NCR
”Theologian: ’Gender insights challenge priesthood theology'”
”Om nu ingen längre är man eller kvinna och om Kristus och kyrkan i enlighet med orden i Efesierbrevet är ”ett kött” skulle vi då inte kunna säga att mäns och kvinnors kroppar tillsammans manifesterar Kristi uppståndna kropp som människans fullkomliga frälsning i Kristi kropp.”
Det är Tina Beattie som säger detta när hon igår utmanade teologin kring prästämbetet och talade på ”Women’s Ordination Worldwide conference” om gender frågor, om mäns och kvinnors kroppar och om mäns och kvinnors olika erfarenhet av blod och dess symboliska betydelse……
”Beattie said her research has focused on the difference gender makes to the symbolic significance of blood.
“When a man says, ‘This is my body, this is my blood’, it inevitably evokes images of wounding and death, for those are the only contexts in which male bodies bleed. However, female bodies have a more complex and semantically rich relationship to blood, for blood is a sign of birth and fertility as well as death and injury. Women’s bodies bleed naturally. When a woman says, ‘This is my body, this is my blood’, the words open the sacramental perception of gender to a wide range of potential meanings associated with birth as well as death, fecundity as well as sacrifice.”
“Are these dualisms not subtly but profoundly inscribed in the sacramental priesthood, with its insistence upon the significance of the phallus for the valid performance of the liturgy?” Beattie asked. “Is the Mass still in some ancient but also postmodern way being interpreted as a fertility rite representing divine phallic insemination of a receptive and formless materiality?”
She asked out loud if men and women might experience the Mass differently.
“Starting with the authors of Genesis, men have for millennia tried to account for their existence in ways that avoid recognizing that they arrived in the world from the fleshy womb of a woman’s body by way of a woman’s vagina.”
She asked how much “this anachronistic but still potent belief” is deeply rooted in the church’s understanding of consecration and transubstantiation.”
”Beattie said her research has focused on the difference gender makes to the symbolic significance of blood.
“When a man says, ‘This is my body, this is my blood’, it inevitably evokes images of wounding and death, for those are the only contexts in which male bodies bleed. However, female bodies have a more complex and semantically rich relationship to blood, for blood is a sign of birth and fertility as well as death and injury. Women’s bodies bleed naturally. When a woman says, ‘This is my body, this is my blood’, the words open the sacramental perception of gender to a wide range of potential meanings associated with birth as well as death, fecundity as well as sacrifice.”
“Are these dualisms not subtly but profoundly inscribed in the sacramental priesthood, with its insistence upon the significance of the phallus for the valid performance of the liturgy?” Beattie asked. “Is the Mass still in some ancient but also postmodern way being interpreted as a fertility rite representing divine phallic insemination of a receptive and formless materiality?”
She asked out loud if men and women might experience the Mass differently.”
http://ncronline.org/news/faith-parish/theologian-gender-insights-challenge-priesthood-theology
// Irène
PS Tina Beattie avslutade sitt tal med att påvisa 2 motstridiga uttalanden av påve Franciskus.
Tina Beattie sade ”I sitt apostoliska brev Evangelii Gaudium skriver Franciskus ”Kyrkan är kallad att vara Faderns hus med sina dörrar alltid vidöppna. Ett konkret exempel på sådan öppenhet är att vår kyrkas dörrar alltid ska vara öppna så att om någon rörd av Anden kommer dit för att söka Gud inte ska finna dörren stängd.”
”Men i frågan om kvinnliga ämbetsbärare säger påven tvärtom ”Kyrkan har talat och sagt nej ……Den dörren är stängd.”
Jag säger bara en sak
