The present reflection seeks to approach anew the horizon opened by Pope John Paul II’s perspective on the body as “sacrament.” What follows is an attempt to explicate the claim that the essential truth of the body revealed in its givenness is love. That is, the body, in the pope’s evocative words, is “a sign that efficaciously transmits in the visible world the invisible mystery hidden in God from eternity.” The goal is to show just how deeply the body is implicated in the mystery of human identity, action, and the eternal love offered to man by the mystery of God’s assuming of the human nature in the Son.
Granados’ focus upon bodily existence as allowing us to enter “the space of the truth” moves from the body as providing both physical and cognitive space to consideration of Jesus’ flesh as opening the ultimate Temple of God to humans. Clearly the Logos took a body in order to become the true Temple and draw all men inside himself as their true home. We enter Christ through an extension of his glorified body to live in the divinity that is inseparable from Him. His body has provided a new space for us to objectively participate in God through a true union of wills. Truth has led us into authentic union and higher life through love. The body is not an obstacle to the Spirit, but the very means of entering the Spirit in truth and not imagination.
La expresión paulina “apoyado en la esperanza, creyó contra toda esperanza” (Rm 4, 18) contrapone dos tipos de esperanza, una en singular y otra en plural. La promesa de la paternidad hecha por Dios a Abrahán se constituye en fuente o pilar de la esperanza en singular. A ella se oponen las esperanzas que el cuerpo envejecido del santo patriarca y de su esposa les ofrecían para poder llegar a ser padres. Esta contraposición nos permite distinguir una esperanza fundada en Dios frente a las esperanzas humanas. A esta diferencia entre formas de la esperanza se dedica nuestra reflexión.