Thursday, February 9, 2023

 Thursday of the Fifth Week in Ordinary Time

 (Genesis 2:18-25; Mark 7:24-30)

Today’s first reading is part of the second creation account in Genesis.  In the first account God creates man and woman at the same instant.  No distinction, except that the man is mentioned first, is made between the two.  Both are said to be created in the image of God.  In the second account the man is created first from dust.  After him, God creates all the other animals in an attempt to find a suitable partner for the man.  As a final effort, God creates the woman from a rib taken from the man’s side.

Feminists have called this second creation account sexist.  They point out that because the man is created first, he enjoys a priority of status.  More offensive still is the way the woman is created -- from a single bone taken from the man’s side as if she were just a subsidiary being.  However, there are strong counterarguments to these objections.  First, the woman is at least created from another human being where man’s material component is dirt.  Second, the woman is presumably made a complete form whereas the man, having a rib removed, is left incomplete.  Third, the man gives his partner a certain priority as he names her “woman” (in Hebrew “’ishah”) before he names himself (‘ish).  Indeed, he can name himself only because the woman stands before him as someone both alike and different.

Women have been called “the second sex.”  This term accurately indicates the chronological appearance of women in the second creation account.  But it need not denote moral or existential inferiority.  In Genesis women and men are equal in dignity and are made to assist one another.  Together they will appreciate and develop God’s creation. 

 

Thursday, February 11, 2021

 Thursday of the Fifth Week in Ordinary Time

(Genesis 2:18-25; Mark 7:24—30)

A man has two grown children – a male and a female.  Neither of them, however, have children.  One of them kids her father. “You don’t have grandchildren,” she says, “you have granddogs.”  My friend does not say that he is disappointed, but obviously he is.  Today’s first reading helps us understand why.

God sees that it is not good for man to be alone.  It may not be good for God that man is that way or for the rest of creation.  But probably it is mostly not good for man.  Shortly, it is seen why.  When God creates possible companions for man, man begins to speak.  Man names each the animal: an elephant, a giraffe, a dog, and a cat.  But man’s speech blossoms when God forms a creature from man’s rib. Man not only names the look alike “woman,” but in the process gives a name for himself.  She is “from man,” and he is now not adamah, that is man in general, but “a man.”  The English seem to reflect the Hebrew here.  Woman is from man as in Hebrew where ‘ishah is from ‘ish.  She is the perfect mate.  She will be able to talk with the man to draw out further knowledge.  They will come together intimately so that neither will be lonely, that is longing for another. 

Dogs can never replace other people and most especially a spouse as companions.  Jesus notes this in his teaching on marriage and divorce.  Marriage needs our support.  It is -- and will always be – the permanent union of a man and a woman both for love and for procreation.  If marriage as an institution fails, disaster will result.  People will not only feel lonely, but in their longing choose morbid options like drugs and promiscuity.

 

Thursday, February 10, 2011

Memorial of Saint Scholastica, virgin

(Genesis 2:18-25; Mark 7:24-30)

A welcome change in Christian theology is the recognition that women are not morally weaker than men. Theologians as illustrious as Augustine and Aquinas opined that the Devil could seduce Eve into sinning since (according to Aquinas) in her “the gift of the light of reason shone with lesser brilliance.” We would search the Catechism of the Catholic Church in vain for such a jibe.

Actually a case can be made for the superiority of women in Genesis. The reading today shows how the woman is created from the flesh of Adam and not from dust as he is. Then, the woman is evidently made whole where Adam is missing the part of his anatomy that God used to form the woman. Finally, Adam seems to recognize a priority about the woman as he names her (in Hebrew) “’ishah” before he names himself “’ish.”

The great theologians of antiquity never said that women are not created in God’s image thereby lacking human dignity. We must go farther than that, however, without tipping toward a chauvinist view in favor of women. Men and women are equal in dignity and complementary in makeup and, to some extent, function. With their talents, both shared and distinctive, they can together make the world a satisfying place to live.

Homilette for Thursday, February 12, 2009

Thursday of the Fifth Week in Ordinary Time

(Genesis 2:18-25; Mark 7:24-30)

Today’s first reading is part of the second creation account in Genesis. In the first account God creates man and woman at the same instant. No distinction, except perhaps that the man is mentioned first, is made between the two. Both are said to be created in the image of God. In the second account the man is created first from dust. After him, God creates all the other animals in an attempt to find a suitable partner for the man. As a final effort, God creates the woman from a rib taken from the man’s side.

Some feminists have objected to this second creation account as sexist. They point out that because the man is created first, he enjoys a priority of status. More offensive still is the way the woman is created -- from a single bone taken from the man’s side as if she were just a subsidiary being. However, strong counterarguments can be made. First, the woman is at least created from another human being where man’s material component is dirt. Second, the woman is presumably made a complete form whereas the man, having a rib removed, is left incomplete. Third, the man gives his partner a certain priority as he names her “woman” (in Hebrew “’ishah”) before he names himself (‘ish; the difference between 'adam and ‘ish is the difference between generic "man" and male). Indeed, he can name himself only because the woman stands before him as someone both similar and different.

Women have been called “the second sex.” From the viewpoint of Genesis’ second creation account this term accurately indicates the chronological appearance of women in history. It does not, however, indicate any moral or existential priority. In Genesis’ eyes, women and men are equal in dignity and are made to assist one another. Together they might appreciate the rest of God’s creation better. Together they might walk humbly before their Creator in peace.