6. [21] However, Rabbi Akiva famously defended the canonicity of the Song of Songs, reportedly saying when the question came up of whether it should be considered a defiling work, "God forbid! John Paul II's Theology of the Body offers health care professionals a pedagogy of the body that expresses this mystery of Christ revealed in the essential unity of the human person's mind, body and spirit. Our language needs to bear witness to the uniqueness and inestimable worth of every person. This means that the body, as an integral part and visible expression of the person, can never be treated as an object or used as a means to an end. The people praise the beauty of the woman. "19 This formation of the heart is predicated on the recognition that "a pure and generous love is the best witness to the God in whom we believe and by whom we are driven to love ... so that by their activity — as well as their words, their silence, their example — they [health care professionals] may be credible witnesses to Christ. SERVANTS OF HUMAN DIGNITY Precisely stated, the essential themes addressed in John Paul II's Theology of the Body reflect the gift of our creation in the image and likeness of God. [24] These theological themes are not in the poem, but derive from a theological reading; nevertheless, what is notable about this approach is the way it leads to conclusions not found in the overtly theological books of the Bible. (202) 296-3993, 4455 Woodson Road This page was last edited on 14 April 2021, at 15:52. Laudato si. . Jewish tradition reads it as an allegory of the relationship between God and Israel. "22 Our words need to convey an impassioned and unflinching witness to life which is "made flesh" in how we provide health care. "4 Even before his election as pope in 1978, Karol Wojtyla consistently focused on the essential themes addressed in Theology of the Body in his poetry, plays and major philosophical and theological writings. The woman compares love to death and sheol: love is as relentless and jealous as these two, and cannot be quenched by any force. [11], The woman tells the daughters of Jerusalem of another dream. In the very act of providing health care, we bear witness to human dignity and the gift of life in all its stages of growth and development. How we guard the dignity of those entrusted to our care ultimately reflects our own dignity and our own willingness to enter into a communion of persons with our patients as servants of human dignity. The Song offers no clue to its author or to the date, place, or circumstances of its composition. DEUS CARITAS EST DU SOUVERAIN PONTIFE BENOÎT XVI AUX ÉVÊQUES AUX PRÊTRES ET AUX DIACRES AUX PERSONNES CONSACRÉES ET À TOUS LES FIDÈLES LAÏCS SUR L'AMOUR CHRÉTIEN. In health care, solidarity emphasizes our relationships with patients and families, professional colleagues and communities of practice. As health care professionals, we do not often talk about the body as a witness to Love. The source of our dignity as human persons is our creation in the image and likeness of God. ») est présentée le 18 juin 2015. KATHLEEN A. KALB is associate professor of nursing, Department of Nursing, Henrietta Schmoll School of Health, St. Catherine University, Saint Paul, Minn. [10] The poem proper begins with the woman's expression of desire for her lover and her self-description to the "daughters of Jerusalem": she insists on her sun-born blackness, likening it to the "tents of Kedar" (nomads) and the "curtains of Solomon". These goals must always be achieved in the context of interpersonal patient-professional relationships that respect the dignity of the patient and the health care professional, for the ability to practice with respect of human dignity for others is predicated on recognizing one's own moral worth and dignity. Stern, Elsie. John Paul II explains, "Man becomes an image of God not so much in the moment of solitude as in the moment of communion. Our voices need to bear witness to human dignity for those who have no voice and for those whose voice has been silenced. amor patriae "love of one's country" patriotism. [25] Those books reveal an abiding imbalance in the relationship between God and man, ranging from slight to enormous; but reading Songs as a theological metaphor produces quite a different outcome, one in which the two partners are equals, bound in a committed relationship. Indeed, the body of the human person is a surpassing gift which must be received as a gift from God, a gift which must be respected and reverenced. "24 As John Paul II asserts, it is the body that makes visible the spiritual and the divine; it is the body that makes visible the vocation of the human person to total self-giving love in a communion of persons that images God who is Love. Benedict XVI, speech at Pontifical John Paul II Institute for Studies on Marriage and Family, May 13, 2011. Early fathers and doctors of the church wrote about the body and its relation to the soul, created by God in his image and destined for bodily resurrection (e.g., St. Augustine, St. Thomas Aquinas and St. John of the Cross). Benoît XVI, dans son encyclique Deus caritas est, de 2005, évoque, chez Dante l’expression de « la nouveauté d’un amour qui a poussé Dieu à prendre un visage humain et un cœur humain ». In communion and solidarity with others, health care professionals interact with individuals, families and communities in and through the body to promote healing and health. Sa deuxième encyclique, Laudato si' (« Loué sois-tu ! This patient-centeredness facilitates optimal health outcomes by involving patients and those close to them in decisions about their care. Some claim to find a conscious artistic design underlying it, but there is no agreement among them on what this might be. [9] must therefore be taken as indicative, rather than determinative: The introduction calls the poem "the song of songs", a construction commonly used in Scriptural Hebrew to show something as the greatest and most beautiful of its class (as in Holy of Holies). [25], In modern times the poem has attracted the attention of feminist biblical critics, with Phyllis Trible's foundational "Depatriarchalizing in Biblical Interpretation" treating it as an exemplary text and the Feminist Companion to the Bible series edited by Athalya Brenner and Carole Fontaine devoting to it two volumes (1993, 2000).[26][27]. Bearing witness to human dignity means speaking the truth with love. The Gospel passage continues the theme of love presented in the Second Reading from the epistle of John. The man states his intention to enjoy the fruits of the woman's garden. ". Retrieved from www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html, Benedict XVI, Deus Caritas Est (2005), Encyclical letter on Christian love. In Catholic health care, solidarity is manifested specifically "by a spirit of mutual respect among caregivers that disposes them to deal with those it serves and their families with the compassion of Christ, sensitive to their vulnerability at a time of special need."11. Health care professionals must also distinguish themselves "by service to and advocacy for those people whose social condition puts them at the margins of our society and makes them particularly vulnerable to discrimination"16 and work to ensure that our health care delivery system provides adequate health care for the poor, the uninsured and the underinsured. [11], The man describes his beloved; the woman describes a rendezvous they have shared. In fact, the whole of the church's social doctrine develops from the principle that affirms the inviolable dignity of the human person. For the Church, instructed by the Gospel, charity is everything because, as Saint John teaches (cf. This means that health care professionals choose words that express and promote the transcendent dignity of the human person throughout the lifespan and refuse to use language that denies the humanity of the vulnerable and weak. INTRODUCTION. Human dignity is also the foundation of the church's social doctrine. But there’s no improving on the original hymn—which is variously dated between the fourth and tenth centuries—with its haunting, steady refrain: “Ubi caritas et amor, deus ibi est.” In his encyclical Deus Caritas Est, Pope Benedict states, “Love of God and love of neighbor is inextricably bound.” Gospel . In his Man and Woman He Created Them: A Theology of the Body, John Paul II teaches us that "only the body is capable of making visible what is invisible: the spiritual and the divine. The words we use to communicate with patients, families, communities and colleagues have the potential to confirm and affirm the dignity of those we care for, especially those who are "at risk for being dismissed as having 'a life unworthy of life.' She asks the daughters of Jerusalem to help her find him, and describes his physical good looks. By reflecting on the words of Jesus in the Gospels about the gift of our creation as human persons "from the beginning," John Paul II invites us to return to the "source" of our human dignity and our vocation to love. Health care is conducted in the context of relationships and partnerships, in "communion" with patients, professional colleagues and communities of practice. In Theology of the Body, John Paul II emphasizes that the body is integral to human dignity because the body is integral to the person; the body reveals the person. As John Paul II explains, the concept "theology of the body" emanates from reflecting on the ancient text of Genesis which describes the creation of the human person, and therefore, the beginning of theology of the body: "We find ourselves, therefore, within the very bone marrow of the anthropological reality whose name is 'body,' human body. The images are the same as those used elsewhere in the poem, but with an unusually dense use of place-names, e.g., pools of Hebron, gate of Bath-rabbim, tower of Damascus, etc. Health care professionals offer themselves as a gift to their patients by engaging in relationships characterized by caring and sensitivity, extending their knowledge and expertise to promote healing. This patient-centered approach promotes a healing relationship that expresses solidarity with the individual patient, family and community, as well as with other health care professionals engaged in caring for the patient. St. Louis, MO 63134 As guardians of human dignity, health care professionals must act to change those aspects of social structures that detract from health and well-being by promoting a culture of life that ensures all persons have access to health care which respects their dignity from the moment of conception to the point of natural death. "Person-centered" has always been a Catholic concept. Indeed, because "God is love" (John 4:8) and assumed a human body in the Incarnation, John Paul II states that the body is "a witness to Love." All health care professionals are called to be guardians of human life and, therefore, to be guardians of human dignity. The woman invites the man to enter the garden and taste the fruits. As servants of human dignity, health care professionals are also called to be servants of life. In health care, this pedagogy of the body has particular importance for why health care professionals are called to respect human dignity, and more importantly, how health care professionals are called to respect human dignity in solidarity with others by practicing with charity. "10, In the church's social doctrine, the communion of persons is related to the principle of solidarity. abbatia : abbey, monastery. Health care professionals are also called to advocate for those who are at risk for dehumanizing procedures and technologies that are performed under the guise of health care (e.g. For "this is the body ... a witness to Love."25. She was slow to open, and when she did, he was gone. The capacity to express caring in and through the body reveals the meaning of the gift and enables the "finding of oneself in giving oneself [which] becomes the source of a new giving of oneself" and an "even deeper acceptance ... and more intense awareness of the gift itself. (314) 427-2500. It is no point having faith in a Master who walks on water if we do not trust Him enough to follow Him. Health care professionals are called to be guardians of human dignity, servants of human dignity and witnesses to human dignity. Eventually, she admits her lover is in his garden, safe from harm, and committed to her as she is to him. In his first major catechesis as Pope, John Paul II presented Theology of the Body to the world in a series of 129 "general audiences" (brief talks) from September 1979 to November 1984. . [7] Beyond this, however, there appears to be little agreement: attempts to find a chiastic structure have not been compelling, and attempts to analyse it into units have used differing methods and arrived at differing results. National parks are totally important in the economy. "Lecha Dodi", a 16th-century liturgical song with strong Kabbalistic symbolism, contains many passages, including its opening two words, taken directly from Song of Songs. As a communion of three divine Persons and an eternal exchange of Love, God reveals our dignity as human persons, our call to communion and our vocation to love. By collaborating with others, Jesus promoted the dignity of those who were healed as well as those who participated in his healing ministry. [4], In modern Judaism the Song is read on the Sabbath during the Passover, which marks the beginning of the grain-harvest as well as commemorating the Exodus from Egypt. "13. [11], The Song offers no clue to its author or to the date, place, or circumstances of its composition. United States Conference of Catholic Bishops. This respect for human dignity is manifested in and through the body. This spousal meaning of the body applies to all authentically human relationships and interactions. Suite 1000 UBI CARITAS ET AMOR. Place-names feature heavily: her neck is like the Tower of David, her smell like the scent of Lebanon. JOHN PAUL II: THEMES He is, in fact, 'from the beginning' not only an image in which the solitude of one Person, who rules the world, mirrors itself, but also, and essentially, the image of an inscrutable divine communion of Persons. It is one of the overtly mystical Biblical texts for the Kabbalah, which gave esoteric interpretation on all the Hebrew Bible. 1. [18], The poem seems to be rooted in festive performance, and connections have been proposed with the "sacred marriage" of Ishtar and Tammuz. Charity is love received and given as a gift. Love, as a sincere gift of self, is what gives the life and freedom of the person their truest meaning. He proposes that the human person, created in the image and likeness of God, is a gift who is called to be a gift to others and to receive others as a gift. The woman invites him to a tryst in the fields. Deus Caritas Est (“God is Love”), Pope Benedict XVI, 2005, #20. Those who hold it to be a single poem point out that it has no internal signs of composite origins, and view the repetitions and similarities among its parts as evidence of unity. Publiée au cours de l'année de la foi, elle forme avec les encycliques de Benoît XVI Deus caritas est et Spe salvi une trilogie sur les vertus théologales (charité, espérance et foi) [161]. There is widespread consensus that, although the book has no plot, it does have what can be called a framework, as indicated by the links between its beginning and end. As guardians of human dignity, health care professionals are called to be vigilant advocates for those persons whose dignity is threatened, compromised or violated because of factors including, but not limited to, weakness, disability, illness, age, economic status, culture, ethnicity or perceived lack of quality of life. Determine a theme for the retreat 2) Organize the retreat: speakers, schedule, and logistics 3) Distribute brochure to regional coordinators, local young adult group leaders, Washington, DC 20006 The human person is created as a gift and called to be a gift to others. God's Love Sometimes we need glasses in order to see clearly. [13] The most reliable evidence for its date is its language: Aramaic gradually replaced Hebrew after the end of the Babylonian exile in the late 6th century BCE, and the evidence of vocabulary, morphology, idiom and syntax clearly points to a late date, centuries after King Solomon to whom it is traditionally attributed. William Brennan, John Paul II: Confronting the Language Empowering the Culture of Death (Ave Maria, Fla.: Sapientia Press, 2008). Health care professionals engage with patients in their care by allowing patients to emerge as "personal subjects" and listening to their stories and experiences of health and illness. 1 Jn 4, 8.16) et comme je l’ai rappelé dans ma première Lettre encyclique, « Dieu est amour » (Deus caritas est): tout provient de l’amour de Dieu, par lui tout prend forme et tout tend vers lui. -- Pope Benedict XVI, Deus Caritas Est, no. J. Brian Bransfield, The Human Person: According to John Paul II (Boston: Pauline Books and Media, 2010). amor et melle et felle est fecundissmismus "love is rich with both honey and venom" amor omnibus idem "love is the same for all" from Virgil's Georgics III. "20 By seeing the image of God's glory in every child who is born and in every person who lives or dies, health care professionals see with the eyes of the heart and bear witness to the "incomparable and inviolable worth of every human life."21. 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