Eucharistic Body Language
Sex, Gender, and Corpus Christi
Working Draft - 29 May 2016
Heaven on Earth
FLESH, BODY, BREAD, BLOOD... NOT SYMBOLS OF MASCULINITY...
Eucharistic Body Language is Sex/Gender Inclusive
PRAELUDIUM 1 - Original Unity & Complementarity
Human love in the divine plan:
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PRAELUDIUM 2 - Redemption of the Body
Redemption of human love after original sin:
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PRAELUDIUM 3 - Eucharistic Meaning of the Body
Divinization of human love in the sacramental economy:
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ORIGINAL BODY LANGUAGE
From the beginning, the NUPTIAL MEANING of the body is sex/gender inclusive, male and female...
- Bearing fruit and multiplying... filling the earth... taking care of nature...
- Sense of solitude... deep sleep... finding each other as "flesh of my flesh"...
- Leaving father and mother... seeking nuptial unity... becoming one flesh...
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PATRIARCHAL BODY LANGUAGE
After original sin, the original NUPTIAL MEANING of the body is often obscured and oversexualized but remains sex/gender inclusive, male and female...
- Mimetic desire... male domination... female subordination...
- Sexual violence... other forms of violence... brother against brother...
- Patriarchal families... poligamy, slavery, hoarding... idolatry...
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REDEEMED BODY LANGUAGE
After the redemption, the NUPTIAL MEANING of the body is sex/gender inclusive, male and female... and becomes EUCHARISTIC, sacrificial love begetting new life...
- The human body makes visible what is invisible, i.e., the spiritual and the divine
- Ecclesial communities make visible what is invisible, e.g., trinitarian unity in diversity
- Interpersonal body language makes visible what is invisible, e.g., love begetting life
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COLLOQUIUM 1 - Restoration of Natural Body Language
The "already/not yet" of divinized human love:
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COLLOQUIUM 2 - Apostolic Body Language
The "already/not yet" of apostolic body language:
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COLLOQUIUM 3 - Body Language for the New Evangelization
The "already/not yet" of the missionary Church:
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SUMMARY - Eucharistic Body Language in Heaven and Earth
- God is LOVE, 1 in 3 Personal Subjects, not 3 sex objects
- Jesus Christ is an embodied Personal Subject, not just a sex object
- All men and women are embodied personal subjects, not just sex objects
- The patriarchal priesthood reduces all men and women to be sex objects
- Trinitarian body language is not PATRIARCHAL
- Trinitarian body language is EUCHARISTIC, masculine and feminine
- It is time to ordain some women as DEACONS, PRIESTS, and BISHOPS
TRANSUBSTANTIATION happens when the priest consecrates the bread and wine acting in persona Christi, i.e., in the person of Christ as a divine personal subject, not just a human being with a male body. Transubstantiation also happens when baptized persons, of any sex/gender, let themselves be BROKEN for others. [APPENDIX]
ADDENDUM - Leadership with Female Body Language
Examples in the Bible:
Perhaps we should allow women today to do as many things as the women of the Bible did.
Source: Adapted from Why I Support Women in Church Leadership – in 30 Seconds, Kate Wallace Nunneley, The Junia Project, 24 May 2016.
Note: We know about 12 male disciples (Matthew 10:2-4) and 12 women disciples: 1. Mary, the mother of Jesus (Luke 1:38, John 2:12, 19:25) 2. Mary's sister, Jesus' aunt (John 19:25) 3. The mother of James and John Zebedee (Matthew 27:55-56) 4. Mary Magdalene (John 20:16) 5. Joanna, wife of Chuza (Luke 8:3) 6. Salome (Mark 15:40-41) 7. Susanna (Luke 8:3) 8. Mary, wife of Cleopas (John 19:25) 9. Simon Peter's mother-in-law (Matthew 8:15) 10. Martha, sister of Mary and Lazarus (John 11:27) 11. Mary of Bethany, sister of Martha and Lazarus (John 12:3) 12. The Samaritan woman (John 4:39). Why is it that only the 12 males were appointed as "apostles" during the public ministry? Consider John 4:27, 16:12. But what happened after the resurrection? Who were the first witnesses? What about the 24 elders in Revelation 4:4? Note that 12 + 12 = 24. Why not 12 males and 12 females to represent the entire human race, male and female? Why should we assume that all 24 are always to be male after Pentecost and until the Lord returns?
Question: Now that we are in the sacramental economy of the Church, after the redemption of the body and being of the same flesh, why not ordain some women to serve as DEACONS, PRIESTS, and BISHOPS?
THE PATRIARCHAL ERA IS PASSING AWAY. WE ARE A NEW CREATION!
APPENDIX: THEOLOGY OF THE BODY
The body is a sacrament of the entire person but is not the entire personal subject. When a priest consecrates the bread and wine, he or she is acting in the person of Christ as a divine personal subject, not just as a human being with a male body.
El cuerpo es un sacramento de toda la persona, pero no es la totalidad del sujeto personal. Cuando un sacerdote consagra el pan y el vino, él o ella está actuando en la persona de Cristo como un sujeto personal divino, no sólo como un ser humano con un cuerpo masculino.
Il corpo č un sacramento di tutta la persona, ma non č l'intero soggetto personale. Quando un sacerdote consacra il pane e il vino, lui o lei agisce in persona di Cristo come un soggetto personale divino, non solo come un essere umano con un corpo maschile.
Le corps est un sacrement de la personne entičre mais pas la totalité du sujet personnel. Quand un prętre consacre le pain et le vin, il ou elle agit dans la personne du Christ en tant que sujet personnel divine, non pas seulement comme un ętre humain avec un corps masculin.
O corpo é um sacramento de toda a pessoa, mas năo é a totalidade do sujeito pessoal. Quando um sacerdote consagra o păo eo vinho, ele ou ela está agindo na pessoa de Cristo como um sujeito pessoal divino, năo apenas como um ser humano com um corpo masculino.
Der Körper ist ein Sakrament der gesamten Person ist aber nicht das gesamte persönliche Thema. Wenn ein Priester das Brot und Wein konsekriert, er oder sie wird als göttliche persönlichen Gegenstand in der Person Christi handeln, nicht nur als Mensch mit einem männlichen Körper.
Cialo jest sakramentem calej osoby, ale nie jest to cala osobistym przedmiotem. Gdy kaplan konsekruje chleb i wino, on lub ona dziala w osobie Chrystusa jako Boskiego osobowego podmiotu, a nie tylko jako czlowieka z meskiego ciala.
[SUMMARY]
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