Daily Retreat 09/19/08
2008 Sep 20 Sat: Andrew Kim Taegon, p, mt, Paul Chong Hasang, ca, mt, & co., mts M
1 Cor 15: 35-37. 42-49/ Ps 55(56): 10c-12. 13-14/ Lk 8: 4-15
From today’s readings: “Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one.... I will walk in the presence of God, in the light of the living.... As for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance....”
Spiritual Body
The resurrection of the body is something that is by definition beyond our present human experience. So as Paul, in the heat of his passion and conviction, explains and defends the Church’s belief, he struggles to express the ineffable. Strictly speaking philosophically, what Paul calls a “spiritual body” has the tension of a contradiction in terms (as would also a “corporeal spirit”).
In fact, some have turned away from Christianity precisely at this point, dismissing the notion of “spiritual body” as just as nonsensical as the idea of a “square circle.” Now if the Christian faith were indeed to contradict right reason, then it would be perfectly rational to abandon the faith. However, by recalling the difference between contradict and transcend, it is legitimately maintained that true faith and right reason cannot ever stand at odds: while faith can (and does) transcend the limits of pure reason, faith cannot (nor does it!) contradict the valid conclusions of reason.
So, for example, recognizing the existence of one true God is certainly a valid conclusion of human reason. However, reason alone cannot extend that insight to embrace belief in the triune nature of one God in three divine Persons - in this manner, faith enriches and transcends reason, but does not contradict it.
Similarly, “spiritual body” is emphatically not an absurd contradiction in terms akin to “square circle,” but it does transcend reason and is admittedly an oxymoron, an arresting but valid juxtaposition of apparent antonyms (such as the word “bittersweet”).
Although Paul’s explanations don’t answer all our questions, St. Irenaeus offers a helpful analogy by noting that participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies:
1 Cor 15: 35-37. 42-49/ Ps 55(56): 10c-12. 13-14/ Lk 8: 4-15
From today’s readings: “Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one.... I will walk in the presence of God, in the light of the living.... As for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance....”
Spiritual Body
The resurrection of the body is something that is by definition beyond our present human experience. So as Paul, in the heat of his passion and conviction, explains and defends the Church’s belief, he struggles to express the ineffable. Strictly speaking philosophically, what Paul calls a “spiritual body” has the tension of a contradiction in terms (as would also a “corporeal spirit”).
In fact, some have turned away from Christianity precisely at this point, dismissing the notion of “spiritual body” as just as nonsensical as the idea of a “square circle.” Now if the Christian faith were indeed to contradict right reason, then it would be perfectly rational to abandon the faith. However, by recalling the difference between contradict and transcend, it is legitimately maintained that true faith and right reason cannot ever stand at odds: while faith can (and does) transcend the limits of pure reason, faith cannot (nor does it!) contradict the valid conclusions of reason.
So, for example, recognizing the existence of one true God is certainly a valid conclusion of human reason. However, reason alone cannot extend that insight to embrace belief in the triune nature of one God in three divine Persons - in this manner, faith enriches and transcends reason, but does not contradict it.
Similarly, “spiritual body” is emphatically not an absurd contradiction in terms akin to “square circle,” but it does transcend reason and is admittedly an oxymoron, an arresting but valid juxtaposition of apparent antonyms (such as the word “bittersweet”).
Although Paul’s explanations don’t answer all our questions, St. Irenaeus offers a helpful analogy by noting that participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies:
Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection.The Catechism of the Catholic Church has further food for thought on this mind-stretching matter in paragraphs §997-1005.
posted by FrPitstick | 9/19/2008
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