat is shame0 1in opposition to modesty2

Here= this shame is about being na7ed. 5hen you wal9 through the street and loo9 at people in the eyes= you ha)e this immediate tenden#y to #hange the dire#tion of your head. Jou feel that they loo9 down into your soul in a Fudging manner= not an un#onditional way. 7t feels that they want to harm our integrity. 4lso= when we loo9 at someone with strange thoughts= if they loo9 ba#9= we Gui#9ly turn away. 7f we loo9 at them with good thoughts and they #ross our eyes= we Fust smile. The Holy 0ather says that shame is an echo of the original state. 5e are ashamed be#ause we feel an obFe#t of lust@ 5e feel that we are not meant to be an it. "omehow= we feel that we are homesi#9= where we want to go ba#9 to before the fall. 5hat about primiti)e people that wal9 around na9ed! 4pparently= there is no shameE 7n <o)e and :esponsibility= the *ope says that they also ha)e shame= but that is li)ed in a different way from nudity. They do not want to point at their na9edness. They #an use many obFe#ts to draw attention to nudity in other ways. The Holy 0ather says that in lo)e= shame disappearsE 7f there is shame= one of the two has the impression of being redu#ed to an obFe#t. 5hen husbands and wi)es ma9e lo)e= they go into their rooms= away from others ; be#ause there would be shame in doing it before a third person. "o= there is no shame in the primordial state. To understand this= we need to the te2ts of #reation in the perspe#ti)e of gift. "hame appears after the fall be#ause before 4dam and >)e had understood ea#h other as gifts= ne)er possessing the other. Today= we redu#e people to goods= possessing them. Iommer#ially= the law of the gift does not really e2ist ; the only goal is to in)est as little and get as mu#h out of something. 7n the family= people li)e in a #ommunion of persons in the logi# of gift. 5e are not to be guided by our #on#upis#en#e. The logi# of the gospel and the original state is that of re#ei)ing and gi)ing. 5hen we re#ei)e lo)e= we desire to reply to that in gi)ing lo)e ba#9. This is the logi# or the relationship between the 0ather and the "on= with the Holy "pirit being their gift of lo)e to one another. There is not shame in the primordial state for two reasons '. They +4dam and >)e, understand that man is the only thing in our reality that was wanted *y God for itself. 4ll the other things$ animals= nature@ are all entrusted to us. -an e2ists to ser)e only od. -an is the only #reature that has been wanted by od for Himself. 4dam and >)e realiDe that they are persons= not obFe#ts. 2. 4dam and >)e dis#o)er that lo%e is gift of self. 7n this gift of self= they refind themsel)es. <o)e= in the logi# of the world= is #ompletely wrong. 0or e2ample= the new mo)ie Bnfaithful <o)e is #ompletely wrong about lo)e. :eal lo)e is faithful be#ause it is in the image of od= and when it is unfaithful= it stops being lo)e. The bible distinguishes between eros +human lo)e, and agape + ods lo)e,.

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They understand that the other one #annot be redu#ed to an obFe#t of ones lust. They realiDe that in their differen#e= they are to gi)e ea#h other to the other and be#ome oneself. The person re&finds oneself in the sin#ere gift of oneself.

The gift of myself

I re:find myself in a sincere gift of myself. 7n this= we dis#o)er that we are a gift of oursel)es. The bible lin9s this passage of nudity to be#oming one flesh. 0ull human lo)e is a total gift of yourself ; implying both your body and your heartE 7n gi)ing myself #ompletely to the other= 7 do not loose myselfE 7f 7 gi)e this #up to someone= it is not mine anymore. 5hen 7 gi)e something it is gone and 7 ha)e no rights on that obFe#t any more. 7n lo)e= 7 also gi)e myself #ompletely ; there is nothing left in me any more +e.g. e)en my fatherhood and motherhood,. That is why this se2ual union between husbands and wi)es is really an image of their union of hearts and li)es. 7f you ha)e not re#on#iled before ma9ing lo)e= it is not real union. 5hen husbands and wi)es li)e this complete gift of themsel%es to ea#h other= they #ome to a true understanding of who they are. 7n gi)ing themsel)es away= they understand that their reason for being is to gi)e themsel)es to their spouse= #hildren= od. 4t the same time= they gi)e themsel)es in lo)e +gi)ing part of themsel)es away,= and they find out what they really are. This se2ual differen#e in)ites me to gi)e myself to the other one. 7n this logi# of gi)ing myself to the other one= 7 realiDe the logic of gi%ing. 7 am a gift for the other one= and the other one is a gift for me. 7f we ta9e someone or something= it is not a gift anymoreE 5e need to re#ei)e someone as a gift of od ; and not ta9e another person. 7n finding a spouse= we realiDe that od gi)es us the spouse. 4ny woman #an be a potential gift. 7t really be#omes a gift at the moment we re#ei)e it as a gift. 5e need to understand the logic of the *ody in the logic of gi%ing. 7n the original nudity= we see that man and woman understood ea#h other as a gift of themsel)es to the other. 5hen we feel shame now= we realiDe that our true #all is to be a gift to the other= not an obFe#t. 7n loo9ing at the body in the primordial state= three realities are re)ealed$ '. primordial solitude ; 7 am different from all #reatures )is a )is od 2. primordial dual unity ; in meeting the woman= 7 realiDe that she is different and that 7 am #alled to be united with her 3. primordial nudity ; the way we li)e our nudity today is not the way it was ment to be before original sin. 5e are meant to be shameless when we are na9ed be#ause we are to understand that we are gifts for one another. 7t was their nude bodies that e2plained to them that they were gifts to ea#h other.

The spousal significance of the body

7n #on)erging= these realities help us to #ome to an understanding of the truth about the human person. )olitude -an= alone is in a state of solitude )s. the #reation C (ual unity -an realiDes that he is different$ man and woman C )pousal significance of the *ody 7n this spousal signifi#an#e= the body #alls man to li)e lo)e. -an realises that there is something missing in me ; the fulfillment of my life is in lo)e.

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ll %ocations are spousal. 0or most of us= this is marriageC but= the other )o#ations also represent Ihrist +the "pouse, that was the spouse of the Ihur#h. 7f a priest is married= he #annot represent this uni)ersal lo)e for the Ihur#h. 7f priests be#ome able to be married= we will loose this dynamism. Ionse#rated sisters are li9e the spouses of Ihrist. Ionse#rated brothers are li9e friends of the spouse= waiting for his #oming. 5e are all #alled to li)e a spousal life= e)en if we ha)e not yet found our )o#ation. 4s baptiDed Ihristians= we are already #apable of li)ing our spousal #all. The mystery of se2uality needs to be understood in all of our )o#ationsE "in#e we still ha)e the same body as the one we had in the original state= we #an better understand the truth about oursel)es. 4s we said= you #annot separate our se2ual differen#e= lo)e and fertility. 0or e2ample= in 78" +test&tube babies,= babies are made out of the #onte2t of lo)e. 5e #annot separate our se2ual differen#e from lo)e +in pre&marital or in homose2ual relations,. How #an priests or sisters be fertile! "piritual maternity or paternity also e2ists. *riests need to realiDe that fertility is importantE "t *aul realiDes that he has fathered his brothers into Ihristian life. 5hen we lea)e our mom= we #ut the umbili#al #ord. 7n a way= our mother gi)es us a new life at that moment. Bnder the #ross= -ary gi)es up her son and be#omes the mother of the Ihur#h. 4gain= she gi)es birth a se#ond time to Ihrist in gi)ing birth to the Ihur#h. "pousal signifi#an#e of the body= #ontinued Our whole life= and our real %ocation is fertility. This spousal mystery re)eals something about od and our #all. 5e are all #alled to a nuptial way of life. Our whole life is #alled to be a nuptial #elebration ; implying Foy= gift of self@ Our final destination is a big wedding party +wedding feast of the lamb in hea)en,. 4s of today= we are #alled to li)e thisE The whole Bible is a big lo)e story= as shown in the "ong of "ongs ; where od runs after us= in lo)eE 4s Ihrist too9 on the body of man= he is the spouse. 5e= li9e -ary are #alled to be brides of Ihrist. This is the spousal signifi#an#e of the body. Our body reminds us that we are always #alled to li)e this spousal #all. Our body= is #alled by the Holy 0ather as the 9rimordial )acramentE Our body is something from the origin. Through this )isibility of being man or woman= our #all to be a spouse is made #lear. 4 sa#rament is something you need to honor. 7t is no longer about the prison of the soul. Our body refle#ts our #all to lo)e.

$hat is lo%e&
.ntroduction
)ources
This is based on the approa#h of Larol 5oFtyla in his boo9 <o)e and :esponsibility. 4s a phenomenologist= he #ontinuously goes around the subFe#t= and by the end of the boo9= you ha)e understood the subFe#t. There is also an appendi2 on se2ology that is Guite good. 7n his tea#hing= he gi)es #lear guidelines on what is good or e)ilC he does not #ondemn but en#ourage us to li)e in the way he des#ribes. 8an Hildebrant will also be Guoted.

The %iews of Dan 6ilde*rant>s and )t gustine

The ospel of Jesus shows us a new 7ind of lo%e ; #alling us to lo)e e)en our enemies. 5e are #alled to #harity for all our neighbors. Iharity be#omes the root and the mother and the

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forum of all our good deeds. 4ll a#ts that we do be#ome an e2pression of #harity. The two #ommandments= lo)e od and neighbor= summaries all the tea#hing of the prophets. 7n a way= it is lo%e and do what e%er you want +"t 4ugustine,. This Guote #an be easily misunderstood= mostly be#ause it is a Guestion of what we #onsider lo)e to beE The lo)e that "t 4ugustine spea9s about is #harity ; first being lo)e of od and then= lo)e of neighbor. 0inally= we will understand that our neighbor is the image of od and my brother in IhristE Ihrist tells us to lo)e our enemies be#ause Ihrist thought it was worth to gi)e his life for them tooE

(ifferent 7inds of lo%e

Iharity is di)ine lo)e= it is a )irtue. Iharity is thus of supernatural origin= gi)en to us by himself. od

5hen a mother gi)es up her life for her #hild= is this lo)e! Jes= but= it is not #harity in its #ompletion. Iharity= being a gra#e re#ei)ed= will bring all our lo)e to perfe#tion. Iharity is the highest form of lo)e. "o= all the lo)e that we 9now points to Iharity= being the supreme form of lo)e.

$rong conception of lo%e today

5e often ha)e a utilitarian approa#h$ using the other one out of selfishness. 7n using the other one= we redu#e the other to an obFe#t. 0or e2ample= utilitarian lo)e is when we use the other one for our own satisfa#tion. 7n the '3th #entury= this utilitarian perspecti%e is de)eloped$ we aim for the biggest pleasure for all and the lowest suffering. The tradeoff is between my own pleasure and the suffering of others ; in a way= it is a mathemati#al #al#ulation. 7n this logi#= the starting point is not what is the truth about myself= what is my )o#ationC but= what are my desires! 7f this is the attitude of people in marriage= no wonder they are bored after fi)e years ; they ha)e already tried e)erything. 4gainst the beliefs of modern world= the Ihur#h does not #ondemn lo)e and pleasure. 7f only= the world would read the tea#hings of the *opeE

3eflection on pleasure )s delight

7n being male and female= we are #alled to gi)e oursel)es to the other. 5e want this desire of gi)ing our self to be satisfied. -ade for hea)en= we are #alled to eternal Foy ; the answer to our deepest desires. Our greatest desire is to be fulfilled with lo)e ; and the greatest marriage #annot fulfill this desire. Only in od #an we #ome to the fullness of lo)e. This shows that our desire is eternalE 5e also ha)e short&term desires +e.g. 7m hungry and want to eat now,. 5e also dis#o)er immediate desires ; gi)ing immediate satisfa#tion. .o you 9now the story of "t 7gnatius of <oyola! 4fter his si#9ness= reading in his bed about 9nights@ 5hen there were no more boo9s about 9nights= he read the story of Ihrist. 4fter reading a boo9 about 9nights= he was satisfied= but the ne2t day= he forgot about it. On the #ontrary= when he read the story of Ihrist= his satisfa#tion was lasting. That is why immediate satisfa#tion of a pleasure is lin9ed to pleasure= whereas eternal satisfa#tion of desires is lin9ed to delight. 0or e2ample= ta9e a man and woman ha)ing a se2ual relationship outside of marriage. 7t #an be intense pleasure during the moment. 5hereas a husband and wife that ha)e a se2ual relationship= it is an e2pression of their total gift to ea#h other. 7t gi)es them deep delight be#ause their unity is e)erlasting.

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7f we loo9 at egoisti# and utilitarian lo)e= we aim for pleasure. On the #ontrary= in the #ommunion of persons= the aim is lo)e and eternal delight. *leasure is a sear#h for itself only. 5hereas in the gi)ing of two people to one another= lo)e be#omes a beautiful fruits$ eternal delight.

The personalistic norm

John *aul 77 lin9s two topi#s$ +lo)e @ommandment of lo%e od abo)e all and your neighbor as yourself E 9ersonalistic norm

7n order to ensure that something is really lo)e= we need to apply the personalistic norm. Lant says that the human person is always an aim in itself= and #annot be redu#ed to a means to attain a #ertain aim. The human person is the only person that has been wanted by od for himself. Hen#e= no human being #an e)er be redu#ed to an obFe#t or to something that 7 #an use. The *ope says that the personalisti# norm is a good way of testing our a#tions and lo)e. .o 7 #onsider the other as another 7 or am 7 using the other person. 7n grammar= someone #an be the obFe#t of my lo)e= but 7 need to realiDe that the obFe#t 7 lo)e #annot be redu#ed to an obFe#t. The obFe#t is a#tually a subFe#t= in the image of od= a tra#e of od +"t 4ugustine,.

Tendency towards se4uality

The four tenden#ies in man '. 2. 3. %. 0ight for your life ; dri)e to sur)i)e Tenden#y towards se2uality 7n#lination to build up so#iety 7n#lination to 9now the truth 7n #ommon with animals Only for man

7s then our tenden#y to se2uality the same as that of animals! MoE 5e ha)e reason and thus are able to ma9e #hoi#es. Our freedom is our big differen#e. 5e do ha)e se2ual tenden#y in #ommon with animals. 5hen we tal9 about animals= we tal9 about reprodu#tion. This #annot be the #ase for human beings. 5hen we tal9 about human beings= we tal9 about pro:creation= it is not an instin#t of spring timeE The 9ey tea#hing of the Ihur#h is responsi*le parenthood. 7n pro&#reation= we #ooperate in freedom with the Ireator. 7n e)ery se2ual a#t= our freedom is at sta9eE 5e are not Fust an animalE 5e ha)e freedom and we need to integrate this in our lo)eE 4nother 9ey word is Truth. 4s a human being= 7 am #alled to re#ogniDe the truth about myself= and li)e in lo)e. Today= se2ual desires are sometimes li)ed li9e animals.

General analysis of lo)e 5 according to John 6aul ..

This is in the perspe#ti)e of spousal lo)e. There are three types of lo)e$ <o)e as attra#tion <o)e as #on#upis#en#e <o)e as bene)olen#e

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2o%e as attraction
How #ome we fall in lo)e! 5hy are we attra#ted! 5e see in the other person something we li9e. 5e would li9e to 9now this person better. 5e go to see the person= tal9 to her and be#ome attra#ted by her. This happens at the carnal and spiritual affecti%e le%el. The pope says that we #an be attra#ted at different le)els= but what always attra#t us are the )alues of the other person. 4 %alue is a good in itself= gi)en to me and appearing good in itself. 7t is not something that #an satisfy me or an immediate need ; it is a good in itself. There are different )alues= different goods in itself. The )alues #all a right response$ respe#t me as a )alue and do not ta9e me for an obFe#t. Beauty= the e2ternal aspe#ts are a )alue in itselfE There is nothing wrong in saying someone is beautiful +e)en the *ope says it,E 7n addition to our se2uality= there are intelle#tual and moral )alues. They play at different le)els and #an attra#t us. On#e we per#ei)e them= it #an happen that we are affe#ted by them and fall in lo)e with this person. The *ope #alls these emotional effe#ti)e rea#tions in us as *lind. 5e ha)e no power o)er them= we do not #hoose them= they Fust happen to us. 5e #annot e2plain why it happens to us ; that is why it is blind. But= afterwards= the attra#tion needs to be confronted with our personal situation +state of life,. 0or e2ample= if 7 +0ather eert Jean,= a priest= 7 need to disa)ow this attra#tion be#ause it is not in line with the truth of my state of life. >)en if at the initial le)el= these feelings blind us= our reason #omes into the game at the ne2t le)el. Then our heart needs to follow our reason and the truth about oursel)es. 5e need to be wat#hful for oursel)es and the others around us. Being #areful for others is really a giftE

2o%e as concupiscence
Ion#upis#en#e is disordered desires ; ma9ing us wanting to grasp. Maturally= lo)e translates itself also in a #ertain desire for the other. 5hen you lo)e someone= you want to see and meet the other person= you want to be together. This is normal be#ause as a person= 7 am a limited being and on#e 7 lo)e someone= 7 ha)e an e)en greater desire for the other one. >)en in marriage= you long to e2press you lo)e in be#oming one flesh. This is all goodE 5here there is a need= there is also a la#9. 7n the other= 7 realiDe that in the other= 7 #an fill that need. 5e need to loo9 at the personalisti# norm and Guestion our self$ am 7 ta9ing the other as an obFe#t to satisfy my needs! 5hat is important here is that before the other person= 7 realiDe this la#9 in me and this desire to be#ome one flesh. This desire to be together a#tually ma9es me happy be#ause the other is an obFe#ti)e good for me. 5hen 7 realiDe that the other is a person= we will be at the same le)el ; respe#ting ea#h other= the obFe#t of ea#h others lo)e and a gift for one another. 7t is not grasping but gi)ingE Ion#upis#en#e is disordered se2ual desires ; when desire is not born out of lo)e. 7n this #ase of lo%e as concupiscence4 it is the good se"ual desire that is *orn out of lo%e .

2o%e as *ene%olence
<o)e is the ma"imi=ation of the possi*ilities of the person through a sin#ere gift of self. 7n real lo)e= we are open to life. 7n lo)e= 7 want the other person for his own good.

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7n order for the woman to be a real good for me= 7 ha)e to want her for the real good of herself. 7f 7 redu#e her to an obFe#t= it is a one&way street. 5hen 7 lea)e here in her )alue as a person= she #an respond to my lo)e.

6sychological analysis of lo)e

There are these different le)els$ & sensual le%el +at the emotional le)el, This le)el is lin7ed to the *ody and se"uality of the other person. They are both a )alue= good in itself. 7t is not only a mere attra#tion to the other person= but also the persons body and se2ual differen#e. 7t awa9ens the realiDation that 7 ha)e a need and attra#tion for the other. But= it should ne)er be#ome a sear#h for hedonism ; only lin9ed to the Foy as in pornography. 7n pornography= the other one is redu#ed to only the e2ternal or bodily appearan#e and we forget the other )alues +e.g. the intrinsi# )alue of the person@,. 7n all the ad)ertising that we see= we are distortedE -en are #onstantly e2posed to sensual topi#s and women get a distorted )iew of what men li9e and thin9. 7n spousal lo)e= it also playsC but= what is important is that it be integrated in all that lo)e is. 7t has nothing to do with se2 appeal ; redu#ing lo)e to the sensual sphere. & affecti%e le%el +at the emotional le)el, The fo#us of this attra#tion is the %alues of masculinity ; as different from feminism. 4t this le)el= it is an attitude of contemplation and admiration as opposed to sensual attra#tion. The ris9 is that it #an slide ba#9 to the sensual le)el. 4dmiration #an easily be#ome fantasy and day&dreaming. This fantasy is for women the eGui)alent of what pornography is for men be#ause it redu#es lo)e. 7n fantasy= the other is redu#ed and made an absolute of only #ertain Gualities. 4gain= the affe#ti)e le)el needs to be integrated in lo)e as a gift itself. & integrated le%el Both of the pre#eding le)els need to be integrated in a total gift of myself= in light of my state of life and in light of my freedom. This ma9es the real differen#e with animals ; we ha)e the will to integrate sensual and affe#ti)e attra#tion in a gift of total lo)e. 7n integrating the two types of lo)e= sensual lo)e +le)el of the body, and affe#ti)e lo)e +at the spiritual le)el, with our reason= we ha)e integrated lo)e. This integrated lo)e includes *oth our heart and our will. 7n integrated lo)e= my body e2presses what my intelle#tual #apa#ities want to e2press. 7t is not only a gift of my body= it is a united and #omplete way of li)ing se2uality. This is #alled fully human lo%eE 7n order to really li)e this= there are the )irtues of purity and #hastity. 9urity #an only be when we ha)e understood what lo)e is about. 7n real lo)e= 7 understand the other as what he is in ods plan. *urity is lin9ed to se2uality ; the deepest mystery of myself= a man or woman made to gi)e myself to another.

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@hastity outside of marriage is #hoosing to 9eep the garden of se2uality #losed fore)er= integrated in my total gift of myself to od. 7nside of marriage= we need to also be pure and #haste otherwise we #annot li)e in lo)e and responsibility. $hat is perception& Before a beautiful woman= we per#ei)e beauty as her )alue. *er#eption plays at a le)el of my 9nowledge. 7 be#ome aware of her )alue. $hat is an emotion& >motion is the fa#t that 7 am affe#ted by the persons beauty. >motion is thus being affe#ted by someone. The sensual le)el is often a male thing ; often men are attra#ted at a sensual le)el= whereas women are often attra#ted at an affe#ti)e le)el. (elight and integrated lo%e <et us go ba#9 to the beginning where we spea9 about pleasure and delight. (elight is a gift gi)en to us. "t Thomas says that 4dam in >)e in paradise had a bigger se2ual satisfa#tion before the fall than after. 7t is interesting that married people who ha)e a #on)ersion and understand their real identity and the tea#hing of the Ihur#hC their pleasure is greater than before. $hen you finally integrate e%erything and #ome to a sin#ere gift of self in the #onte2t of #harity= od ma9es our gift perfe#t. He heals what is bro9en in lo)eC he ma9es perfe#t our imperfe#t lo)e. 5hen you start to dis#o)er this= you get a 9ind of delight that is li9e hea)en on earth. 7t is #lose to a mysti#al e2perien#e of gi)ing. This delight is a foretaste of the final fulfillment that we will ha)e in hea)en ; the feeling of being one= united.

/hat about fertility and family0

9art of lo%e is *eing open to new life. *art of ods total lo)e is the third one. od #reated us in su#h a way that through sin#ere gift of oneself= we parti#ipate in pro&#reation. 7n an attitude of being open to life= it is not that we should not ha)e se2ual relationships if we #annot responsibly e2pe#t a baby. 7n the times of fertility= we loo9 for other ways of e2pressing our lo)e for ea#h otherE Mormally= a se2ual relationship in time of fertility is open to new life. Bsing a way of #ontra#eption means that we inter)ene at one point or another and are not open to new life. 4ll of these issues will be dis#ussed later in the year.

'uestions
/hat about couples that cannot ha)e children0
There is nothing wrong with infertility. 7t is a big suffering for #ouples. 0or e2ample= Baudoin and 0abiola= the royal family of Belgium= #ould not ha)e #hildren. They loo9ed for other ways of ma9ing their lo)e fertile. They #an still ha)e se2ual relationships= be#ause it is a sin#ere gift of self. 7f 7 ha)e understood well= a #ouple is medi#ally said to be infertile if for two years= the #ouple has had se2ual relationships without being able to ha)e #hildren.

.n the Bible+ 7dam felt lonely+ so God created 8)e9 :ow did we all come from 7dam and 8)e0
This shows that the story of enesis is a symboli# story. This does not mean that it is not true. 5hat is important is the symboli# le)el. <i9ewise= if Jesus spea9s in parables= through an in)ented story= he #an tell a truth. This is what happens in enesis. 5e #an belie)e that what is said there #orresponds to ods plan for man= not that the s#ientifi# details are absolute.

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"o we do not 9now anything s#ientifi# about the beginning of man 9ind from the Bible. 5e do 9now the truth about man. 7f we are #onfronted by other people on this subFe#t= we #an do as John *aul 77. He does not base his refle#tion on s#ripture= but on the e2perien#e of human life.

/hen God created man and women+ he commanded them not to eat of the fruit of the tree and to fulfill the earth0 :ow could they ha)e fulfilled the earth if there was not fall0
0rom the beginning= there was se2uality. 7t already wor9ed before the fall. That is why "t Thomas says that there were not temptations to redu#e the other to an obFe#t before the fall. 7t is true that they did not ha)e 9ids before the fall.

:ow to deal with homose4uality0

0irst= be sure that they do not feel Fudged. 4s the whole world Fudges them= they ha)e a distorted )iew of the world. Often= people that start in this are really blind. They belie)e that they always were li9e that and belie)ed that their lo)e was true. But= as soon as someone Guestions their state= it is important to a##ompany them. John *aul 77 always went out with mi2ed groups ; where people #ould really be together= 9now one another. 0riendship and #ommunity life is always an en)ironment of healing ; be#ause they are s#hools of lo)e and forgi)eness. 5hat is important is to gi)e them an en)ironment where they #an grow in friendships with both men and women. They need to learn how they #an li)e their Iatholi# life without the sa#ramentsC they may need to ha)e psy#hologi#al help@ 7t is important to ne)er separate lo)e and truthE 7n all= it is a phenomenon that is not in line with ods #reated nature of man.

7re the years that seminarians do not see any women ; families really good for them0
*ersonal opinion ; not re#orded. gFputmansNhotmail.#om

''&'3 .e#ember 2662

'A(/(62/1.do#

*age '1 of '1