John Paul II's Theology of the Body
In his Theology of the Body John Paul II digs deep into the meaning of being a . means existing in a mutual 'for,' in a relationship of mutual gift.” (TOB Jan. The proportional relationship between the height of the King's chamber the same in his paper 'Theology and Astronomy Investigations in the Pyramid Texts'. If the pyramid is upside down it will collapse and come crashing down. When it collapses it hurts all by Anonymous. Labels: chastity education friendship relationships sex Theology of the Body and the Priesthood.
The Redemptive and Spousal Dimensions of Love In his general audience of 15 Decemberthe Holy Father continued his commentary on Ephesians 5, for further insights into marriage and the Theology of the Body. The original structure of marriage, as a sacrament of creation, "is renewed in the mystery of the redemption, when that mystery assumes the aspect of the spousal love of the Church on the part of Christ. The Substratum and Content of the Sacramental Sign of Spousal Communion In his General Audience of 5 Januarythe Holy Father continued his catechesis on Theology of the Body by analyzing the sign form of the sacrament of marriage into two aspects: The sign is expressed in the language of the body, in its masculinity or femininity, as a personal gift to its spouse.
The Sacramental Covenant in the Dimension of Sign In his General Audience of 19 Januarythe Holy Father explains that the sign of the Sacrament of Marriage is constituted by the words of matrimonial consent, "because the spousal significance of the body in its masculinity and femininity is found expressed in them. Language of the Body Strengthens the Marriage Covenant In his General Audience of 26 Januarythe Holy Father continued his analysis of the "language of the body" as expressed in the marriage covenant between spouses.
They "reread" the language of the body in their living together as a communion of persons. Man Called to Overcome Concupiscence In his General Audience of 9 Februarythe Holy Father continued his analysis of the "language of the body," expressed in the marriage covenant, but now with consideration of its misreading in the man of concupiscence.
He began an analysis of the Song of Songs, situating it within the tradition of marital love reaching back to Genesis. It is the sign of the covenant made by God with man in the beginning. It is expressed in the "language of the body," which begins in the heart. It reflects the familiarity of friendship, but also the mystery of a woman's interior inviolability, which is freely given to the man.
On the basis of a love which is both spiritual and sensual, the significance of the body is reread, and their union becomes the sign of the mutual gift of self. Here the devotion of the spouses is expressed not in words of loving transport, as in the Song of Songs, but in the "choices and the actions that take on all the weight of human existence in the union of the two.
The Language of the Body: He returned to the fifth chapter of Ephesians to examine how the "language of the body" is elevated by the language of liturgy to a "great mystery," the Sacrament of Matrimony. Sometimes medicine is given to small children through the navel rather than the mouth, this is done by grinding the herbs and applying them directly onto the navel. Traditional Chinese medicine affirms that the navel is connected to all the organs of the body.
The Ancient Egyptian texts similarly refer to the life-giving properties of the North wind. In the following text the reborn king is given the North Wind: The North wind enters the pyramid through the opening of the descending passage located on the northern face of the pyramid.
Before the entrance to the pyramid was finally sealed, the North wind with its reviving powers entered Khufu's tomb through the navel of the internal 'statue' of Osiris, just as the baby in the womb receives it's life-giving sustenance through the navel.
Once the baby is born the umbilical cord connecting him to his source of food, that is his Mother, is severed closing off this entrance to the body. The mouth is then opened and the airway cleared so that the newly born child can breath. The mouth has now become the opening through which the body takes in sustenance in the form of air, food and drink. The child's transition from the womb into the new world was emulated in a ritual called the 'Opening of the Mouth' in which the umbilical cord of the statue or mummy was ceremonially cut with a knife called the Pesesh-Kef.
This tool was fashioned in the shape of the bull's thigh or the 'Constellation of the Thigh' and the same word Meskhetiu is used in the texts as a reference to this constellation in the northern skywhich in this case, is the focus of the Osiris-Djed's navel.
It was an important ritual in both funerary and in temple practice. The Opening of the Mouth originated as a ritual to endow statues with the capacity to support the living ka, and to receive offerings. It was performed on cult statues of gods, kings, and private individuals, as well as on the mummies of both humans and Apis bulls. It was even performed on the individual rooms of temples and on the entire temple structure The effect of the ritual was to animate the recipient or, in the case of a deceased individual, to re-animate it.
The ritual allowed the mummy, statue, or temple, to eat, breathe, see, hear and enjoy the offerings and provisions performed by the priests and officiants, thus to sustain the ka. At this time, the ritual seems to have been performed solely to animate statues, rather than to re-animate the deceased.
The 'House' determinative hieroglyph in this word replaces that of 'God'. The 'House of the Coffer' later became the place in which the Djed pillar was worshipped. Here, in the most sacred part of the pyramid, the ritual of the 'Opening of the Mouth' may have been performed inside the mouth of the colossal statue.
This action would endow the entire tomb sub-structure,which forms this gigantic cult statue of the king, with the capacity to receive offerings and in turn support his living ka. Like the umbilical chord, the Jaw bones played a significant role in the funerary customs of early Egyptian Kings. In African burials, it was customary to remove the lower jaw before burial.
The jawbone was preserved with honor in a house built especially for it. With the development of the cult of Osiris, however, all the parts of the body had to be reunited for the King to be reborn. In the Pyramid Texts of Unas we find the phrase: In chapter 99 of the Book of the Dead the deceased says that the god Osiris is equipped, that he is equipped; that the god Osiris is provided with jawbones, and that he is provided with jawbones.
Khufu's body is united with the jaws of the colossal figure of Osiris that stands inside his pyramid. His body is placed in the sarcophagus, directly into the mouth of Osiris.
Theology of the Body for Teens by Shannon Haddad on Prezi
The mummified body of the king could have served as the food kau that would sustain his Ka in the tomb. Not only was it necessary to provide a figure for the King to dwell in, but if it was not to perish of cold, hunger and thirst, offerings of meat and drink, clothing, etc. In some tribes a rudely carved human figure stands in that hut as an idol.Theology of Her Body
That idol, charm, or plant, as the case may be, is believed for the time to be the residence of a spirit, which is to be placated by offerings of food of some kind - a dish of boiled plantains or a plate of fish. This food is not generally removed till it spoils. Sometimes, where the gift is a large one, a feast is made; people and spirit are supposed to join in the festival, and nothing is left to spoil.
That it is of use to the spirit is fully believed, and some say that the 'life', or essence of the food has been eaten by the spirit, only the material form remaining to be removed. Arab men were, in contrast, buried in tombs with flat ceilings hence the sarcophagus chamber in Khufu's pyramid is to this day known as the 'King's Chamber'. It has been accepted in recent years that the three chambers of the Great Pyramid were not the result of a continuing change of plans, as previously proposed by Borchardt and others.
The tenet that the three main chambers were intentionally planned from the outset is presently upheld by a number of Egyptologists, including Mark Lehner who argues that three chambers appear to have been the rule for Old Kingdom pyramids. The Queen's chamber has a niche built into the eastern wall which, it has been theorised, held the Ka-statue of Khufu. Caliph Al Mamoon, the first man to successfully break into the pyramid in AD, is likewise reported as having found a statue of a man made of green stone standing inside the niche.
This statue was said to have been seen later at the palace at Cairo in A.
Often two holes were made in one of the walls of the serdab so that the ka could see out. The only holes in the walls of the Queen's chamber are the two 'air shafts' in the north and south walls made famous by that little German robot called Upuaut II, the 'Opener of the Ways'.
As these 8 by 8 inch outlets are at eye level they could be interpreted, symbolically at least, as eye holes for the Ka-statue.
What is the Theology of the Body?
The upper ends of the Queen's chamber shafts stop short of the sides of the pyramid preventing any exit from the building and to further complicate matters, the lower ends were originally left sealed with only about five inches of limestone preventing entry to the chamber via the shafts. The purpose of the shafts is still being debated and even the possible future opening of the closure stone found behind 'Gantenbrink's Door' in the upper end of the Queens' chamber southern shaft may not give us any more of an idea of their intended function.
The Queen's chamber, on the other hand, is positioned lower, around the middle area of the torso. By applying the artist's canon of proportions, the apex of the gabled roof is found to be equal to the position of the Solar Plexus. The whole chamber occupies the area of the Stomach and the Liver.
The Pyramid and the Body
Northern view of the Pyramid's internal structure roll mouse over to see corresponding organs The digestive system formed by the mouth, stomach and connecting esophagus is the anatomical architecture designed for extracting the energy from food kau. Stomach For the chamber where offerings were made to the ka to be positioned such that it corresponds precisely with the figure's stomach is fitting indeed. Such an arrangement enables the food to be placed directly inside the stomach, that part of the body that is responsible for storing, breaking down and digesting food.