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The words of the "conversation with the Sadducees" essential for the theology of the body

64 (of 129) - Catechesis by John Paul II on the Theology of the Body
General Audience, Wednesday 11 November 1981 - in Italian, Portuguese & Spanish

"1. We take up again today, after a rather long pause, the meditations which have been going on for some time, which we have called reflections on the theology of the body.

In continuing, it is opportune to go back to the words of the Gospel in which Christ referred to the resurrection. These words are of fundamental importance for understanding marriage in the Christian sense and also the renunciation of conjugal life for the kingdom of heaven.

The complex casuistry of the Old Testament in the field of marriage not only drove the Pharisees to go to Christ to pose to him the problem of the indissolubility of marriage (cf. Mt 19:3-9; Mk 10:2-12). Another time, it also drove the Sadducees to question him about the so-called levirate law.(1) This conversation is harmoniously reported by the synoptic Gospels (cf. Mt 22:24-30; Mk 12:18-27; Lk 20:27-40). Although all three accounts are almost identical, we note some differences, slight, but at the same time significant. Since the conversation is reported in three versions, those of Matthew, Mark and Luke, a deeper analysis is necessary, since it contains elements which have an essential significance for the theology of the body.

Alongside the other two important conversations, namely, the one in which Christ refers to the "beginning" (cf. Mt 19:3-9; Mk 10:2-12), and the other in which an appeal was made to man's inner self (to the heart), indicating desire and the lust of the flesh as a source of sin (cf. Mt 5:27-32), the conversation which we now propose to analyze constitutes, I would say, the third element of the triptych of the enunciations of Christ himself: a triptych of words that are essential and constitutive for the theology of the body. In this conversation Jesus referred to the resurrection, thus revealing a completely new dimension of the mystery of man.

2. The revelation of this dimension of the body, stupendous in its content—and yet connected with the Gospel reread as a whole and in depth—emerges in the conversation with the Sadducees, "who say that there is no resurrection" (Mt 22:23).(2) They had come to Christ to set before him an argument which in their judgment confirmed the soundness of their position. This argument was to contradict "the hypothesis of the resurrection." The Sadducees' argument is the following: "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man must take the wife, and raise up children for his brother" (Mk 12:19). The Sadducees were referring here to the so-called levirate law (cf. Dt 25:5-10). Drawing upon the prescription of this ancient law, they presented the following case: "There were seven brothers. The first took a wife, and when he died, he left no children. The second took her, and died, leaving no children, and the third likewise, and the seven left no children. Last of all the woman also died. In the resurrection whose wife will she be? For the seven had her as wife" (Mk 12:20-23).(3)

3. Christ's answer is one of the answer-keys of the Gospel, in which there is revealed—precisely starting from purely human arguments and in contrast with them—another dimension of the question, that is, the one that corresponds to the wisdom and power of God himself. Similarly, the case had arisen of the tax coin with Caesar's image and of the correct relationship between what is divine and what is human (Caesar's) in the sphere of authority (cf. Mt 22:15-22). This time Jesus replied as follows: "Is not this why you are wrong, that you know neither the Scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven" (Mk 12:24-25). This is the fundamental reply to the case, that is, to the problem it contains. Knowing the thoughts of the Sadducees, and realizing their real intentions, Christ subsequently took up again the problem of the possibility of resurrection, denied by the Sadducees themselves: "As for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not a God of the dead, but of the living" (Mk 12:26-27). As we can see, Christ quoted the same Moses to whom the Sadducees had referred, and ended with the affirmation: "You are quite wrong" (Mk 12:27).

4. Christ repeats this conclusive affirmation even a second time. In fact, he said it the first time at the beginning of his explanation. Then he said: "You are wrong, because you know neither the Scriptures nor the power of God" (Mt 22:29). We read in Mark: "Is not this why you are wrong, that you know neither the Scriptures nor the power of God?" (12:24). In Luke's version (20:27-36), on the contrary, Christ's same answer is without polemical tones, without that, "You are quite wrong." On the other hand, he proclaimed the same thing since in his answer he introduced some elements which are not found either in Matthew or in Mark. Here is the text: "Jesus said to them, 'The sons of this age marry and are given in marriage. But those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection'" (Lk 20:34-36). With regard to the possibility of resurrection, Luke—like the other two synoptics—refers to Moses, that is, to the passage in Exodus 3:2-6. This passage narrates that the great legislator of the old covenant had heard from the bush, which "was burning, yet not consumed," the following words: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Ex 3:6). In the same place, when Moses had asked God's name, he had heard the answer: "I am who am" (Ex 3:14).

In this way, therefore, speaking of the future resurrection of the body, Christ refers to the power of the living God. We will have to consider this subject in greater detail later."




After the catechesis, Papa Giovanni Paolo II greeted the pilgrims in various languages:

Carissimi giovani!

Anche quest’anno, al termine del Corso per Allievi Vigili volontari ausiliari antincendi, avete desiderato quest’incontro con il Papa: avete voluto portare qui la vostra giovinezza, i vostri ideali, la vostra fede.

Vi ringrazio di cuore per il vostro gesto e, mentre porgo il mio sincero saluto ai vostri Superiori, al Cappellano Capo e a ciascuno di voi in particolare, desidero esprimere il mio vivo compiacimento per la buona volontà con cui vi siete preparati al coraggioso e benefico compito che vi attende.

Oggi la liturgia ci fa celebrare la festa di san Martino, un santo molto celebre e popolare, ufficiale romano convertito dal paganesimo e battezzato sui vent’anni, divenuto poi diacono, quindi presbitero ed infine fu Vescovo di Tours in Francia. Che cos’è che caratterizzò la sua vita in modo particolare? Il coraggio della fede e la generosità verso tutti. Per la fedeltà al messaggio di Cristo dovette lottare, soffrire, impegnarsi duramente contro i pagani, eretici e miscredenti: all’amore per il prossimo consacrò tutta la sua esistenza, cominciando da quella notte famosa, in cui, ancora catecumeno, durante la ronda, in pieno inverno, incontrò un povero seminudo e, presa la spada, tagliò in due la clamide, e ne donò la metà al povero. Nella notte seguente vide in sogno Gesù stesso, rivestito della meta del suo mantello.

Siate coraggiosi anche voi, nel vivere e testimoniare la vostra fede cristiana, convinti che essa è veramente la soluzione dei più gravi problemi della vita! Siate generosi anche voi, sempre, verso tutti, con amore, con carità, con spirito di sacrificio, sicuri che la vera gioia si trova nell’amare e nel donare!

Vi auguro sinceramente che, come preghiamo nella Santa Messa di oggi, in perfetto accordo con la volontà del Signore e obbedendo alla sua volontà, i vostri giorni trascorrano nella pace e possiate gustare la gioia di essere veramente cristiani!

Con questi voti, vi imparto con grande affetto la mia benedizione che estendo volentieri a tutte le persone care.

Saluti:

Ai fedeli di lingua francese

Ce salut que je vous adresse aujourd’hui, à vous, pèlerins de langue française, est une invitation à méditer sur la résurrection, à la suite des réflexions, trop longtemps interrompues, sur le corps. Dans l’épisode qui oppose Jésus aux Sadducéens à propos de la femme aux sept maris, rapporté par les Evangiles synoptiques, le Christ, comme du reste ses interlocuteurs, se réfère à Moïse. La scène du buisson ardent révèle une autre dimension de la question: celle de la sagesse et de la puissance du Dieu vivant, sur laquelle je reviendrai dans une autre rencontre.

En particulier, mes vœux vont au Chapitre général des Sœurs de la Congrégation de la Présentation de Marie, réuni actuellement à Rome, et à toutes les Sœurs de cet Institut afin qu’elles gardent bien vivant l’esprit de leur fondation.

Je salue avec plaisir un groupe de marins de l’escorteur d’escadre " d’Estrées " ainsi que des élèves de l’Institution Sainte-Marie de Neuilly.

A vous tous, à vos familles, j’accorde, avec joie ma Bénédiction Apostolique.

Ai fedeli di lingua inglese

The English-speaking visitors include groups from England, Denmark and the United States, and my welcome goes to all of you. In continuing, after a long interruption, my reflections on the theology of the body, I have wanted to emphasize today a new dimension in the mystery of man: the resurrection of the dead. Jesus himself teaches this, and it is an essential element for grasping the theology of the body. Indeed, the resurrection of the body helps us to understand marriage and its renunciation for the Kingdom of God.

Al gruppo di Danbury negli Stati Uniti

I extend a warm greeting to the Christian Brothers attending a spiritual renewal course in Rome. The Church wishes to testify repeatedly to her esteem for you – to her esteem for your lives of consecration to the Lord Jesus, for your service to the ecclesial community, and for the witness that you give to the Kingdom of God. Dear Bothers, be steadfast in faith and rejoice in prayer.

I am happy to welcome the delegation from Saint Gregory the Great Church in Danbury, Connecticut. In blessing the cornerstone for your new Church, I send my greetings to the whole parish family. May you always be aware of your dignity as members of the Body of Christ. And gives thanks to the Lord always!

Ai fedeli di lingua tedesca

Liebe Brüder und Schwestern!

Von herzen gruße ich die genannten Gruppen und alle Einzelpilger aus den Ländern deutscher Sprache; heute besonders die zahlreichen Besucher aus Österreich und der Schweiz.

Indem ich heute nach langer Unterbrechung unsere Überlegungen über die Theologie des Leibes wieder aufgreife und fortsetze lenke ich eure Aufmerksamkeit bei dieser Audienz auf die Wahrheit von der Auferstehung des Leibes. Jesus bekräftigt sie im Streitgespräch mit den Sadduzäern. Diese Glaubensüberzeugung eröffnet uns eine völlig neue Sicht des menschlichen Körpers und unserer gesamten irdischen Existenz. In dieser Wahrheit gründet das christliche Verständnis von der Ehe, daraus erklärt und rechtfertigt sich auch ein möglicher Verzicht auf die Ehe "um des Himmelreiches willen".

Möge euch Gott in diesem Glauben an die Auferstehung des Leibes und an das ewige Leben bestärken und stets mit seinem Segen begleiten.

Ai fedeli di lingua spagnola

Quiero expresar mis sentimientos de profunda estima y agradecimiento por su visita a todas las personas, familias y grupos de los diversos Países de lengua española que participan en la Audiencia de esta mañana. Encomiendo al Señor las intenciones y necesidades de todos vosotros, para que seáis fieles a Cristo y a su iglesia.

Reanudando las reflexiones iniciadas hace algún tiempo sobre la teología del cuerpo y del matrimonio, os invito hoy a pensar en la realidad de la resurrección, una dimensión estupenda del misterio del hombre. Cristo, en efecto, nos enseña que los seres humanos resucitarán y después no volverán a unirse en matrimonio, sino que serán como los ángeles en el cielo. Se trata de una realidad que corresponde a la sabiduría y poder de Dios, eterno en su ser y que es Señor de los vivos. Con mi Bendición Apostólica a todos y cada uno.

Ai fedeli di lingua portoghese

Quero agora saudar os peregrinos e ouvintes de língua portuguesa.

Falando do corpo, vem-nos à mente o tema da ressurreição. Sua realidade é fundamental para compreender tanto o sentido do matrimônio, como sua renúncia por causa do Reino dos Céus.

Cristo, revelando-nos a verdade acerca da ressurreição, descobre uma dimensão completamente nova do mistério do homem. Mostra, de um lado, a sabedoria e o poder de Deus, em que radica esta estupenda possibilidade e, de outro lado, cria uma certeza para o homem, de modo a declarar em grande erro os que negam esta doutrina.

Para confirmar esta fé na ressurreição, dou a todos a minha Bênção Apostólica.

Ai fedeli di lingua polacca

Przeczytam listę obecnych. Poczynając od Księdza Kardynała i Biskupów z Polski, są obecni pielgrzymi z parafii Św. Antoniego w Rybniku oraz dekanatu, z parafii Św. Trójcy w Wejherowie, z parafii Bł. Wincentego Kadłubka w Jędrzejowie, z Więcborka, z Kamienia Kujawskiego, Chojnic i Bydgoszczy; z Rudawy oraz z parafii Matki Bożej z Lourdes z archidiecezji krakowskiej. Są także pielgrzymi z moich rodzinnych Wadowic oraz księża z archidiecezji krakowskiej, którzy obchodzą dziesięciolecie święceń. Są pielgrzymi z diecezji częstochowskiej oraz indywidualni pielgrzymi z różnych miast: z Warszawy, Łodzi, Bydgoszczy, Wrocławia, Poznania; wreszcie z emigracji – z Brazylii i ze Stanów Zjednoczonych, w szczególności z Massachusetts i Nowego Jorku.

Krótko pragnę naprzód streścić zawartość dzisiejszego rozważania, które było pierwszym krokiem w nowym cyklu. Pan Jezus, ażeby odpowiedzieć na pytanie faryzeuszów o nierozerwalność małżeństwa, odwołał się do początku, a więc do ustanowienia samego Stwórcy w tej dziedzinie. I temu odwołaniu do początku poświęciliśmy jeden cykl rozważań. Odwołał się Pan Jezus również do ludzkiego serca, ażeby nauczyć człowieka – w małżeństie i poza małżeństwem – iż trzeba przezwyciężać pożądliwość, pożądliwość ciała, trojaką pożądliwość. I temu poświęciliśmy drugi cykl rozważań, który się zakończył dokładnie w dniu 6 maja. Dzisiaj rozpoczynamy trzeci cykl, nawiązując do tych słów, w których Pan Jezus odwołuje się do zmartwychwstania ciał. Po zmartwychwstaniu nie będą się już żenić ani za mąż wychodzić – będą jako aniołowie Boży. Jest to jak gdyby inny jeszcze eschatologiczny wymiar teologii ciała, tajemnicy ciała. Bożej tajemnicy ludzkiego ciała, którą pragniemy teraz rozwijać. Dzisiaj uczyniliśmy w tym kierunku pierwszy krok.

Korzystając z waszej obecności, i księży biskupów, i kapłanów, i rodaków z różnych stron – z Ojczyzny, ale także z emigracji, pragnę raz jeszcze dać wyraz mojej radości z wydarzeń ostatniej soboty i niedzieli. Z poświęcenia nowego polskiego Domu Pielgrzyma, który ma służyć rodakom, a w szczególny sposób być miejscem kultury chrześcijańskiej polskiej w wielkiej rodzinie Kościoła, w wielkiej rodzinie narodów. Pragnę również za waszym pośrednictwem wszystkim w Ojczyźnie i na emigracji przekazać błogosławieństwo i z serca płynące pozdrowienie.

Ai gruppi italiani

Rivolgo ora un cordiale benvenuto ai gruppi provenienti da varie parti d’Italia. Saluto, anzitutto, gli associati alla "Lega di San Francesco" (per una crociata morale in difesa della natura e degli animali), i quali, unitamente ad altri analoghi sodalizi di ispirazione cristiana, tra cui la " Lega Antivivisezionistica Nazionale ", si sono dati convegno a Roma per ricordare la emblematica figura di San Francesco, ispirato cantore delle creature, nell’VIII centenario della sua nascita.

Mi fa piacere incontrarmi con voi, benemeriti ecologisti, e volentieri vi esprimo il mio incoraggiamento nell’opera che prestate per la salvaguardia del patrimonio della natura e per la protezione degli animali "nostri fratelli più piccoli", come li chiamava il Poverello di Assisi.

Il Signore vi assista e vi ricolmi di abbondanti ricompense nel vostro nobile e meritorio impegno.

* * *

Una parola di particolare affetto vada anche alle Volontarie del movimento dei Focolari, riunite presso il Centro " Mariapoli " di Rocca di Papa per un convegno, avente per tema " L’unità "; e ai pellegrini di Ferrara e di Comacchio qui guidati dal loro Arcivescovo Monsignor Filippo Franceschi. Saluto altresì cordialmente tutti i giovani, che con la loro festosa presenza testimoniano la perenne giovinezza della Chiesa. Vi auguro che questa tappa a Roma e questo incontro con il Successore di Pietro segnino un rinnovamento interiore ed una decisa crescita della vostra coscienza cristiana e della vostra fede, in modo da poter testimoniare sempre più fedelmente il Cristo nei vari ambienti, in cui vi trovate a vivere.

A voi pure, cari Sposi novelli, giunga il mio beneaugurante saluto all’indomani della celebrazione del sacramento del matrimonio che vi ha uniti per sempre in un amore sacro e indistruttibile. Vi auguro di cuore che possiate vivere la vostra unione cristiana in piena letizia ed armonia.

Vada, soprattutto, un pensiero particolarmente affettuoso a tutti gli ammalati qui presenti e, in particolare, ai due gruppi appartenenti rispettivamente al Centro di Riabilitazione Motoria " Padre Pio " in San Giovanni rotondo e a quello di Riabilitazione Psicomotoria intitolato pure a Padre Pio ed avente sede in Manfredonia.

Carissimi fratelli e sorelle provati dal dolore e dalla sofferenza, dopo la mia recente esperienza come infermo, vi comprendo di più, e vi sono ancor più vicino del solito; vi assicuro pertanto il mio ricordo costante nella preghiera, affinché il Signore vi sia di aiuto per comprendere sempre meglio il valore della sofferenza accettata con fortezza e coraggio per amore di Dio e per la salvezza di tante anime. Avvaloro questa mia esortazione con una speciale benedizione.

NOTES

1. This law, contained in Dt 25:7-10, concerns brothers who lived under the same roof. If one of them died without leaving children, the dead man's brother had to marry his brother's widow. The child born of this marriage was recognized as the son of the deceased, so that his stock would not be extinguished and the inheritance would be kept in the family (cf. 3:9-4:12).

2. In the time of Christ, the Sadducees formed, within Judaism, a sect bound to the circle of the priestly aristocracy. In opposition to the oral tradition and theology elaborated by the Pharisees, they proposed the literal interpretation of the Pentateuch, which they considered the main source of the Jahwist religion. Since there was no mention of life after death in the most ancient books of the Bible, the Sadducees rejected the eschatology proclaimed by the Pharisees, affirming that "souls die together with the body" (cf. Joseph, Antiquitates Judaicae, XVII, 1.4, 16).
The conceptions of the Sadducees are not directly known to us, however, since all their writings were lost after the destruction of Jerusalem in the year 70, when the sect itself disappeared. We get what little information there is about the Sadducees from the writings of their ideological opponents.

3. The Sadducees, turning to Jesus for a purely theoretical "case," at the same time attacked the primitive conception of the Pharisees on life after the resurrection of the body. They insinuated, in fact, that faith in the resurrection of the body leads to admitting polyandry, which is contrary to God's law.




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