I started reading Louis Marie Chauvet's Sacraments and will hopefully include interesting insights along the way. It's trying to incorporate anthropological and sociological data in order to think through the Biblcial testimony concerning God's interactions with Man. This is a case of fides quarens intellectum (faith seeking understanding).
Anyway, Chauvet explores a certain view of language as an instrument. What this means is that man experiences reality directly, with both man's impressing upon reality and reality's impressing upon man. Language, in this view, is a tool for man to share this reality with others. This view presupposes that man pre-exists language (which is problematic), but I will focus on one particular issue.
Chauvet quotes Augustine and Thomas (quoting Augustine) who find language as a problem. For Augustine, language is a product of the fall, a kind of crutch. In Paradise, Man will not speak for his intellectation will be pure and unmediated between himself, the saints, angels, and God. In some ways, differentiation seems hard to imagine. But the purity of thought uncontaminated with the created will be overcome.
This view, thus, implies mediation is, itself, a problematic reality. Mediation is not a created good, nor a reality to be transfigured. Rather, it will burn up in the Eschaton. This view implies that temporality is itself a flaw, inheriting a Platonic suspicion of the fleeting and passing. This is not to say that Man's blessedness does not find itself in communion with the Eternal and Infinite Creator Lord. But, Jesus Christ is the Word of God, and our eternal dwelling is in being the Body of Christ. Our experience of the Father is always mediated through the Son, in the Spirit. This is not a symptom of This Age, but a constitutive element of our glorious future.
The Human body represents a nexus of mediated experience, between the external reality and the internal life. It makes sense that certain Platonized elements in the Church would revolt from the very bodiliness of our salvation. Origen was perhaps the most explicit to try and reconcile the clear biblical data of the resurrection with the Platonic sensibilities that would find mediatedship as a problem that needed to be overcome.
I think St. Maximus' theology helps us overcome this problem. His monastic disciplines were fundamentally different than some other Origenistic monks. His vision was not the erasure of the body, beating it into a kind of stupor in which it would cease to meddle with the life of the nous (the intellectual, and thus most true, part of the soul). Instead, the body became the site in which worship was given and blessing received. It needed discipline so that it would be a purer site of mediation of God's grace to the person. This has nothing to do with earning salvation, but as a process of "working out salvation with fear and trembling".
The body, like language, is transformed by the gospel. Our words need to be reformulated and altered in order to bear the weight of God's revelation. Scripture provides this, a canon (rule-stick), for both language and for the practices of the body. It helps guide us in how to speak about our world and experiences therein. It also helps us transform the body. It teaches us of prayer and fasting. It teaches us to stay away from fornication, while teaching us to embrace our brothers. It teaches us to eat the Body and Blood of Christ in the elements of Bread and Wine. It teaches us that we must be washed in the water of Baptism.
St. Paul warns St. Timothy of the practices of these Origenistic monks. They become obsessed with the destruction of the body that they deny the goodness of God's creation and, in the end, tend towards the demons. To put it in other terms, St. Paul is attacking those who would remove the mediated presence of God through His good gifts and His Incarnate Presence through "silly myths". Not only does this call God's will for Creation into question, it asks us to, essentially, throw away the Scripture, stripping God's word bare in order to scratch some gnosis (secret, salvific, directly experienced knowledge).
But of course, what we do with the body matters, in a way that infinitely transcends the Platonists. We must avoid gluttony and the love of things, not because they are evil or merely because they are fading, but so we might properly worship the Lord. Fasting teaches us to rely upon the Word of God, for bread alone is not enough. Prayer not only sends our petitions and thanksgivings up to the Lord, but also sets us in proper relation as in communion with the Father of All Light. It's in the body that we experience the Lord, whether in our earthen vessels now, or the incorruptible bodies after the resurrection. It is in the body that we will worship the Lord, seek the manifold glories and beauties of His Kingdom, and rejoice forevermore. Amen