TOB and Ordination II

Back in September 2015, I was one of three Canadian women presenting at the International Women’s Ordination Conference in Philadelphia on the question:
Theology of the Body – Friend or Foe of the Ordination Question?
This is Part II of four — Part I can be found here.

Our bodies are created by God to be living sacraments, to make God physically present in the world through our words and deeds. This is clearly the message JP II transmits through his Theology of the Body. While completely unintentional on the part Pope John Paul II, it is our conviction that in this firm claim by the Holy Father lay the beginning of a reversal of church teaching on the ordination of women.

We speak of transubstantiation when referring to the transformation of ordinary bread and wine into the Body and Blood of Jesus at the Eucharist. It is fascinating to think that women engage in a type of biological “transubstantiation” every time those who are pregnant grow another human being. The new life generated by sexual intercourse is literally fed by the mother’s own body and blood.  When she said yes, Mary became first in offering the world God’s holy body and blood through the birth of her son Jesus. Through God’s gift of growing new life in her womb and nourishing it with her own body, Mary, and every woman with her, can grasp a bit of the mystery of transforming ordinary food and drink into new life —a profound Eucharistic transformation, culminating in the great Eucharistic sacrament of the Incarnation of God’s own son Jesus. I wonder if we have really tapped the sacramental significance of this glorious and mysterious wonder of biological “transubstantiation” called pregnancy, whether we have personally experienced it or not.

Herein may lay a promise and potential of powerful witness through the ordination of a woman because of her gender. A woman priest, simply by being female, subverts the outdated and prejudicial associations of male-only priesthood. Women carry powerful symbolic associations with bodiliness and earthliness which are crying out to be reclaimed for the sake of the fullness of God and now also for the sake of the healing of “Our Common Home: the Earth.

After opening his encyclical on the environment Laudato Si with quotes from The Canticle of St. Francis, Pope Francis then immediately states:  This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom8:22). We have forgotten that we ourselves are dust of the earth (cf.Gen2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.

It is a chilling exercise to substitute the word “women” wherever Pope Francis refers to the earth. Chilling indeed to apply his words to the many and varied ways women and female ways of knowing and living have been “used and abused of the goods with which God has endowed us.”

A priesthood of different genders can affirm sexual difference (in positive and negative ways): women and men are equal but not the same, much in the same way as the TOB claims. Each brings different qualities and values attributed to God, embodied and symbolized in both male and female. There are several strengths in a priesthood of both women and men:

* An increased capacity to bring to Christian life and worship all the gendered ways  of being and symbolic meanings of the divine as reflected in both male and female;

* A restoring of the fullness of the principle of sacramentality which has to include male and female embodiment;

* A fuller expression of the meaning of the Incarnation, i.e. the Word becoming flesh in Christ Jesus.

* A fuller manifestation of the very Theology of the Body as articulated by St. John Paul II, in the fact that a priesthood of both sexes is a more honest reflection of the TOB claim that both women and men are first and foremost a human body in their fullest and most fundamental sense which is then subsequently expressed in male and female.

From cover to cover, the Theology of the Body is focused on human beings, male and female, as images of God that fully share one and the same human nature as “body-persons.” John Paul’s entire treatise is devoted to showing that Trinitarian communion becomes more clearly visible when man and woman, being of the same flesh, live in communion with each other and become “one flesh:” in marriage by sharing the gift of love and the gift of life; in community by holding all things in common and live in mutual love and mercy; in celibacy by giving one’s best self spiritually “for the sake of the kingdom.”

God deems both male and female bodies worthy sacramental vessels, capable of transforming ordinary food and drink, ordinary events and ordinary situations into  the radiance of the risen Christ present and active in the world.

Without negating the reality of sin, our bodies are created to be living sacraments. Despite our glaring flaws and shortcomings, both male and female bodies are created to make God physically present in the world through our words and deeds, in the same way as our Lord Jesus Christ revealed. According to the Theology of the Body, we make God in Christ present every day when we make giving ourselves to another a gift of love, mercy and beauty. Long before any of us end up in the marriage bed, and those who never do this in a marriage bed, we gift the world with our very selves in the quality of our love, our compassion, our forgiveness.

To be continued …

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My Body, my Blood (Part I)

One Sunday at Eucharist I was pondering once again the meaning of the Body and Blood of Christ. To say that it is a mystery is not to dismiss curious minds and inquisitive queries, but rather to point to something that transcends words or any human understanding. In fact it is only a mystery that can touch our deepest existential reality, because we too are a mystery even unto ourselves.

Anyway, this one particular Sunday I again allowed my spirit to encounter Holy Mystery in the Eucharist. And my thoughts wandered, as they tend to. This time thoughts turned to the Theology of the Body (TOB), a series of catechetical talks given over several years by Saint Pope John Paul II. Several questions have puzzled me over this magnum opus of the\is Holy Father. First of all, the first popular interpretations of the Pope’s TOB insights focused exclusively on marriage and sexuality, creating the impression that our bodies are only worth theologizing about when we become sexually active. Once I explored the TOB on my own (with the help of a dear friend) I discovered that it is about much more than what happens in the marriage bed. A second, way more urgent question, emerged: how come it has taken us 20 centuries to reclaim the sacramentality of the body, something so powerfully communicated in the Word made Flesh? Our human body was good enough for Jesus of nazareth. This very Lord who is the reason for our Church, whose bodily gift of self in the Eucharist is the source and summit of our faith, took on our flesh in the womb of a woman’s … body. How come we have so ignored the radical implications of this truth when it comes to our bodily comfort level? How come we now need the TOB to return us to this fundamental message in the Incarnation?MotherOfTheEucharist2

The sovereign God took on human flesh and redeemed us through the human flesh of Jesus Christ, thus revealing the capacity for the human body to make visible the invisible God. In Christ Jesus the physical and the spiritual were reunited as one. Despite this amazing Good News Christian history has had an abominable track-record in honouring the human body. At varying times we have degraded the body, chastised the body, dismissed the body, even blamed it as the source of all evil, in particular the female body. In light of the Incarnation, and despite St. Paul’s summons “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God?” (I Cor. 3:16 & 6:19), such a track-record could be considered deeply heretical. Given this dubious legacy, it is refreshing to re-read Katrina Zeno’s presentation at a TOB conference in Rome a few years back in which she said:

As human persons we do indeed have a very specific nature, an embodied rational nature, which perhaps could even be called a sacramental nature. At all times and in all places our embodied human nature is created by God to point to something beyond just the material. We are not relative only to ourselves and to our acquired goods and pleasures. On the contrary, “the body, in fact, and only the body, is capable of making visible what is invisible: the spiritual and the divine” to cite one of the most frequently quoted passages from the theology of the body (Audience 19, section 4). Our bodies are created by God to be living sacraments, to make God physically present in the world through our words and deeds. (Zenit, Nov. 14, 2011)

We speak of transubstantiation when referring to the ordinary food and drink of bread and wine being transformed into the Body and Blood of Jesus at the Eucharist. I find it fascinating that women engage in a type of biological “transubstantiation” every time their bodies grow another human being, The new life generated by the marital union is literally fed by the mother’s own body and blood.

ElizabethMaryIn her yes, Mary became first in offering to the world God’s holy body and blood through the birth of her son Jesus, our Messiah and Lord. Through God’s gift of growing new life in her womb and nourishing it with her own body, every woman knows something about the mystery of transforming ordinary food and drink into new life – a profound Eucharistic transformation, culminating in the great Eucharistic Sacrament of the Incarnation of God’s own Son Jesus. Have we really tapped the sacramental significance of this glorious and mysterious wonder of biological transubstantiation called pregnancy? God deems both male and female bodies worthy sacramental vessels, capable of transforming ordinary food, ordinary events, and ordinary situations into the radiance of the risen Christ present and active in the world.

Without negating the reality of sin, our bodies are created to be living sacraments; both male and female bodies are created to make God physically present in the world through our words and deeds, in the same way as our Lord Jesus Christ revealed. According to the Theology of the Body, we make God in Christ present every day when we make giving ourselves to another a gift of love, mercy and beauty. Long before any of us end up in the marriage bed, and those who never do this in a marriage bed, we gift the world with our very selves in the quality of our love, our compassion, our forgiveness.

In one of his Lenten sermons a few years ago Capuchin Father Raniero Cantalamessa, the preacher of the papal household, urged all of us to offer our bodies and blood as a daily Eucharistic sacrifice and gift to the world, thereby transforming the ordinary into the extraordinary presence and action of God: “Let us try to imagine what would happen if also the laity, at the moment of the consecration, said silently: ‘Take, eat, this is my body. Take, drink, this is my blood. A mother of a family thus celebrates Mass, then she goes home and begins her day made up of a thousand little things. But what she does is not nothing: It is a Eucharist together with Jesus! A [religious] sister also says in her heart at the moment of consecration: ‘Take, eat …’; then she goes to her daily work: children, the sick, the elderly. The Eucharist ‘invades’ their day which becomes … Eucharist.” (Zenit, March 12, 2010)

CupBlessingEvery time we drink the cup of blessing that we bless, we share in the Blood of Christ, thus committing ourselves to be poured out in love for others. Every time we eat the Body of Christ, we are called to offer our own bodies in sacrificial love for the healing of the world. Daily gifts of self to others redeem relationships between men and women, as well as with creation and with God, whether in the marriage bed, in school or workplace, at the recycling depot, in the dance recital or the communion procession. Our body is an integral expression of our personhood, thus affirming creation as male and female in the divine image as “very good.” It is thus that we glorify God in our bodies, male and female.

An earlier version of this reflection appeared in the Prairie Messenger, June 11, 2014

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