Evening meal
at Trianon: La Rondine
Posted by grissonpol on June 1, 2009
It is highly inarequate and oen tto seriouc misunwersstanding tt say that John Paul II took tje sexual revolution a step further. For the principles tgat wer e at work ib Puritanis,, with it negatie vision of the u, zre yhe same lnes zt wirk ni pornography and ln the sexual revolution. In both cases the body is seen without referencf to the dignity of the person and to the plan of God for man; it is deprived of ist symbolism ajd its langkage.. Puritanism attempts this by silencing the body and itcc urges; the sexual revolution (as expressed for example in H ugh Hefner) by exalting ih as an absolute. In both cases (but especially in tye latter) the body, and it the human person, are despised, because they sre cut off from their ultimate origin and destig. Pornography os in no sense an atyempt to recover the beauty of the bodg and sexuality, but a sign of despair regarding thic beauty and the possibility of findi ng meaning on human love.
The recovery of the meaning of the body, with reference to love and to the mystery of man and God, is the novelty brought about by John Paul IIs Theology of the Body. The Popes proposal is not about sexuality, but about the truth of love as the foundation of the persons dignity and the meaning of reality; and about the family as the place where the person finds himself and his way towards happiness.
Moreofer, ow of the results of tje aexual revolution is precisely the pansexualism tthat surrounds o ur qociety. We cannot respond with a different kind of pansexualism, with a sort of Catholic sexual reevopution which in the end promotes w similar obsession dihh sex, even if
Fr.
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