"Original Unity"
Based on pages 16-20 from The Theology of the Body in Simple Language
This ultimate belonging to one another is, however, unquestionably associated with human sexuality. Quite plainly sexuality expresses the two complementary sides of the matter: that of being an individual and that of being one with the other. Sexuality is nothing but the ultimate possible realization of belonging to each other. It has here as yet no life of its own detached from this, its purpose.
Creation and Fall, p100, Bonhoeffer
Let us recall that we are looking at “the beginning” in Genesis 1 and 2 because Jesus appealed to “the beginning” when the Pharisees asked him about unity and the indissolubility of marriage. (Matt. 19:3-9) In the narrative of Eve’s creation (Gen. 2:23-24), the theme of original solitude is joined by the theme of original unity. Solitude and unity are not opposed, but are two sides of the same experience. Adam realizes that he is unique within the created order: he has a body, but he is not like the animals. In Eve he recognizes another human body, who shares his same humanity, yet whose body is marvelously different from his own. Their common humanity makes communion possible. The difference inscribed in their bodies makes union possible. The new unity does not eliminate solitude or difference. Solitude and difference remain but are enriched by the gift of self to another. In marriage, the gift of self is expressed in the one flesh union of husband and wife. All persons, whether single, celibate or married, discover through the body that the meaning of our existence is to be a gift.
The Picture of Original Unity – Adam’s Sleep, Rib and Song (2:21-23)
1. Adam’s Sleep – the Hebrew word translated “deep sleep” signifies a dream state where one goes from conscious awareness to unconsciousness. The event which occurs in this state is totally of God’s doing. Adam is not a participant of this “making.” God is doing another creation, only this time out of the center of Adam’s being. Eve is a new creation out of an older creation –thus signifying God’s redemptive action. Grace always precedes and presupposes nature. [If God can create the cosmos out of chaos (Gen 1:2) and Eve out of a rib, then he can re-create man and woman out of sin.]
1. Adam’s Sleep – the Hebrew word translated “deep sleep” signifies a dream state where one goes from conscious awareness to unconsciousness. The event which occurs in this state is totally of God’s doing. Adam is not a participant of this “making.” God is doing another creation, only this time out of the center of Adam’s being. Eve is a new creation out of an older creation –thus signifying God’s redemptive action. Grace always precedes and presupposes nature. [If God can create the cosmos out of chaos (Gen 1:2) and Eve out of a rib, then he can re-create man and woman out of sin.]
2. Adam’s Rib – the rib signifies something from the center and heart of Adam. Woman is made from the same “stuff” and close to the heart of man. This is archaic language to express the woman’s equal dignity with man. God “builds” a woman and brings her to the man – presenting each to the other as “gift” and “partner.”
3. Adam’s Song – the first recorded words of man are in the presence of woman, someone to whom he can respond. The Jewish scholar Robert Alter terms this a “naming poem,” for each of the two lines begins with the feminine indicative pronoun, z’ot, “this one,” which is also the last word of the poem, forming a tight envelope structure:
3. Adam’s Song – the first recorded words of man are in the presence of woman, someone to whom he can respond. The Jewish scholar Robert Alter terms this a “naming poem,” for each of the two lines begins with the feminine indicative pronoun, z’ot, “this one,” which is also the last word of the poem, forming a tight envelope structure:
This one at last, bone of my bones and flesh of my flesh
This one shall be called Woman for from man was this one taken.*
*Alter, Robert. Genesis: Translation and Commentary, pp 9 –10.
JPII brilliantly suggests that this first song is the “biblical prototype” of the Song of Songs. The gift of woman enthralls the man and the deep meaning of their unity finds its natural expression in a song. So this first poem is an overture of the “sound track” of the Bible, which is the biblical love song of the Song of Songs.
The Explanation of Original Unity - Leaving to Cleaving (2:24)
Robert Alter suggests that this verse explains an ancient practice. The term “’al- ken “therefore,” is the formula for introducing an a causal relationship: it is for this very reason—to become one flesh—that the man separates from his parents and is joined bodily to the woman. JPII develops this further by saying that the body of the other reveals to each of them that they are made for communion. A beautiful difference is inscribed in the body which points beyond itself to the other.
In Men and Women Are From Eden, Mary Healy puts it this way:
This one shall be called Woman for from man was this one taken.*
*Alter, Robert. Genesis: Translation and Commentary, pp 9 –10.
JPII brilliantly suggests that this first song is the “biblical prototype” of the Song of Songs. The gift of woman enthralls the man and the deep meaning of their unity finds its natural expression in a song. So this first poem is an overture of the “sound track” of the Bible, which is the biblical love song of the Song of Songs.
The Explanation of Original Unity - Leaving to Cleaving (2:24)
Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.
Robert Alter suggests that this verse explains an ancient practice. The term “’al- ken “therefore,” is the formula for introducing an a causal relationship: it is for this very reason—to become one flesh—that the man separates from his parents and is joined bodily to the woman. JPII develops this further by saying that the body of the other reveals to each of them that they are made for communion. A beautiful difference is inscribed in the body which points beyond itself to the other.
In Men and Women Are From Eden, Mary Healy puts it this way:
- Adam recognizes that Eve shares his human nature, yet it is embodied in a different way. This sexual complementarity of the man and woman—their bodily differences within a common nature—reveals their call to relationship. In fact, their sexual differentiation is what enables them to become a mutual gift of self to one another. Their bodies’ natural aptitude for union is the visible reflection of their interior capacity to form a communion of persons.” (p. 24)
Thus, the person as God’s image is found ultimately in communion with other persons. In this way our bodies are signs (pointers of a deeper significance) of the persons of the Trinity whose reality is also found in interpersonal communion with each other as Father, Son and Spirit. In this way, JPII boldly suggests the conjugal love of husband and wife, in an act of self-giving communion, echoes the inner life of the Trinity.
Questions for Discussion
1. Love creates. Love re-creates. God affirmed his creation of man—male and female—as “very good.” Adam affirmed and rejoiced in Eve’s very existence. Likewise, we participate in God’s (re)creative work when we affirm another person, when we say, “It is good that you exist.” Have you given or received affirmation that was “creative” in this sense? How did it make you feel? How can you pass that on to someone else, this day, this week?
2. It is in the relationship of Adam and Eve that Adam discovers who he is. Our relationships constitute who we are. Consider the power of another person to influence your feeling of self-worth. When has a positive interaction with another person elevated your sense of self? When did a negative encounter bring you down?
3. What are some ways that your body can be an expression of your gift of self to God and to others? Consider Romans 12:1; 2 Corinthians 4:10; and I Timothy 2:8-10. (Eden, p. 30).
Questions for Discussion
1. Love creates. Love re-creates. God affirmed his creation of man—male and female—as “very good.” Adam affirmed and rejoiced in Eve’s very existence. Likewise, we participate in God’s (re)creative work when we affirm another person, when we say, “It is good that you exist.” Have you given or received affirmation that was “creative” in this sense? How did it make you feel? How can you pass that on to someone else, this day, this week?
2. It is in the relationship of Adam and Eve that Adam discovers who he is. Our relationships constitute who we are. Consider the power of another person to influence your feeling of self-worth. When has a positive interaction with another person elevated your sense of self? When did a negative encounter bring you down?
3. What are some ways that your body can be an expression of your gift of self to God and to others? Consider Romans 12:1; 2 Corinthians 4:10; and I Timothy 2:8-10. (Eden, p. 30).
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