「我有身體或我就是我的身體？」這些平常問題會引導我們進入對於身體的不同觀點。對拉內來說，在人類學的神學之中，身體與精神是分不開的，相連一起，如他所說的人是「在世界中的精神」。如此，身體是知識論的起點，也是末世論的主軸。而對教宗若望保祿二世來說，身體的道理是人的存在，從人受造到人得救的圓滿，這人朝聖的辛苦路程，從無瑕的天主肖象，經由犯罪的墮落，到抵達天主救恩的目的地，人的身體都是與靈魂同甘共苦的存在。如此，無論對神學家或教會的訓導，身體都顯然是那麼重要並受肯定，當然如果進入細節部份，兩者就會顯出更精采的看法。

”Do I have a body or am I my body?” Such trivial questions can suggest answers from different viewpoints about the meaning of body. According to K. Rahner, an anthropological theology must base on body, because any question of knowledge starts with “conversion ad phantasmata” in order to build up any further abstraction. When Rahner supposes that a Christian of tomorrow should be a mystique or no Christian at all, and then it makes a consequence for the meaning of body: on the one hand the mystical experience would be understood as an everyday life; on the other hand it is through awareness of body and dipping into transcendental experience. Thus, everyday bodily action like walking, working, eating, sleeping also can lead us into graceful depth of mystery. They are meaningful not only for life on the earth and but also for the quest of resurrection of body.John Paul II explores theology of body by the way explaining the doctrine of catholic faith on human being and its existence after the death. The pope takes the question raised in the Matthew gospel 9, 3-9 as the starting way into teaching the meaning of body. The teaching of body expands from the beginning of creation through the fall of Adam and Eve and the history of salvation which is following the resurrection. Thus human body accompanies the whole pilgrimage of human history despite of temporary “interruption” caused by death and serves as a gate opening to the eternity.Thus, human body either in Rahner’s anthropological theology or in the teaching of Catholic doctrine, both play different roles and yet in complementary meaning.