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Gendered Holiness: the Characteristics Female College GENDERED HOLINESS: THE CHARACTERISTICS FEMALE COLLEGE STUDENTS ASSIGN TO HOLY MEN AND WOMEN Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Theological Studies By Tinamarie Stolz Dayton, Ohio December 2017 1 THE UNIVERSITY OF DAYTON THESIS APPROVAL PAGE FOR THE SCHOOL OF ARTS AND SCIENCES Name: Stolz, Tinamarie Suzanne APPROVED BY: _________________________________________________________ Dr. Sandra Yocum, PhD Faculty Advisor University Professor of Faith and Culture Department of Religious Studies __________________________________________________________ Dr. Meghan Henning, PhD Committee Chair Assist Professor Department of Religious Studies ___________________________________________________________ Dr. Vincent J. Miller, PhD Committee Chair Gudorf Chair in Catholic Theology and Culture Department of Religious Studies ii ABSTRACT GENDERED HOLINESS: THE CHARACTERISTICS FEMALE COLLEGE STUDENTS ASSIGN TO HOLY MEN AND WOMEN Name: Stolz, Tinamarie University of Dayton Advisor: Dr. Sandra Yocum After surveying 82 Catholic female college students from around the United States on their definition of holiness for men and women, it is clear they equate gender-normative characteristics with holiness. In other words, a woman must possess gender-normative feminine characteristics to be considered holy, and a man must possess gender-normative masculine characteristics to be considered holy. After analyzing the Catholic Church’s theology on the nature of women, it is apparent the Church strongly urges men and women to stay in their respective gender-normative roles, and develop a gendered set of characteristics. The Church names a specific and gendered set of characteristics for women; which can be seen in the androcentric interpretation of the Creation Story, and androcentric teachings such as complementarity theology and the feminine genius. The participant’s definitions of holiness, and the Church’s androcentric theologies strongly align. Meaning, the Church’s theologies on the nature of women are explicitly and implicitly teaching young women that gender-normative characteristics are the sole path to holiness. Emphasizing a narrow path to holiness is harmful to young Catholic women because it iii inhibits them from living out their fullest, most Christ-centered selves. Additionally, it leaves all women who do not fit the narrow list of gender-normative characteristics without a spiritual home. Instead, the Church needs to embrace women as individuals who possess various God-given characteristics, personalities, and abilities. iv ACKNOWLEDGEMENTS This work would not have been possible without the guidance, wisdom, and insight of the most brilliant woman I know - my thesis advisor, Dr. Sandra Yocum, Department of Religious Studies at the University of Dayton. Her door and e-mail inbox (and sometimes phone!) were always open to me whenever I came across a new finding, found myself in a tough spot, or had a minor thesis-induced panic moment. She challenged me in ways I never thought possible, and pushed me to dig deep into theology in ways I never thought I could. Her intelligence and knowledge are unparalleled, and her questions ridiculously, intellectually, and spiritually challenging. She is the kind of professor who makes you a better person and academic along the journey. Working with Dr. Yocum on this project has been a privilege, and the highlight of my time at the University of Dayton. On a personal note, there were points in this project where I truly started asking why I was Catholic. Each time, Dr. Yocum had the perfect words, article, or prayer to keep me going. I can truly say she has kept me Catholic, and will forever be someone I strive to emulate. Although, I am unsure if I could ever be comfortable sitting in a chair like she does. I would like to thank Dr. Laura Lemming of the Department of Sociology at the University of Dayton. She took on the research section of this project with me, despite her extremely busy schedule. Dr. Lemming truly constructed my mindset for the duration v of this project. She told me, "You have too many young women looking at you to not do excellent academic work." Her experience and expertise in women's issues, theology, higher education, and sociology were invaluable to this project. I will forever appreciate her time, energy, and wisdom. I would also like to thank and acknowledge Dr. Meghan Henning of the Religious Studies Department at the University of Dayton for being a reader, providing me with inspiration and support during the struggles of writing, and being an excellent example of a strong and intelligent Christian woman who is thriving in the academic realm. I would like to thank and acknowledge (an astounding writer) Dr. Vincent Miller of the Religious Studies Department at the University of Dayton for being a reader, giving me advice on writing, and pointing me in the direction of some great resources. On a personal note, seeing Dr. Miller weekly at Church always reminded me that theological intelligence is as much about the heart as it is the head. I am grateful for their comments and time. A special thanks to the loving support of Brendan Dillon, unwavering spiritual support of Kelly Adamson, and the sassy support of Mike Ingram. Special thanks to Jose, Amberly and Luis Santana, Molly Cook, Emily Cutler, Ashley Sweet, Elyse Oosterman, Cynthia Crudale, Danielle Pip, Brianna Deegan, the best Parental-Units you could ask for, and all the G4G Girls! Never underestimate what a determined student can do, even if they have a learning disability - they just might end up writing a 200-page master’s thesis. Thank you to all of the North Rockland Central School District Teachers, and my amazing mom, vi who helped me develop the skills to cope with dyslexia, encouraged me when I felt like I would never understand material, and constantly reminded me that I am smart. In loving memory of Ashley Nicole Badenchini vii TABLE OF CONTENTS ABSTRACT………………………………………………………………………...……iii ACKNOWLEDGEMENTS……………………………………………………...….…… v INTRODUCTION ………………………………………………………………………...1 CHAPTER 1 THE THEOLOGY AND NATURE OF WOMEN………………...............6 CHAPTER 2 RESEARCH……………………………………………...………………69 CHAPTER 3 DATA ANALYSIS……………………………………………..............101 CHAPTER 4 WHAT NOW? ……………………………………………….................144 BIBLIOGRAPHY………………………………………………………………...…….153 APPENDICES ……………………………………………….....…………………..….. A. Male and Female Role Models of Holiness……………………………...….161 B. Women’s Role in the Church ……………………………………………….187 viii INTRODUCTION Sexism is a word that has been used to define discrimination or prejudice based on a person's biological sex. Sexism assumes there are psychological, mental, intellectual, emotional and spiritual differences among men and women. These assumptions have deemed women inferior to men. For this study I will be using the phrase “gendered norms” as a term to describe the stereotypical characteristics often found in accounts of traditional American culture and have been used to define normative behavior and normative roles for men and women. For example, a man who is following gendered norms can be described as dominant, a strong leader, confident, logical, stoic and honorable. While a woman who is following gendered norms can be described as gentle, quiet, nurturing, mother, pure, sacrificial, obedient and subservient. Within the Church, the magisterium has official interpretive and teaching authority and is entirely made up of men. Within the structural setup of the Church, females hold no official interpretative and teaching authority. Yes, women can have roles with some teaching authority, for example, in their classrooms and inside their families, but not official authority to interpret or teach doctrine. Although a woman can be in positions which hold other kinds of authority such as minister, music minister, organizer, theologian, campus minister (for those at universities and high schools), youth minister, catechist and other parish leadership roles, there are no roles for women that provide official interpretive and teaching power. In both the family and the Church, men are given the role of 1 authoritative leader and decision maker. In both the family and the Church, women are mothers, caretakers and the hands and feet that carry out tasks. The Church argues this is the nature of women. I argue this is androcentric. Contemporary culture has created and engaged in a more complex understanding of gender over the years. Modern American society recognizes gender as a spectrum where biology, sexual orientation and gender-normative characteristics and behaviors do not have to correlate in traditional ways.1 For example, a man today can be homosexual and also have traditional masculine characteristics and behaviors. Some academics believe gender is a social construct, so gender-norms are not born, but bred into people starting at birth. As the secular realm began to define gender as a social construct the Church pushed back more emphatically saying men and women are ontologically different.2 The implications of a different nature of men and women has greatly influenced the theology around women, the role of women in the Church, and which characteristics and qualities are emphasized as holiness for women. 1 This does not mean every American or academic in modern society accepts or condones the practice of the new complex understanding of gender.This simply means there is an
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