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A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 107 / SUMMER 2015 Women in the Church in the Age of Francis by Anne E. Patrick, SNJM come an advocate for women’s equality. pert Thomas Reese, SJ praised Francis Nevertheless, there are good reasons for “rebranding” Catholicism as a reli- orge Mario Bergoglio was ten years to hope that the papacy that began on gion of mercy and service, and for tak- old when Argentina’s congress ex- March 13, 2013 with a request for peo- ing significant steps toward reforming Jtended the vote to women in 1947, ple’s prayers will in time bring greater the Vatican bureaucracy. He also ob- barely a generation after women’s suf- justice for women in the church. served that “Francis does not know how frage had become legal in the United To date, Francis’ remarks about to talk to educated American women. States in 1920. After secondary school women have both pleased and con- Even when he tries to say something training as a chemical technician, the founded those seeking gender justice nice, he sticks his foot in his mouth.” 18-year-old Bergoglio began in the Church. They take heart when Reese accounted for this by noting that studies in Buenos Aires, and three years he declares, as he did to an audience in the pope comes from a “macho culture later he entered the in Rome last April, that women’s voices that is patriarchal and paternalistic,” 1958, shortly before John XXIII “must have real weight and recognized and he has had little exposure to aca- was elected pope. After eleven years authority in society and in the church.” demic feminists. He reminds us that the But they cringe when he goes on to dis- future “spent his time in miss “gender theory” as “aimed at can- the slums of Buenos Aires, listening Pope Francis’ remarks celling sexual differences.”1 They grow to poor women in their homes. These hopeful when they read in The Joy of the women were not concerned about about women have Gospel (Evangelii both pleased and Gaudium) that “we need to create still confounded those broader opportu-

seeking gender justice nities for a more Haring/CNSPaul incisive female © in the Church. presence in the Church.”2 But they of study and teaching in male institu- are discouraged tions, he was ordained a priest in 1969, when Francis adds later serving as provincial of that “the reserva- the Jesuits (1973-79) during the time of tion of the priest- political turmoil known as Argentina’s hood to males, as “Dirty War.” There followed more years a sign of Christ the of study and service within his religious Spouse who gives order, and then in 1992 he was named himself in the Eu- of Buenos Aires, be- charist, is not a coming in 1998. Although question open to his pastoral work showed much con- discussion.”3 cern for persons who are poor, sick and In assessing the imprisoned, there is little in Pope Fran- pope’s first year in cis’ background to suggest he would be- office, Vatican ex- glass ceilings in professions and cor- judgment, many of Pope Francis’ state- Church today is like all sym- porations; they were concerned about ments about women are tinged by this phony orchestras were a century ago. whether they could feed their children. “essentialist” understanding of human Girls in the audience saw no role mod- They also worried about their daugh- nature, which sees women as “comple- els on stage to encourage them to bring ters being kidnapped and trafficked. As mentary” to men in a way that effec- their musical gifts to the public. They a result, he spoke out for the poor and tively limits women’s contributions. were destined to entertain at home or was a leader in fighting human traffick- Certainly there are women who share teach young pupils. ing in Argentina. In his efforts against such an understanding of women’s na- I actually think it is beside the point human trafficking, he was advised by a ture, but the problems in this position whether or not Pope Francis is a femi- woman international lawyer who found quickly become evident if we imagine a nist. What matters is whether he is a it very easy to work with him.”4 situation in which all sacramental and devout servant of God, alert to what God is doing in history, and whether he is a savvy administrator, able to use the …both church and society will be all the richer when our power of his office to accomplish the institutions respect the gifts of everyone more fully. good he believes should be done. On these points, it seems to me, his record is promising, and I find several reasons Is the Pope a feminist? decision-making power in the Church to hope that the papacy of Francis will were in the hands of women. If such contribute to greater justice for women There are many definitions and an imaginary female were to in the church. types of feminism. I have defined the call for an infusion of “the masculine Some Grounds for Hope term “feminist” broadly to indicate a genius” into this woman-dominated position that involves a solid convic- structure, would that not seem conde- In the first place, although his state- tion of the equality of women and men, scending? ments on women betray a tendency to- and a commitment to reform society In 2007 Marin Alsop became Music ward gender stereotyping, Pope Francis so that the full equality of women is Director of the Baltimore Symphony clearly recognizes that women should respected, which also requires reform- Orchestra, the first woman ever to head have greater influence in the Church. I ing the thought systems that legitimate a major US orchestra. Was she recruit- think he can be trusted to act on this the present unjust social order.5 Both ed in order to bring a “feminine genius” insight in ways that may not seem ad- aspects of this definition are impor- to the symphony or because of her out- equate to many feminists, but will tant. Certainly affirmations of women’s standing musicianship? Alsop is known nevertheless help prepare the global equality show progress in a tradition for being highly effective in reaching church for greater change in the future. that taught for centuries, thanks to Ar- out to audiences. Is this because of I have long been intrigued by some- istotle, that females were a lesser form of special “womanly gifts” or because she thing communications expert Kath- humanity than males. Affirmations of was influenced by a mentor, Leonard leen Hall Jamieson said at the time of women’s equal human dignity achieve Bernstein, who made educating audi- Saint John Paul II’s visit to the United little, however, if they are not accom- ences, including children, a priority? To States in 1987. In response to a news- panied by efforts to remedy the twin raise these questions is not to deny that caster’s question, “Does papal teaching injustices of sexism: namely patriarchy there are differences between the ever change?” Jamie- and androcentrism. Patriarchy literally sexes, but it is to suggest that son replied, means “father rule.” As an ethical term there are many more dif- it designates social patterns of domina- ferences among human tion and subordination, especially—but beings than a rigid not exclusively—those flowing from system of opposing attitudes that do not respect the full gender roles tends humanity of females. Such attitudes, to recognize, and which revolve around the experiences to claim that both of males, are termed androcentric. church and soci- Androcentric attitudes include not ety will be all the only viewing women as inferior to men, richer when our but also seeing them as so essentially institutions respect different from men that their roles must the gifts of everyone be circumscribed, or “special.” In my more fully. The Roman

2 NO. 107 / SUMMER 2015 © perspectives on the basis of their aware- ness of the challenges facing them and their neighbors.”7 Finally, something this pope seems to understand well is a point I tried to anticipate by beginning this article with a reference to the fact that the first fruits of feminism—voting rights for women—are relatively recent in his- tory. Reforms are not instantly achiev- able. A century ago US bishops were opposing the 19th amendment, some- thing none of them would dream of do- ing now. Pope Francis recognizes that women should have a more prominent role in the Church, but does not yet grasp, or does not feel it is the time to Letters written by women to Pope Francis deal with, what many Catholics regard “Yes, papal teaching does change. But and their officers. Both investigations as a very problematic fact—namely that only after there has been a period of had begun during the papacy of Bene- sacramental sex discrimination under- papal silence on the question.” I have dict XVI, and Pope Francis said little mines claims to recognize our full hu- interpreted Pope Francis’ unwillingness about them himself. It is not insignifi- man dignity. The gospel image of yeast to discuss the possibility of ordaining cant, however, that one of the Cardinals hidden in dough, which gradually leav- women priests and bishops in light of he appointed to advise him about the ens the whole loaf, seems to describe this insight of Jamieson’s.* In saying global church, Sean O’Malley of Bos- the way reforms take place in church “the door is closed” on women’s ordi- ton, declared on national television that history.8 The leavening process requires nation, Pope Francis is not repeating the apostolic visitation had been a “di- time. Pope Francis says something to the arguments of his predecessors, nor s a s t e r.” this effect toward the end of The Joy is he saying the door is nailed shut for of the Gospel when he declares, “What all eternity. He is not going to discuss we need, then, is to give priority to ac- the matter, much less change the prac- ...God is acting in history, tions which generate new processes in tice while he is in office. But he may and our role is to be society and engage other persons and be laying the groundwork for future groups who can develop them to the change by setting in motion the consul- attuned to and contribute point where they bear fruit in signifi- tative processes toward other reforms to this divine activity. cant historical events.”9 The implication that will challenge the clericalism and here is that God is acting in history, and careerism that have blighted ordained our role is to be attuned to and contrib- ministry in the past.6 ute to this divine activity.10 Secondly, the pope’s actions give Thirdly, there is a refreshing degree * See “The Gift of Papal Silence” evidence that he is not rigidly holding of humility in Pope Francis’ writings, www.globalsistersreport.org/node/23291 to traditions of excluding or domi- suggesting an openness to new possibil- nating females. Two young women ities. In The Joy of the Gospel he discuss- cc Anne E. Patrick, SNJM is the author most recently of Conscience were among the persons whose feet es women in a section about laypeople and Calling: Ethical Reflections on he washed during the liturgy on his headed “Other Ecclesial Challenges.” Catholic Women’s Church Vocations first Holy Thursday as pope, in a ges- Although his anthropology and posi- (Bloomsbury/T & T Clark 2013). She is ture of service that transcended tion on ordination are disappointing to William H. Laird Professor of Religion Law. More recently he has allowed the many, Pope Francis allows for the pos- & the Liberal Arts, emerita, at Carleton much-publicized apostolic visitation of sibility that understandings of women’s College in Minnesota. She entered the Sisters of the Holy Names of Jesus & US women religious and the doctrinal nature and roles can improve, conclud- Mary in 1958, a few months after Pope assessment of the Leadership Confer- ing the section on ecclesial challenges Francis joined the Jesuits. ence of Women Religious to be amica- by stating, “I have not sought to offer bly concluded without imposing strict a complete diagnosis, but I invite com- new controls on women’s communities munities to complete and enrich these

© A MATTER OF SPIRIT 3 The Call of the Church to Lead by Victoria Ries & Fr. James Eblen of the laity, grounded in their the ordained are also .”5 Ironical- and confirmation,” but laments that ly, the notion of “laity” only comes into hen Victoria was appointed “room has not been made for them to existence when there is a class of people by the Archbishop to pro- speak and to act, due to an excessive distinguished as “clergy.” vide pastoral care and lead- clericalism that keeps them away from Wership for a local according to decision-making.”3 He acknowledges …transformation in Canon 517.2, a priest assigned to work that although women are involved in with her was uncomfortable with her many ways in the ministry and mission the Church could lead participation in the liturgy. “You do of the church, “we need to create still to the transformation not need to speak,” he said, “You have a broader opportunities for a more inci- powerful presence.” sive female presence in the church.”4 of the world. The Roman Missal promulgated in In this article, we briefly assess the 2010 imagines a speaking role for oth- obstacle of clericalism and then go on In itself, a guild is not a bad thing. ers besides the priest. At the start of the to suggest strategies for greater inclu- In every profession, individuals with liturgy, “after the greeting of the people, sion of lay people, especially women, in particular skills offer needed services to

the Priest, or the , or a lay min- the life and mission of the Church. Fi- the society in which they function. But ister may very briefly introduce the nally, we consider how transformation the distinctiveness, the special status, faithful to the of the day.”1 In the in the Church could lead to the trans- can easily lead to a sense of superior- Sacramentary of 1970, the same rubric formation of the world. ity. Pope Francis addresses the issue in reads, “After greeting the people, the Evangelii Gaudium: priest or other suitable minister may I. Clericalism very briefly introduce the Mass of the The ministerial priesthood is one d ay.” 2 Capitalizing Priest and Deacon, In his excellent little book Clerical- means employed by Jesus for the service but not lay minister, introduces a hi- ism: The Death of Priesthood, George of his people, yet our great dignity de- erarchical distinction in the new mis- Wilson insists on separating the lan- rives from baptism, which is accessible sal where before a variety of ministers guage of “priest,” a religious term with to all…. In the Church, functions “do not worked together to celebrate liturgy. resonance of holiness and service of favor the superiority of some vis-à-vis Roman Catholicism has be- the divine, from talk about “clergy,” a the others.” Indeed, a woman, Mary, is come nervous about some of the col- sociological term for a distinct group more important than the bishops. Even laborative work that came about after recognized within society for the role when the function of ministerial priest- the . they play. In this careful use of words, hood is considered “hierarchical,” it must Now fifty years after Vatican II, Pope “academics are clergy; lawyers and phy- be remembered that “it is totally ordered Francis still affirms “the responsibility sicians and military officers are clergy; to the holiness of Christ’s members.” Its

4 NO. 107 / SUMMER 2015 key and axis is not power understood as week—that was not the problem. But be done to render texts in inclusive lan- domination, but the power to administer somehow years of Catholic education guage without sacrificing meaning. the sacrament of the Eucharist; this is the about respect for the clergy seemed to Some will object that biblical and origin of its authority, which is always a be overturned in the ordering of per- liturgical texts, especially in how they service to God’s people.6 sonnel in the parish bulletin. use God language, cannot be tinkered II. Strategies for Inclusion with. While the matter is delicate, one Pope Francis continually encour- can, for example, often find ways to re- ages bishops and priests to “smell like Language is important. Though duce the use of the male pronoun for the sheep.” The leader’s place is in the some will claim to understand that God. midst, not apart. Clericalism is a viola- women are included when the word And the delicacy of the issue does not tion of the whole making “men” is used to denote men and wom- exempt those who speak about these their way together. en, the very use of the word signals ex- texts. The language of preaching needs Notice that the laity are often com- clusion. If one were to ask the “men” at to be inclusive, and examples need to plicit in the development and support Sunday worship to stand up, no wom- be diverse: for instance, balancing male of clericalism, much as enablers are an would join them. Those same men images of God with other biblical ex- in an alcoholic family. The compari- would struggle to find themselves in a pressions. God is beyond gender, but son may seem harsh, but expectations text with exclusively feminine language. the preponderance of male images can about and excuses made for clerical sta- For this reason, the liturgical read- send a message to women that they are tus enable the system to persist. ings and prayers need to be revised not “made in the image and likeness of

Greeting people after Sunday Mass with inclusive language. Alternatives God.” Greater use of feminine images of at the parish where James and Victoria certainly exist to make clear that “men” God to supplement the abundant mas- worked together, James was asked, “Are usually means “men and women… culine pronouns will help women find you the priest named on the front of the people… mortals… they.” These chang- their place in the Church and on the bulletin under the parish staff?” es do not alter the sense of the text, but journey of faith. “Yes, that’s my name—Father James Eblen—right after Victoria’s The celebration of liturgy should reveal that same diversity. n am e .” “That’s the problem, Father. How come her name is first?” allow women to find themselves in- Presence is important. The social “Well actually, she has the care of the cluded in the language of worship. One world of the Pacific Northwest has a whole parish as the Pastoral Life Direc- may point to the lectionary approved wonderful diversity of peoples and cul- tor. I’m only here to preside at the litur- by the Canadian Conference of Catho- tures. The celebration of liturgy should gies on Sundays.” lic Bishops (1992) which uses an inclu- reveal that same diversity. Parish litur- “But, Father, you’re the priest…” sive language translation for Scripture. gical ministries should reflect the spec- This visitor to the parish could ac- In its introduction, that translation— trum of ethnicity, gender and age that knowledge that the liturgy was prayer- New Revised Standard Version—pres- comprises the parish in general. The ful. Victoria had been the that ents a detailed argument for what can people in the assembly should be able

Photos from left to right: Swahili community choir in Kent, WA; mass procession in Boise, ID; baptism at St. Mary’s in Seattle; A MATTER OF SPIRIT 5 Sr. Thea Bowman, FSPA; “Stand with the Sisters” March, Seattle to recognize themselves in the liturgi- had such training. These newly trained nor responsibility within ecclesial com- cal ministers. A truly inclusive commu- theologians bring new perspectives to munities.”7 nity will see men and women serving as the experience and articulation of the For such inclusion to become the ushers and greeters, Eucharistic minis- faith. While some find places in aca- norm, priests, bishops and lay people ters and lectors, choir members and al- demia, few find roles as consultants in will need training on collaboration. tar servers. No ministry can be deemed other church structures, for example Collaboration between ordained lead- appropriate for women and another for on the staff of the bishop’s office. The ers and lay people depends upon the men, rather all ministries need to in- International Theological Commission recognition that appointed leaders— clude men and women. includes only five women among its bishops and priests—sit in the circle of the community, not above or outside of the community. Decisions are made to- All would benefit... from the diversity of voices of faith. gether through a process of community discernment and consensus building, In addition to working toward bal- thirty members. These few are the larg- not at a later time by the leader alone. ance and inclusion in the liturgical est contingent ever. In 2005, the United States bishops is- ministries of a parish, Church leaders Church leadership at the parochial, sued a document entitled Co-Workers can also provide additional possibilities diocesan and curial levels must make a in the Vineyard of the Lord: A Resource for participation, for example by asking concerted effort to consult with women for Guiding the Development of Lay Ec- a lay person to give an introduction to theologians on church matters. Greater clesial Ministry. Though this document

the liturgy of the day or to give a post- participation of women theologians in focuses primarily upon lay people in communion reflection on carrying the theological discussion will enable the ecclesial ministry, it provides a helpful gifts of the Eucharist into daily life. Church and Church leaders to speak and hopeful template for collaboration Perhaps most significantly, because the more credibly to women, especially between the ordained and lay women ordinary preacher in the celebration on issues of particular importance to and men. The bishops honor the dis- of the Eucharist is an ordained male, a women. tinction between lay and ordained step toward greater inclusion is to invite Decision-making is important. ministry, but they have done so in a way lay women and men, on occasion, to Church leaders sometimes do consult that avoids any elitism and bridges dif- break open the word for the communi- with the laity as they move toward a ferences by noting that both are rooted ty gathered. All would benefit, children decision, and this is a step forward to- in the sacraments of initiation. The included, from the diversity of voices of ward inclusion. However, many women bishops call upon all in the church “to faith. argue for a move from mere consulta- learn the skills of collaboration, to value Consultation is important. Since tion to actual participation in the mak- the benefits it brings to Church life and the Second Vatican Council, many lay ing of the decisions. Today’s women are ministry, and to commit themselves to women and men have been educated “women who, perhaps with great dif- practice it in their places of ministry.”8 in the various theological and bibli- ficulty, have reached places of prestige This important invitation still waits for cal disciplines, a difference from the within society and the workplace, but response in many places. days when only priests and bishops have no corresponding decisional role

6 NO. 107 / SUMMER 2015 III. The Transformation of the of the Church is directed; at the same else in mind. World time it is the fountain from which all In many cultures of the world, wom- her power flows.”11 At Sunday Eucha- en are serving as executive leaders in For Pope Francis, “The Church rist, week after week, the assembly politics and business. Some ecclesial which ‘goes forth’ is a community of gathers to be healed and forgiven, in- cultures have embraced the reality of missionary disciples.”9 In a very per- structed and guided, fed and strength- women as bishops and priests. If the sonal statement, he continues, “I dream ened, transformed and made one for “missionary impulse” toward such a of a ‘missionary option,’ that is, a mis- mission. world gives the work of evangelization sionary impulse capable of transform- Notice the role of the Holy Spirit. priority over Catholic practices and ing everything, so that the Church’s The community first invokes the Holy customs that impede the mission, then customs, ways of doing things, times Spirit to transform the gifts brought perhaps the Spirit is calling for change and schedules, language and structures for , “that they may be- for the sake of the world. can be suitably channeled for the evan- come the Body and Blood of your Son.” Perhaps the call that some women gelization of today’s world rather than Then the community prays for a second experience to priesthood is the work of for her self-preservation.”10 transformation: “Grant that we, who the Spirit—a work of inclusion that will The new ordering of the “missionary are nourished by the Body and Blood speak of equal dignity for all women impulse” makes evangelizing the world of your Son and filled with his Holy and the transformation of all societies the top priority. Whatever impedes this Spirit, may become one body, one spirit in which women are not included or task from within the Church’s tradi- in Christ.”12 valued as equals. Perhaps the Church is

tional way of doing things will need to The final action of the Eucharist is being called to take the lead in this full be “transformed.” For instance, when to send the community into the world inclusion of women. If so, this is truly a the New York Times and other print as the Body of Christ, to bear Christ’s message that will transform the church media correct news copy, requiring lan- presence, and to continue his work in and the world. guage to be inclusive, then the Church today’s world. This is the very mission May we have ears to hear and hearts will need to use inclusive language for of Jesus. The community transformed to respond! evangelizing such a culture. in the Eucharist is sent to transform the cc Victoria Ries has served in parish world. ministry for 35 years, the last 25 by Given the transformation of the appointment of the archbishop of …perhaps the Spirit has community in the power of the Spirit, Seattle to provide pastoral leadership & care for 2 parishes in succession. She both as persons and as a body, and giv- something else in mind. has also served as an adjunct faculty en the mission to transform the world, member at Seattle University’s School perhaps now is the time to engage the of Theology and Ministry (STM). And where does this “missionary question of full inclusion of women in cc James Eblen has been ministering as impulse” find its driving force? Sacro- the . Pope Francis has a priest of the Seattle Archdiocese for sanctum Concilium, the Vatican II con- said that “the Church has spoken and 50 years. Presiding & preaching in par- stitution on liturgy, states, “The liturgy said no” to the ordination of women, ishes has filled out a career of teaching is the summit toward which the activity but perhaps the Spirit has something biblical studies & ecumenical theology at Seattle University’s STM.

Photos from left to right: Speakers from the IPJC Interfaith Women’s Conference; ritual from Women’s Convocation IV; Victoria Ries (co- A MATTER OF SPIRIT 7 author) at St. Catherine of Siena Church, Seattle; human trafficking vigil, Seattle; cantors from Missouri State University Campus Ministry Raising Children in the Catholic Church: Effects of the Inequality of Women on Our Children By Heidi Schlumpf ing, pastoral nature. I had to point out ogy, Sam had been exposed to plenty that our church does not allow women of non-traditional gender roles and ex- “All institutions, including the church priests. periences of God. Yet at age 4, he still community, are called to guarantee the “But I thought you said girls can announced to me that God was “a man freedom of choice for women so that they do anything boys can do—and have who lived in the sky.” might have the chance to take on social a baby!” said Sophie. “That’s not fair, “Where did he get that?” I thought and ecclesial responsibilities…” ~Pope Mama,” added her . The next nervously, then realized that by dutiful- Francis, February 2015 in remarks to question, from both of them, was, ly bringing him to Mass, exposing him the Vatican’s Council for Culture “Why not?” to Bible story books and taking him to vacation Bible school in the summer, t the idealistic ages of six and At the idealistic ages he had absorbed that traditional—and seven, my children see their masculine—image of God. futures as full of possibilities. of six and seven, my So What? AWhen asked, “What do you want to be children see their futures when you grow up?” they cannot limit It’s too early to know how all of this their dreams to just one. as full of possibilities. will affect the spirituality and religious Sam, the seven-year-old, definitely affiliation of our son and daughter. But wants to be a chef, but also a scientist It’s a conversation every Catholic there is plenty of evidence that young and a musician and an inventor. Sophie, parent eventually has to have with his people perceive religious institutions age six, wrote in her kindergarten All or her children—boys and girls alike— in general—and the Catholic Church about Me book that she wants to be a and most of us dread it. We want our in particular—as judgmental and un- “mom, a skater, a teacher and a cheer- young kids to have positive experiences caring places, and that these negative leader.” and thoughts about God and church, impressions result from churches’ dis- Their career aspirations were the as we know the “This is boring” com- criminatory practices and beliefs, pri- topic of conversation in the car one day plaints will come soon enough. Yet we marily around gender and sexuality. when the idea of being a priest “like Fa- have to explain that the church does not The rise of the “nones” or religious ther Dom,” our , came up. Sam accept all of the gifts of all its members. unaffiliated, according to the Pew Fo- thought Sophie would make a good I was actually ready for this one and rum on Religion and Public Life, can priest, perhaps picking up on her car- briefly explained that it’s an injustice we be attributed not to a lack of belief but need to be part of rather to a view of churches as “too fixing in the fu- concerned with money and power, too ture. “Maybe by focused on rules, and too involved in the time Sophie politics.” is a grown-up, For Sophie, the news that priesthood women will be was off the table caused her to frown able to be priests,” that day in the car and most likely to I said. internalize the message that she wasn’t What I was “good enough.” Sadly, research on girls less prepared for and young women has linked low self- was a comment esteem to everything from domestic from our son sev- violence to a tendency not to choose eral years earlier. high-paying math/science-related ca- As a child with reers. a stay-at-home And Sam may have internalized the dad and a mom message that, by virtue of his gender, he who had studied is somehow better than his sister and feminist theol- other girls and women. We must re-

8 NO. 107 / SUMMER 2015

The Schlumpf family spiritual birthright. WWShare your own faith journey and Staying has meant having to find cre- beliefs with them. If children imag- ative ways to work around patriarchy ine that their parents’ faith lives have and discrimination. When it comes to been easy or without challenge, they our impressionable children, that task may feel guilty for their own ques- becomes all the more urgent and im- tions and concerns. Again, I rec- portant. ommend honesty—within age-ap- Thanks to many thoughtful progres- propriate reason—about your own sive parents who have gone before me, struggles with the church or even as well as an online support group of with faith and belief. like-minded young families through WWExpose your children to women in Call to Action, I offer some ideas for leadership positions and to mul- raising kids in a more inclusive church: tiple images of God. This is crucial, WWAnswer your children’s questions though it may require some research truthfully, but leave room for them and effort on your part. Find a par- to come to their own conclusions. ish that raises up women’s gifts, even Neither extreme—glossing over if it means traveling a bit. Our own hard questions or overwhelming parish is not perfect, but it features with information—is developmen- women and presiders tally appropriate. So for example, I at various events, as well as other didn’t fib or avoid the question about strong women in leadership roles. women’s ordination, but neither did We also have attended Protestant I give a complete history of patriar- churches, precisely because they chy in the church to my 6-year-old. have female ministers. Highlight Older children and adolescents will Mary and female and read Sophie asked for donations rather than gifts at her birthday be ready for more information, but books and use prayers that feature party this year take care to inform more than per- feminine images of God. We also member that patriarchy and discrimi- suade. nation not only hurts girls but limits W boys, too. WInstill a sense of …patriarchy and discrimination not Of course, even my young children justice in your are aware that the world is not perfect children. Point only hurts girls but limits boys, too. or always just. For example, as natu- out injustices in ralized citizens not born in the United the world and in your community, then work, as a family, to end them. make a point of exposing our chil- States, they are also not eligible to be- dren to non-Christian religions, too. come president—another injustice they Write letters, join protests, do direct see as “not fair” and worth working to service work. The church can be an Eventually, our children will grow change. ally in this important part of par- up and make their own decisions. I Yet, as important as their identity enting, though children may then pray that by then Pope Francis—and as Americans is, it pales compared to spot the hypocrisy in some of the the church leadership who follow—will their identity as children of God and as Church’s own teachings. (See above have made good on his promise for all Christians. If there is one area of their suggestion.) of God’s people to have the freedom to lives where I want them to feel worthy, WWBalance honesty about the church’s take on the social and ecclesial respon- accepted and loved, it’s in the church. failings with positive messages. sibilities to which they are called. cc Heidi Schlumpf is an associate pro- Some Suggestions While I am frank with my chil- dren about some of the injustices fessor of communication at Aurora University outside Chicago. She writes For many equality-minded Catho- in the church, I also am careful to for the National Catholic Reporter and lics, the solution to gender discrimi- hold up what’s beautiful and admi- other publications and is the author nation in the church has involved rable about God, our parish and the of While We Wait: Spiritual & Practical separating themselves from the institu- worldwide church. For many, the Advice for Those Trying to Adopt. tion. While I respect that often painful example of Pope Francis has been choice, my husband and I have decided a refreshing example of what’s right instead to remain in what we see as our with the church.

A MATTER OF SPIRIT 9 Voices from Within

My Catholic Identity

by Lorraine Cuddeback

My Catholic identity is both burden and blessing. It was the counter-cultural identity I thrived on as a teenager; it was the community identity I relied on in college. When I entered a Master of Divinity (MDiv) program, it was so I could be trustworthy in different Catholic circles. I prayed the Hours and read all the social encyclicals. I worked alongside protesters at the Schools of the Americas Vigil and the March for Life. I prided myself on crossing these borders, and I was blessed with a community that supported me, even in struggles and dissent with church teachings. Yet doubt plagued me. Though my MDiv program was exclusively Catholic, the other graduate programs in my department were not. I became friends with people training for ministry in other denominations. I saw the blessings in their communi- ties, though I heard frustrations too. I wondered if a part of my vocation that I had given up could be realized elsewhere. My crossroads came when I was applying to PhD programs. I applied to a cross section of Protestant and Catholic schools, and ended up debating between my Catholic university and a Protestant one. It was a Catho- lic, female professor at my university who made the deciding insight. When I explained my doubts to her, she answered: “You’re Catholic, you think like a Catholic and people are always going to read you as Catholic.” She was, and remains, right. In retrospect, this moment was my Rubicon; it was an act of obedience. Catholic is an inescap- able part of my identity, and it does no good for me to believe that I can reject it outright. I can no more discard my Catho- licity than I can discard my skin color or my economic background. It’s better to own it, to take up this identity with pride and do something constructive with it—because I love this church. I love it when prophetic inbreakings of the Kingdom are seen, and I love it when profound woundedness is visible. And out of love, I must call this church to be better, an ever more perfect communion. A Meditation on Patience

by Debby Weidner

In a meditation on patience, Pierre Teilhard de Chardin, writes that “All ways of living can be sanctified, and for each individual the ideal way is that to which God leads through the natural development of tastes and the pressure of circumstance.” While I was naturally led to my profession as a lay minister through desire, experience, education and skills, it is the pressure of my circumstances that currently keep me here. Despite the obvious limitations in leadership and voice that a woman working for the Church experiences, my particular situation is good. I serve in a parish with a non-traditional model of leadership. We share our pastor with another Catholic Church. As a result, the pastor, staff and people have to collaborate creatively in order to minister to the needs of our community. This model has not only called forth my gifts as a lay minister in expanded ways, but a great percentage of the pa- rishioners I work with each day are eager and happy to share their time and talents as well. I stay because our community is witnessing to a different organizational model to serve the needs of the parish. Some days, when I have to navigate particular church teachings or sacramental requirements that I know are exclusionary or contrary to what I believe to be the lov-

10 NO. 107 / SUMMER 2015 ing response of Jesus, it is hard to stay. What sustains me though is the remembrance of the many lives that have been healed and transformed to the heart of Christ because of a positive relationship with the Church. I stay to witness to this reality that is sometimes hard to see. I hope that my presence will help to grow this reality of the Church and thus expand its capacity to include and love in our world. In my impatience however, Teilhard’s meditation again speaks to my heart; “Trust in the slow work of God,” he writes, “We are, quite naturally, impatient in everything to reach the end without delay.” I take a deep breath, remember the positive pressure of my current circumstances and give thanks. to United Church of Christ by Tara Young-Brown

Leaving Catholicism, I packed my bags grieving with the knowledge of all I must leave behind—yet believing in the beauty and grace that grows from the muck of anger, brokenness and disillusionment. This has been a tearful and intentional journey, challenging me to remember that embedded in the cycles of departures are arrivals and new beginnings. This Mother’s Day marked my 6th anniversary of leaving the Roman Catholic Church. At the time, I was employed by a parish doing social justice, outreach and women’s ministry. During the recession, the priest decided to end my position, and I was instructed not to inform the community I loved and served. During my years of ministry in the Catholic Church, I experienced the hierarchi- cal structure of the institution and authority of the male priesthood taking prece- dence over the radical teachings of our faith. I was exhausted of being told that God was calling me to ministry, yet I continued to hit the glass ceiling when it came to leadership. I left the Catholic Church because I kept encountering systems that were more interested in power over people in place of empowering people for the Gospel. After years of grieving, I slowly began to have the courage to be honest with myself. I did not leave the Church because of the suffering I encountered in the institution. I left because Catholicism had taught me to discern and inform my conscience. Today I stand at the threshold of a new season, embarking on an unknown journey. Currently I am a “Member in Discern- ment” pursuing ordination in the United Church of Christ. No religious institution mirrors God’s Kindom, yet the UCC has validated my gifts for professional ministry and invited me to continue to listen to God’s call. In an interview I was asked what I bring with me from my Catholic faith. As I look in the bags I packed, I am not surprised by the richness. I am grateful for these gifts as I am sent into a struggling world where the roles of churches are changing. I do not know the future, but I have experienced the breath of God, and I am trusting. Resources Breaking Through the Stained Glass Ceiling: Women Soul Sisters: Women in Scripture Speak to Women Today, Religious Leaders in Their Own Words, edited by Maureen by Edwina Gately, 2002. E. Fiedler, 2010. With Oil in Their Lamps: Faith, Feminism, and the Future, Conscience and Calling: Ethical Reflections on Catholic by Sandra M. Schneiders, 2000. Women’s Church Vocations, by Anne E. Patrick, 2013. Women in Ministry: Emerging Questions about the The Church Women Want: Catholic Women in Dialogue, Diaconate, by Phyllis Zagano, 2012. edited by Elizabeth A. Johnson, 2002. Women in Scripture: A Dictionary of Named and Freeing Theology: The Essentials of Theology in a Feminist Unnamed Women in the Hebrew Bible, the Apocryphal/ Perspective, edited by Catherine Mowry LaCugna, 1993. Deuterocanonical Books, and the New Testament, edited Pope Francis: Why He Leads the Way He Leads, by Chris by Carol Myers, 2000. Lowney, 2013.

A MATTER OF SPIRIT 11 Be Not Afraid ©L’Osservatore Romano/CNS ©L’Osservatore by Gretchen Gundrum, PhD 18, 21-29),” while includ- ing “passages praising hat’s it going to take to bring her for serving her hus- about a new consciousness band and staying home in the Church that supports to spin.”6 Wthe equality of women? Three things: Hopefully we’ve come awareness, courage and co-creative ac- a long way from equating tion. Eve with E-vil, and from But let’s be clear—the equal treat- the ironclad rules of be- ment of women is a worldwide prob- havior that governed lem. The world’s culture in general is Victorian times. But sub- patriarchal, and organized religion has tle vestiges of “women’s supported that mindset. From Adam inferiority” linger in the having naming rights to the animals in psyches of women and the book of Genesis to the lack of inclu- men today. Being aware sive language in our liturgies today, the of ideas, behaviors and Pope Francis meets with the Leadership Conference of Women Religious male pronoun and male authority have attitudes that keep wom- been privileged in religion and culture.1 en small and “in their place” is the first the emotional and spiritual health of No matter how many theologians re- step toward equality and justice. Wom- women who try to mold themselves to mind us that God has no gender,2 it’s en need to monitor destructive self-talk such a one-sided model. Susan Nelson difficult for most of us to think of God that keeps them mired in self-doubt. Dunfee calls it “the sin of hiding.”7 Ex- as anything other than male. Men would do well to reflect on pat- periencing guilt for much of her life, a Awareness woman fails if she’s too Masculine and feminine energies feminine because she In 1895, Elizabeth Cady Stanton and may be seen as seduc- collaborators wrote The Woman’s Bible. need one other for mutual growth... tive; if too assertive, They identified concepts of God and she’s not staying in treatments of women in Scripture that terns of speech and action that protect her place; if she doesn’t have children, blatantly served the patriarchy. Stanton their cultural dominance. she’s neglecting the role of mother; if stated these ideas came not from God An easy exercise can deepen aware- working outside the home, she may but “from the brain of man.”3 Her intro- ness. Next time you’re at a liturgy or be judged as neglecting her children. duction ends with “all religions on… time of public prayer, notice all the Mired in self-doubt and co-dependen- earth degrade her, and so long as wom- times God is referenced as “He” and cy, some women lack the time or ability an accepts the position that they assign how often the word “men” is used in to self-advocate. They may resort to in- her, her emancipation is impossible.”4 prayers and creeds. Mentally substitute directness, to manipulating behind the Benedictine Ruth Fox offers a more “She” for “He” and “women” for “men.” scenes instead of claiming their voices current example of how Scripture can Or, instead of “men and women,” say and owning their own authority. They be used to limit women’s roles.5 She re- “women and men.” Notice the effect are afraid to be who they are. counts that after praying from the lec- these changes make on your conscious- Fathers with daughters often see the tionary for 24 years, she realized that ness. need for more equitable treatment of “particular omissions of select scripture Courage women more clearly than most. They passages” consistently concerned the can champion their daughters in ways role of women. For example, in com- Society and the Church have fa- that serve them well. When a man—fa- paring the lectionary reading about vored certain attributes in women. The ther, mentor, priest, brother, bishop or “the worthy wife” in the Book of Prov- feminine ideal preferred those who friend—sees a woman’s gifts and stands erbs to its counterpart in the Bible, the were self-effacing, served behind the behind her, she will be empowered in a lectionary “omitted the passages that scenes, sacrificed “all” for others, were way she might never be alone. Negative praised the women’s initiative, business non-assertive and didn’t make waves. messages that have grooved themselves acumen, dignity and wisdom (31:14- However, there is a huge downside in into the feminine psyche can be undone

12 NO. 107 / SUMMER 2015 ing and overwhelming, impossible… it pushes the Church to change. Here to understand or to manage.”9 When are some indicators that things are a man uses a slur toward a powerful changing: woman, he cuts her down and inhib- WWRecent data shows that in most US its her self-esteem. In a moment she , a third of the top jobs open has been made less of an authority, to lay people are occupied by wom- less capable of working in partner- en: chancellor, chief financial officer ship. and schools superintendent.10 This is Women, on the other hand, may a step forward in collaboration and have defensive reactions to strong shared decision-making. women in positions of authority be- WWYoung people today are questioning cause they also differentiate from why women can’t be priests when their mothers. If they have internal- barriers to other leadership roles are ized assumptions about the inferior- falling. Can we find more opportu- ity of the female gender that come nities in our Church for these ques- from the culture, they may react tions to be heard? mentally with, “Who does this wom- W an think she is?” If a woman rejects WThe outcome of the recent investi- the validity of female authority she gation of American sisters by the may seek a powerful male to validate Vatican is regarded by many as a her convictions. By not risking stat- tribute to the collaborative decision- by powerful male support. Masculine ing her own opinions and beliefs—as- making process within the LCWR and feminine energies need one other suming she knows what they are—she (Leadership Conference of Women for mutual growth and development. avoids criticism, judgment and suppos- Religious), who stayed at the table in graceful dialogue with their hi- Co-Creative Action edly rejection. She also short-circuits her own growth and autonomy. erarchically imposed overseers. The Many have experienced the joy that Where is the way through to healing outpouring of support the sisters comes from working collaboratively on these divisions? Men need to support received from the laity during the a creative project. Yet there are psycho- women’s gifts, their freedom to use their time of investigation demonstrated logical barriers within women and men talents and chart their own path, and an awareness of the gifts American that impede co-creativity that would encourage them to use their voices. The women religious consistently pro- rejuvenate the Church. world and the Church need men secure vide in their faithful witness to the In their book Female Author- in their identities to move over and Gospel. ity, Young-Eisendrath and Weidemann share decision-making. Women need WWMore and more theologians are hold that men and women alike are to learn to speak up and stand up for women. As women study the an- “ambivalent” about women’s author- their truth. Fear lies at the core of these cient languages and texts, they are ity.8 They analyze some of the psycho- differences. We react to roles and pro- bringing fresh perspectives to the jections of others instead understanding of Scripture. They of getting to know each are telling us who and what got left “God is not afraid of new things.” other’s hearts. Trust de- out. Can the Church accept their in- velops with shared vulner- telligence and insight? social conditions that contribute to fear ability. The person with the most power of women in positions of leadership. must be open to hearing and receiving Pope Francis said, “God is not afraid In discussing the paradoxical nature what the less-powerful person has to of new things.” Perhaps there are new of female emotional power, they note offer. Co-creation is rooted in dialogue. things in store for the Church if we can that a young male establishes an in- Dialogue depends on true listening and be open to the Spirit. Another Pente- dependent identity from the powerful on openness to being changed by what cost may be afoot. mother of his childhood “by oppos- one hears. cc Gretchen Gundrum is adjunct faculty ing feminine traits and refusing female Signs of Hope and Change at Seattle University’s School of Theol- authority.” Consequently, men often ogy and Ministry and a psychologist receive women’s strong expressions of Culture has been evolving in its ap- and spiritual director in private practice anger, aggression and fear as “engulf- preciation of women’s gifts. Sometimes in Seattle.

A MATTER OF SPIRIT 13 ``Women's Justice Circles ``Human Trafficking Teen Justice Circles Washington, DC monthly vigil Two Circles for young women are beginning at Echo Glen in Snoqualmie, WA and Parish in New Brunswick, New Jersey. Cashmere, WA

On Wednesday April 29, circle leaders met with Glenn Johnson, Cashmere School District Superintendent. Together they are addressing ways

Our Global Problem: Human Trafficking from a Philippine Perspective IPJC co-sponsored speaker Sr. Mary John Mananzan, OSB who examined the issue of human traf- ficking from an economic, politi- to include Latino parents in the district’s anti-bullying cal, ecclesial and cultural point of programs. Additionally, there was a positive dialogue about view. anti-bully best practices.

St. Benedict’s `` Tea Young Adult Justice Cafés For the past ten years Eco-Justice Action! St. Benedict Parish The Spring Café engaged in Seattle has held a many actions on climate women’s tea for edu- change including cation, spirituality and workshops on small support for a ministry space gardening and bike benefiting women. We repair; sending original are grateful that our art postcards to legislators; Women’s Justice Cir- submitting an op-ed cles will benefit from article; carbon footprint the proceeds of the assessment; college campus tea. Thank you to the composting; and educating women of St. Bene- with the film Island dict! President. Davidson Justice Café helping with campus composting

14 NO. 107 / SUMMER 2015 NEWS • ANNOUNCEMENTS • EVENTS

``Northwest Coalition for ``A Movement in Hope Responsible Investment Thank you! Celebrating Corporate Change! We had a wonderful gathering of IPJC friends, partners and collaborators for our spring fundraiser to support and sustain our The Medicines Patent Pool (MPP) was mission. Watch our new video A Movement in Hope at ipjc.org established in 2010 to increase access to HIV medicines. Since that time faith based shareholders have been working with pharmaceutical companies to license their HIV therapies to the MPP. This year AbbVie, Merck and Johnson & Johnson (Janssen) signed agreements with the MPP for key pediatric HIV drugs. These licenses are important milestones in the efforts to treat children living with HIV in low- and middle-income countries which are home to 99.8% of children and adolescents living with HIV worldwide. Disney will “absolutely prohibit” depiction of smoking in films with a PG-13 rating or below. ``Just Video Contest Winners! `` 1st Place: Water by Emma Climate Change Rosenthal from St. Mary’s Anticipating Pope Francis’ Academy, Portland, OR encyclical on Climate

2nd Place: Human Trafficking by Kialani Change! Naputi Rule from Holy Names Academy, Be sure to get your copy of IPJC’s four- Seattle, WA session process for faith communities to 3rd Place: The Ability to Dream - A right or A accompany your study of the encyclical Privilege by John Quinlan from Stuart Hall and the issue of climate change. High School, San Francisco, CA 3rd Place: An Ethical Look at Vaccinations for Measles by Emily Velasquez from Holy Names Academy, Seattle, WA ``Interfaith Honorable Mention: Immigration in the United States by Becca Murrer from Presentation Academy, Louisville, KY IPJC participates in an interfaith panel on “Prosperity and Poverty,” May 17, 2015 ``Donations In honor of: Fr. Bill Bichsel, SJ, Marie Clark, IHM, Karen Rossman, OP. The Sisters of the Holy Names Golden Jubilarians: Mary Becker, Rosalie Anderson, Roberta Carson, June Kerney, Beth Luliest, Linda Orrick. Tacoma Dominican Sisters: (60 yrs) Esther Aherne, Mary Buttimer, Mary Cabrini, Susanne Perri, Martha Costello, Pauline Igoe, Katherine Lewis, (70 yrs) Dolores Kirk & Tacoma Dominicans & Associates In memory of: Elinor Brennan, Mary Fleming, CSJP, Rae Skinner, SNJM, Kathleen Stupfel, SNJM A MATTER OF SPIRIT 15 NON-PROFIT ORG. US Postage PAID Seattle, WA 1216 NE 65th St Permit No. 4711 Seattle, WA 98115-6724 Intercommunity Peace & Justice Center

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This Issue: Women in the Church 206.223.1138 • [email protected] • www.ipjc.org

SPONSORING COMMUNITIES Women in the Church: Ritual & Reflection Congregation of the Sisters of St. Invite a small group for contemplation and a con- What have I heard from Pope Francis that Joseph of Peace versation about the role of women in the Church. gives me hope for greater justice for women Oregon Province Jesuits Ask them to read this issue of AMOS to the in the church? Sisters of the Holy Names of Jesus gathering. “God is beyond gender, but the preponderance and Mary, US-Ontario Province Set Up: Arrange chairs for participants around of male images can send a message to women Sisters of Providence, that they are not ‘made in the image and like- Mother Joseph Province a small ritual table. Put on the table a cloth, ness of God.’ Greater use of feminine images Sisters of St. Francis of Philadelphia candle, a heart for each person. of God to supplement Tacoma Dominicans Song: Open with a song the abundant mascu- such as “Woman of AFFILIATE line pronouns will help Grace” from Grace on COMMUNITIES women find their place the Margins or “All Are Benedictine Sisters of Cottonwood, in the Church and on Welcome” Idaho the journey of faith.” Benedictine Sisters of Lacey Leader: As we gather today, ~Victoria Ries and Fr. Benedictine Sisters of we take a few moments James Eblen Mt. Angel to appreciate and honor What feminine images Dominican Sisters of San Rafael our own stories and of God do I feel called Religious of the Sacred Heart experiences with the Di- to embrace at this Sinsinawa Dominicans vine and religion, aware time? Sisters of Charity of the Blessed of the multitude of Mary voices and experiences “Dialogue depends Sisters of St. Francis of Redwood City that join us. (pause) on true listening and on openness to being Sisters of St. Joseph of Carondelet All: God of the expansive changed by what one Sisters of St. Mary of Oregon and of the specific, hears.” ~Gretchen Society of the Holy Child Jesus you challenge us in the Gundrum Society of the Sacred Heart world to be more radi- Ursuline Sisters of the cally loving. Be with us Where am I be- Roman Union as we explore the chal- ing called to deeper © Olivia Zapata EDITORIAL lenges, pains, joys and listening? How can I BOARD paths of our own stories. embrace that call? Judy Byron, OP Leader: We now spend some time in quiet reflec- Sharing: Hold a conversation about reflections. Timnit Ghermay tion on the role of women in the church and Leader: Let’s end our time together with a word Gretchen Gundrum on our own personal experiences. Silently or phrase that is living in our hearts. As Linda Haydock, SNJM reflect on the following quotes and questions you share, take a heart from the table as a Vince Herberholt from this issue of AMOS. Then reflect on the reminder of our journey together. Tom Hulscher question that speaks to you. After the silence, Closing Prayer: Holy and Living Spirit, thank Nick Mele I will invite us to share in a conversation. you for the movements you make in our lives Editor: Anna Clarke “There are good reasons to hope that the papa- and being. Hear the movements of our hearts Layout: Justin Almeida cy that began on March 13, 2013 with a request and help us to live into a more just world and for people’s prayers will in time bring greater church. Amen! justice for women in the church.” ~Anne Patrick

Footnotes online at www.ipjc.org A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 107 / SUMMER 2015 FOOTNOTES Women in the Church in the Age of Francis Be Not Afraid 1. These words of Pope Francis are quoted here by Robert Mickens, “Letter 1. Gn 2:18–23 from Rome,” April 15, 2015; www.commonwealmagazine.org/let- 2. Gail Ramshaw. “The gender of God.” In A. Loades, Ed., Feminist theology: ter-rome-26. A . Louisville: Westminster/John Knox Press. (1990): 168-180. 2. Francis. Evangelii Gaudium: Apostolic Exhortation on the Joy of the Gos- 3. Elizabeth C. Stanton. The Woman’s Bible. New York: European Publishing pel. : Libreria Editrice Vaticana, Catholic Church, 2013. #103 Company. (1895): 8. 3. Francis, Evangelii Gaudium. #104 4. Stanton 12. 4. Thomas Reese, “Pope Francis After a Year,” National Catholic Reporter 5. Ruth Fox. “Strange omission of key women in lectionary.” The National (March 14, 2014): http://ncronline.org/blogs/faith-and-justice/pope-fran- Catholic Reporter, (May 13, 1994). cis-after-year. 6. Fox, 13. 5. There are of course, many types and degrees of “feminism,” a subject I 7. Susan Nelson Dunfee. “The Sin of Hiding: A Feminist Critique of Reinhold discuss more fully in Anne E. Patrick, Liberating Conscience: Feminist Niebuhr’s Account of the Sin of Pride,” Soundings: An Interdisciplinary Explorations in (New York: Continuum, 1996), Journal Vol 65, No. 3. (Fall 1982): 316-326. pp. 7-8. 8. Polly Young-Eisendrath and Florence Wiedemann. Female Authority. New 6. I develop this point more fully in Anne E. Patrick, “The Gift of Papal Si- York: The Guilford Press. (1987): 42. lence,” NCR Online Global Sisters Report (April 14, 2015) www.globalsis- 9. Young-Eisendrath, 44. tersreport.org/node/23291 10. Michael O’Loughlin, “Most US dioceses have women in key posts, but 7. Francis, Evangelii Gaudium. #108. some have none,” Crux (May 14, 2015). http://www.cruxnow.com/ 8. Mt 13:33, Lk 13:21 church/2015/05/14/women-us-catholic-dioceses-leadership-data/ 9. Francis, Evangelii Gaudium. #223. 10. My final two points draw extensively on “The Gift of Papal Silence.”

The Call of the Church to Lead 1. Catholic Church. General Instruction of the Roman Missal. Washington, DC: United States Conference of Catholic Bishops. (2010): 50. 2. Catholic Church. General Instruction of the Roman Missal. Washington, DC: United States Conference of Catholic Bishops. (1970): 29. 3. Francis, Evangelii Gaudium. #102. 4. Francis, Evangelii Gaudium. #103. 5. George B. Wilson, Clericalism: The Death of Priesthood (Collegeville, MN: Liturgical Press, 2008): 13. 6. Francis, Evangelii Gaudium. #104. 7. Women’s Cultures: Equality and Difference, Plenary Assembly of the Pon- tifical Council for Culture, Rome, February 4-7, 2015. 8. US Conference of Catholic Bishops, “Co-Workers in the Vineyard of the Lord: A Resource for Guiding the Development of ” (2003): 48. 9. Francis, Evangelii Gaudium. #24. 10. Francis, Evangelii Gaudium. #27. 11. Vatican Council II, Paul VI, Sacrosanctum Concilium (1963): 10. 12. Eucharistic Prayer III.

Raising Children in the Catholic Church: Effects of the In- equality of Women on Our Children 1. References: Luis Logo et al, “‘Nones’ on the Rise,” Pew Forum on Religion and Public Life, Pew Research Center, 2012. www.pewforum.org/2012/10/09/nones- on-the-rise/ 2. Paquette, Danielle. “How low self-esteem is killing girls’ academic success around the world,” The Washington Post, March 8, 2015.