
Oh, and this is a new sign they put up on the building next to ours. It's so gross, but completely necessary - I wish they were everywhere!




This post will be a little more practical. If my first post consisted of the general ‘nuptial’ theme of the JPII Institute, this post will try to describe some of the more specific areas of study that this gives rise to.
First, not surprisingly, there is a marked focus on theological anthropology, which asks the fundamental question: ‘who is man?’. This discipline includes the contributions of such disciplines as philosophy, psychology, sociology, and biology, but most fundamentally the anthropology in question is theological (and therefore scriptural). That is, the person is studied in light of the fact that love is who the person is and the only way in which the person can be fully understood. It is only in the light of Christ and ultimately, of the Trinity that the person can be adequately understood.
The discipline of theological anthropology naturally gives rise to sacramental theology, whose object is to discern the specific ways in which the spousal relationship mirrors the Christ-Church relationship, how the marriage relationship is a means of grace for the spouses, molding them ever more closely to the form of Christ’s love, and thus making them an ever-more faithful witness to God’s love in the world. We can speak here of the role of Spirit who makes possible the ‘redemption of the body’, who provides the grace needed to heal the wounds and fractures of the nuptial mystery caused by sin. (Sacramental theology, incidentally, is the general area of my doctoral dissertation).
If the purpose of theological anthropology and sacramental theology is to study the meaning and expression of nuptial love, it is the purpose of moral theology to study the particular language or grammar of this love, and the way in which this love relates to truth at the level of human action. Key here is the notion that morality takes its meaning from love, and in this sense, is not opposed to love but helps it be true to itself. If love is the meaning of marriage, morality is the ‘keeper’ of love. More specifically, the Institute looks at particular areas of morality related to marriage and family, such as sexual ethics and bioethics, two areas at the front lines of the cultural battleground.
We might call these three disciplines (theological anthropology, sacramental theology, and moral theology) the three major areas of study at the JPII Institute. But seeing as their subject matter is the embodied person, called to live out love with the other, in community, in society at large, all of the above disciplines necessarily include a strong pastoral and cultural dimension.
First, this area of theology is infinitely practical in the sense that the image of God is literally an embodied, lived reality in the concrete. Here, the person must be shown his own greatness, must be guided on the way to fulfillment in likeness, must be helped through the difficulties and suffering which necessarily accompany the experiences of marriage and family. Pastoral care of marriage in the family, in its many different applications, is therefore an key emphasis of the Institute.
Second, the embodied, lived reality of marriage and family does not take place in a cultural vacuum. Marriage and family stands at the forefront of what John Paul II called the ‘new evangelization’. Because the image of God is so concentrated, as it were, in the spousal and familial relationships, it falls to marriage and family to give witness to the fact that ‘God is love’ to a culture desperately in need of a re-appreciation of the truth, goodness, and beauty of the Christian mystery. At the same time, there must be an awareness that the truth, goodness, and beauty of the nuptial mystery is not immune to the more negative aspects of the culture. In this, theology must always be conducted with an eye to Christianity's historical and cultural embeddedness.
I hope this helps to give you some sense of what goes on study-wise at the JPII Institute. In my next post I will explain why someone might go to study at the Institute.





Anyways, there was no doubt about it, by Christmas I decided that I wanted to become Catholic the following Easter. I’ll say at this point that all of my family and friends were very supportive. While some didn’t agree with the teachings of the Catholic Church, they still trusted that I was making the decision for myself, and that I wasn’t taking it lightly.
After deciding that I was going to “go through with it”, I had to provide my baptism certificate (if you had previously been validly baptized, you would not be baptized again when you became Catholic). I learned that I was not “validly” baptized. I was actually shocked, but it’s kind of fitting – I never thought that my baptized was “everything” it was supposed to be, so here I was going to get a chance to be properly baptized. The reason that my baptism at 13 wasn’t valid was because the certificate didn’t state that I was baptized in the name of the Father, the Son and of the Holy Spirit (although, at the actual baptism I'm pretty sure, the Pastor did say that I was baptized in the name of the Father, the Son and the Holy Spirit, but the certificate needed to say it on there.)
That Easter I got the full package. Generally Catholics are baptized as babies, receive First Communion around grade 2, and are confirmed into the Catholic Church in grade 7. I got all three in one night!