love joy. Lust and Marriage. The thought of the Apostle Paul

The joy of love. Lust and marriage. THOUGHT OF THE APOSTLE PAUL

 

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In St. Paul it is clear that for him the man-woman relationship corresponds to the upper-lower ratio [The Cor 11, 7-9; 14,34; The Tm 2, 11-14]. But these are his ideas. The doctrine instead of her husband, "head of the wife" [If the 5, 22-33] it's another thing. Indeed, while on the subject general "Man-woman" feel Paul with his rabbinical misogynism, in the doctrine of the relationship husband wife certainly it shines the beauty of God's Word, that does not go, and that was confirmed and deepened by the Council, that has come to affirm that "their union constitutes the first form of communion of persons"

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Author John Cavalcoli OP
Author
John Cavalcoli OP

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Writes John Cavalcoli: "Unfortunately it was realized for centuries that here Paul does not truly reflect the vision of Genesis and even the evangelical" [ed. WHO]. Here, John was needed Cavalcoli to say that St. Paul, the Apostle of the Gentiles, the greatest missionary and evangelist in the history of the Church "does not truly reflect the vision of Genesis and even the evangelical". Then who, of grace, It reflects authentically? Expenses, after 2000 year old, It realized that Paul was not inspired by the Holy Spirit but by lust when he wrote his epistles? But John Cavalcoli, obviously! Most learned of San Girolamo, deepest of Sant 'Agostino, wittiest most of St. Thomas, slimmest of St. Bonaventure. More inspired by the Spirit. Here, I have a proposal. I propose to amend a section of the missal according to the Roman rite of Holy Mass. When you will read in 1 Corinthians 7,9, instead of "Word of God", It will say, "Here Paul is not authentically reflects the vision of Genesis and even the Evangelical" or "Word of lust '". To which the faithful respond with joy, "Thanks be to Cavalcoli!».

Matteo

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4. bergoglionate
style, class and above “high catechesis” blog Bergoglionate

We start from the method of biblical exegesis, since it allowed to have Having noted that in São Paulo there are some questionable ideas on sexual lust, related to his anti-feminism, I was attacked by several parties with modernism accusations and rahnerismo [cf. WHO]. I respond well to my opponents, because it gives me the opportunity to explain further.

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I would point to my opponents I wrote a critical book on Rahner, the result of thirty years of studies. I invite you to read it [1]. And instead of wasting time with me, their audition to criticism of Rahner like the one I did!

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I begin, therefore, with a discourse on method. Exegesis of sacred Scripture must distinguish what is truly the Word of God from their own ideas dell'agiografo or culture of his time. The inerrancy of Scripture evidently refers to those steps, in which the sacred writer, inspired by God, enunciates truths revealed by God, that is the truth of faith.

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Senonché, but, it is inevitable that the sacred writer, be limited and fallible human, like all, let even leaked his opinions or his time, that they are not the Word of God, but they can be either very backward ideas or even wrong, obviously without any intention to deceive, but simply through ignorance or to the limits of his knowledge.

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In this way, the advancement of knowledge of Bible teachings implies that, while what belongs to Revelation remains unchanged, being the Word of God, the dell'agiografo ideas can also be accepted for a long time; but it is possible that at some point the Church realizes, in the light of the Word of God itself, they are overcome or correct.

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It was, after all, human opinions, that the Church does not agree in the sense of dogmatizzarle - thing I could never do -, but in the sense that, for a certain time, Also many centuries, not disapprove and circulates. but when, with the progress of exegesis and the very life of the Church, it is clear that these ideas are outdated or incorrect, The Church intervenes by marrying new and better interpretation, that best reflects the truth of God's Word.

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The antiquity, also millenary, a biblical doctrine, It not always argues in favor of its immutability; must be checked in individual cases if it is a matter of faith or an opinion dell'agiografo. If the Church realizes, and when he realizes that it was a simple idea dell'agiografo or his cultural environment, He does not hesitate to abandon it or even to exclude it explicitly, even if it does so with every respect, not to disrespect all'agiografo.

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The defects of the modernists and their so-called modernist exegesis, to about, no data from this principle of distinction between what has been revealed and ideas dell'agiografo, but by two things:

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First thing. The modernists are the historicist or evolutionist, ie do not allow universal and immutable truth, even those of faith. For them, everything changes, God also. Therefore, do not change only the dell'agiografo ideas, but also the revealed data, in the sense that today we no longer believe the same truths of faith, to which he believed St. Paul, because even the truths of faith changes over time and varies according to different cultures, so for them there can be no single faith, but a plurality of "rings". According to them, there are no eternal truths and supratemporal, but Truth is the daughter of time. What was true yesterday, Today is false and vice versa. Therefore, the Church is wrong in repeating the same doctrines or dogmas themselves, because by doing so it lags behind the historic progress.

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According to the modernists, for example Schillebeeckx, the identity of faith's content over time is not assured by dogmatic concepts, that I am not fixed, but they are changing and must change, depending on the circumstances and the historical and cultural situations. Indeed, per Schillebeeckx, the concept does not capture the real in himself, but only there tends not reach. The real is caught instead by a "pre-conceptual experience athematic", specific, global and existential, But that in itself is inexpressible. We have to express it; but, by the very nature of our knowing, when we do, we are obliged to use simple, uncertain and precarious' interpretative models ", that they are just images or metaphors or comparisons, essentially subjective, at least in relation to a given time or a given culture.

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Those who claim to possess, in matters of faith, universal truths, absolute and eternal, It is a rigid and intolerant person, can not appreciate pluralism, It has no historical sense, is a backward, You do not understand their time, is a presumptuous, and a fundamentalist. dthis relativist epistemology and evolutionary follows, in knowledge of faith, that the cognitive relationship with Christ is not insured, as in the dogmas, from abstract ideas, but from that experience athematic, implying the prassi, experience that would have the same faith, for which we draw from the mystery of Christ. Senonché, but, per Schillebeeckx, in the moment in which we interpret, express and communicate the concepts, these concepts are not and should not always be the same, but they are and they have to change and be different, that is suited to the mystery that we intend to capture and express, according to the times, circumstances and people, to which we turn. If one clings to an outdated concept or the past, She lives outside of their own time and use a language incomprehensible to his contemporaries.

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For instance, to express the mystery of Christ today, Schillebeeckx proposed to stop saying that "Jesus is God", because this expression, According to him, It would be a surplus of ancient pagan mythology of '' divine man ' (theiòs anèr), it would be better instead to designate Christ as the "eschatological prophet". And similarly, instead of talking, how does the Council of Chalcedon, of "one person in two natures", it would be better to speak of "a nature in two persons'. And so on.

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Second thing. In interpreting Scripture, Modernists, as the Protestants, They do not account for those passages that the Church He has already interpreted or even serve as a justification, evidence or scriptural basis of a dogmatic teaching, and then they do not respect the interpretation by the Church, but interpret them in their own way, easily falling into heresy.

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Here's an example. The Church, relying on those passages of Scripture, which she speaks of the human soul, teaches 1. the distinction between soul and body [Fourth Lateran Council of 1215; 2]; that the soul is the substantial form of the body [Concilio di del Viennes 1312; 3]; that the soul is immortal [Fifth Lateran Council of 1513]. Well, Rahner, denying explicitly these dogmas of the Church, argues that when the Bible speaks of the soul, always it means the whole man.

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In the matter, the case of São Paulo is particularly delicate course, since it is not a simple hagiographer as other, but of an eminent Apostle. But the Church, who looks only to the truth, He has problems to overcome and also correct human ideas, historically conditioned, a St. Paul. This fact is demonstrated very clearly right about our issue of sexual lust, closely connected with that of the dignity of women and marriage, so much so that it is good to treat them together.

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The Pauline doctrine of marriage as a "remedy for concupiscence", It has actually been taught by moralists until Vatican II, which, vice versa, treating of marriage, absolutely not talk about this thing. And since then, the great papal documents, as the Humanae Vitae of Blessed Pope Paul VI, the Family company St. John Paul II, up to The joy of love the reigning Pontiff, I am on this line. Which shows clearly that the idea of ​​St. Paul's exceeded, and if it is exceeded, Paul evidently there in fact does not speak on behalf of God, but in its own name, or perhaps mistakes in good faith his idea for divine revelation.

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This is not here obviously to doubt or deny the existence of sexual lust, or the option to cancel it in the present life. Instead, it is a legacy of original sin present in all, and which it consists of an irrational drive for sexual pleasure and the act that matches. The pursuit of pleasure is a natural impulse in humans and animals. The problem, for man, It is that this research needs to be rationally justified; and if it is not, is sinful. Well, concupiscence causes the opposite sex attracts us to her with such force, that in certain cases it is very difficult to curb.

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St. Paul says: those who can not make it stop himself, marry. If it does it, It is better than virgin remains. Today, as I said in my article [cf. WHO], after the Council, the Church speaks differently: all, with a good discipline, the exercise and the help of grace, we must be able to dominate us, to order our, to control us and restrain, then it is not nothing but the cardinal virtue of temperance, compulsory for all, whether we are called to marriage, whether we are called to religious life. even Paul, in other places, He admits this without problems. And this is certainly the Word of God.

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The choice of one's vocation, in spirituality today, Whether it's marriage or consecrated life or priesthood, It should not be understood as answering the question of whether I can or can not help myself from sex. But, under the assumption that I have reached that degree of temperance, which makes me master my instincts, This choice must be made to much higher grounds: namely the response to the gift of God, which actually Paul himself acknowledges: "Each one has his own gift from God" [The Cor 7,7].

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This means that the conjugal act It must be seen not as a result of the opening of the floodgates double, for which the torrent of passion bursts tumultuous, but legalized, in married life. It should not be seen as a fulfillment, an outlet, and at the same time a legitimate and tolerated embankment, of concupiscence, otherwise uncontrollable dilagherebbe, so its suppression would be unbearable or impossible, as Luther believed.

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The sexual act instead it must be an expression of self-giving, will to make each other happy and welcomed the gift that the other makes of himself. act, that, as I said in my previous article, It expresses love and increases the love. The fulfillment of the same marriage debt, it is the duty of justice and other services, more common in the elderly, in which weakened the thrust of 'eros, It must continue to be more than ever the expression. One could rightly say, thinking the sacrament of marriage, that the conjugal act is a sign of holiness and incentive.

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The change in the concept of marriage initiated by the Council it consists of a visual more optimistic and more noble, more faithful to Genesis and the Gospel: while before the Council marriage was markedly place in the horizon fallen nature with original sin and of the inferiority of women with men, the new vision arises decisively in the horizon resurrection and equality of the specific nature of the two and mutual complementarity.

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A woman's dignity Today is better to light, his moral qualities are better highlighted, His most exalted spiritual attitudes, while conversely diminish the reasons or prejudices, that in the past, as in the Old Testament itself, they showed in women almost a minus habens, a minor, with limited liability. It was seen as a fragile creature, impulsive, emotional, easy to illusions, suggestionabile, unreliable, to drive, educate, check, fix and hold off; or a danger: a seductress, Quasi una maliarda, of which one should beware. In essence, the woman was seen in the light of Eve sinner and not the Madonna.

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In San Paolo it is clear that for him the man-woman relationship corresponds to the upper-lower ratio [The Cor 11, 7-9; 14,34; The Tm 2, 11-14]. But these are his ideas. The doctrine instead of her husband, "head of the wife" [If the 5, 22-33] it's another thing. Indeed, while on the subject general "Man-woman" feel Paul with his rabbinical misogynism, in the doctrine of the relationship husband wife certainly it shines the beauty of God's Word, that does not go, and that was confirmed and deepened by the Council, that has come to affirm that "their union constitutes the first form of communion of persons" [GS, 12].

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These limits that we find in the Pauline concept the woman did not prevent the Apostle to enunciate some fundamental principles of the Christian view of women, principles, they certainly are the subject of Revelation: the principle of reciprocity: "In the Lord, neither the woman without the man; neither is the man without the woman ' [The Cor 11,11]; and the prospect of 'unione eschatological, in which it is implied the resurrection of the sexes, which has widely spoken Saint John Paul II in the catechesis on the theology of the body: "There is neither man nor woman, for you are all one in Christ Jesus " [Maybe 3,28]. This is the clear recovery There 1-2, where he taught the equality of dignity and specific nature.

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with the Council, anyway, It occurred an improvement in the vision of the woman, for which she, without this we fall into easy optimism, It is seen more in the light of the Madonna that does not Eve. The Council has confirmed the substance of the sublime Pauline doctrine on marriage as a mystical image (“mysterium magnum”!) and none other than the sacramental sign of Christ's union with the Church. In this doctrine - and here we are truly in God's Word -, where it does not transpire nothing of the contempt of Paul for the woman and for his doctrine on sexual lust, There does not seem to find even the author himself. The rest, a discordant note of Paul himself seems to be in the c.7 First Corinthians, where it is hard to come to an agreement the aforementioned sublime mystical comparison with the known perhaps too human, according to which "the married woman is anxious about the things of the world, how to please the husband ' [v.34]. But if her husband is the image of Christ, who is then this? Here we go again with the remedy for concupiscence?

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There is a clear link between the woman seen in this light and sex control problem. Progress in understanding the dignity of women through the centuries went hand in hand with a higher perspective of marriage and sexuality. It is also evident that, the nearer man abandons his superiority complex and sees in the woman not so much the temptress or minus habens, but rather a traveling companion to the sky, the conjugal union will become less and less the safety valve and the legitimate outburst and tolerated instinct and increasingly selfless gift of love: love, joy,!

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Varazze, 10 May 2016

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Notes

[1] Karl Rahner. The Second betrayed, Editions Faith&Culture, Verona 2009.

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4 thoughts on "love joy. Lust and Marriage. The thought of the Apostle Paul

  1. Dear Father Carlson,

    I really difficult to reconcile his statement about Paul “but these are his ideas” with what was stated by “Providentissimus Deus” in these passages:

    “But it is absolutely not allowed or narrow inspiration to certain parts of Scripture, or admit that the sacred writer has erred. […] So it was no value here saying that the Holy Spirit has taken men as writing instruments, as if some error is certainly not have escaped the main author, but the inspired writers. […] This always believed the holy fathers: “Therefore – Saint Augustine says -, since they wrote what he said and showed, in no way it can be said that it was not him to write, when its members operate what we knew in the word of the boss”. E St. Gregory the Great says: “And’ really vain to want to look for who wrote these things, when faithfully believe that the author of the book is the Holy Spirit. So who wrote these things dictated that they should be written; he wrote that the work of the, It was the inspiration”.

    It should be read in the context, I had to elide questions…

    1. Dear Fabrizio.

      The Pope refers all'agiografo as inspired by God to write what God wanted him to write, to teach the unchanging truths of faith, all'agiografo not as fallible man linked to the changing ideas of his time.

      In this regard, both in the field of speculative teachings in the field of moral ones, the Bible gives evidence of continued progress and review of the ideas of the sacred writers, progress that precisely depending on the increasing adapt to the truths of faith, that they teach themselves as inspired by God.

      There is to be considered, in addition to, that the papal teaching helps us to discern what the Bible reflects the personal ideas of his time dell'agiografo or what the sacred writer teaches as inspired by God, that is, the truths of faith.

      Otherwise, if we raise to the Word of God the ideas of good hagiographers, certainly in good faith, we should consider the divine revelation of the seven days of creation, giants "sons of God", that come together to beautiful women (GN 6,2), grandparents who live eight hundred years, the zoological veterotestamentaria, interesting, but more reliable, the conception Ptolemaic universe, Noah's Ark, crossing the Red Sea between two high water barriers, the sun stops in the story of Joshua, the pleasure seeking and materialistic ethics of Ecclesiastes, the woman's subjection, extermination of the enemy (Region), death penalty, the teocrazia, the destruction of pagan temples, the 24 generations from Adam to Christ, all the facts, without exception, announced by the Apocalypse, etc..

      Porto two examples. First, the woman's conception. Second, the question of remedy for concupiscence.

      Regarding the first point, it is now known progress in the papal teachings on women, already occurred by Pius XII since 1939, but especially after the Council when we know, As tough and - let's say pure, unrighteous, at least in the eyes of today -, have certain opinions on the woman found in the Old Testament, such as these: "I find more bitter than death the woman, which is all laces: a network his heart, his arms chains. Who is pleasing to God eludes, but the sinner shall be taken by '. The man is a sinner; but the woman is much worse: "What I still try ' (ie the goodness) "and this: a man out of a thousand I found. But a woman among all those I have not found » (q 7,26-27).

  2. Among those who insult and who applauds (in both cases, perhaps, a powder’ a priori) I think there's also people like me who is being hurt when reading these articles on theology.

    To un po’ I think the last two days of the ecumenical councils, I read and I feel a deep sadness.

    I miss the old days, when these theological discussions remained between you and the experts of the Supreme Pontiff he is barely knew the name.

    Just the thought that He saves me cheers. With the help of his mother, clear.

    A small vent.

    Kind regards,
    Paul.

  3. The sexual act instead must be an expression of self-giving, will to make each other happy and grateful acceptance of the gift that the other makes of himself.

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