The Theology of the Body Broken in Practice: Part 1 of 2

I've reblogged this from http://prayerofsaintephrem.wordpress.com/2013/06/13/the-theology-of-the-body-broken-in-practice-the-great-schism-part-1-of-2/

In addition to ending his Papal addresses on the Theology of the Body with what I would consider a request for an expansion of the “Theology of the Body” into what I call the “Theology of the Body Broken” (for more info, see this older post here), another key point from Blessed Pope John Paul II that opens up the Theology of the Body Broken would be related to his reflections on the Schism between the Churches of the East and the West.


Many know that Pope John Paul was an advocate of comparing the Great Schism with physiology. As one example, in Ut Unum Sint he wrote, “the Church must breathe with her two lungs!”
Let us consider the implications of the Theology of the Body Broken as they relate to this analogy. In a future post, I will offer a solution to the problems posed-but for now, enter into this mystery to understand how the Theology of the Body Broken might be an answer to this call to consider the problem of suffering and death, as was stated by Blessed Pope John Paul.

If we consider the health of a body, it is true that one’s vigor and strength are contingent upon the possession of both lungs. If one loses a lung due to disease, one’s chances for being the best athlete possible are seriously in jeopardy. In that sense, the consideration of the schism between East and West is most apt. One cannot live in strength and fullness if only one of two lungs are present. In that sense, there is nothing defective about calling the Churches East and West two lungs in one body.

However, if one probes deeper with the mystical lens of the Theology of the Body Broken, there might be something missing with this comparison. Would one say that the particular genius of the East and the West is simply a matter of losing 50% of one’s breath? In other words, is the tragedy of the Great Schism a mere quantitative reduction in vitality? Or might there be another perspective that considers the Body from a more qualitative defect? As we will see, it is less a matter of the physiology of the lungs, and more a matter of the physiology of the eyes, where the Great Schism can come into greater focus.

The Theology of the Body Broken

"The catechesis of the first and second parts repeatedly used the term 'theology of the body.' In a certain sense, this is a 'working' term. The introduction of the term and the concept of the theology of the body was necessary to establish the theme, 'The redemption of the body and the sacramentality of marriage,' on a wider base. We must immediately note that the term 'theology of the body' goes far beyond the content of the reflections that were made. These reflections do not include multiple problems which, with regard to their object, belong to the theology of the body (as, for example, the problem of suffering and death, so important in the biblical message). We must state this clearly." - Blessed Pope John Paul II

For too long, those who have studied the words of Blessed Pope John Paul II have consigned themselves only to the task of interpreting the main passages of his writings on the theology of the body. As stated above, this is a focus more on the sacramentality of marriage, as it relates to human physicality expressed in marriage, and when it is not expressed sexually for those who live out the monastic vocation.

However, the quote above is quite clear that one can take mystical reflections on the body beyond marriage and sexuality to other subjects. The first subject quoted above is the concept of suffering and death. To that end, the present reflections aim to move beyond the "theology of the body" in the focused sense used by Blessed Pope John Paul II. Instead, it goes to consider what can rightly be called the Theology of the Body Broken. As we shall see, there is so much spiritual truth that comes when we reflect upon disease and death with eyes of faith. Both our own spiritual sickness, as well as the broader perspective of the Church, can enlighten our understanding of disease and death. And our ultimate destiny of understanding and embracing life everlasting will come paradoxically, when our body is ultimately broken as Christ did on the Cross.