Deliberatetourist said:
Celibacy is not a perfectly valid way of life.
Ahhh... but it is, for those He calls to have the gift (whether temporarily while outside of marriage, or permantely as a vocation)
"I wish all men were as I am. But each man has his own gift from God; one has this gift, another has that" (in other words, some, but not all, will have the gift I do)
1 Corinthians 7, NIV Student Edition
"For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage because of the Kingdom of Heaven. The one who can accept this should accept it."
Matthew 19:12, NIV Student Edition
Theology of the Body: Talk 4: The Heavenly Marriage and the Joy of Christian Celibacy
from
Created and Redemeed (Study Guide)
Cycle 3: Our Destiny
1. Christ Points us to the Future
"For in the resurrection they neither marry nor are
given in marriage" (Mt. 22:30)
Marriage exists only as a sign that's meant to point us to Heaven, to the "Marriage of the Lamb" (Rev 19:7).
In the resurrection, the sacrament will give way to the divine reality.
This means the union of the sexes is not man's end-all-and-be-all. It's only an "icon."
When we loose sight of our destiny, the icon inevitabley becomes an idol.
1a. Marriage and procreation did not determine definitively the fundamental meaning of our creation as male and female. Marriage and procreation merely give a concrete expression to that meaning within history (see TB, 247).
2. The Beatific Vision
"For now we see in a mirror dimly, but then face to face" (1 Co 13:12).
The beatific vision was foreshadowed (dimly, of course) right from the beginning in the union of man and woman.
In the beatific vision, God will give Himself totally to man, and we will respond with the total gift of ourselves to Him.
2a. In "the resurrection we discover- in an [eternal] dimension- the same... nuptial meaning of the body... in the meeting with the mystery of the living God... face to face" (TB, 243).
2b. The beatific vision is "a concentration of knowledge and love on God Himself." This knowledge "cannot be other than full participation in the interior life of God, that is, in the very trinitarian reality" (TB, 244).
2c. This "will be a completely new experience." Yet "at the same time it will not be alienated in any way from what man took part in from 'the beginning' nor from what, in the historical dimension [concerned] the procreative meaning of the body and sex" (TB, 248).
2d. "In the joys of their love [God gives spouses] here on earth a foretaste of the wedding feast of the Lamb" (CCC, n.1642)
2e. The Church "longs to be united with Christ, her Bridegroom, in the glory of Heaven" where she "will rejoice one day with [her] Beloved, in a happiness and rapture that can never end" (CCC, n.1821).
Cycle 4: Christian Celibacy
4. Eunuchs "for the Kingdom"
Some "have made themselves eunuchs for the sake of the Kingdom of Heaven" (Mt 19:12)
A eunuch is someone physically incapable of sexual relations.
A eunuch "for the Kingdom" is someone who freely forgoes sexual relations in order to devote all of his energies and desires to the union that alone can satisfy.
Those who are celibate for the Kingdom "skip" the sacrament in anticipation of the ultimate reality, the "Marriage of the Lamb."
In this way they boldly proclaim that "the kingdom of God is here."
4a. Christ's words "clearly indicate the importance of the personal choice and also the... particular grace" of this vocation (TB, 263).
4b. In the Latin Church, priests "are normally chosen from among men of faith who live a celibate life and who intend to remain celibate 'for the sake of the Kingdom of Heaven'" (CCC, n.1579)
5. Christian Celibacy Flows from the Redemption of Sexuality
Without understaning the call to redemption, we inevitably look at marriage as a legitimate "outlet" for lust and at celibacy as hopelessly repressive.
Christ calls everyone to experience "liberation from lust" through the redemption of the body.
Only through this liberation do the Christian vocations (celibacy and marriage) make sense.
Without this liberation, choosing celibacy for one's entire life is absurd. With it, not only does it become possible; it becomes quite attractive.
5a. "Adultery in the heart is committed not only because man 'looks' in this way at a woman who is not his wife... Even if he looked in this way at his wife, he could likewise commit adultery 'in his heart'" (TB, 275)
5b. The celibate must submit "the sinfulness of his [fallen] nature to the forces that spring from the mystery of the redemption of the body... just as any other man does" (TB, 275).
6. Christian Celibacy Expresses the Nuptial Meaning of the Body
We can't escape the nuptial meaning of our bodies without doing violence to our humanity.
Celibacy is not a rejection of sexuality, but a living out of the deepest meaning of sexuality- union with Christ and His Church (see. Eph 5:31-22).
Every man is called in some way to be both a husband and father.
Every woman is called in some way to be both a wife and a mother.
6a. On "the basis of the same nuptial meaning of [the] body... there can be formed the love that commits man to marriage for the whole duration of his life, but there can be formed also the love that commits man to a life of contience "for the sake of the Kingdom of Heaven'" (TB, 284). Celibacy for the Kingdom "has acquired the significance of an act of nutpial love" (TB, 282).
6b. The celibate person "has the knowledge of being able... to fulfill himself 'differently' and, in a certain way, 'more' than through matrimony, becoming a 'true gift to others'" (TB, 274).
For more see:
Celibacy for the Kingdom & the Fulfillment of Human Sexuality: Article 8
www.theologyofthebody.com or my blog
But anyway....
SFBUK, sorry for the derailment of your thread! Hope you're doing okay! You're in my prayers
