Man's awareness of being a person

In the course of the General Audience on Wednesday, 24 October, John Paul II delivered the following address.

1. At the preceding talk we began to analyse the meaning of man's original solitude. The starting point was given to us by the Yahwist text, and in particular by the following words: "It is not good that the man should be alone: I will make him a helper fit for him" (Gen 2:18). The analysis of the relative passages in the Book of Genesis (chap. 2) has already brought us to surprising conclusions which concern the anthropology, that is, the fundamental science about man, contained in this Book. In fact, in relatively few sentences, the ancient text portrays man as a person with the subjectivity that characterizes him.

When God-Yahweh gives this first man, so formed, the order that concerns all the trees that grow in the "garden in Eden", particularly the tree of the knowledge of good and evil, there is added to the features of the man, described above, the moment of choice and self-determination, that is, of free will. In this way, the image of man, as a person endowed with a subjectivity of his own, appears before us, as it were, completed in his first outline.

In the concept of original solitude are included both self-consciousness and self-determination. The fact that man is "alone" conceals within it this ontological structure and is at the same time an indication of true comprehension. Without that, we cannot understand correctly the subsequent words, which constitute the prelude to the creation of the first woman: "I will make a helper". But above all, without that deep significance of man's original solitude, it is not possible to understand and interpret correctly the whole situation of man, created "in the image of God", which is the situation of the first, or rather original, Covenant with God.

Partner of the Absolute

2. This man, about whom the narrative in the first chapter says that he was created "in the image of God", is manifested in the second narrative as subject of the Covenant, that is, a subject constituted as a person, constituted in the dimension of "partner of the Absolute" since he must consciously discern and choose between good and evil, between life and death. The words of the first order of God-Yahweh (Gen 2:16-17), which speak directly of the submission and dependence of man-the creature on his Creator, indirectly reveal precisely this level of humanity, as subject of the Covenant and "partner of the Absolute". Man is "alone": that means that he, through his own humanity, through what he is, is constituted at the same time in a unique, exclusive and unrepeatable relationship with God himself. The anthropological definition contained in the Yahwist text approaches, on its part, what is expressed in the theological definition of man, which we find in the first narrative of creation ("Let us make man in our image, after our likeness": Gen 1:26).

Conscious of being "alone"

3. Man, thus formed, belongs to the visible world, he is a body among bodies. Taking up again and, in a way, reconstructing, the meaning of original solitude, we apply it to man in his totality. His body, through which man participates in the visible created world, makes him at the same time conscious of being "alone". Otherwise he would not have been able to arrive at that conviction, which, in fact, as we read, he reached (cf. Gen 2:20), if his body had not helped him to understand it, making the matter evident. Consciousness of solitude might have been shattered precisely because of his body itself. The man, 'adam, might have reached the conclusion, on the basis of the experience of his own body, that he was substantially similar to other living beings (animalia). But, on the contrary, as we read, he did not arrive at this conclusion, in fact he reached the conviction that he was "alone". The Yahwist text never speaks directly of the body; even when it says that "the Lord God formed man of dust from the ground", it speaks of man and not of his body. Nevertheless the narrative taken as a whole offers us a sufficient basis to perceive this man, created in the visible world, precisely as a body among bodies.

The analysis of the Yahwist text also enables us to link man's original solitude with consciousness of the body, through which man is distinguished from all the animalia and "is separated" from them, and also through which he is a person. It can be affirmed with certainty that that man, thus formed, has at the same time consciousness and awareness of the meaning of his own body. And that on the basis of the experience of original solitude.

Meaning of his corporality

4. All that can be considered as an implication of the second narrative of the creation of man, and the analysis of the text enables us to develop it amply.

When at the beginning of the Yahwist text, even before it speaks of the creation of man from "dust of the ground", we read that "there was no one to till the land or to make channels of water spring out of the earth to irrigate the whole land" (Gen 2:5-6), we rightly associate this passage with the one in the first narrative, in which God's command is expressed: "Fill the earth and subdue it; and have dominion..." (Gen 1:28). The second narrative alludes specifically to the work that man carries out to till the earth. The first fundamental means to dominate the earth lies in man himself. Man can dominate the earth because he alone—and no other of the living beings—is capable of "tilling it" and transforming it according to his own needs ("he made channels of water spring out of the earth to irrigate the whole land"). And lo, this first outline of a specifically human activity seems to belong to the definition of man, as it emerges from the analysis of the Yahwist text. Consequently, it can be affirmed that this outline is intrinsic to the meaning of the original solitude and belongs to that dimension of solitude, through which man, from the beginning, is in the visible world as a body among bodies and discovers the meaning of his own corporality.

We will return to this subject in the next meditation.

L'Osservatore Romano October 29, 1979
Reprinted with permission