BIG C CATHOLICS

In Flannery O’Connor’s short story “A Good Man is Hard to Find,” the Misfit is the embodiment of evil. His chance encounter with a Georgia family culminates in the execution of the grandmother after she reaches out to touch him. O’Connor uses the Misfit to show how grace and salvation are available to both saint and sinner alike. Whether we accept these is another matter. The Misfit exercises his free will to do evil. Instead of sparing an old woman, he brutally murders her. Rejecting the grandmother’s kindness, he chooses violence over virtue – symbolizing our fallen humanity. Despite being a cold-blooded killer the Misfit by his own words has contemplated Jesus’ resurrection and power over death. The Misfit has asked the same questions many Christians pose. His curiosity about Jesus and ultimate rejection of Judeo-Christian morality (that rooted in the natural law and the teachings of Christ), mirror the view of religious skeptics and others for whom religion has little value. I

Matthew Coffin In John Paul II’s Theology of the Body, he compares and contrasts the three states of man: "Original Man," mankind before the Fall or first sin, "Historical Man" man after the Fall, (our current state,) and "Eschatological Man," man following Christ’s second coming, (our life in heaven). Original Man The state of original man concerns two human beings: Adam and Eve. They viewed each other with, "all the peace of the interior gaze." God walked in their midst, suggesting an intimacy with their creator we can only imagine. Adam and Eve’s lives were untouched by sin. Vice, depravity and despair were foreign to their experience. Everything in creation was perfect. The world was a temple in which human beings worshiped the one true God. The boundary line between the state of original man and historical man is the tree of the knowledge of good and evil. This is key. Man was the only person in the garden. The animals were not p

Adam and Eve were created as gifts to one another. Their very bodies made this truth known. It was through their masculinity and femininity that they could express total self-giving. This is called “the nuptial meaning of the body.” The nuptial meaning of the body is central to Pope Saint John Paul’s Theology of the Body. He references it numerous times throughout his catechesis. To love is the essential activity of the human person. We were created to love others and to receive love from others. Because our bodies make visible what is invisible in the world, it is through our bodies that we are called to be selfless and self-donative. This is evident most obviously  in the conjugal union. Moreover, we are called to love and to serve others in numerous ways using our bodies. We cannot serve others unless we have a physical self to serve with. Man can only discover himself through a sincere gift of himself. This is at the heart of Christ’s teaching. It is also the heart of the Theolog

In Genesis, when Adam awakes from the divine sleep, God presents him with Eve. Immediately, Adam exclaims, "This at last is bone of my bones and flesh of my flesh." Adam's response is an expression of love. Adam recognizes in Eve a person, equal in dignity to himself. So too, Eve beholds in Adam a person like her. At this moment, original solitude was overcome. The loneliness and longing that each felt for the other was wondrously fulfilled in their covenantal union. With original unity, Adam was a gift to Eve, and Eve a gift to Adam. Their very bodies spoke a language of intimacy and trust — enabling them to view each other "with all the peace of the interior gaze". Never would our first parents in Eden exploit each other for selfish purposes. Man was not tempted to dominate woman. Woman was not afraid of man. Participating in the primordial sacrament of marriage, Adam and Eve were a communion of persons. Their love as husband and wife was harmonious, se

Through his experience of original solitude Adam (mankind) realizes he is alone. There is no "other" to give himself over to in love. Adam cannot perfect himself, he cannot fulfill himself, he cannot know himself except by making a gift of himself to another human person. Adam longs for another human person to love. It is in his spiritual DNA to give himself to an other. God acknowledges this when he says; "It is not good for the man to be alone." God bringing the animals to Adam to see what he will name them is a kind of test. Through it Adam discovers that there is not a help mate fit for him. Genesis states; "The man gave names to all the cattle, all the birds of the air, and all the wild animals; but none proved to be the suitable partner for the man." In ancient Hebrew tradition, to name something is to have responsibility for it. In this way, mankind is to be the caregiver of the garden, the steward of all creation. Furthermore, in the first chapte

When Adam named all the animals in the garden he realized he was alone. In other words, he understands that he is the only "person" in the visible world. He experiences what John Paul II in his Theology of the Body calls "original solitude." This original solitude has two senses. The first sense of original solitude has to do with Adam's relationship with God. In "the beginning," Adam quickly began to understand that he had a unique relationship with the Creator. He alone could talk with God. He alone could have a personal relationship with God. None of the other creatures in the garden could do this. It naturally follows that only man has an interior life. Only man is capable of loving. Adam/man is the Hebrew word for "mankind" as mentioned previously. Adam and Eve together experience original solitude. This is key to understanding the Theology of the Body . Mankind experiences original solitude in all its senses, both ma

The book of Genesis features two accounts of creation. Detractors of Christianity, and even some Christians, claim these stories contradict each other by telling different versions of the same event – namely, when God created the world. The two creation accounts also pose a challenge to fundamentalists who hold a literal interpretation of the Bible. Pope John Paul II in his Theology of the Body, shows how the two creation stories in Genesis are complimentary, not contradictory. The first creation account ( Genesis 1:1-2:9 ) is called the Elohist account since the term used for God is “Elohim.” It is chronologically newer than the second creation account starting at Genesis 2:10 . The second creation account is called the Yawhist account since the name used for God in that story is “Yahweh.” The Elohist account or first creation story is creation from God’s point of view. God separates the light from the darkness, divides the waters, creates the sun, moon, and stars, land, vegetat

In John Paul II’s Theology of the Body, he compares and contrasts the three states of man; “Original Man,” mankind before the Fall or first sin, “Historical Man” man after the Fall, (our current state,) and “Eschatological Man,” man following Christ’s second coming, (our life in heaven). Original Man The state of original man concerns two human beings – Adam and Eve. They viewed each other with, “all the peace of the interior gaze.” God walked in their midst, suggesting an intimacy with their creator we can only imagine. Adam and Eve’s lives were untouched by sin. Vice, depravity, and despair were foreign to their experience. The boundary line between the state of original man and historical man is the tree of the knowledge of good and evil. This is key. Man was the only person in the garden. The animals were not persons. They could not choose like Adam could. They could not till the ground or tend to the garden as human beings were called to do. We have a choice. We can

If you ask most Catholics “fill in the blank, Original______” they would reply “Original Sin.” Pope John Paul II in his Theology of the Body introduces us to three additional concepts, “Original Solitude,” “ Original Unity ,” and “Original Nakedness.” I will be exploring these ideas in the days and weeks ahead – as well as discussing John Paul’s, Theology of the Body more in depth. For a brief overview of the Theology of the Body in its historical context go here . For a discussion on the exchange of Persons in the Trinity, an idea central to the Theology of the Body , go here . The Theology of the Body is not light reading – as anyone who has ever tried reading it well knows. I seek to make the complicated simpler for readers of this blog. There is also an excellent review of the latest translation of the Theology of the Body here . Reading the fore mentioned links will bring you up to speed as we begin our journey through the Theology of the Body .

Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.

Pray more Read Scripture Keep holy the Sabbath Sin less Eat less Honor your father and mother Spend less Spend more time with family Read a Psalm a day Live more simply