This book has been designed to assist Catholics doing pastoral work and ministering to children and families caught up in a destructive ideology. Questions the editors of this volume and many of the contributors to it have heard most often and have been fielding for over a decade as they have worked with dioceses, parishes, and families include the following:
What is a gender transition?
What does the Church teach on this issue?
How should we respond when a school child tells us he or she is non-binary?
What is the appropriate way for the Church to help and support families when their children say they are transgender?
How do we navigate sacraments and pastoral care?
How did we get here?
In addressing questions such as these, the contributors seek to prepare clergy and lay pastoral ministers to understand and be responsive to the issues that arise in a parish or parochial school setting when someone asserts a “gender identity” that does not align with his or her bodily sex.
I grew up in Steubenville, Ohio in a large Catholic family. I love my hometown and growing up in a Catholic community was very formative to who I am today. My big family is only getting bigger, and I now have five nieces and three nephews. I have always had a love for learning and for people, and it didn’t take long for me to decide where I wanted to go to college or what I wanted to study. I attended Franciscan University and earned my bachelors degree in both psychology and philosophy. Throughout college, I worked a variety of jobs including as a piano teacher, a personal assistant, a bookstore clerk, a babysitter, a house cleaner, an evangelization assistant, a contract manager, and a few others I have since forgotten. Among the jobs I have worked, my favorite by far was my work with children with autism and behavioral disorders. I spent two years training and providing behavioral therapy to children of various ages. I found great fulfillment in seeing positive change in those I worked with and, I grew my love for the field of psychotherapy. I completed my masters in Clinical Mental Health Counseling at Franciscan University and fulfilled my clinical training requirements through a community mental health practice. There, I found my true love for counseling and deepened my appreciation for the complexity and resilience of the human person.
What inspired you to become a Therapist?
Through what I am sure is grace, I have been certain that I wanted to be a counselor from an early age, and this certainty has never wavered. Around eighth grade, I decided that I wanted to pursue a career in mental health. I often found myself in situations where others would turn to me for advice or support, and this role felt very natural to me. However, I knew that I lacked the skills to help people the way I wanted to. I was determined to learn more so that I could better serve the need that I saw all around me for compassionate, dedicated, and skillful listeners. I was motivated both by a desire to help others and a passion for knowledge. This pushed me to continue my education and to pursue my masters in counseling and ultimately brought me here to Ruah Woods.
How does your faith as a Catholic influence you as a Therapist?
It is clear to me that my career as a counselor is part of my path to heaven. I believe that I am learning a particular way to imitate Christ through this work. Because of this, I take my work very seriously and aim to improve my ability to serve others at every opportunity provided for me. My Catholic faith informs me and grounds my perspective of the human person, suffering, and healing. Perhaps most importantly, my faith supplies something that I think is vital in this line of work—persistent and enduring hope.
How do you describe your approach to therapy?
My approach is grounded in my belief that relationships and conversations are the greatest vessels of healing. Because of this, developing and deepening relationships with my patients is my first priority. Through this relationship, I aim to provide a sense of safety for patients to explore what they need to achieve wellness. I assist clients in forming goals and making small steps that lead to positive and lasting change. I seek to help clients understand themselves and others better through a proper integration of their thoughts, emotions, and behaviors. In order to do this, I draw from approaches such as Cognitive Behavioral Therapy, Motivational Interviewing, mindfulness techniques, and Solution Focused Therapy. When working with parents and children, my goal is always to improve the parent-child relationship – the most important relationship in the life of a child. I draw from the techniques of Parent Child Interaction Therapy, play therapy and Behavior Therapy to better promote the child’s development.
What types of patients and difficulties do you work with?
I will work with a variety of patients, but I primarily see individuals (adolescents and adults) for counseling for issues related to depression, anxiety, bipolar disorders, adjustment issues, and trauma related issues. I also frequently work with parents and young children on various issues such as behavioral issues, emotional regulation, and other concerns.
What do you like to do for fun?
I enjoy hiking and going for walks. Because I just recently moved to Cincinnati, I am looking forward to finding new places to explore! I also love to cook and bake, and I am a classically trained pianist and absolutely love music.
To learn more or to make an appointment with Maggie, please call 513-407-8878.
https://www.rwpsych.org/wp-content/uploads/2024/08/StaffPhotos-2024-12-scaled.jpg17072560Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2024-08-05 11:32:362024-08-08 19:24:28Meet Maggie Hernon, MA, LPC
I was blessed to be able to attend the National Eucharistic Congress in Indianapolis for the day on Friday July 19, 2024, and it was an incredibly moving experience to see so many Catholics gathered in one space. The Gospel over that weekend prompted deeper reflection on its significance with the image of the shepherd gathering his flock. In the crowd I felt as one among many united in Christ with all those around me.
The first time I felt this sense of belonging, where the people around me were genuinely interested in their faith and wanted to participate, was when I arrived on campus at Franciscan University. Despite being raised Catholic and attending mass and Catholic school, it felt like my peers were engaged in an empty ritual to appease their parents. None of them seemed personally invested or bothered to learn what it meant. Even when I participated in sacramental preparation through my parish, it felt like everyone was ticking the box, going through it because someone else asked it of them. I was used to feeling alone in my faith, even in my family. Most of my family members held onto threads of the faith on behalf of my grandmother. She was the only one I knew who seemed to understand it and I think she sometimes felt alone there too.
Before studying and practicing psychology, I worked a lot of random jobs. I studied multimedia communications at Franciscan and was a photographer. After graduating, I worked hard to build my own wedding photography business and I patched together a number of side hustles to make ends meet: walking dogs, pub trivia, yearbook/sports team/prom photography, managing a rock-climbing gym, bartending in a wine bar, and making lattes. When I was working as a barista, I always volunteered for the opening shifts. I loved setting out all the pastries and bustling around to ensure all was in place. There was something very beautiful about preparing for the arrival of the day’s visitors. As the sun’s light filtered in through the front doors, so too would our customers. I loved the slow progression of the morning, the quiet start and slow build of the day. What does all of this backstory have to do with my experience at the NEC? Well, old habits die hard; I still enjoy waking up just before the sun and it is still easy for me to feel alone in my faith.
The morning of the congress, I arrived rather early and got to experience the familiar cadence, the slow quiet buildup before dawn. It was very quiet when I arrived. Priests, religious, and pilgrims donning their orange lanyards were walking in small groups down the still city sidewalks, converging at the convention center. Vendors were opening the shutters to their booths, setting out their wares, and preparing for the arrival of a massive crowd. As the morning progressed, there was a buzz, an energy, and a sense of anticipation. I overheard conversations of the weeklong participants commenting on what a relief it was to have the reprieve from the crowd. I managed to go to Confession in the early hours and the line was short, but as I left, I noticed it had multiplied as more people began to gather.
For a large part of the day, I was observing. I had gone by myself and spent most of the day in silence amidst the crowd. I saw so many individuals and groups and felt a sense of awe at how many people were drawn to the Eucharist. Sometimes the Church can feel small, and this event was a pleasant reminder that it is not! I participated in Mass at the Lucas Oil Stadium, which was a huge venue packed with people. By midafternoon, the hallways of the convention center were shoulder-to-shoulder and getting around became challenging!
In the midst of the activity, the noise, the bustle, the chaos, I felt called into deeper reflection on what it means to be a member of the body of Christ. To know that the Lord calls us all to unite ourselves through Him. It was beautiful to see the preparations, the slow buildup, and the peak volume of pilgrims flowing through the halls of the Indiana Convention Center. All at once I was aware of my solitude and of my belonging. Naturally, being at Ruah Woods, Theology of the Body comes to mind. When God made man, “it is not good that the man should be alone” (Gen 2:18). It reminded me that the temptation to feel alone and withdraw into myself pulls me away from my very reason for being – to be in relationship. When I shift my focus to how I can be inviting to others and prepare my heart to receive them, I am filled with peace. In this experience, I felt an invitation to reflect on the wider Church, challenge the times when I can easily feel alone in my faith, and celebrate in the joy found in preparing for Christ’s arrival.
And so, I pass on this opportunity to reflect – are there times when you feel alone in your faith? When you feel like you don’t belong? When the Church feels small? How do you feel when you are preparing for the arrival of an important guest? Have you made space in your home and in your heart for those close to you? For the Lord?
https://www.rwpsych.org/wp-content/uploads/2024/07/6434315e66b2eb45cb03feb8_revival_logo_horizontal-p-500-1.png163500Dr. Emily Dowdellhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Emily Dowdell2024-07-22 20:12:212024-07-29 20:20:22United in Christ: A National Eucharistic Congress Experience
Ruah Woods is pleased to announce a new collaboration with the Identity Project.
Dr. Andrew Sodergren was invited to record and contribute to the library of videos from leading experts discussing the human person and sexuality. Mass confusion about “gender,” the body, humanity, & sexuality have devastating consequences, especially for young people. How do you hold to sanity and truth while loving those who are lost, confused, and even self-deceived? The Identity Project aims to equip you to lovingly respond to broken and hurting people in their struggle with sexuality, “gender,” and identity. The Identity Project contains over 150 videos (and growing monthly) featuring experts in parenting, psychology, psychiatry, theology, education, and law among many others. The Identity Project is designed for parents, grandparents, ministry leaders, teachers, & anyone trying to navigate these issues with truth, wisdom, & faith.
When I sat down to watch Puss in Boots: The Last Wish, I was not expecting much. I was never particularly fond of the Shrek series and found the first Puss in Boots movie to be mediocre, at best. I would have completely overlooked this latest addition to the franchise had my husband not prodded me to watch it with him after watching a glowing YouTube review from a notoriously critical film connoisseur. Let’s just say, the glowing reviews were merited. I was pleasantly surprised to find it was a visually stunning, morally compelling, family-oriented film that tracked thematically with Theology of the Body!
As an aside, I would not recommend this movie for small children due to the level of violence and some adult humor (e.g., bleeped out language). In addition, it has some rather dark themes. Nonetheless, the film’s merits are many and make it worthy fair for older children and adults. Warning: If you don’t want the plot spoiled, stop reading here.
While the stage is set with pretty colors and a charming, somewhat conceited, agile, swashbuckling cat, the movie deals with some heavy themes. The plot weaves in themes of abandonment and the desire for love as well as the importance of family, commitment, and sacrifice. A central focus is how the fear of death can get in the way of our ability to love.
The main character has always been careless with his nine lives. He previously mistook his carelessness for fearlessness, touting himself as a legendary hero. When he comes down to his last life, he can no longer fight with the same reckless “bravery.” In a duel with death, he is wounded and overcome with panic and fear. His mortality is made real and his existence fragile.
He becomes focused on escaping death and restoring his nine lives as the only way to ensure his future, reduce his fear, and restore him to his former glory. He embarks on a desperate quest to find the mythical Last Wish, to regain his lives before death finally comes for him.
While on his journey, he encounters his former feline love interest, whom we learn he previously abandoned at the altar. He admits that it was the worst decision he ever made and that it was made out of fear. When she sees his newfound vulnerability, her heart softens, and trust is rekindled. Nevertheless, his fear resurfaces and motivates him to abandon her again for the sake of false security. However, in the end, he is able to overcome his fear and choose love. In the process, he discovers himself and even becomes courageous, not reckless, in the face of death. He shows his love that he is willing to risk his very life and face death to fight for an opportunity to spend his last and most important life with her.
This is the very fight we are called to enter when following the life of Christ. He calls us to love fearlessly, to let ourselves be loved deeply, and to be willing to sacrifice our lives for the sake of that love. This struggle to overcome fear and selfishness so that we can love authentically is central to the Christian life. Theology of the Body teaches us that we are made for communion of persons, and this requires making a gift of self. Christ Himself showed us this by pouring out His life out of love for us on the Cross and calling us to follow His example. Indeed, it is only when the love of another becomes the central inspiration for our lives that we find the courage to live boldly, even in the face of death.
In case this wasn’t enough, there were a few other things I found refreshing about this movie. They included several nods to the importance of gratitude and being present to the blessings in life. One character coped with tremendous hardship by focusing on what he had instead of what he was missing. Another came to realize that she had her wish right in front of her all along. I also was pleased to see that the filmmakers allowed the bad guy to be a bad guy. While appealing to our natural desire to see good in all people and give the bad guy a chance to redeem himself, the movie made space for the harsh reality that some people have genuinely malicious motivations and no intention to change. One character even admirably attempts to stimulate the villain’s conscience, but in the end, it became clear that he lacks all sympathy and is solely focused on pursuing power and domination. The profound truth here is that while God extends us innumerable opportunities for redemption, He ultimately respects our gift of free will through which some may condemn themselves. Overall, it was an enjoyable adventure with a surprisingly deep message.
https://www.rwpsych.org/wp-content/uploads/2023/08/@PeXi33129.jpg14401920Dr. Emily Dowdellhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Emily Dowdell2023-08-11 19:27:482023-08-14 12:39:32Puss in Boots: The Last Wish, a Surprising Place to find TOB
https://www.rwpsych.org/wp-content/uploads/2021/10/Untitled-2000-x-800-px.jpg8002000Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2023-06-20 01:17:412024-09-16 12:51:16Dr. Sodergren’s Introduction to Theology of the Body: A Collection of Articles
[Note: This article is the start of an extended series in which I will reflect on, explain, and apply Pope St. John Paul II’s “Theology of the Body” to contemporary issues.]
Have you heard of “Theology of the Body?” This term has gotten quite a bit of attention in Catholic circles in recent years, but many people do not understand what it is or why it is relevant for them. While this is completely understandable, my hope is that by the time you finish this article, you will have a clear picture of what we conveniently refer to as “TOB” and even a desire to learn more of it.
It is impossible to understand TOB without first reflecting on its originator, Pope St. John Paul II. Born in Poland in 1920 as Karol Wojtyła, he lived through the horrors of Nazi oppression, World War II, and the communist takeover of his beloved nation. He bore witness to the violence and atrocities carried about by man against man in the 20th century. He himself was no stranger to tragedy as he lost his mother and older brother in childhood and his father at age 20. Wojtyła increasingly turned to God, the Blessed Mother, and his Catholic faith. As a priest and later bishop, he spent years ministering to the needs of the Polish people, listening to their fears and struggles, striving to understand their experiences as deeply as possible and stir up the hope that comes from faith in Christ.
In addition to being a pastor, Wojtyła was also a renowned scholar. He was a poet, playwright, philosopher, and theologian. Of particular interest in his scholarship was pondering the nature of the human person, Carmelite spirituality, the nature of love, marriage, and morality. The historical context of his pursuits was the immense violence and social upheavals of the 20th century as well as the shifting of moral attitudes in light of the so-called sexual revolution.
As a newly ordained auxiliary bishop and later Archbishop of Kraków, Karol Wojtyła participated in all four sessions of the Second Vatican Council (1962-1965). His stature and reputation as an outspoken, courageous young bishop of immense intellect grew to the point where he was appointed to the committee that drafted perhaps the Council’s defining document, the Pastoral Constitution on the Church in the Modern World (Gaudium et spes). Inspired by this experience, Archbishop Wojtyła later became the only participating bishop to write an entire book summarizing the teaching of the Council and giving guidelines for its implementation (Sources of Renewal). Not long after, Pope Paul VI named him a Cardinal, perhaps as a way of thanking him for his contributions at the Council and for serving him as a key theological advisor during his papacy.
In the 1970s, Cardinal Wojtyła began writing his magnum opus before the Blessed Sacrament in his private chapel in Kraków. Reflecting on all he had learned and experienced in his own life, his studies, his prayer, pastoral ministry, and his participation at Vatican II, Wojtyła penned a manuscript for a book on the nature of the human person, love, marriage, and sexuality. Before he could get the book published, something happened that changed the course of history; he was elected as the 264th successor to St. Peter and the first non-Italian pope in 455 years, taking the name John Paul II. As pope, he understood his mission to be the faithful implementation of Vatican II and the shepherding of the Church into the Third Millennium.
John Paul II also saw his election to the papacy as a sign that the Holy Spirit was calling him to present his teaching not only to the Polish people but to the entire Universal Church. He decided not to publish the manuscript he had just completed but brought it with him to Rome and used it as the basis for a long series of speeches delivered to the Church and the world at his weekly general audiences between 1979 and 1984. Throughout, John Paul II used the phrase “Theology of the Body” as a working title for his reflections. Few appreciated the profound gift and legacy he was entrusting us at that time. Today, those separate speeches have been re-assembled, re-translated, and presented anew under the title Man and Woman He Created Them: A Theology of the Body(trans. M. Waldstein, Pauline Books & Media).
At first glance, the term “Theology of the Body” seems strange. Theology is about divinity and spirituality. What does the “body” have to do with this? Essentially, John Paul sets out to reflect on our common humanity, which is inherently bodily, and understand it in light of Divine Revelation (i.e., Scripture and theology), philosophy, and ordinary human experience. He is especially interested in how our body reveals our identity, our vocation, and how it participates in Divine Love. In reflecting on the human body, one cannot help but encounter the reality of sex (i.e., that we are created male and female). John Paul does not shy away from this topic but plunges headlong into it to illuminate our understanding of sexual identity, sexual difference, marriage, and family.
It is important to point out that TOB is not a break from Catholic tradition. Rather, it is a creative re-presenting of perennial truths about the human person in a way that appeals to the experiences and issues we face at the start of the third millennium. It helps us understand who we are, what we are made for, and how we are to live. It gives us a framework for addressing some of the most difficult moral and pastoral issues facing us today and points out a path to find our deepest fulfillment. As we begin this series of articles on TOB, I pray you will walk with me with an open heart and mind, eager to receive anew the gift of our embodied humanity.
https://www.rwpsych.org/wp-content/uploads/2023/06/@UnSiCCjgYjUudxE.jpg19201280Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2023-06-20 01:16:002023-06-20 17:38:09What is “Theology of the Body” [& Why Is It Important]?
Dr. Andrew Soderdgren’s Introduction to Theology of the Body, Article 01
In Theology of the Body, Pope St. John Paul II sought out to answer difficult, contemporary questions pertaining to marriage and sexual ethics. However, in order to do so, he believed that one has to first establish what he called an “adequate anthropology.” For him, this refers to an understanding of the human person that does justice to his mystery and dignity. In other words, before we can answer questions about what we ought to do (ethics), we first have to arrive at an adequate understanding of who we are (anthropology). For this reason, he followed the example of Jesus in Matthew 19:3-8 and went back to the “beginning,” i.e., to the story of Creation in the opening pages of Genesis.
When we read the first few chapters of the book of Genesis, we read about the creation of the world and of the human race and our first parents’ fall from grace, which we call original sin. As Catholics, we all have heard of original sin, but did you know that this is not the only “original” that we encounter in the opening pages of Genesis? Indeed, in his Theology of the Body (TOB), Pope St. John Paul II reflected on three “original experiences”: original solitude, original unity, and original nakedness. Before unpacking each of these, it is important to understand a few things about the saintly pope’s approach and to ponder what he meant by “original experiences” in the first place.
St. John Paul II brought a unique approach to his reflections on the creation stories in Genesis. Not only did he interpret these texts through the lens of Catholic tradition and theology, but he also sought to bring them into dialogue with our own human experiences. He believed that an adequate anthropology should not only be consistent with Catholic teaching, Sacred Scripture, and Sacred Tradition, but also resonate with human experience. He believed that if we ponder our experiences deeply enough, with an open mind guided by the Holy Spirit, it can in fact enrich our understanding of the profound truth contained in Scripture and the teaching of our faith.
While our first parents came into being in a state free from sin and corruption that is now inaccessible to us, Pope St. John Paul II believed that pondering our experiences on this side of the Fall can still give us glimpses into that “theological prehistory.” In particular, he believed that pondering our experiences of our bodies and of being in relationship with one another through our bodies can help us catch glimpses of God’s plan for man and woman and arrive — with the help of Scripture and our Catholic faith — at an adequate anthropology.
In a crucial passage in TOB, St. John Paul II wrote,
“When we speak of original human experiences, we have in mind not so much their distance in time, as rather their foundational significance. The important thing, therefore, is not that these experiences belong to man’s […] theological prehistory, but that they are at the root of every human experience. That is true even though, in the unfolding of ordinary human existence, we pay little attention to these essential experiences. Indeed, they are so interwoven with the ordinary things of life that we generally do not realize their extraordinary character” (TOB 11:1, emphasis added).
The original experiences are “original” not only because the first man and woman experienced them at the beginning of time but also because they are foundational for all of us and for our understanding of what it means to be human. They are interwoven in our experiences of being embodied and being in relationship with one another, with the rest of Creation, and with God. With this understanding in mind and with Pope St. John Paul II as our guide, we will reflect in future installments on the meaning of original solitude, original unity, and original nakedness. As we do so, I invite you to listen for echoes in your own heart and lived experience as we ponder the truth of what it means to be human.
Note: This article is part of a series of reflections on Pope St. John Paul II’s “Theology of the Body”.
https://www.rwpsych.org/wp-content/uploads/2020/10/001_9-scaled-e1686586210355.jpg9282560Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2023-06-20 01:15:162023-06-20 17:37:29Original What??? John Paul II on “Original Experiences”
In my last article, I introduced Pope St. John Paul II’s concept of “original experiences.” He coined this term while pondering the opening pages of the book of Genesis in light of human experience. The first of the original experiences he probed is original solitude.
Recall how in the second creation story found in Genesis 2, God first created the man and later the woman, remarking “it is not good that the man should be alone” (Gen 2:18). Most people take this to mean that it is not good for the male to be without a female counterpart, but, as Pope St. John Paul II pointed out, the sacred author is using an inclusive Hebrew term here that applies to “humanity” not just “male.” Original solitude, then, does not refer so much to male and female as it does to humanity as such. As the pope reflected, “When God speaks the words about solitude, he refers with them to the solitude of ‘man’ as such and not only to that of the male” (TOB 5:2).
For Pope St. John Paul II, original solitude flows from our human experience of being alone in the physical world, but in what sense are we alone? He is speaking of our search for identity. We all desire to know who and what we are. As we pursue this search, we encounter in the physical world many different types of living beings, i.e., many different “bodies.” While we find some similarities — and certainly every creature reflects the glory of God in some way — none of these bodies is fully like us. Our bodies bear an essential difference from the rest of creation. We are alone in the sense that of all the physical world, the human body is the only one that reveals a person.
Original solitude is the experience of discovering that we alone in all of the physical world are embodied persons. The human body reveals a person. As such, the human person is not only an object but also a subject. He has a self-knowledge and self-awareness far surpassing the animals. The subjectivity of man allows him to reflect on his own nature and existence. He can ponder his origin and his end. He can reflect with awe and wonder at the beauty of creation and be moved in the depths of his spirit to worship his Creator. Man alone can do this in and through his body.
Through our bodies we also discover that we alone are capable of what Pope St. John Paul II called “genuinely human activity” (TOB 7:2). As persons, God has given us the gift of freedom and intelligence. We express these spiritual gifts through free bodily acts in a way that no other creature can: through human movement, speech, and innumerable forms of creative activity. Thus, we are able to become as Pope St. John Paul II said, “partners with the Absolute” in caring for and developing the rest of creation, which the Creator has given to man as a gift and a task.
Lastly, through original solitude, we discover that as personal subjects, we are “set into a unique, exclusive, and unrepeatable relationship with God himself” (TOB 6:2). This relationship defines us at the core of our being and identity. Before all else, we are sons and daughters of God, who called us into existence out of nothing and holds us in being through the constant, attentive gift of His love. By giving us bodies, He has shown us that above the rest of visible creation, we are uniquely called to make His love and His wisdom incarnate on earth. We are able to discover this through the prayerful contemplation that is the fruit of solitude.
Note: This article is part of a series of reflections on Pope St. John Paul II’s “Theology of the Body”.
https://www.rwpsych.org/wp-content/uploads/2020/10/000-36-2-scaled.jpg17072560Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2023-06-20 01:14:002023-06-20 17:37:16On Original Solitude
Last month, I wrote about how the concept of original solitude in Pope St. John Paul II’s Theology of the Body applies to both the man and the woman in Genesis 2. Indeed, original solitude — like each of the “original experiences” — applies to us all as it reflects fundamental aspects of what it means to be human. Let’s dive deeper into this aspect of our humanity.
Original solitude refers to the experience of discovering that we are different from the rest of creation, and therefore alone in this world. Unlike all the other bodies we encounter, the human body and only the human body reveals a person — a free, rational subject endowed with self-awareness and self-determination. Nonetheless, our bodies connect us with the earth and all the rest of physical creation. Yet, as persons we are also connected to the spiritual realm (i.e., angels and God). Man is thus a paradox in whom heaven and earth are wedded together.
Indeed, this uniting of the physical, spiritual, and even the divine defines our unique place and purpose in the cosmos. It also makes plain the dignity of the human body. As a person, man bears an immeasurable dignity, and since he is an embodied being, the human body shares in this dignity. Pope St. John Paul II often affirmed this. For example, in his 1993 encyclical Veritatis splendor he wrote, “Only in reference to the human person in his ‘unified totality,’ that is, as ‘a soul which expresses itself in a body and a body informed by an immortal spirit,’ can the specifically human meaning of the body be grasped” (no. 50). The human body is not a mere object, tool, or prison. It is not separate from or beneath the human person but is integral to who we are. In short, my body is me.
In Theology of the Body, Pope St. John Paul II went even farther by speaking of the sacramentality of the human body. He did not mean that the human body is some kind of eighth sacrament alongside the traditional seven. Rather, he taught that because of man’s unique place in the cosmos, the human body bears some of the qualities of a sacrament. All sacraments use material things (e.g., water, oil, bread, wine) to convey spiritual realities. While composed of matter drawn from the earth, the human body at the same time effectively makes present the mysterious, spiritual reality we call “person.” In this way, the body reveals the person and can be said to be the “sacrament of the person.” Even more, because the human person is made in God’s image and is called to communion with Him, the human body also bears the capacity to make God present in a visible way:
“The body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine. It has been created to transfer into the visible reality of the world the mystery hidden from eternity in God, and thus to be a sign of it” (TOB 19:5).
We will delve deeper into this sacramental vision of the human body in future reflections on original unity and original nakedness. For now, it is enough to reflect on what this sacramental vision means for how we regard our bodies and how we treat one another. It follows from its sacramental character that the proper attitude toward the human body is one of reverence. Indeed, the reverence due the human body is similar to what we owe toward the sacred vessels such as the chalice and other holy objects used at Mass. This does not mean that we worship the body, but we treat our bodies and especially those of others with holy respect and honor. What we do to the body, we do to the person.
This sacramental understanding of the human body also provides a foundation for a more general sacramental worldview in which we see all of creation as revealing the glory and mystery of God. Indeed, the human body and all of visible creation are gifts given to us by God as signs of His infinite Wisdom and Love. Let us receive these great gifts with gratitude, caring for and cultivating them according to God’s designs so that they may radiate His beauty ever more brightly.
Note: This article is part of a series of reflections on Pope St. John Paul II’s “Theology of the Body”.
https://www.rwpsych.org/wp-content/uploads/2023/06/@UnSi0wMmxNB6Xzc-e1686589842499.jpg9551766Dr. Andrew Sodergrenhttps://www.rwpsych.org/wp-content/uploads/2023/09/RuahWoods_WebBanner-1.pngDr. Andrew Sodergren2023-06-20 01:13:002023-06-20 17:37:06Original Solitude Part 2: The Sacrament of the Body
