The Logos of Women
What could this new era of women be called: brilliant! Knowledge, wisdom, excellence, which for centuries have been denied to women, flourishes more and more demonstrating that their human capabilities are in no way less than those of their opposite gender .
The Roman Catholic Church, called to be the light of the world and salt of the Earth (cf. Mt. 5:14), is obliged from its very essence to bear witness to inclusion. In the current Church, continuing to foster unequal treatment between people due to gender, based on tradition and the discourse of the Fathers of the Church, is to refuse the new times of the spirit.
Stubbornness leaves the new lifeless. There will not be a real Catholic Church in the style of Jesus Christ, until there is gender equality among the human beings that make it up, with the same right in dignity, participation, decision, doctrinal construction, teaching, government of institutions, recognition of the diaconate and the priesthood, in turn, connection to the ministries and sacraments that derive from them. We have lived throughout 21st centuries in an unequal and unjust Roman Catholic Church.
The Logos 1 of Women
Also the argument, reflection, discourse, reasoning, instruction, and thinking of women must be doctrine of the Church, because they are possessors of the Spirit of God. Also in women the logos merges and is fertilized as a divine experience, in its beauty, mysticity, breath, strokes, fertility, contemplation... (cf. Lk. 26-38; Jn.20, 11-18). Feminine wisdom can also be a religious experience worth taking, explicitly expressed and lived with freedom in the maternal wombs of the Church and given birth in the spheres of government and in its hierarchical wombs, since it is maternal wisdom that weaves dignity, paths of life, of ethics, of morals, of evangelical values, prophetic denunciation, prayer, prophecy, solidarity, compassion, tenderness, welcome, charity, love, justice, kindness, intelligence, excellence, parrhesia, will, strength, irrigation, courage , wait, leadership, freedom, details, fidelity, stability, transparency, organization, listening, understanding, patience, determination, teachings, education, testimony, advice, science, piety, fear, improvement, sustainability, planning, good use of resources , creativity, joy, kindness, certainty, confidence, capacity, innovation, intuition, spontaneity, forgiveness, objectivity, smile, happiness, well-being, space, receptivity, capacity, foresight, seriousness, sincerity, tolerance, virtues, care,
1 When I talk about logos I am referring to the word, thought, reason, discourse, of women in the full sense of their Being: physical, intellect, emotion and spirit and their existence as a human being. The logos as the unity of women in their very existence in dignity. The logo is a whole, it is spoken even in silence, the gestures, each atom, each particle of our being speaks, produces information, transmits. Woman as a perfect creation of the Logos of God. The logos of women as the origin of a new era within the Church. Logos (in Greek λóγος -lógos-) is a Greek word that has several nuances of meaning: Logos is the word as meditated, reflected or reasoned. It can be translated in different ways: speech, word, reasoning, argumentation, discourse or instruction. It can also be understood as: "intelligence", "thought", "sense", the Greek word λóγος -lôgos- has been and is usually translated in Romance languages as Verb (from Latin: Verbum). Its root would probably be in the Indo-European leḡ, which has the sense of "collecting together", imposing a "criterion" on this collecting, therefore, it would derive, both in Greek and Latin, in the sense of collecting, discerning , select, choose.
Philosophical meaning.
Heraclitus is the first to theorize using this word in the 5th century BC. C. saying: "Not to me, but having listened to the logos, it is wise to say with him that everything is one." Taking the logos as the great unity of reality, perhaps the real, Heraclitus asks that we listen to it, that is, that we listen to the discourse of reality. Instead of listening to the speeches of men that are based on appearances, listen to the Logos of nature.
The being of Heraclitus, understood as logos, is the Intelligence that directs, orders and gives harmony to the evolution of the changes that occur in the war that generates existence itself. It is a substantial intelligence, present in all things. When an entity loses the meaning of its existence, it departs from the Logos. https://es.wikipedia.
beauty, maturity, flexibility and excellence in administration, philosophy and theology. Women also write paths of salvation guided by the spirit of God (cf. Lk. 26-38; Jn.20, 11-18).
For centuries, the logos of women has been waiting for seats in seminaries, in priestly assemblies, in episcopal conferences, in the councils of cardinals, in synods, in councils. Its voids speak because it means that the women are outside or inside in the service corridors, in the hustle and bustle of the house. Empty chairs in invisibility, but they exist and are empty. The feminine logo does not want to be a guest of passage or just a guest of honor and decoration. The logos of women is given to be heard, assumed with voice and vote as decision-making property in the fundamental questions of faith, of the exercise and care of the liturgy, of the custody of the history of salvation. It is enough that the feminine logos has to pass through the masculine and masculine sieve, so that it can be taken into account and assumed as ecclesial doctrine and interpreted as divine revelation.
The logos of women has its own identity, it is not about repeating schemes and fitting into patriarchal systems, supporting clericalism, machismo and misogyny, declaring themselves victim and guilty, purifying their lives, repeating rites. Women's celebrations must be different, they must embody the creativity, beauty, dynamism, breadth and inclusion of God, mother and father of humanity. Provide new air. The closeness of women to human realities inserts new ways of being and existing into the doctrinal veins; to evangelize and transform. The logos of women expands from its very core the experiences of Jesus in the Sermon on the Mount (Mt 5). Women possess the strength of waiting and the courage of searching, they have the unbreakable will to go for the lost sheep (Lk. 15, 4-6), because they never give up their search. In the hands of women the logos become broken bread for humanity in
their different realities of pain, suffering, injustice, war, hunger, natural disasters, misery..., and collect the baskets that are left over (Mt. 14, 20) because they are provisional, they know their sons and daughters and the need of tomorrow.
Women have the right to preside over the Eucharistic Celebration and to propose their own speech within it.
Women have the right to preside over the Eucharistic celebration . To offer Christ the Lord himself and to incarnate Christ and Lord himself to give him to the world. He has the right to preside over the Eucharistic table, the only table that has been denied to him to prepare and serve with the premise of his impurity and theological, philosophical, ethical and moral incapacity. Parishes led by women are a burning stove, where you will always find welcome, service, affection, food and human warmth.
Women must Be from our own discourses, because we are the owners of our lives, of our spiritual experience; We have the right to reread and interpret the sacred scriptures from our own reality, exegesis, linguistic analysis, hermeneutics, philosophy, theology.
It must be taken into account that the Church's discourse with women has been marked over time by the line of violence and exclusion. The force of the Church's discourse produced by men has stripped our bodies and condemned our spirit (souls) for more than 21st centuries. It has not been a merciful, benevolent, equitable, egalitarian, fair speech. On the contrary, it has been a discourse transversalized by the veins of patriarchy, misogyny, condemnation, singling out, exclusion, putting women in a secondary role, not infrequently directly related to evil, to Satan. undervalued, prostituted, rejected, bewitched, burned, cursed,
cornered, isolated, blamed, condemned, demonized, locked up... a whole range of thousands of words, beliefs, exegesis, philosophies, theologies, interpretations can be found, read, throughout the tradition of the Roman Catholic Church, exposed in the sermons given by the learned men, saints and doctors of the Church in the pulpits from the earliest times, sustained to this day by priests in different parts of the world, through daily homilies, practices of the sacraments and his parish work. The feminine logos becomes necessary in daily homilies, in parishes, in cathedrals, in basilicas, in the Vatican, in St. Peter's Basilica or perhaps in the Basilica of Mary Magdalene, in localities, in neighborhoods, on the sidewalks, in the homes, in the chaplaincies. We do not need men from the pulpit to tell us how we want to be and what to do, to blame us or excuse us, to take us to heaven or send us straight to hell. It cannot be that women in the Church continue to be interpreted only from the male perspective. We have the right to write our own reflection. We have the right to listen to our own homilies and to present our interpretation of the word of God in the daily life of local Churches.
We do not have to hide our Churches and our celebrations, for fear of exposing parishioners to the condemnation of expulsion and excommunication. It cannot continue that the reflections of women in the Roman Catholic Church must undergo the purification of male reflection in order for them to have value. Women's voices must be heard from their authenticity and feminine experience. No more male chaplaincies for nunneries, female religious communities of consecrated life, lay congregations, military institutions, monarchical institutions, institutional and parish chaplaincies, impregnated with clericalism, power, machismo, misogyny, exclusion. We must recognize female chaplaincies, that is part of liberation and
of inclusion. Enough of the hate speech, exclusion, violence generated from and in the Church. To deny the possibility to women is to renounce and reject the history of Salvation in the hands of Mary as mother of the Redeemer. It is to ignore his presence, to ignore his mission: "Behold, I am the handmaid of the Lord; let it be done to me according to your word" (Lk. 1, 38).
Women have the Right to be Administrators of the Temporal Property of the Church 2
The economy of the Roman Catholic Church is large. There is economic power behind the speech. Through the discourse of faith, the Church has created its economic empire. This is one of the fundamental obstacles that prevent the equal participation of women. I would dare to think that, in the dialogue of women's participation in the government structure of the Church, the hardest issue to overcome and that generates the most fear of the hierarchy is the economic issue. Without a doubt, above the philosophical-theological. The Church clings to tradition, but I believe that more than tradition it is to goods, to economic matters: gold, securities, currencies, works of art, real estate, architectural and monumental legacy, land, temples, priestly houses, curias. , everyday economy. It will be difficult to reach agreements due to the mysteries that surround ecclesiastical wealth. The economy and goods generate power, social position, name and prestige. The entire administration of the assets has been directed by men, which can generate uncertainty when it comes to having to share it with women in the administration. The Church generates a source of income through different means supported by the faithful aimed at, according to the Code of Canon Law (1254 § 2), the following: sustaining divine worship, sustaining
2 It is important to see the Code of Canon Law Book V. The temporal goods of the Church. (Canon 1254-1310)
honestly to the clergy and other ministers, and to carry out works of sacred apostolate and charity, especially with those in need. The economic power of the assets of the Roman Church spread throughout the world is calculated in billions of dollars, marked by the secrecy kept under 12 doors that prevent the value of the assets from being known, which for a little more than 2,000 years has accumulated the Holy Church. The sacredness of wealth is a tough wall to break through in the pursuit of equality for women. It is a cornerstone of ecclesiastical power in the hands of men.
Women Have the Right to Participate in an Ecclesiastical Legal Construction
It is necessary when talking about gender equality within the Roman Catholic Church, a legal construction from a gender perspective and for that, women must be included. The legal discourse sustained in the code of Canon Law for centuries has been drawn up with a solely and exclusively male perspective. Female experiences in the Church have been mediated by male structures and relationships, which, from the narratives, interpretations and meanings derived from the framework of the interpretation of biblical texts, the acquisition of cultural customs, philosophical and theological positions, among others, mainly in the first centuries, have sustained a discourse and the discourse has become the norm, in fact, the word of God. Therefore, a norm established by God. It is essential within this equality process to generate the construction of feminine identity in ecclesiastical legal discourse. Go from feminine non-Being (existence denied in participation) to feminine Being. It is necessary to generate a space for women's participation within the ecclesiastical legal system, to overcome the gaps that have existed during 21 centuries of institutionalized legal discrimination. Very important and solid steps must be taken in a new canonical legal construction that gives way to the participation of the
women in government bodies, and in the performance of mandated tasks and ministries.
The code of Canon Law includes the entire regulatory framework of the Church and is, in turn, binding for every believing community of the Roman Catholic Church. In fact, there is a chapter dedicated to the rights and obligations of Christians 3 . The ecclesiastical legal norms from their beginnings to the present are flawed with the right to preserve patriarchy as a system of oppression, the way it maneuvers, through the narrative, the norms, the statements, the canons, the rituals, the categories that sustain that line through time. The ecclesiastical legal discourse accompanied by homiletic, catechetical, doctrinal, apostolic and pastoral discourses, among others, have been articulated for the creation of structures, imaginaries, and roles that have placed women within the project of the Church, in an inferior role, secondary, limited to certain activities typical of their condition as women, exalting through homilies and speeches what is the “will of God”, charity, salvation and inducing these interpretations to penal figures, legal rituals, categories, constructing an identity distorted feminine, transversalized by the stereotypes of patriarchalism, machismo and misogyny, varnishing the exercise of power, exclusion and violence that is exercised through the Code of Canon Law. This influence throughout history has marked, not only, the religious work within the Church, but it has had a great influence on the
different societies in the construction of their civil and criminal norms.
In these times it is important to build new religious societies from a joint vision. Women demand the right to construct our own religious and spiritual subjectivities in the legal norms of the religions to which
3 Code of Canon Law, Book II Of the people of God (Cann 204 -746), Part I Of the Christian faithful (Cann. 204-329), Title I Of the obligations and rights of all the faithful (Cann. 208-223 ).
we belong, in this case the Roman Catholic. Women, with their own experience of faith and interpretation of God from critical legal theory, are called to regulate ecclesiastical legal norms. The road is long, but it must be done. There is hope. The law is from below (earthly), it is created by men and belongs to men (cf. Jn. 3:31) and has not been a source of life for women within the Roman Catholic Church. We cannot give up, today more than ever we must demand presence in this field so that there is equity.
Link to Mary at the Last Supper where she was present
The Church disassociated Mary from the last supper where she was present. In justice with faith, the history of salvation, with God, with truth, with the dignity of the Virgin Mary and women, the Church must link Mary, the mother of Jesus, at the Last Supper. Mary is present at the climax of the life of Jesus and the Kerygma (announcement). It has only disappeared more for the Church's own convenience than by divine design of the story of the Last Supper. Mary is in the incarnation (Lk. 1, 26-38), it is her yes that begins the coming of Immanuel (Mt. 1,22-23). Mary present in her pregnancy (Lk. 1, 39-45); Birth (Lk. 2,8-14). Childhood (Lk. 2,22-38; Mt. 2, 13-23; Lk.2, 42). Preaching of Jesus (Juna 2, 1-13, Mc. 3, 31-35). Mary present on the way to Calvary (Lk. 23, 26-27). Mary present at the foot of the Cross (Jn. 19,25-27). Mary gathered with the apostles at Pentecost (Luke 1:12-14; 2:1).
Its presence is precisely hidden and made invisible in the text where the Church establishes itself to carry out the structure of the ecclesial hierarchy that establishes the Catholic priesthood. She who incarnated the Son of God in her womb, without the participation of man, is excluded, she is not “worthy” of offering the life of her Son in the Eucharist, due to the decision and participation of men. By eliminating his closeness, existence, his prominence that undoubtedly had him as
other women who were also there, not in an adjacent room or in the kitchen, but in the room where the others were, limits their participation, leadership, their greatness, their election by God, their contribution to the history of salvation and puts her below the trust and love that Jesus has for his disciples, something unlikely in reality, due to the relationship established between Jesus and her, in turn, between Jesus and the women, where many times he had questioned and broken the protocols of Jewish laws regarding the man-woman relationship in the religious sphere. It was not possible that this important moment for the life of Jesus and for his group of disciples, Jesus excluded Mary of Nazareth and gave her second-rate, inferior treatment. Maria is there. It is impossible to imagine her anywhere else due to Mary's firmness in wanting God's promises to be fully fulfilled, her affinity in the relationship established with Jesus and the work of the Kingdom. The commitment is mutual, it had already been made clear at the wedding at Cana (Jn. 2, 1-11). That the Son ate at the table with his friends, while Mary his mother on the kitchen floor, on the floor below, does not fit within the logic of Jesus of Nazareth, within the logic of God.
Mary more than anyone blessed the bread and broke it and gave it to the disciples in memory of her beloved Son. Mary is the Mother of the Church and she was the first priestess of her much-loved Son, she was the first to serve the Eucharistic table after the death of her Son. Before verifying whether deaconesses existed in the early days of the Church, Pope Francis must include Mary in the story of the Last Supper. It is a debt that the Roman Catholic Church owes to the Mother of God, its Mother. In it, women acquire their participation in the Ministerial and sacramental Priesthood of Christ.
It is a New Time for the Church
Today more than ever we must bring the fresh air of Jesus' words and launch them
so that they permeate the halls of the churches, the bowels of their ministers and the particles of the consciences of their faithful. Today it is necessary for Pope Francis and the other bishops, archbishops, cardinals in this synodal time that the Church is living, to set out like Nicodemus, but above all to listen to and live what Jesus says: “You must be born again.” ” (Jn. 3,7).
There was a Pharisee named Nicodemus, a Jewish leader. He went to see Jesus at night and said to him: "Rabbi, we know that you have come from God, as a teacher; for no one can do the signs that you do unless God is with him." Jesus answered, "I tell you, unless you are born again, you cannot see the kingdom of God." Nicodemus asks him: "How can a man be born when he is old? Can he enter his mother's womb a second time and be born?" Jesus answered him: "I assure you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, that which is born of the Spirit is spirit. Do not be surprised that you are has said: "You must be born again"; the wind blows where it wants and you hear its noise, but you do not know where it comes from or where it goes. .
Anchoring in tradition and not allowing change is suspending the Word of God in time and not allowing it to circulate freely. The Church is stifling the creativity of the Gospel, it has trapped it. The Church remains anchored in an erroneous compliance with tradition and laws. In Jesus of Nazareth, in the Gospel, in the work of humanity today, there are many reasons to overcome this tradition and this law with regard to women. The radical and definitive refusal that the Church maintains of not giving access to women in the teaching profession and consecrated ministries corresponds to the definitive nature of the exclusion. In fact, if there are people excluded from the full participation of salvation, it is due to the
rejection of the Church and not of God's offer where there is space for everyone without distinction of race, culture, gender, social stratum, religion. “Heaven and earth will pass away, but my words will not pass away” (Mt.24,35; cf. Mt, 5,18; Mc. 31,13; Lk. 21,33; Isaiah 55,11; Ps.89,34 ). God's word has not been fulfilled, but history will not end without that happening. As long as members of the human race are excluded from the full project of the Kingdom of God, the scriptures are unfinished. The hope of the Roman Catholic Church to continue relying on the law and its doctrines to uphold gender differences and their rights to full participation in the exercise and living of faith in equity as the perfect path to the kingdom of God, does not contain the The truth of the announcement of Jesus of Nazareth is disguised and manipulated, it is illusory. A new beginning is required, new Fathers and Mothers of the Church, for a new Church for new times. People capable of reading the signs of the times, being clear that: “the wind blows where it wants and you hear its noise, but you don't know where it comes from or where it goes. So is everyone who is born of the Spirit” (John 3:8).
A new birth is necessary in the Church. A new birth of the Roman Catholic Church is what has been brewing for some decades now. There is hope, the creativity of the spirit cannot be overshadowed, the initiative of God and the impetus of women cannot be kept locked up.
We need more practicing Roman Catholic men and women willing to overcome the law, the dead norms, to lift our eyes on high and be born again from the source that emanates from God (cf. John 1:12-13, 3, 14) and be satisfied in its fullness “For of His fullness we have all received, and grace upon grace” (John 1:16). Today more than ever we need Roman Catholic Christians who are not legalistic, who allow themselves to be led by the Spirit of God, aware that the law and the rules of conduct have been replaced by Jesus of Nazareth, from whom all good comes, from whom life comes (John 3, 13-18), who has been lifted up on high (John 1, 17). Born believing men and women
of water and the Spirit, Born of God (cf. John 1:13). Being born again implies becoming independent from the past, beginning a new experience and a new life of faith. Write a new personal and community history of God's project, not continue in the same way, sustaining a past for many with superficial knowledge of the principles and practices of exclusive, patriarchal and misogynistic laws that do not bring us closer to God.
It must be taken into account that:
No one mends an old dress with a patch of new fabric, because the new patch shrinks, tears the old fabric and thus makes the tear larger. No one puts new wine into old wineskins, because the wineskins tear, the wine is thrown away, and the wineskins spoil. New wine is put into new wineskins and thus both things are preserved” (Mt. 9, 14-17).
Novelty refreshes structures and transforms societies for the good. Today
These are new times, new places, new circumstances for the Church that must hear the voice of God, asking for a space for those always excluded. The words of Jesus remain with their same essence over time and are announcement, preparation and realization. The time interval between the words spoken by Jesus and their full realization has marked thousands of generations and today is the “third day” (Cf. Gen. 1,3, 22,4, 34,25, 42,18; Hos. 6,2; Mt.16,21; Lk,13,32. This is understood as a space of place and time where the limitations indicated for women will be established and established for the Church as an experience. of communion. “I make all things new” (Revelation 21,5) “I make something new, Now it comes to pass; do you not perceive it? Even in the deserts I will make a way in the desolate places” (Is.43, 19).
God, the always faithful, will bring his project to a successful conclusion. We glimpse the star of Bethlehem that guides the Church towards change. The change of the Church is generated by God
and for “God there is nothing impossible” (Lk. 1, 37). God always intervenes in human history by proposing a change in relationship with him. A new Alliance where men and women are in equal mediation. It is necessary to renew history, renew consciences, imaginaries, structures. Reaching the day of the Messiah for women within the Church and generating a replacement of the temple, the law, the mediators, “the hour has come” (Jn. 16:21; 16:32), “Take courage! be afraid” (Jn. 6,20; 16,33; Mt. 14,27; Is. 41, 10). We need people full of humanity, sensitive to the experiences of divinity, capable of reading the signs of the times and generating new ecclesial societies of life.
"I will give you a new heart, and I will put a new spirit in you; I will take away from you the heart of stone that you now have, and I will give you a sensitive heart. I will put my spirit in you, and I will make you keep my statutes, and obey and put put my precepts into practice." Ezekiel 36:26-27.
A Construction of Worship without the Limitations, Pretensions and Stereotypes of Gender and Specific Priestly Mediations
The discourse of inclusive construction where a space of equity for women is sought must occur from the discussion of humanity so as not to deepen gaps between men yes, women no, men no, women yes or reach totalitarian radicalisms. God was given a gender. To the extent that God was brought into the discussion from gender identity, he has been divided and each one has kept his part, making the man predominate in power, to the extent that he has kept his part, he has justified it, using for this the branches of knowledge that are at your disposal including the will of Divinity (God) itself.
Beautifully in movies that have to do with other worlds, the creatures there
existing when encountering the earth's population they refer to the community or people as humans. And that's what we are humans. It is to that ground where the discussion must be taken today, on the topic of celebration and participation in Roman Catholic religious worship. A celebration as humans without gender difference: man - woman, but an experience as humanity. Talk about human beings, categorize the human. The human community, the human person offering to their gods, worships their Divinity in unity of worship, through religion from the need for transcendence, as an expansion of its spiritual dimension, existing in the human being as part of the integrality of his being.
A humanized Church. A Church community of human believers without gender divisions. That would project the dream that there should not be priests to mediate the cult, but rather that each human from their relationship with the divinity would carry out their worship in the place of the privileged one, inside or outside the temples in the style of Jesus. Personify the cult, remove it from the manipulation of a few, take it to the sphere of the common, of the everyday. This is what Jesus does, taking the cult out of the temples, from religious manipulation, He lives it until it becomes the very temple where God lives, his being the cult itself. What's more, that would not be what he wanted to teach the apostles: “do this in memory of me.” Each person will be a place of worship and veneration of divinity, breaking with the corruption schemes of the temple and religious manipulation. Every home, every human being a temple to divinity within the Roman Catholic Church. I believe that this is what the kingdom of God wants to establish.
The basic and essential needs of humans are the same. When we talk about a contact between human persons and God, the prevention of whether the person who leads and presides is a man or a woman disappears. The gender identity disappears and the ritual acquires its essence because the central thing is the encounter with the Divinity to thank Him, ask Him,
offer or receive.
So being a church and being part of it is not because we are baptized, we are its
sons and “daughters” and we are recorded in their sacred books. We will be a community church because we fully experience faith and this implies decentralizing human worship. human to celebrate it not only spiritually but sacramentally in the physical, that is, each man and woman is a priest of the God of life. Vertical mediations disappear and circular mediations are strengthened, that is, everyone, at the same time, each one, each one is able to mediate (offer the Eucharistic sacrament) for others and for themselves, for themselves and carry out the encounter. between equals. The temples must be open so that every believing human being, who professes the same faith, can go and celebrate their worship, in turn, each person having the freedom to have their own worship space at home, in the houses of their acquaintances, in the workplace, in the middle of nature without the Eucharistic offering losing its value and deepest meaning. Space varies. There are many more spaces outside the temple, Jesus understands this perfectly
When the day of the Feast of Unleavened Bread arrived, when the Passover lamb was to be sacrificed, Jesus sent Peter and John, saying to them: - Go make preparations so that we may eat the Passover. —Where do you want us to prepare it? -They Asked. “Look,” he answered, “as you enter the city, a man carrying a jug of water will meet you. Follow him to the house he enters, and say to the owner of the house: “The Master asks: Where is the room in which I am going to eat the Passover with my disciples?” He will show you a large and furnished room on the upper floor. Prepare dinner there. (Lk 22, 7-11).
It is enough to take a tour of the life of the Nazarene to find the freedom of places where he makes the experience of divine worship a reality (Cf. Mt. 14, 13-21; Mc. 6, 32-
44; Lk. 9,10-17; Jn 6 1-14; Lk. 24,13-35; Mt. 5; Lk. 19, 1-10...), for him, the temple is not essential for the encounter with the God of love that is present in the different human realities of daily life. In the logic of Jesus, the human being who encounters God and recognizes him as present in his own life story is qualified to break his bread and his wine as an offering to God and in the service of humanity.
Jesus was so aware of this possibility, that in the simplicity of life human beings would celebrate their God, that he took a fundamental element that humans experience: food. This sign is accessible to everyone, because it is a human need to feed and sees in food the greatest sign to link humanity with its God and, in turn, God is brought into the daily life of human beings. .
Then the community must come together among equals to share the experience of salvation of personal life and communally sing the song of thanksgiving of each and every one, each in the great assembly, where all its members are qualified to preside. the community celebration, where everyone is an offerer.
The sigh of God continues to exist because it is like the fire that advances underneath, supported by the slat and the terrestrial moss that becomes a layer over the earth. It is silent, there is no flame because it becomes an ember that spreads, devouring and advancing slowly but continuously.
God's time is perfect. Women's time is God's time
Bibliography
Association of Roman Catholic Women Priests ARCWP (2002), About Us. https://arcwp.org/ .
Arcwp Santander, Inclusive Catholic Community María de Magdala
https://www.facebook.com/
Code of Canon Law (1983). Book II Of the people of God (Cann 204 -746), Part I Of the Christian faithful (Cann. 204-329), Title I Of the obligations and rights of all the faithful (Cann. 208-223).
Code of Canon Law (1983). Book V. The temporal goods of the Church. (Canon 1254-1310). Rome.
Logos (2022/11/26), Wikipedia, the free encyclopedia. Consulted on January 25, 2023. https://es.wikipedia.
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