① The Body is a gift in its very existence
② The property of giving oneself
③ A means of expressing the language of love
We expand our knowledge of man through God's self-revelation in Chapter 1. of Genesis: "And God said, let us make man in our image, after our likeness." (Gen 1:26). In his revelation, God uses the expression' us' twice, which reveals a relationship, clearly stating that man is made in their 'image' and also their 'likeness' similarity. 'Image' means that the ontological root of human dignity is in you, whether you are a man or a woman. 'Similarity' implies that there is a part of human beings that is not yet complete, unlike the perfect God, and therefore, there is a dynamic space in human beings that must move toward perfection (cf. Romans 3:26; 8:30).
This dynamic realization that human beings must move toward perfection is contained in the understanding and properties of the Body, which is God's 'image,' and in the Body's language. If we express this as a question, it is 'How do I understand the Body? What properties does the Body have? What language does the Body express?'
First, the Body is a gift. I was born as a man/woman without choice and freedom, and I am taken away as that gender (masculinity/femininity). It is a calling once into and out of the world. The historical human being who lives that calling is a gift in itself and has metaphysical characteristics, and asks, 'Where did I come from and where do I go?' And I know that the existence called 'I' is more beautiful and valuable in the eyes of the One who created me than in my own eyes or the eyes of the world and that there is a purpose in life that I cannot neglect.
Second, the Body has marital properties. Whether or not to live the matrimonial properties is within one's choice and freedom. Just as the human Body does not only have physicality, marital properties do not only mean the sexual physicality that is shared through marriage. It refers to the internal order of the Body, that is, the ability to give and accept oneself.
Married people are in a relationship where they give everything and receive everything as a conjugal union. Still, virgins and consecrated people realize a life of giving themselves in a dimension that excludes the use of reproduction by their intention. This is an excellent form of life in which humans' reclaim themselves' by giving themselves, just as God gave himself to humans through the Son. When the Body is understood and practiced in the logic of 'gift' — giving is a fantastic realization of the longing deep in the heart through self-escape and self-transcendence.
Third, the Body reveals the language of love. This language, expressed through glances, gestures, smiles, and words, is a means of expressing personality that conveys one's feelings to others. The "we" (Gen 1:26), that is, the three persons, as God said, give and receive all of themselves most completely. A relationship of love exists for, with, and in the other. Ultimately, when a human being lives "for someone, with someone, toward someone," he experiences the mystery that was written on his Body from the beginning. At this time, the definition of a human being is found not in oneself but in relationships, and the other demands my responsibility as another me, not as someone who complements "me."
This perspective can be found in history, and Jesus Christ, in whom we profess our faith, is at the top. His Body (the Eucharist) comes to me as a gift, a nuptial attribute wishing to become one with his bride in the language of love. Accepting Him becomes giving, and as this relationship is transformed in the world, it becomes a journey that reveals the Body as a sacrament and a subject of holiness. The path of the Body is the path of love.
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