Made for Communion

In the Christian understanding, the dignity of humanity is fundamentally rooted in the call to communion with God. The Catechism of the Catholic Church (CCC) articulates this idea, stating, "The dignity of man rests above all on the fact that he is called to communion with God"[1]. This call to communion is the foundational goal of human existence, encapsulating the state of "shalom" from the beginning, which represents the original state of man[2]. Communion, as an essential aspect of human dignity, is a multi-faceted concept deeply intertwined with love, spirituality, the reality of one's physical nature, and interpersonal relationships, ultimately reflecting our divine purpose and nature.

Communion is a multi-faceted concept, deeply intertwined with love, which is its efficient cause. The mutual, abiding, dialogical state of communion between persons (the final cause) arises from both parties willing the good of the other through vulnerability. Love of God serves as the force, energy, source, and matter of this communion, with peace as its precipitate, and goodness, truth, and beauty as its form[3]. The marital embrace stands as the highest physical expression of love, yet communion extends beyond the confines of marriage or sexual union[4]. Sin, which contradicts love, truth, goodness, and beauty, disrupts communion[5]. Conversely, prayer and dialogue are acts of participation in communion.

The term "dialogue" offers further insight into the nature of communion. "Dia" means two, while "logue" derives from Logos, signifying an interplay or interface. This dynamic, especially between individuals and the Word of God, embodies the harmonious confluence of two natures, characterized by oneness, completeness, and radiance[6]. The persons of the Trinity exemplify this perfect unity, being distinct yet one Divine Substance[7]. Christian communion thus begins with our unity with God, more so than with other creatures[8]. Authentic sexuality and spirituality are both forms of communion— the former being creative and potentially resulting in new life, and the latter being a real and harmonious relationship with God, defining all other possible forms of communion[8].

Spirituality, when properly understood, involves the willful joining of our nature to God’s, from which our communion, existence, and sustenance derive[9]. This concept permeates Theology and Psychology, as each person reflects a distinct communion encompassing reason and individual substance, mirroring the Creator. The dialogical nature of communion requires the "giving away of the self," essential for fulfilling one's meaning[10].

John Paul II, citing Plato, describes "eros" as "love athirst for transcendent Beauty," expressing an insatiable yearning for its eternal object. Humanity, situated between the sensory world and the world of Ideas, is destined to transition from the former to the latter[11]. This destiny aligns with the call to commune with God above all (Ephesians 1:5). The Theology of the Body affirms that humans are meant to commune with one another, most clearly demonstrated in marriage, where communion is always a creative act, leading to the growth of love and the potential emergence of new persons.

On Earth, this communion manifests sacramentally and prayerfully, received by a heart conformed to God and a mind directed at Him (1 Corinthians 2:16, 1 Corinthians 6:17)[12]. The CCC extensively explores the concept of communion in various contexts, including the interior and spiritual life, among believers, in catechesis, within the Trinity, and in the sacraments, Church, Saints, bishops, society, family, and prayer[13]. 

Authentic Sexuality, in essence, is communion—the meeting of two natures according to their good (LGBTQ+, divorce, etc. are not in accord with the good of one's nature). This union is the gift of self, dialogically expressed first with God, secondly in vocation, and thirdly with everyone we love, according to our primary vocation. Love is not merely an instruction but a declaration of our purpose, health, happiness, and holiness by our Creator. It is legally binding because our nature is to be in communion, even to the extent of loving those who wrong us (Matthew 22:37-39, Mark 12:30-31, Luke 10:27; John 13:34, John 15:12; Matthew 5:44, Luke 6:27, 35)[14]. 

For communion to be truly good, beautiful, and loving, it must be actual, true, and concretely real, fostered through vulnerability and unity of nature, will, and heart[15].

In conclusion, communion is the essence of human dignity and the ultimate purpose of human life. Communion is worth willing for its own sake like life itself. It is a dynamic interplay rooted in love, characterized by unity and creativity, and essential for fulfilling our divine destiny. Whether through spirituality, sexuality, or interpersonal relationships, communion with God and others defines our existence and reflects the profound beauty of our created nature. This understanding of communion often contradicts mainstream society, which tends to prioritize individualism and self-interest over self-giving love and mutual support. However, it is through embracing true communion that we can realize our highest potential and embody the fullness of our humanity.

FN:

1. Catechism of the Catholic Church. 2nd ed. Washington, DC: United States Catholic Conference, 1, 27.

2. CCC, 371-379.

3. Thomas Aquinas, Summa theologiae, II-II, q. 23, at New Advent, www.newadvent.org.

4. CCC, 2360.

5. CCC, 1849.

6. ST, I, q. 39, a. 8.

7. ST, I, q. 29.

8. CCC, 27, 259, 264.

9. CCC, 460.

10. Second Vatical Council, Dogmatic Constitution on The Church in the Modern World Gaudium et Spes (7 December 1965), §24.; John Paul II, Encyclical Letter on Jesus Christ, Redeemer of Man Redemptoris hominis (04 March 1979), §10.

11. John Paul II, General Audience on Knowledge-Generation Cycle and Perspective of Death (26 March 2021).; John Paul II, General Audience on Eros and Ethos Meet and Bear Fruit in the Human Heart (05 November 1980).

12. CCC, 1324-1327, 2565.

13. CCC, 85, 100, 154, 248, 357, 383, 775, 813, 2565.

14. ST, I-II, q. 91, a. 2.

15. ST, I, q. 5, a. 4, ad.1.

Written by Carter Carruthers & also available soon at Missio Dei