Theology of the Body, Part 1

Matthew Coffin

In his Theology of the Body, Saint John Paul II seeks to establish an adequate anthropology in which the human person, in both his spiritual and physical dimensions, reveals truths about God. George Weigel has called it, "one of the boldest reconfigurations of Catholic theology in centuries." Part 1 examines the philosophical developments that preceded it. Major schools of thought have been greatly oversimplified in order to show how John Paul II’s contribution is necessary, transformative, and faithful.

Augustinianism

Prior to the thirteenth century, the dominant school of thought in Catholic theology was that of St. Augustine. Early in the fifth century, Augustine refuted the heresy of Pelagianism. Pelagius taught that Adam’s original sin did not taint human nature. For that reason, Christ’s sacrifice on the cross was neither necessary nor redemptive. A neo-Platonist, Augustine uses the philosophy of Plato, together with the deposit of faith, to oppose Pelagianism and create a new way of looking at everything.

The resulting synthesis, Augustinianism, is objective. It acknowledges truth, including moral truth, as outside of us, not a matter of personal opinion, therefore, universal, not particular to individuals, cultures, or circumstances. According to Augustine, we can know truth through Revelation, right reason, and the Church.

Augustine’s theology is also deductive. Deductive reasoning begins with a general idea and ends with a specific one. Father Richard Hogan describes this approach (later used by scholastics, especially Thomas Aquinas):

One started with a "given" which was accepted, e.g., God is a pure spirit, and added what was called the minor term, e.g., a pure spirit does not have a body… (then) drew a conclusion, e.g., God does not have a body.

Finally, Augustinian theology is principled. Principles flow from objective truth and deductive reasoning. The opposite of principled is experimental. Experimental knowledge comes from personal experience.

Thomism

In the thirteenth century, when better translations of Aristotle’s works came to the attention of European scholars, new questions emerged. The dissemination of these works along with doctrinal disagreements threatened to divide the Church between traditionalists, those adhering rigidly to the letter of Church law at the expense of the spirit of the law, and modernists, those embracing a theology based on novelty, often at the expense of Sacred Scripture and Tradition.

St. Thomas Aquinas answered these questions and in the process prevented a rift between traditionalists and modernists. His theology, Thomism, is a synthesis of Aristotelian philosophy and Revelation. Like his predecessors, Aquinas’s theology is objective, deductive, and principled.

For all the centuries between Augustine and Aquinas, the accepted worldview stayed largely intact. Thought and theology remained grounded in objective principles and deductive arguments.

Cartesian Philosophy

The Renaissance, Reformation, Enlightenment, and Scientific Revolution caused social upheaval, cataclysmic shifts in thinking, and the democratization of knowledge, making all that came before seem antiquated, authoritarian, incomplete, or irrelevant. The world and how people viewed it changed. Written in 1611, the words of poet John Donne could apply to all of the aforementioned:

(The) new Philosophy calls all in doubt,

The Element of fire is quite put out;

The Sun is lost, and th'earth, and no man's wit,
Can well direct him where to look for it.

Of particular note is French philosopher René Descartes. Published in 1637, his treatise, Discourse on the Method, attempts to establish a set of principles that are certain beyond doubt. The result would turn philosophy on its head. His famous statement: "I think therefore I am," marks a radical departure from the objective view of reality held by Augustine and Aquinas.

This departure is so radical, Descartes’ philosophy (known as Cartesian philosophy), is a dividing line. Philosophers before him (Socrates, Plato, Aristotle, Augustine, and Aquinas) are pre-Cartesian; everyone after (Kant, Mill, Nietzsche, Sartre, Husserl, etc.) is a post-Cartesian. Pre-Cartesian schools of thought are objective, deductive, and principled. Post-Cartesian philosophy is largely subjective, deriving from personal experience, feelings, and perceptions.

"I think therefore I am."

Descartes observes that sometimes our senses deceive us. When a straw is placed in a glass of water the water’s refractive properties make the straw appear bent. This optical illusion is precisely that, an illusion. How can we know what is real with certainty, Descartes asks, if we cannot always trust our senses? Because our senses are fallible in his search for certitude Descartes employs "hyperbolical doubt." In other words, for Descartes nothing is certain – not even reality itself.

The fact that he can doubt, however, means something or someone exists to do the doubting. His mind thinks, in this case about doubt. Consequently, Descartes arrives at the first certainty, his famous "Cogito ergo sum," "I think therefore I am."

Descartes goes on to prove that God exists and that He is benevolent. Nonetheless, the foundation of Descartes’ philosophical system is man. Man or man’s mind is the ultimate source of everything. Man determines morality, knowledge, meaning, and reality; to the extent it can be known. That natural law (God’s law written in our hearts), could be the source of civil law or a universal morality, an idea central to Augustine and Aquinas, is all but abandoned.

After Descartes, truth is no longer objective. It resides in and is established by the individual. Morality, therefore, cannot be universal. Each person decides for himself what is right. This represented a revolution in philosophy that abandoned objective reality, moral norms and absolute truth as previously understood.  

Immanuel Kant

The German philosopher, Immanuel Kant, is considered the central figure of modern philosophy. Much like Descartes, Kant, was a pious man whose intentions seemed noble. The primary aim of his philosophical efforts was to restore human dignity to its rightful place in a world that increasingly worshipped science. Kant described his philosophy as "clearing away the pretensions of reason to make room for faith". His most important work, The Critique of Pure Reason, was dry, impenetrable and immensely influential in its assertion that reason is the source of morality (not God). In his Critique, Kant states:

"The conviction [of faith] is not a logical but a moral certainty; and because it rests on subjective bases (of the moral attitude), I must not even say, It is morally certain that there is a God, etc., but I must say, I am morally certain, etc."

Kant’s philosophy allows individuals to choose their own visions for morality, since moral truth (according to Kant) cannot be arrived at using theoretical reason. Each individual’s conscience acts as a personal "lawmaker" for subjective morality. Kant’s assertion destroyed Aquinas’ medieval synthesis of faith and reason. It also directly contradicted the Church’s understanding that moral norms are discovered in objective truth as found in the natural law, not the creations of an individual’s conscience. Hence, more than any other thinker, Kant is responsible for making morality a matter of subjective opinion not objective truth.

Moreover, the modern-day notion that faith and reason are contradictory not complementary is largely owed to Kant who believed it was impossible for religion to be the subject of reason, evidence, argument, or even knowledge. Rather, religion was a question of feelings, motives and attitudes. The consequences of this shift in thinking have been catastrophic. Peter Kreeft notes:

"[Kant’s] assumption has deeply influenced the minds of most religious educators (e.g., catechism writers and theology departments) today, who have turned their attention away from the plain "bare bones" of faith, the objective facts narrated in Scripture and summarized in the Apostles' Creed. They have divorced the faith from reason and married it to pop psychology, because they've bought into Kant's philosophy."

Kant's understanding of morality as personal, subjective and emotional finalized what Descartes had begun and helped to shape a new worldview. That worldview, our own, is subjective (based on feelings and opinions), inductive (moving from specific instances to general assumptions), and experimental (proof is everything whether in the laboratory or our everyday lives). It would give rise to skepticism, existentialism, nihilism, Freudian psychology, and secular humanism, among others, affecting government, law, culture, and religion.

The "new Philosophy" called all in doubt, leaving nothing to give man his bearings, direction, or purpose. Moral relativism replaced moral absolutes. Science, technology, material affluence, sexual permissiveness, and the threat of nuclear annihilation brought new concerns. Increasingly, the person was seen as a "something," not a "someone," to be indoctrinated, exploited, or used. A new synthesis of faith and reason would be needed to respond to these developments.

Phenomenology

At the beginning of the twentieth century a new school of thought, phenomenology, would reestablish the link severed by Cartesian philosophy and Kantian ethics between man and the world at large. Phenomenologists use the subjective experiences of persons to understand reality. Two in particular, Edmund Husserl and Max Scheler, would influence later thinkers responding to totalitarianism, Marxist ideology, genocide, materialism, war on an unprecedented scale, and more.

Broadly speaking, phenomenology (from the Greek phainómenon, "that which appears" and logos, “to study"), sees objects and events around us as understandable only through the person’s consciousness. By examining human consciousness (the collective experience of persons), an awareness of the world (objective reality), in which persons exist and act could emerge. The result is that things viewed subjectively can now be studied objectively.

Descartes tears man out of objective reality, making moral absolutes impossible. Karol Wojtyla (the future Pope John Paul II), restores man firmly at the center of reality, making moral absolutes essential. Like Augustine and Aquinas before him, Wojtyla confirms the fundamental harmony between faith and reason. Using phenomenology and Sacred Scripture, he affirms objective moral truth and the dignity of persons, who are shaped by and responsible for their actions.

The fruit of this synthesis, John Paul’s Theology of the Body, is a reflection on our nature and life as persons made in the image and likeness of God, conjugal love, the meaning of celibacy, and the beatitude to which every human being is called. This is the Holy Father’s catechesis for a culture where sex is an obsession, marriage and families are endangered, and the dignity of persons is denied. Teaching about human sexuality using language subjective, inductive, experimental minds can understand, the Theology of the Body is a light in the darkness, guiding us toward an authentic vision of the person as divine gift.

In Part 2, we will discuss perichoresis, or the interpenetration of the persons in the Trinity. This concept is key to understanding John Paul’s Theology of the Body.