THEOLOGICAL

SYNTHESIS

BY

SAPALO CANDIDO CANEPA: 00247STC

 24.
1. The Christian vision of the body and sexuality
and the theological-moral evaluation of behaviour.
2. The origin, nature and destiny of the human
body and sexuality in the light of the pedagogy of
Scripture.
3. The human person as a psycho-somatic unity.

4. Natural Law as the path of humanization of a

person and its necessity in moral judgment.
5. The obligation of human beings towards human
body, with particular attention to moral questions
about the beginning of life (human fertility,
sterility) and end of life (Abortion, euthanasia,
suicide)
6. Human sexuality as a gift that should be open
to procreation. Great evils against human
sexuality and the Church’s position regarding
such evils.
 INTRODUCTION
The controversy concerning the origin and nature of the
human body has always been a reason of debate not only
among philosophers, scientists but also among many
Christian thinkers.

In recent years, another controversy, in addition to the

debate concerning the origin and nature of the human
body was brought out; that is the controversy related to
human sexuality. Both realities, that of the origin and
nature of the human body as well as the human sexuality,
have never been so challenged and misunderstood as it is
been in our days.
Ø The origin, nature and destiny of the human body and
sexuality in the light of the pedagogy of Scripture ( Old
Testament)

Right from the beginning, in the book of Genesis (particularly in its

opening pages), Scripture tells us exactly what is the origin and
nature of the human body. In this matter, our answer can be straight
forward to the point: human body and sexuality have its origin, nature
and destiny from God and in God.

There are two different accounts in the Old Testament about how
human beings were created. The first in Genesis 1:1 – 2:4a. It belongs
to the Priestly Tradition while the Second account can be found in
Gen. 2:4b – 25 and belongs to the Yahwistic Tradition. Meanwhile, the
foundational scriptures about the biblical understanding of the
world's and humanity's origins are found in the first chapter of
Genesis (Gn 1: 1-2:4a; 4b-25).
• The first two chapters of the Bible deal directly and
extensively with human sexuality. Not only is human
sexuality presented as a basic fact of creation; but an
elucidation of the nature and theology of sexuality receives
central, climactic placement in the Genesis creation
accounts.

• In particular, the profound portrayal of God's original

design for human sexuality at the beginning of the canon
constitutes the foundation for the rest of the biblical
narrative and discourse on human sexuality and
encapsulates the fundamental principles of a theology of
sexuality. As pointed out later in this chapter, Gen 2:24
makes explicit that God's original design for sexuality and
marriage in the relationship between Adam and Eve is set
forth as a pattern for all future sexual relationships
Ø Origin, Nature and Destiny of the Human Body and
Sexuality (according to the New Testament)
• The New Testament texts accepts the teaching of the OT on the
subject of creation. The New Testament confirms and completes
what is already present in the Old Testament: In his masculinity,
Jesus Christ, the Son of God made man, assumes in his person
everything that the symbolism of the Old Testament had applied
to God’s love for his people, described like the love of a
bridegroom for his bride.

• In her femininity, the Virgin Mary, as the chosen daughter of Zion,

recapitulates and transfigures the condition of Israel/Bride in
anticipation of the day of its salvation. The beloved Spouse of
Christ the Bridegroom is the Church. Revelation itself concludes
with the words of the Bride and of the Spirit, who implore the
coming of the Bridegroom: “Come, Lord Jesus” (Rev 22:20).
• In the grace of Christ who renews their hearts, man and
woman become capable of freeing themselves from sin
and knowing the joy of mutual self-giving. In the power of
the Resurrection of Christ, fidelity is able to overcome the
weaknesses, the wounds, and the sins of the couple. The
rivalry, enmity, and violence that disfigure the relationship
of man and woman are, in Christ, able to be overcome.

• Their difference does not become a reason for discord to be

overcome through negation or uniformity, but a possibility for
cooperation that must be cultivated with mutual respect for
distinction. Man has been created by God for a blissful purpose
beyond the reach of earthly misery… that bodily death from which
man would have been immune had he not sinned will be
vanquished, [...] For God has called man and still calls him so that
with his entire being he might be joined to Him in an endless
sharing of a divine life beyond all corruption (GS 18).
• The New Testament view and interpret the reality of creation, so to
speak, in a Christological framework. (John 1:1, 3). John, quite
consciously took up here once again the first words of the Bible and
read the creation account anew, with Christ, in order to tell us
definitively what the Word is which appears throughout the Bible and
with which God desires to shake our hearts.

• Thus it becomes clear to us that we Christians do not read the Old

Testament for its own sake but always with Christ and through Christ.
In fact, God revealed himself through creation (Rm. 1:2), that
everything created is good (1Tm4:1-5). God created all things through
his eternal Son (Col. 1:15-20: Hb 1:2), who is his Word made flesh (Jn.
1:1-4), and whose death and resurrection made possible the
blossoming of a renewed creation. This new creation can already be
experienced by all who believe in Jesus (2Cor. 5:17; Gl. 6:15; Eph.
4:22-24; Col. 3:9-10), yet final consummation of the world according to
the divine plans still lies ahead (Rev. 21-22).
The Human Person as a psycho-somatic
Unity
• The quest concerning the understanding of the human person
as Psycho-somatic unity has been an object of controversy
from the ancient times. Among the classic philosophers: (Plato;
Neo-Platonists; Gnosticism; R. Descartes) There have been a
dichotomy between the “SOUL” and the “Body”.
• The Church, however, held a different position. According to
the Church, the human person, created in the image of God, is
a being at once corporeal and spiritual. The biblical account
expresses this reality in symbolic language when it affirms
that “… then the LORD God formed man from the dust of the
ground (adamah), and breathed into his nostrils the breath of
life (ruach); and man became a living being (nephesh hayyah)."
Though made of body and soul, man is one. Through
his bodily composition he gathers to himself the
elements of the material world; thus they reach their
crown through him, and through him raise their voice
in free praise of the Creator.

For this reason man is not allowed to despise his

bodily life, rather he is obliged to regard his body as
good and honorable since God has created it and will
raise it up on the last day. Nevertheless, wounded by
sin, man experiences rebellious stirrings in his body.
Ø The Christian vision of the body and sexuality and the
theological-moral evaluation of behavior
• The Christian Scriptures and Tradition teach that human
beings were created to live in a loving covenant with God,
one’s self, with one another and with all creation. In fact,
Gaudium et Spes affirms that: “the very dignity of man
postulates that man glorify God in his body and forbid it to
serve the evil inclinations of his heart”.
• Though there had been a tendency from the part of some of the
Church Fathers, to despise the body, their fundamental principal
and thought is that “everything which God created is essentially
good, including sexuality: and God saw that it was good” (Gen
1:13). The approach of the Church Fathers regarding to sexuality
can clearly be seen that for them, sexuality cannot be reduced to
intercourse or procreation. Nor can it be reduced to
concupiscence, which in any case, involves what has been
committed “in the heart” (Mt 15:19).
• Human sexuality is to be exercised in such way
that covenant life is developed and deepened.
One’s affective life, sexual orientation and
activity, and the gender roles constructs are to
contribute to a just and loving relationships with
God, with self, with the others and the natural
world.
• Assuming a divine-human covenant, the
Scriptures the fundamental goodness of human
sexuality. As elements of the creation, which is
“good,” the realities of maleness and femaleness
and heterosexual attraction, affection, and
bonding are given positive evaluation.
Ø Human Sexuality as a Gift that should be open to
Procreation
Sexuality is understood as a gift because it comes from God;
it is God who created human beings and endowed them with
this gift. “Male and female” together they are the image of
God (Gen 1:27).

The gift is not an object, but comes with it the person - the
giver. The primary mode in which the beneficiary
reciprocates the gift is by accepting it. As giving a gift is
more than a simple giving, so also accepting a gift goes
beyond merely receiving it. Accepting a gift is an active
receiving, which recognizes the gift as a gift and the
benefactor as benefactor; it is an acceptance not only of the
thing given, but also of the one who gave it.
Ø Natural Law as the path of humanization of a person and
its necessity in moral judgment.

• In general terms, we define natural law as the human

expression of God’s eternal law. One of the theologians
w ho has written extensivel y in this topic is Saint
Thomas Aquinas.
• Thomas Aquinas affirms that “Among all others, the
rational creature is subject to divine providence in the
most excellent way, insofar as it partakes of a share of
providence, being provident both for itself and for
others. Thus, it has a share of the Eter nal Reason,
whereby it has a natural inclination to its proper act
and end. This participation of the eternal law in the
rational creature is called natural law.
q The humanization of a person can truly begin when he or she
participates in the wisdom and goodness of the Creator who
gives them mastery over their acts and the ability to govern
oneself with a view to the true and the good.

q This natural law therefore, expresses the original moral sense

which enables human beings to discern by reason the good
and the evil, the truth and the lie. This law, is written and
sealed in the soul of each and every human being, because it
is human reason or daining them to do what is good and
forbidding to sin.

q T he Catechism of the Catholic Church af fir ms that this

command of human reason would not have the force of law if
it were not the voice and interpreter of a higher reason to
which our spirit and our freedom must be submitted (CCC
• Natural law serves also as a path for humanization because
of its characteristics which works as guidelines for human
behavior. It serves as a standard of morality in the sense
that it can helps reason to reach at a sound conclusions
concerning what one oughts to do. Indeed, the first principle
of the natural law in the “Synderisis”. This principle states
that: Good is to be done and evil is to be avoided. St Paul
alludes to this law when he says that “the Gentiles show
that what the law requires, is written in their hearts
although they do not have the Torah or the Mosaic law”
(Rom 2:14f).

• The basic inclinations of human beings are: Seek what is

good and truthful, preserve self and the species, live in
community (social being), know and choose. Some acts are
consistent with those inclinations, and thus, good. others on
the other hand, are inconsistent with them and so, bad.
Ø Great evils against human sexuality and the Church’s position
regarding such evils
• In recent years, the reality of human sexuality has been facing a lot of
challenges and most of these challenges have become, so to say,
great evils against it. These evils appear mainly through what is now
know by gender ideologies. Linked to that, we have the issue of
homosexuality and lesbianism, which we intend to address here.

1. Gender ideology (LGBTQ+)

• The topic of gender ideology “has been gaining critical consistency
and experiencing a remarkable growth” ever since the emergence of
the “cultural turn”. Among those ideologies, one that is at the center
is the LGBTQ+ ideology.
• Gender equality has been the aim of feminism since the 18th
century. In broad terms, feminism has always fought for two core
issues, namely 1) males and females ought to be equally valuable
and 2) commitment to social activism towards the goal of full
equality of males and females. Throughout the years, feminist
movements have been fighting for different aspects of gender
equality.

2 Homosexuality
o The Catechism of the Catholic Church refers to homosexuality as relations
between men or between women who experience an exclusive or
predominant sexual attraction toward persons of the same sex. It has
taken a great variety of forms through the centuries and in different
cultures. Its psychological genesis remains largely unexplained. Basing
itself on Sacred Scripture, which presents homosexual acts as acts of
grave depravity (Cf. Genesis 19:1-29; Romans 1:24-27; 1Corinthians 6:10;
1Timothy 1:10), tradition has always declared that “homosexual acts are
intrinsically disordered. They are contrary to the natural law. They close
the sexual act to the gift of life.
3 Lesbianism

o When the Catechism speaks about homosexuality, it actually

alludes to both, men and women. Both men and women who
experience an exclusive or predominant sexual attraction
toward persons of the same sex. The number of men and
women who have deep-seated homosexual tendencies is not
negligible. However, the Catechism acknowledges that those
persons do not choose their homosexual condition; for most of
them it is a trial.

o Meanwhile, the Church affirms that they too, must be

accepted with respect, compassion, and sensitivity. Every
sign of unjust discrimination in their regard should be avoided.
These persons are called to fulfill God’s will in their lives and,
if they are Christians, to unite to the sacrifice of the Lord’s
Cross the difficulties they may encounter from their condition
Ø The obligation of human beings towards human body, with
particular attention to moral questions about the
beginning of life
1 Human fertility

o According to the Sacred Scriptures, fertility is understood as a

gift from God (Gen 1:28; Ps 127:3). It is God who gives life as
well as the call to collaborate with him in the work of creation.
He calls us to be co-creators. The Catechism of the Catholic
Church affirms that the spouses having been called to give life,
share in the creative power and fatherhood of God.
o Married couples should regard such call as their proper
mission to transmit human life, and foster the education of
their offspring. They should realize that through these acts,
they are cooperating with the love of God the Creator and
therefore, they are in a way, his interpreters. They will fulfil
this duty with a sense of human and Christian responsibility.
2. Sterility

• For the Jewish mentality sterility was conceived as a curse.

Bareness was considered as a shame. Those who were unable
to conceive and bear children were viewed as cursed by God
and therefore cause of shame. Being sterile means that there
are no living bacteria present. The notion of sterility for a
pharmaceutical product must be defined in terms of its
intended use, as the requirements that ensure perfect sterility
are typically too stringent for active components.
• Pope John Paul II affirms that “it must not be forgotten however,
that, even when procreation is not possible, conjugal life does not
for this reason lose its value. Physical sterility in fact can be for
spouses the occasion for other important services to the life of
the human person, for example, adoption, various forms of
educational work, and assistance to other families and to poor or
handicapped children.”
Ø The obligation of human beings towards human body, with
particular attention to moral questions about the end of
life
o Human persons have a much greater obligation to defend, care and
protect those peoples in their end or final stage of life. In this way,
those situations which threaten or aim at put an end to life must be
condemned and fought against.
1 Abortion

o First and foremost, the practice of abortion has been consistently condemned
by the catholic Church in general, and by the Christian moralists in particular.
The Catechism of the Catholic Church for instance, emphasizes that human life
must be respected and protected absolutely from the moment of conception. It
goes further by saying that from the first moment of his existence, a human
being must be recognized as having the rights of a person – among which is the
inviolable right of every innocent to life (CCC 2270). Abortion is defined as the
termination of a pregnancy with resulting in the death of a fetus. It however,
may occur spontaneously, and therefore, be called miscarriage.
2 Euthanasia

o The word ‘Euthanasia’, originally means ‘an easy death’.

Since 1869, this same word has come to denote the
termination of life on humanitarian grounds, as in the
case of incurable disease, or ‘mercy killing’. Whatever its
motives and means, direct euthanasia consists in putting
an end to the lives of handicapped, sick, or dying persons.
It is morally unacceptable.

o Thus, an act or omission which, of itself or by intention,

causes death in order to eliminate suffering constitutes a
murder gravely contrary to the dignity of the human
person and to the respect due to the living God, his
Creator
3 Suicide
o Everyone is responsible for his life before God who has given it
to him. It is God who remains the sovereign Master of life. We
are obliged to accept life gratefully and preserve it for his
honor and the salvation of our souls. We are stewards, not
owners, of the life God has entrusted to us. It is not ours to
dispose of. Suicide contradicts the natural inclination of the
human being to preserve and perpetuate his life. It is gravely
contrary to the just love of self.

o It likewise offends love of neighbor because it unjustly breaks

the ties of solidarity with family, nation, and other human
societies to which we continue to have obligations. Suicide is
contrary to love for the living God.
 CONCLUSION

The origin of human beings and human sexuality is God. God created
them male and female. Human being, created in the image of God, is a
being at once corporeal and spiritual. They have been created by God for
a blissful purpose beyond the reach of earthly misery. They were
endowed by God with the gift of sexuality, a gift that must be opened to
procreation. They are called to tread the path of humanization; this
humanization can truly begin when he or she participates in the wisdom
and goodness of the Creator who gives them mastery over their acts and
the ability to govern oneself with a view to the true and the good.
Natural law helps them serves them in this path for humanization
because of its characteristics which works as guidelines for human
behavior. It serves as s standard of morality in the sense that it can help
reason to reach at a sound conclusions concerning what one ought to do.
Human beings are therefore called to defend the sacredness of life
against every kind of threaten.
THANKS!