Mother Pelican
Meditations on Man and Woman, Humanity and Nature

Luis T. Gutiérrez
Index Page


Meditation Seeking Understanding ~ Liturgy

These pages are meditations on the mysteries of the creation, the incarnation, and the redemption. They explore the Christian understanding that all men and women are consubstantial in one and the same human nature, and are consubstantial with Jesus Christ as to his humanity. The meditations are based on a layman's reading of the Sacred Bible, the Catechism of the Catholic Church, and the Theology of the Body as they pertain to the egalitarian complementarity of man and woman, which transcends the patriarchal binary of mutually exclusive male-female opposites. This understanding of the complementary equality of man and woman applies to all the sacraments, sheds light on the great nuptial mystery of Christ and the Church, and would seem to support the ordination of women to the ministerial priesthood and the episcopate.

Eucharistic Body Language

Sex, Gender, and Corpus Christi

Working Draft - 29 May 2016

Heaven on Earth
Eucharistic Body Language is Sex/Gender Inclusive

PRAELUDIUM 1 - Original Unity & Complementarity

Human love in the divine plan:

PRAELUDIUM 2 - Redemption of the Body

Redemption of human love after original sin:

PRAELUDIUM 3 - Eucharistic Meaning of the Body

Divinization of human love in the sacramental economy:



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...



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...



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


COLLOQUIUM 1 - Restoration of Natural Body Language

The "already/not yet" of divinized human love:

COLLOQUIUM 2 - Apostolic Body Language

The "already/not yet" of apostolic body language:

COLLOQUIUM 3 - Body Language for the New Evangelization

The "already/not yet" of the missionary Church:

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 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.



|Back to Title|

PelicanWeb Home Page      Index of Meditations

"Submit to one another out of reverence for Christ...
This is a profound mystery—
but I am talking about Christ and the church..."

Ephesians 5:21-33


Write to the Author
Send email to Subscribe
Send email to Unsubscribe
Link to the Google Groups Website
Link to the PelicanWeb Home Page


Creative Commons License
ISSN 2165-9672