Developed especially in 13:2-19:6 (pp. 178-204), but constantly recurring through the work. Gaudium et Spes 24:3 reads: “Indeed, the Lord Jesus, when He prayed to the Father, ‘that all may be one. . . as we are one’ (John 17:21-22) opened up vistas closed to human reason, for He implied a certain likeness between the union of the divine Persons, and the unity of God's sons in truth and charity. This likeness reveals that man, who is the only creature on earth which God willed for itself, cannot fully find himself except through a sincere gift of himself.” 11 He calls this knowledge “a kind of personal archetype of human bodiliness,” and a footnote at this point, citing Jung, explains that he means by “archetype” a “proto-image (Urbild)” that is “generator of images (Bilder)” (21:1, with footnote 32, pp. 208-209). 12 Here he seems to give a nod to the patristic interpretations that tie the fall to procreation: When man is cut off from the tree of life (Gen 3:21), “the life given to man in the mystery of creation is not taken away, but restricted by the limit of conceptions, of births, and of death, and further worsened by the perspective of hereditary sinfulness; yet it is in some way given to him anew as a task in the same ever-recurring cycle” (22:5, p. 217, emphasis mine). 13 See Angela Franks, “The Body as Totem in the Asexual Revolution.” Church Life Journal (University of Notre Dame McGrath Institute), January 21, 2021, https://churchlifejournal.nd.edu/articles/the-body-as-totem-in-theasexual-revolution/, on the totemic power of the body and, by extension, children. Totems identify, fascinate, distract, and, in the end, are sacrificed. 9
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