CIC 364 The human body shares in the dignity of “the image of God”: it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit:1
Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator. For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honor since God has created it and will raise it up on the last day. 2
CIC 796 The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist.3 The Lord referred to himself as the “bridegroom.”4 The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride “betrothed” to Christ the Lord so as to become but one spirit with him.5 The Church is the spotless bride of the spotless Lamb.6 “Christ loved the Church and gave himself up for her, that he might sanctify her.”7 He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body:8
This is the whole Christ, head and body, one formed from many. .. whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? “The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church.”9 And the Lord himself says in the Gospel: “So they are no longer two, but one flesh.”10 They are, in fact, two different persons, yet they are one in the conjugal union,. .. as head, he calls himself the bridegroom, as body, he calls himself “bride.”11
CIC 989 We firmly believe, and hence we hope that, just as Christ is truly risen from the dead and lives for ever, so after death the righteous will live for ever with the risen Christ and he will raise them up on the last day.12 Our resurrection, like his own, will be the work of the Most Holy Trinity:
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you.13
CIC 1004 In expectation of that day, the believer’s body and soul already participate in the dignity of belonging to Christ. This dignity entails the demand that he should treat with respect his own body, but also the body of every other person, especially the suffering:
The body [is meant] for the Lord, and the Lord for the body. And God raised the Lord and will also raise us up by his power. Do you not know that your bodies are members of Christ?. .. You are not your own;. .. So glorify God in your body.14
CIC 1265 Baptism not only purifies from all sins, but also makes the neophyte “a new creature,” an adopted son of God, who has become a “partaker of the divine nature,”15 member of Christ and co-heir with him,16 and a temple of the Holy Spirit.17
CIC 1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us.18 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to “obey and submit” to the Church’s leaders,19 holding them in respect and affection.20 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.21
CIC 1695 “Justified in the name of the Lord Jesus Christ and in the Spirit of our God,”22 “sanctified. .. [and] called to be saints,”23 Christians have become the temple of the Holy Spirit.24 This “Spirit of the Son” teaches them to pray to the Father25 and, having become their life, prompts them to act so as to bear “the fruit of the Spirit”26 by charity in action. Healing the wounds of sin, the Holy Spirit renews us interiorly through a spiritual transformation.27 He enlightens and strengthens us to live as “children of light” through “all that is good and right and true.”28
CIC 2355 Prostitution does injury to the dignity of the person who engages in it, reducing the person to an instrument of sexual pleasure. The one who pays sins gravely against himself: he violates the chastity to which his Baptism pledged him and defiles his body, the temple of the Holy Spirit.29 Prostitution is a social scourge. It usually involves women, but also men, children, and adolescents (The latter two cases involve the added sin of scandal.). While it is always gravely sinful to engage in prostitution, the imputability of the offense can be attenuated by destitution, blackmail, or social pressure.
1 Cf. I Cor 6:19-20; 15:44-45.
2 GS 14 # 1; cf. Dan 3:57-80.
3 Jn 3:29.
4 Mk 2:19.
5 Cf. Mt 22:1-14; 25:1-13; 1 Cor 6:15-17; 2 Cor 11:2.
6 Cf. Rev 22:17; Eph 1:4. 5:27.
7 Eph 5:25-26.
8 Cf. Eph 5:29.
9 Eph 5:31-32.
10 Mt 19:6.
11 St. Augustine, En. in Ps. 74:4: PL 36, 948-949.
12 Cf. Jn 6:39-40.
13 Rom 8:11; cf. 1 Thess 4:14; 1 Cor 6:14; 2 Cor 4:14; Phil 3:10-11.
14 1 Cor 6:13-15,19-20.
15 2 Cor 5:17; 2 Pet 1:4; cf. Gal 4:5-7.
16 Cf. l Cor 6:15; 12:27; Rom 8:17.
17 Cf. l Cor 6:19.
18 Cf. 1 Cor 6:19; 2 Cor 5:15.
19 Heb 13:17.
20 Cf. Eph 5:21; 1 Cor 16:15-16; 1 Thess 5:12-13; Jn 13:12-15.
21 Cf. LG 37; CIC, cann. 208 223; CCEO, can. 675:2.
22 2 Cor 6:11.
23 1 Cor 1:2.
24 Cf. 1 Cor 6:19.
25 Cf. Gal 4:6.
26 Gal 5:22, 25.
27 Cf. Eph 4:23.
28 Eph 5:8, 9.
29 Cf. 1 Cor 6:15-20.