feminine-genius: Voice of the Bridegroom II

Available now from Servant Books

Set Free—The Authentic Catholic Woman's Guide to Forgiveness (due out, October, 2012)
From Fr. Christopher Mahar: "In her previous book, The Authentic Catholic Woman, Genevieve Kineke describes with brilliance the vocation of woman as icon of the Church, called to image the Bride of Christ in all Her splendor through everyday living and total self-giving. In this richly theological and disarmingly personal book, Set Free: The Authentic Catholic Woman’s Guide to Forgiveness, Genevieve enunciates anew that call of woman to be, like Holy Mother Church, a bridge facilitating reconciliation between fathers and children, and between God and all of creation."
Genevieve's first book, The Authentic Catholic Woman, is available from Servant Books now by calling 800-488-0488. With a forward by Christopher West, this work offers a spiritual and practical outline to help all women understand God's plan for their lives.
From Father Roger Landry:
"Genevieve Kineke does all of us a great service in this important new book. Through her profound yet clear exposition of the authentic femininity of the Church as the paradigm for Catholic women today, she not only provides concrete, practical help for women seeking holiness amidst the joys and struggles of married, religious or single life, but provides all Catholics, men and women, with a much deeper understanding of what the Church is and how we, in the Church, are called to respond to Christ and others. This book will nourish every disciple."

Pope Benedict's Monthly Prayer Intentions

General intention:“That the Eastern Catholic Churches and their venerable traditions may be known and esteemed as a spiritual treasure for the whole Church.”
Missionary Intention: “That the African continent may find strength in Christ to pursue justice and reconciliation as set forth by the second Synod of African Bishops.”

Comments

From Benedict XVI
“People have realized that the complete removal of the feminine element from the Christian message is a shortcoming from an anthropological viewpoint. It is theologically and anthropologically important for woman to be at the center of Christianity."
Anger and Patrimony (from Donna)
This is just another of the unintended consequences of the cultural acceptance of contraception and abortion! Men's sexuality has been robbed of its creative essence. It is now viewed as something that imposes a burden on women (when conception happens to occur), something used to control women or something that is purely recreational. Why would men bother?? In taking away their responsibility, we've also robbed them of their significance! In the big picture of humanity, men have been made into nothing more than a nuisance women have to figure out how to control in order to bring about the next generation. Men don't see it as their task to protect the vulnerable because they see themselves as the vulnerable ones. A few well preserved vials of sperm would make men entirely obsolete in the world's ethos today!!
Excellent, Dom! (from Teresa)
That is astounding Robin, and good for you for standing up. At the heart of that matter, I think, is even worse than a gender mixing message. There is an increased sharper and sharper focus on the "self." Solid Catholic teaching returns our focus away from ourselves to Father, Son and Holy Spirit. The original sin, Eve denied her womanhood when she desired to be like "gods." Since the only god she knew was the Father. Where was Adam? He stood impotent... in other words, they were divorced. There's a young girl at Robin's son's high school who was just told that she is the center of the universe and it's a tragic disservice to her.
Find the logic (from "me")
Ditto what Mary said! A lot of high schools have very poor math and science depts, for boys and girls. I also am educated as a chemical engineer, but chose to teach the two years before we had children because its hours were more suited to spending time with children. (I was looking ahead). When it came time and I was pregnant with our first, I realized that I did not want to leave him with someone else, and was able to stay home full time. I am not sure it would have been that easy if we were used to another engineering income and not just a private school teacher income. Also some of my first job offers were out on oil rigs - I had no interest in that at all even though I enjoyed my engineering classes and did well in them. No one discouraged me from an engineering job, on the contrary I got a lot of flack for my decision not to pursue an engineering career.
Find the logic (from Mary)
I've been lurking, but this is one that irritates me. Beats the heck out of me what these "barriers" are. I was educated as a chemical engineer, where 1/3 of our class was women. However, in electrical engineering, only 1 or 2 out of 30 were women. Is it possible that women are Just Not Interested in some areas? Nah, it must be The Man keeping us down so we must legislate (and, I agree -- when they say "legistlate", I hear "quota"). And actually, I have a friend that was also a chemical engineer. When she lost her job, she decided not to go back into engineering and started working from home so she could spend more time with her 3 kids. Also, if nothing else, there are all kinds of incentives for women to enter science and engineering -- scholarships not available to men, guaranteed housing on campuses that do not guarantee housing to the general population, etc. I think you hit the nail on the head when you said that schools in general are not preparing students for the hard sciences. It is truly a sad state of affairs, the lack of science education these days.

This week's snippet comes from one of the most profound essays on the priesthood I have ever read, found here. It should really be read, savoured, prayed over and saved for rereading later. Here, Father John Cihak gives an excellent template for the relationship between women and priests.

"When Jesus saw his mother, and the disciple whom he loved standing near, he said..." (Jn. 19:26). It begins with a gaze from our Lord seeing His Mother and His priest...She hears, "Woman, behold your son" (Jn. 19:26). He calls her "Woman", not "Mom". Feel the distancing. These words must have been especially painful for her. As mother all she wants is to be close to Him and even to die with Him so that she can be close to Him. "Woman" isolates her from Him. He pushes her away, not in cruelty, but so that she can become the New Eve, the mother of all those who would live eternally. Her agony is the labor pains giving birth to the Church. Here the distinction between Our Lady and the Church, which should never be a separation, is perhaps a little more pronounced. Here she is giving birth to the Church, acting as Mother of the Church, through her interior agony.

St. John is at her side. It is no coincidence that a priest of the new covenant stands at the Cross with Jesus. St. John also is undergoing his own interior crucifixion, being conformed as priest to the Cross of the eternal High Priest. Perhaps we can sense St. John's helplessness. There is no worse feeling for a man than that of helplessness. What words could he utter seeing her in such agony? The sword piercing her Immaculate Heart is going through his priestly heart as well. This is not some heroic charge to victory. It is blackness, loneliness, a dark night; it is the whole messed-up incongruity of the collision between love and sin. It feels like and is death.

"Then Jesus says to the disciple, 'Behold your mother!'" (Jn. 19:27). At this moment, Jesus asks the Apostle in the depth of his own pain to attune himself to her. As priest, he must decide to put her first, attune himself to her heart. He must put her suffering ahead of his own. I imagine St. John turning toward Our Lady, and looking at her with such tenderness and reverence. Jesus sends His command deep into the heart of his priest, "Look at her...receive her...take care of her." As a man, he must feel helpless and inadequate, but now he has been given a manly task. St. John is commanded to care for her, to comfort her, to hold her, to protect her because she is so alone and vulnerable at that moment. Such a command would resonate deeply in the heart of such a man: he must look beyond his pain and accommodate himself to her, and have all that is best about being a man rise up within him in a great act of celibate agape. The choice to be attentive to her pain brings him to the threshold of entering into his spousal love and paternity as a celibate, as the Church is coming to birth.

I like to meditate on that scene, pondering the eyes of Our Lady and St. John as they meet in their mutual agony. Neither of them seems to have Jesus anymore. At that moment she needs St. John; she also allows him to help her. She is so alone at that moment. She who is sinless allows her great poverty of spirit to need this man and priest beside her. Her feminine complementarity draws out the best in St. John's masculine heart. The need for his support and protection must have connected to something deep within him as a man. How does he help her? St. John says that he then took her "into his own" (in Greek, eis ta idia). What does this mean? "His house," as many translations read? "His things"? What about "everything that he is"? Perhaps it indicates that he takes her into his life as a priest.

She also is supporting him. He is depending on her in that moment for he too is so alone. I wonder if he felt abandoned by the other apostles. She leads the way in sacrificing herself, for her feminine heart is more receptive and more attuned to Jesus'. She is not only present but leads the way for him, helping the priest to have his own heart pierced as well. There is much here to ponder as she engages his masculine love. He gives himself over to her, to cherish her and console her. At this moment she needs him and needs him to be strong, even if she is the one really supporting him.

The Blessed Virgin Mary's role is to call out of the priest this celibate agape to help him become a husband to the Church and a spiritual father—a strong father, even in his weakness. She does this at the Cross by drawing the priest out of his own pain to offer pure masculine love in the midst of her own pure feminine love. This scene becomes an icon of the relationship between the priest and the Church. The priest hands himself over to the Church in her suffering and need – to have his life shaped by hers. At the foot of the Cross the Church agonizes in labor to give birth to the members of the mystical body. I am struck by the next verse in this passage from the Gospel of St. John: "After this Jesus, knowing that all was now finished, said... 'I thirst'" (Jn. 19:28). It was after this exchange of love at the foot of the Cross that "all was now finished".

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