New Women, New Church W O M E N ' S O R D I N A T I O N C O N F E R E N C E Vol 41 v. 2 $2.00 Fall/Winter 2018

Knock, Knock. Who’s there? The Vatican Suffragists! B Y K A T E M C E L W E E

The XV Ordinary Synod of Bishops on Young People, the Faith, and Vocational Discernment approved a final document calling the inclusion of women in decision-making structures a "duty of justice" and recommended "making everyone more aware of the urgency of an inescapable change.” This is a big deal.

No mention of the feminine genius. No mention of complementary gender roles.

However, make no mistake: the bishops did not just decide to include a line or two about women in the final document — those came from the voices outside the synod—the knocking on the doors, from the grassroots. W. OC supporters witness outside the Vatican gates as prelates walk in to the Synod.

On the opening day of the synod “Cardinal Tagle: Let women vote! I stared at him and hesitated only for a twenty-five activists from around the Cardinal Cupich: Let women vote!” We moment before returning to chant world gathered outside of the recited until our voices were hoarse. alongside the group: "Knock, knock! Sant’Uffizio gate (located in front of We pumped our fists in the air when Who's there?” the Congregation for the Doctrine of we cried out “Knock! Knock!” the Faith). Under the guise of a touring After I refused to be silent or give over prayer group, we gathered together Our peaceful demonstration called out my passport, the scene quickly and recited two “Hail Mary’s” as a nod the exclusionary policies of the escalated. I tried to walk away and was to Pope Francis’ call to all Catholics to Vatican's Synod of Bishops that deny grabbed and forcibly held by my arm. pray the Rosary in October. women a vote. While thirty-four women were allowed to join the 267 In an amazing act of solidarity and With no hesitation, we began our own male members to participate in their strength, members of our group prayer, a litany of the bishops discussions, none were granted voting surrounded both me and the police participating in the synod process, rights. This was despite the fact that officer and offered up their passports in followed by the chant: “Let women two non-ordained men, both religious my place. Eventually I escaped the vote!” After five names, we shouted brothers, were full voting members. officer’s grasp and stood to the side our rallying call: “Knock, knock! Who’s while the rest of our group was there? More than half the Church! While we roared, two Irish prelates detained, harassed, and forced to delete Knock, knock! Who’s there? More than detoured from their path to the synod camera footage. Some in the group half the Church!” and embraced Ursula Halligan, a prayed the rosary while the police familiar face from the Irish media and brought in horses to intimidate us. I constantly scanned the streets for part of our delegation. police or someone who would tell us to After everyone had been processed by stop, but the “Synod Singers” got The police arrived and the head officer the growing number of police officers through our entire songbook of names, came up to me as the organizer and (including a van unit with bulletproof and started again at the top. shouted into my face: vests),

BE SILENT! BE SILENT! BE SILENT! continued on page 6

In this issue From the Executive Director ... 2 Ministry of Prophetic Obedience ... 7 International Discussions ... 3 News and Notes ... 8 Walking with my call ... 4 Herstory: R A P P O R T Series ... 9 -12 Emerging Voices ... 5 Report from a Sister Alliance ... 14 Ministry of Irritation ... 1 & 6 Book Review ... 15 WOC Merchandise ... 16 From the Executive Director N E W W O M E N , N E W C H U R C H is published two times a year by the This issue continues our series from our Women's Ordination Conference (WOC). sisters in RAPPORT with Dr. Georgia WOC works for the ordination of women Fuller and Kathy Sullivan Vandenberg as deacons, priests and bishops into an recounting their call stories on pages 10- inclusive and accountable Roman Catholic 11. The RAPPORT series continues with a Church special feature on page 9 from Andrea Johnson on WOC’s encounter and E D I T O R S friendship with Ludmila Javorova, who was ordained in 1970 in the underground church of Czechoslovakia. Kate McElwee Diana Wear Amid the noise and action outside the Sheila Peiffer, Associate Editor Vatican, the heartbreaking revelations of abuse and pain in the Church, and the crisis of leadership with the USCCB, I Send address corrections and all think you will find this issue of New correspondence to: Women, New Church a powerful touchstone of hope, or a least a reminder WOC National Office of why and how we strive for PO Box 15057 D E A R W O C M E M B E R , transformation. The testimonies of Washington, DC 20003 women called are not just stories, but (202) 675 1006 glimpses into the ministries of so many [email protected] This issue of New Women, New Church who continue to serve those who have reflects our commitment to sharing and been silenced, erased, or abused. I am celebrating the stories of women called to grateful for our community of priestly N A T I O N A L B O A R D O F a renewing priesthood and ministering to people who model radical love and people and communities on the margins. communion to our Church and world. D I R E C T O R S

Throughout 2018 we launched the Sheila Peiffer, President Catholic Women Called video series Blessings and gratitude, featuring short messages from women Bob Shine, Vice-President called to priesthood. Rev. Dr. Victoria Marie shared in the series her difficult Kelly Doss, Treasurer discernment to leave her religious community to serve those who feel left Tracy Garrison-Feinberg, co-Secretary behind. We find more of her story Executive Director starting on page 7. We also hear from Beth Longo, co-Secretary Rev. Kori Pacyniak, who shares a radical path toward liberation and reminds us Sabrina McLaughlin that even within so-called inclusive spaces P.S. New year, new look, New Women, and language, some people can still feel New Church! I hope you enjoy this Jennifer O'Malley unheard (page 4). Jennifer Reyes Lay refreshed design of our newsletter. Give helps us unpack these unconscious biases us your constructive critique—we’re Abigail Rampone within ourselves and the progressive always aiming to grow and better serve Catholic movement with her report on our WOC community. page 14. In a new section, Emerging Voices, we hear from Felicia Hazzard in a A D V I S O R Y B O A R D reflective interview on race and gender in her experience in the U.S. Church (page Regina Bannan 5). Elisabeth Schussler Fiorenza Teresa Forcades, OSB Our campaign to amplify voices and Jeannine Gramick, SL stories of women called led us to the Celine Goessl, SCSC Vatican gates at the opening of the Synod Harry R. Halloran Jr. on Youth, Faith and Vocational Mary E. Hunt Discernment this past October. Our Andrea Johnson witness for women’s voting rights at the Theresa Kane, RSM synod is featured on the cover and a Anthony Padovano presentation from our roundtable Donna Quinn, OP discussion, “Discerning Women: Voices Rosemary Radford Ruether Outside the Synod,” just a few paces from St. Peter’s, can be found on page 3.

In principle and practice WOC values and seeks a diverse membership. There shall be no barriers to full participation in this organization on the basis of gender, race, creed, age, sexual orientation, national origin, or disability.

A subscription to New Women, New Church is included in WOC membership for a fee of $45. WOC is incorporated under 501c3 as a non-profit organization. Contributions are tax-deductible accordingly.

Copyright: Women's Ordination Conference 2018. All rights Reserved.

2 International Discussions Discerning Women: Voices Outside the Synod B Y P A O L A L A Z Z A R I N I

A presentation at WOC's Synod event in Rome.

Good morning to all. It is a great joy to be here with you to breathe the fresh air of a young, lively, walking Church!

I am Paola Lazzarini and I represent Women for the Church, a new group, born about a year ago when forty women from different parts of Italy met through social media and wrote our Manifesto. After the publication, many local groups started and maintain their own active groups of women for Jamie Manson, Paola Lazzarini, Zuzanna Radzik and Jacqueline Straub in Rome the church in Rome, Milan, Turin, for WOC's "Discerning Women: Voices Outside the Synod event October 4, 2018 Naples, Genoa, Cagliari, Catanzaro, and Lugano, Italian Switzerland (in these groups we train, share and advocate). The news of clerical child abuse is will accompany them and help them growing like a wave, and bishops all discern in these uncertain times their What is perhaps useful to remember around the globe have vocation in the Church and in the here, in an international assembly like undermined not only the institutional world. This, I believe, is where we have this, is that in Italy there has never church, but our very own idea of an urgent need to be fully present. been feminine awareness in the base. church. At the same time we have We have excellent theologians and under our eyes the power games, the Of course young people can and must small advanced groups of believers, but pettiness, and the pitfalls hosted by the be protagonists and act proactively. most of the women who attend ecclesiastical hierarchy at its highest Still I think we have a special parishes, associations and ecclesial levels. I am convinced that this is a responsibility. Young people have been movements have never expressed time of grace, a Good Friday that we betrayed by abusive fathers (that is, critical positions, at least not in an can travel with Easter faith, “with your priests, bishops, cardinals, and Pope) organized way. cloak tucked into your belt, your but they must not be betrayed or sandals on your feet, and your staff in experience the silence of mothers. It is The reason for this is that in the your hand,” willing to do our part up to us women who have found the Italian imagination there is still the (small or big) to rebuild on the rubble strength to position ourselves as Catholic woman as mother, wife, and that has crumbled before us. It is clear interlocutors, to support them and help angel of the hearth. This image is and undeniable that this Easter will be them find their places in the church— carried forward by successful writers announced, once again by a woman, as to make them feel that it is their home even today. It is not easy in Italy to say well as by women, and that it will be a and no one has the right to make them that women must be assertive, that we woman who brings the announcement feel otherwise. Their battles must be can have no fear about speaking clearly to Peter, not vice versa. our battles: young people are ashamed and asking to be able to hold positions of a church that is hostile to LGBT of responsibility in Christian I do not look forward to this synod people; we are also ashamed and need communities. When we do, we are with great confidence. With the to join them in that struggle. Young immediately labeled “aggressive,” exhortation of Pope Francis’ people find no nourishment in a “nuisances,” or worse in our culture, Episcopalis communio, that this final church that forgets the gospel and “feminist.” document might become a promotes moralism. We must become magisterium, without women’s voice or transmitters of the Word of God, call Yet something is changing and I can vote, is one more reason to be priests to proclaim the Gospel that measure it through my travels in Italy discouraged. Although pervaded by Jesus preached rather than focus on sin among our newborn groups. I good intentions I do not see good news and exclusion. discovered common problems and in this, and I expect nothing decisive. sufferings. Italian women are tired of But there is some good news: the keeping pastoral care, charity, training, synod on young people is not just and systematically being excluded in taking place at the Vatican. young people are ashamed rooms where church decisions are of a church that is made. Things are changing and the The synod of young people takes place success of our initiative brings evidence every time young believers pray hostile to L GBT of this. This is the premise, to say that together, serve the poor, teach the people; we... need to join you must not feel strangers in this city catechism for their younger children. of Rome. Even in this diocese, there As a mature woman (I am a mother, so them in that struggle are women who are starting to express do not identify with youth), what can their impatience and their will to we offer to young people and especially speak. to young women? We take our responsibility to convey our strong We must offer ourselves the bread of As for the topic of our meeting here faith as well as healthier models of the Word, which no one can stop us today, we recognize we are no longer church. from doing. Young women want to feel on solid ground as in days gone by— that their vocation, their spiritual life, our structures have been crumbling Young people ask us to accompany is as good and as recognized as that of around us. them—it emerges in the instrumentum their male peers. laboris—and they need adults who continued on page 13

3 Walking with My Call Walking with My Call B Y K O R I P A C Y N I A K

My God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think I am following your will does not mean that I am actually doing so. But I believe that the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road, though I may know nothing about it. Therefore will I trust you always though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face my perils alone. -Thomas Merton Kori Pacyniak “My God, I have no idea where I am going…” Few words better describe my A class on women mystics introduced whether to stay Catholic when there vocational journey than this opening to me to the writings of Edwina Gateley was a denomination here in which I Thomas Merton’s prayer. Though and Pauli Murray and the concept of could pursue ordination. there have been times in my life when women’s ordination. my stubborn nature wanted to embody Instead, I focused on academics, hoping the idea of “Damn the torpedoes, full I became involved with WOC, Pax that my vocation would sort itself out. I speed ahead,” the reality is that my Christi, and Call to Action. Pandora’s ended up in Texas for a PhD program life, particularly my journey of box had been opened. Thoughts of in Pastoral Theology, but when the vocation, has often followed the road becoming a nun faded and the desire to program ended up not being a good fit, less traveled, even when the path was become a priest was back full force. I I started looking for alternatives. overgrown. On more than one read about the ordination of the occasion, the only prayer I could say Danube seven and wondered, what did A friend forwarded me a job posting with authenticity was “I have no idea I have to do to become one of them? from San Diego—a progressive where I am going.” There were no easy answers, no well- Catholic community was looking for a trodden path. pastor, ordination not required. I didn’t As someone who identifies as trans, think I had a chance, but there was nonbinary, and queer, I’ve often felt After college, I struggled to find a faith nothing to lose by applying. In January out of place within the church— community that was as supportive and of 2017, I started as pastor of Mary especially since I’ve felt called to the life giving as my college chaplaincy had Magdalene the Apostle Catholic priesthood since I was a child. When I been. I drifted away from the church Community and started the was eight, my grandmother asked me because I didn’t know if there was discernment process for ordination what I wanted to be when I grew up room for me in the church as a young with RCWP. I never envisioned myself and I told her that I wanted to be a queer person. Years passed but the pull as a parish priest, but the year and a priest. She informed me that only boys of my vocation remained despite my half I’ve been with the community so could become priests. Well then, I best attempts to bury it. I applied to far has exceeded my expectations. I am declared, when I grow up, I want to be graduate school, thinking that if God their first pastor from outside the a boy. To my mind, it was that simple. was calling me to something, seminary community and just like a new My parents had assured me girls could was the place to figure it out. relationship, there have been do anything boys could do and that I challenges and there have been joys as could be anything I wanted to be when The choice came down to Weston we have gotten to know each other and I grew up. No exceptions. Why should Jesuit School of Theology and Harvard worked on blending liturgical styles the priesthood be any different? Divinity School. I knew that if I and theologies. Serving what my father attended Weston, I would spend much affectionately calls a “rebel Catholic Inspired by Thérèse of Lisieux’s Story of the three years of my M.Div. degree church” was certainly never in my five- of a Soul, I began to think that if I crying and banging my head against year plan, but it has been a couldn’t be a priest, the acceptable that stained-glass ceiling because I transformative experience. alternative was to become a nun. The didn’t just want to study with Jesuits, I orders I was looking at insisted I go to wanted to be a Jesuit. I ended up at In the words of Merton: “I cannot see college and in the fall of 2000, I arrived Harvard, studying Queer Theology and the road ahead of me. I do not know at Smith College, proudly marched up often worshipping with the for certain where it will end.” to the chaplain (an amazing lay Episcopal/Anglican fellowship, in awe Sometimes I don’t know where, or if, I Catholic woman) and declared, “I’m of a denomination that sought to fit within Catholic feminist planning to enter a convent, but they maintain a balance between scripture, organizations. Sometimes I describe it told me I have to go to college first, so tradition, and reason, and strived to be as identifying with women but not as a you have me for the next four years.” a church that embraced the call to the woman. As someone whose gender is To her credit, the chaplain didn’t miss priesthood among all peoples, outside the male/female binary, whose a beat, gave me a warm smile, and said, regardless of gender or sexuality, a identity is discounted and erased (even “Well, I look forward to the next four church where the laity had a voice. I in so-called inclusive language), years.” Little did I know what would saw women and transgender people in happen in those four years. positions of leadership—both lay and continued on page 13 ordained—and began to question

4 Emerging Voices An Interview with Felicia Hazzard Felicia shares insights into growing up in African American Church and "normative whiteness" in Catholicism with Kate McElwee.

Felicia, tell us about yourself and growing up attending Catholic schools in Chicago. What role did religion or faith play in your life?

I grew up on the Southside of Chicago in the Auburn-Gresham community, which to this day is a predominately African American community. My mother and my aunt worked for the Chicago Public School system and education was very important to my family. As a single mother who wanted the best for her daughter, my mother enrolled me at St. Sabina Catholic School on the Southside of Chicago starting in the first grade. I felt very special wearing my uniform and participating in Sunday Masses and Holy Days.

During my time at St. Sabina, I was asked by my teacher in the third or fourth grade to become a Catholic. I told my mother about this and I told her I was interested in becoming Catholic but for whatever reason, my Felicia Hazzard mother did not allow me. I think it was the idea that she felt I was getting a good education in a safe environment and I should be the one to decide when I got older if I wanted to become a Catholic. This is an assumption because my mother never told me why I could not become Catholic. The African American

I stayed at St. Sabina School until I graduated in the eighth grade. The community of Catholic journey in the Catholic school changed my life for the better and my love for the Catholic faith has never ended. The prayers I learned in school as churches need to know a child stayed with me because not only were they repetitious but I had a personal relationship with God that made it so real for me. that there is such a

Do you have a formative memory or experience of Church or faith movement [for women's that you carry with you today? ordination] and that they When I was younger most of the kids in my neighborhood were not familiar with the Catholic saints and assumed Catholics worship statues! are included and needed Today I know how important the saints should be in our lives. I also later learned that statues to saints were used by enslaved people in the Unites States, to pray to African deities since their own culture was prohibited. What could the movement for women's You've mentioned attending non-Catholic services and hearing equality in the Church do better to be women preach. What is that experience like for you as a Catholic more racially inclusive? woman? Are you called to preach? I honestly think having a representative from I admire anyone who can stand before an audience and speak! I admire the movement reach out to Catholic churches women of other faiths who speak the word of God and live it! I admire in the African American communities would them for being knowledgeable of scripture and speaking from the Holy be a great approach. The African American Bible and putting it in practical words for people to understand. community of Catholic churches need to know Many times I pictured myself speaking before an audience and talking that there is such a movement and that they about Jesus and how good he has been to me. So, I feel if it is a calling for are included and needed. me to preach, then that is what I have to do. I don’t have to have an audience to speak the word of God. Throughout my life, I have spoken and Why is women's ordination and inclusive tried to encourage people who are down on their luck with healing words leadership important for the Church and I have prayed with them, too. today?

Many theologians and scholars have commented on the "normative Women have stood by on the sidelines way too whiteness" or Euro-centrism in US Catholicism, and you've shared long. We are leaders in our own right. Women that often people assume you are Baptist. Do you find that your are the heads of corporations, women are African American heritage is expressed in your Catholic church? If running for political offices in record so, how? If not, what would you find meaningful? numbers, and more women are college graduates and receiving advanced degrees. In I see my African American heritage expressed in Catholic churches in the Ancient Egypt there were women leaders and African American communities. St. Sabina School was a prime example of queens! So it is time that our children see a 100% African American student body that had guest speakers come on women who are mothers, grandmothers, the birthday of Dr. Martin Luther King, Jr. from the civil rights era and aunts, cousins, friends and neighbors, but also other prominent and local African American leaders speak to the student understand that we can speak from the Holy body and parishioners of St. Sabina Church. When I lived in Chicago, I was Bible as priests and deacons. a member of Holy Name Cathedral Roman Catholic Church. It has the largest congregation in the city of Chicago. It is located in downtown Felicia M. Hazzard runs Fragrance Belles- Chicago where all ethnicities attend Mass and there are several groups offered. One of those groups is the African-American group that promotes L ettres Magazine and is the author of the play the presence of our heritage through special events and Masses. HERspectives. She lives in Atlanta, Geor.

5 Vatican Suffragists... continued Ministry of Irritation

...the officers came back to me and yelled that I had two options: get in the car, or show my ID.They cornered me against a barricade as I kept repeating: “We’re walking away. It is over. We are leaving.” I knew I did not want to get into the car and go to the station — I wanted to stay with the amazing group and continue my witness — so I finally handed over my passport.

The officers wrote down every detail about me: blue eyes, brown hair, passport number, etc. and called the station to verify my visa.

Benedictine nuns from the monastery Fahr – Switzerland rally in support of Imagine the scene: two men on horses, a group of women holding hands and #votesforcatholicwomen. praying the rosary, journalists and tourists tweeting and taping the scene, about introducing women into the language to include women in decision- while the bishops stayed safely behind current system and the value and making structures, particularly where closed doors. danger of a familiar adage: “add there is no “ministerial responsibility,” women and stir.” calling it “a duty of justice.” The knocking outside the Synod Hall Jamie Manson argued that adding echoed for a month in Rome and women and stirring would bring We know that separating ordination around the world. Our witness and the incredible renewals and that simply, we from decision-making roles would video footage of several of us harassed need to get women into the system as greatly help the Church heal from the and mistreated by police raised equals. sins of clericalism and misogyny. awareness of just what was happening in Rome. WOC and FutureChurch Similarly, paving a path for women However, a "duty of justice" must also quickly launched a petition, co- religious to vote at the synod would not confront the denial of the institutional sponsored by eleven organizations, that uproot patriarchy, but in such a fragile Church to recognize many women's advocated for women religious voting system, every brick we remove calls to priesthood. This discrimination rights at the Synod. It garnered more weakens the structure. When it falls, it deprives our church of women's gifts than 9,500 signatures in just two weeks. will seem like one final brick caused and preserves a patriarchal culture We were featured in every major news the crash, but we know, it will be from that subordinates and oppresses those outlet (and many minor ones) as the our persistent labors. outside of the clerical caste. “Vatican Suffragists” — you can imagine my surprise when I saw my During the three weeks of the synod it Going forward, we should take photo in Our Sunday Visitor! was reported that the Union of seriously the document's call for Superiors General (USG), representing "courageous cultural conversion," At nearly every daily press briefing, about 185,000 priests and brothers, which requires the Church to have the the question of women’s voting rights and the International Union of courage to acknowledge and remedy was raised. All major news outlets Superiors General (UISG), representing the grave harm it has caused through covered the witness and the call: let about 600,000 sisters and nuns, were its refusal to ordain women. Let us women vote! In fact, we educated the drafting a proposal to put before Pope hold our bishops and institutional bishops who thought they could Francis to address the disparity in their leaders to the document they comfortably respond to the journalists’ voting rights. Sr. Sally Hodgdon of approved. questions by saying: “Well, it is a synod UISG, the only woman present at the of bishops… that’s why women can’t synod who could have voted if women Our grassroots action, the vote,” pointing out that two non- religious superiors were granted that #VotesForCatholicWomen social media ordained men have full voting rights. right, described the proposal at a press campaign, the petition, and exceptional Clerical error? conference following the synod: equal media work had an undeniable impact representation between men and on the synod culture and the final After our witness we held a roundtable women religious, equal voting rights, document. As a “duty of justice” we discussion, Discerning Women: Voices and freedom to select the delegates disrupted the Vatican’s normalization Outside the Synod, just five minutes (this year, the UISG were directed by of the absence of women from from the Synod Hall, with four the Vatican to select women from decision-making bodies and globally theologians. Jacqueline Straub, a young specific countries; the men had no shamed the process through German woman called to priesthood; restrictions). community organizing and social Paola Lazzarini, the Italian co-founder media. of Donne Per La Chiesa (her After three weeks of listening, debating presentation is in this issue); Zuzanna and sharing experiences, a drafting The document also acknowledged the Radzik, a Polish theologian, author, committee pieced together the final "impoverished discussion and path of and feminist leader; and Jamie Manson, synod document. We know now that an the Church" because of the absence of NCR books editor and columnist. Their early draft contained language of women's voices. Of course, we at WOC testimonies challenge not only the reconciling the inequality of women agree. And yet, any credible path sexist voting practices, but the closed- and men religious voting rights. Knock, forward must begin with equality for door clericalism and patriarchy that knock… women: May our voices be heard, may damages our church and rejects our votes be counted, and may our women in their wholeness. The final synod document — released vocations be celebrated. only in Italian — included bold I appreciated South African theologian Kate McElwee is the Executive Director Nontando Hadabe’s question of WOC. She lives in Rome, Italy.

6 Ministry of Prophetic Obedience Aspiring to Servant Leadership B Y T H E R E V E R E N D D O C T O R V I C T O R I A M A R I E

God is Love and always invites us into that Love, as the Sufi mystic, Rabia of Basra wrote, How long will you keep pounding on an open door Begging for someone to open it?

There is a need to remember that not Some people know from an early age only was ‘the Word with God’ but ‘the that they are called to the priesthood. Word was made flesh and dwelt among For others, the road is not so clear. us’. (Anderson, Sherry Ruth, and For me, there were a few intermediate Patricia Hopkins. (1992). The feminine calls that required a “yes” response on face of God: the unfolding of the sacred the way to my present state. The first in women. New York: Bantam Books, p. was to say “yes” to the invitation to Rev. Dr. Victoria Marie 128) sobriety. That “Yes” occurred in 1990 and I have by God’s grace, remained For me, that was a turning point. sober since then. Even in the early I am a Roman Catholic Woman Priest. stages of my sobriety, I thought that I was born and raised in Brooklyn, Through my studies at the Vancouver gratitude was a verb. If I was truly New York. In 1965, when I was 20, I School of Theology (VST) and the thankful, I should show it. left home and came to Canada. On my Franciscan Institute at St. Bonaventure mother’s side, I’m African American University, I came to know God by and German. On my father’s side I’m other names than Yahweh, Lord and I became a member of a parish in the African and Native American. My Father. I came to understand the God Downtown Eastside (DTES) but I felt it mother’s side of the family is Catholic. of Scripture also as Creator, Ruah, was not enough. It was if, again, God My father’s mother is Baptist and his Breath, Word, who is described by St. was calling me to become a nun; a call stepdad is Muslim from Borneo in Bonaventure as a God who is Self- that I first heard as a teenager. While I Indonesia. I was raised by these Diffusive. Looking at scripture through was at VST (the first time), I joined a paternal grandparents. My mother this lens (a bit adjusted), I think of Franciscan religious order. The next made them promise to send me to Creation as God’s self-giving/diffusion: year, I co-founded the Vancouver Catholic school. I attended Catholic speaking, breathing, loving creation Catholic Worker (VCW). I served the grammar and high schools. From into being. The God I know through DTES as pastoral assistant for the RC grades 1 through 6, I was the only scripture is a God who wants justice for parishes located there for six years African American in the school. all who are oppressed. In our time, (1996-2002) and as a volunteer until this includes not only creatures but the 2011. We have lived and shared our My early religious formation was based earth itself (and beyond, if we consider home and love at the VCW for 15 since on lessons from the Baltimore “space junk”). 1998. Each of these endeavors was a Catechism. It presented a picture of “yes” opportunity. God and humanity that was very As I grew more in love with God, I exclusionary and individualistic. A realized that God is revealed to me not result of this type of indoctrination into only in scripture but also in nature God-talk, was to make children afraid (plant, animals, humans, waters, For me the call was to of offending God, rather than mountains, etc.), and in my encouraging us to love God. The bones/heart. God is also revealed to serve those who, for picture was of a stern father figure, me through the words and works of ready to pounce and punish if I make a others. From the Trinity portrayed in whatever reasons, felt mistake; a celestial accountant, who The Shack, the hurts of my child self kept a ledger of my behavioral debits were healed. I was actually made in abandoned by the “official” and credits. the image of God as the First Person in the Trinity in Young’s book. Likewise, church but yearned for The theological climate began to Jesus in this book actually looks like change with the Second Vatican someone from the Middle East, and the community Council when Catholic theologians, Holy Spirit is embodied in the image of many of them women, began to another Othered people ─ She is Asian. broaden the discussion. I became one While the book is fiction and I don’t of those growing number of women subscribe to any portraits of God, There were also opportunities to say who felt that Eurocentric patriarchal somehow it was still comforting to the “yes” to invitations to see a wider traditions and representations of God little girl, who so long ago was taught picture of things. For me social justice as “old White Guy in the sky” to internalize the “whiteness” of activism, research and advocacy are alienated them from God as mother. holiness. However, what surprised me faith and love in action. Women, especially women of color was the reaction of some of my friends felt─ there is a conscious need to of European descent who were upset continued on page 13 reclaim the holiness of female by the personification of God as other embodiment and recognize the than European. sacredness of Mother Earth as well.

7 News and Notes News and Notes

C A T H O L I C W O M E N C A L L E D

Central to WOC’s mission is the conviction that we must believe women: believe their stories, believe in their call, believe in the ways God is working through them and with them. Through our Catholic Women Called video series, launched on May 11, we have had the joy and privilege of sharing more than seventeen videos featuring what women with a vocation to priesthood want the world to know about their calls.

For some, their calls were crystal clear from their childhood. For others, God’s invitation came as a surprise. In each woman’s story, what is evident is the sense of profound joy and peace they experience through becoming who God has meant them to be. They become the face of God to the people they serve—a face that looks very different from the male God that dominates the Catholic imagination. And they delight in serving God’s people—those who are left behind, those who long for a more inclusive sense of community, those who know that the Church is more than the hierarchy. W O C A W A R D E D G R A N T T O Women called to priesthood must be made visible. If Catholics could see the varied faces of these women—crossing generations, races, and E X P A N D “ L I S T E N I N G T O W O M E N ” continents—our image of “priest” would break open into myriad P R O G R A M F O R S P A N I S H faces of all genders who know God’s call to sacramental service. S P E A K E R S Find our Catholic Women Called video series on YouTube at youtube.com/OrdainWomen WOC is thrilled to announce a recent $15,000 award from the JustPax Fund, an organization focused on enhancing effective change in the areas of gender, W E L C O M E T O W O C ’ S N E W E S T B O A R D M E M B E R S environmental, and economic justice.

The fund will expand our “Listening to Abby Rampone is a Vermonter, a Women” sessions program by creating writer, and a feminist Catholic. Spanish-language resources and funding a She's concerned with creating dedicated outreach coordinator to Latinx radical, resilient communities in the communities for women to share their joys face of environmental degradation and challenges as women in the Catholic and patriarchal violence. After Church. Those reflections will be shared with graduating from Williams College the bishops in order to create opportunities last June, she moved to New York for greater inclusion and understanding City, where she is pursuing an M within the Church. Div at Union Theological Seminary. At Union, she enjoys living and Given that one-third of the Catholic working with the Women's population in the U.S. identifies as Hispanic, Interfaith Residency Program. we recognize that any effort to listen to women in the Catholic Church is incomplete without the input of Latinx/Hispanic women. With this funding, WOC will be able to provide a Spanish-language website, a Spanish translation of the resource guiding Sabrina McLaughlin was raised in participants in listening sessions, and her mother's Italian American Spanish-speaking part-time, temporary staff Catholic parish, and after several to assist with outreach and data collection. years as a member of the United Methodist Church, she discerned a The English-language “Listening to Women” return to the Catholic Church to project is a collaborative effort with the better serve God and her conscience Association of U.S. Catholic Priests, Dignity by being a voice for change from USA, FutureChurch, RAPPORT, and the within the Church. Sabrina holds Australian Catholic Coalition for Church undergraduate and graduate degrees Reform. in literature and has worked as a classroom instructor in community colleges and trade schools, and on political campaigns and for political organizations. For the past five years she has served on a Congressional staff in Pennsylvania.

8 H e r s t o r y : R A P P O R T S e r i e s Ludmila Javorova and the Ongoing Struggle for Women’s Ordination in the Catholic Church B Y A N D R E A M A G A Z Z U J O H N S O N

In 1991, I was serving as a member of he reasoned, and would have been a WOC’s Board of Directors. Our great blessing.. National Coordinator at that time, Ruth McDonough Fitzpatrick, By 1970, Ludmila had discerned with announced to our board that she had Bishop Davidek a call to priesthood in learned via a New York Times article of order to serve the women in prison. It the ordination of a Roman Catholic is documented that she was ordained woman, ordained for the underground by him as priest on December 28, church during the Communist era in 1970. Czechoslovakia. The woman’s name was Ludmila Javorova. Through the In 1992, when WOC became aware of Times, Ruth was able to make contact the rudiments of this story, the Board with a laboratory chemist in commissioned our National Connecticut by the name of Frank Coordinator, Ruth Fitzpatrick, along Miekc, who told her the story of the with three other WOC women: Dolly underground church movement in Pomerleau (board member), Sr Czechoslovakia during the decades of Martha Ann Kirk, and Carolyn the 1950s through the 1980s. Miekc Moynihan, to go to what was by now himself had served as a married priest the Czech Republic to find Ludmila. of the underground church. For this undertaking, they enlisted the help of Frank Miekc. They set off for The leader of this movement, approved Prague, where they were met by a by the Vatican, was a priest, Felix group of Jesuit theologians from the Davidek. Also a medical doctor and L u d m i l a J a v o r o v a University of Prague, who insisted that research scientist, Davidek had been Ludmila was no longer alive. (By this instrumental in leading an time, Bishop Davidek had been dead underground university system to Ludmila became the vicar general for for several years.) Not to be deterred, combat the takeover of the underground church. She alone the women replied that they were very Czechoslovakia’s universities by the had all of the information about the desirous of meeting with the whole Communists. Captured by the program. community that Davidek and Javorova Communist government, Davidek was had served in the city of Brno in imprisoned for a number of years. Much of it was committed to memory Moravia. They were offered a When he returned to his native to reduce the risk of detection of a translator, and off they went to meet Moravia after being released, he paper trail. Bishop Davidek and the with the remnants of the underground immediately took up his work of other bishops and priests depended on group. For several days, they met with forming an underground resistance. her. the folks, asking many questions and This time, he was focused on seminary listening to many stories. They training for Catholic priests because The underground church stayed in expressed their deep regret that the existing seminaries and touch with the proceedings of Vatican Ludmila was no longer alive to share hierarchical structures had been Council II, and were aware of the her story with them. After several days infiltrated and compromised by the discussion surrounding the possibility of conversations, the Brno community Communists. The Vatican took note of of married priests. Many of the group surprised them by admitting his efforts, and decided to bless the underground communities were largely that Ludmila was not dead; in fact, she movement to create an underground made up of people from the scientific was among their interlocutors! So, the church. They devised a plan to get him academic community. They were very conversations and stories continued. ordained as bishop so that he could familiar with, and had an affinity for, When the WOC women returned move forward with his work of the writings and theology of Pierre home, they reported back to the ordaining priests who could operate Teilhard de Chardin. At some point Board, which felt that it was very without the constraints placed on the early in their development, they made important to follow up with a future official hierarchy by the Communist a decision to ordain married men as visit, to invite Ludmila to come to regime. Davidek immediately set about priests. share her story in the US. building the underground church. Among the people he chose to assist By the end of the 1960s they were It seemed very unlikely at the time him was a young Moravian woman ordaining women deacons, and that Ludmila could be convinced to do with whose family he had been considering ordaining women priests. such a thing. Her very existence was acquainted for many years, Ludmila Bishop Davidek was a strong shrouded in secrecy, as if she had Javorova. proponent of this. His reasoning was already passed on. The official church that when he was in prison in the had brought significant pressure on During the years of the underground period 1948–1955, it had been possible her and on the people of the church, priests were prepared in to get the sacraments to men in prison underground church communities to seminaries that were the homes of by disguising priests as janitors or resume business as usual— many of the faithful. Training groups other workers, but it had not been reintegrating into the official church were comprised of small cells, and possible to reach the women prisoners. parishes as if the entire Communist classes were conducted at off hours— epoch had never occurred. all to prevent detection and infiltration Women priests could also have been by the Communist government. disguised as ordinary workers on the continued on page 12 women’s side,

9 H e r s t o r y : R A P P O R T S e r i e s My Story of Call B Y K A T H Y S U L L I V A N V A N D E N B E R G My education began in a one-room school with eight grades in the town of Waukesha, Wisconsin. In 1959 I graduated from high school in that same city, followed by college at the University of Wisconsin at Oshkosh to pursue a degree in teaching.

Growing up in the countryside was full of wonders! I experienced God with me always as I explored acres of wetlands with rivers and birds and animals. It was there I found God in nature and in wild things. One image of my youth that stands out for me is sitting along the river seeing a deer running to water—it made me think that is how as our hearts run also— to living water and to a God who loves us. Organized church services didn’t speak to me, nor did they have a lot of influence on my spiritual growth. Rather, after going to Mass I would read my books and sit under trees behind my house. I knew I was safe and I knew God was with me.

After graduating from college I taught third and fourth grade in a rural school for three years, until I became pregnant with my first child. In those days, women were not given employment when the school system K a t h y S u l l i v a n V a n d e n b e r g found out they were with child, so I stayed home until my second child was born, and then I worked as a substitute teacher. I soon learned that the men in my diocese When my girls were older I began a pre-school program at St. Mary’s in were being ordained to the priesthood in Waukesha. I would continue to teach there for many years, where I also May of each year and I began to hold helped write the program and served as the administrator. prayer vigils outside the Cathedral to pray for them but also to pray for women’s I was active in church ministries and politics even when I became a parish ordination. About twenty to thirty people council member with responsibilities for the Liturgy Committee. At that would join in those prayer vigils. This went time the church was committed to changing the regulation for on for sixteen years. Reconciliation. I was astonished that the Vatican had the ability to change decades-old regulations and provide new instructions for such an In 1986 I joined RAPPORT—other women important sacrament. This then naturally led me to think that if the with the same call and wanting to both church could change her thinking about Confession, why couldn’t the work for women’s ordination as well as church change the requirements for other sacraments? Why didn’t the change or eliminate Canon 1024, the church ordain women? church’s law that only lists men as able to receive the sacrament of Holy Orders. During this time of my life, my perception of the church started changing. RAPPORT began meeting three times a I had lots of questions: What attributes does a priest need in order to be year to strategize and meet with Catholic considered for ordination? Why were there no altar girls? How could I bishops. We also met with two Episcopal reconcile my call to priesthood with my life as a wife and mother? These bishops. RAPPORT often met in questions led me to conversations with three key people in my life, Washington, D.C. to attend the U.S. including my spiritual director. I asked each of them if they could help me Bishops meetings held at the Omni discern my call that seemed to be coming from God. All three recognized Sheraton. We invited a group of bishops to and confirmed that they too, thought God was calling me to the meet with us at a retreat center to hear priesthood. How could a married woman with two children have that call, our stories of call and to deepen our and what was I going to do with it? dialogue with them.

So to be sure I had the right credentials, I went back to school and earned Throughout those years my call to priestly a Masters degree in Counseling from the University of Wisconsin at ordination became stronger and more Whitewater. After graduating I applied to St. Francis Seminary in the compelling. In my personal journal, God Archdiocese of Milwaukee. After submitting my request for entrance I was would lead me to write the words, “Great admitted as a graduate student. During those years of study I experienced times are coming beyond your wildest many difficulties from professors including one that forbade me from dreams!” My understanding and asking questions during class. Unlike the men, who were given permission determination continued to grow stronger to ask questions, I had to submit mine prior to class. At the end of the by the day. Soon I would meet Bishop 1980s I received a Master of Divinity degree with over one hundred Patricia Fresen and together we discerned twenty credits. I also earned a certificate to be a Trauma Specialist from that I would move forward in the process the University of Wisconsin at Milwaukee. I wanted that additional toward ordination. I was ordained a priest accreditation in trauma and its effects on families because I had started a on July 31, 2006. program for Parents of Murdered Children at the parish where I had been working and this certificate complemented that area of study.

Meanwhile in 1978 I attended the WOC meeting in Baltimore with How could a married hundreds of other women who also felt called to ordination. I listened, observed, and recognized that my calling to ordained ministry was similar woman with two children to many of the other women at the conference. I felt like I was beginning a new journey. When I came home from that WOC gathering I felt very have that call, and what encouraged, no longer alone in my call to ordination. was I going to do with it?

continued on page 11

10 H e r s t o r y : R A P P O R T S e r i e s Like all Things Spiritual, It was a Process B Y G E O R G I A E . F U L L E R , P H . D .

I heard a voice in September 1976. “You’re here for my Roman Catholic That voice sent me to WOC a month sisters and brothers,” was the answer. later and then to RAPPORT in 1986. “Okay,” I said. So I carefully observed Like all things spiritual, it was a the workings of the convention and process. took good field notes. (Cultural anthropology was my doctoral minor.) My husband, Hugh, and I have lived in the Washington, D.C. area since 1967. From these observations I addressed In 1974 the struggle to ordain women the WOC Board in 1977, soon joined in the Episcopal Church made national the Board, and eventually became a news. My husband was a recovering member of RAPPORT. I have Episcopalian, a graduate of St. Alban’s continually worked to avoid the Boys School. The School’s headmaster problems I had seen in the Episcopal had assisted at our wedding. When the struggle. One was that, of the women first women were ordained in and bishops who went ahead, very few Philadelphia on July 29, 1974, my had known one another. They had to husband was excited. form community on the fly and under fire. For this they paid an enormous G e o r g i a F u l l e r “At last my church is doing what it spiritual and emotional price. In not preaches!” he declared. knowing one another, the women who were lesbians felt compelled to stay in On November 10, 1974, Father the closet. They paid a steep price. William Wendt, rector of St. Stephen and the Incarnation Church, obeyed I also observed that changing a cultural the recommendation of his vestry and structure requires different kinds of invited the Rev. Alison Cheek to work—education, politics, pastoring, as preside at mass. Alison had been well as disobedience. Each effort was My Story of Call... ordained irregularly (illicitly—without indispensable to the success of the the approval of the local diocesan whole. But rather than see this continued from page 10 bishop but with valid apostolic underlying reality, people saw each succession) in Philadelphia. Bill obeyed other as enemy. We now recognize this God has seen to it that I have flourished his vestry but disobeyed his bishop, as “vertical violence engenders in my ministry. Now I plan, preside, and who brought him to trial. The jury horizontal hostility.” preach in a small, rural church in included the headmaster of St. Alban’s. Allenton, Wisconsin at Jesus Our We were sure he would vote to acquit Another observation was that the Shepherd. I share the ministry with Bill. But he didn’t. And Hugh was so Episcopal movement centered around another priest who also gives me guidance mad that he actually went to church. “my call,” not on justice. So when the and encouragement and I reciprocate for We began attending St. Stephen’s in women were finally recognized in his ministry. We have about thirty-five order to support Alison, Bill, and the 1977, they went back to their own people of many ages. Our community congregation. dioceses. They and their supporters gathers each week and we also hold were again separated. The movement monthly meetings to decide where we On September 7, 1975 Hugh and I for justice in the church subsequently contribute money and goods to individuals were part of the security staff at St. faltered. and groups in need. People appreciate my Stephen’s when the second wave of ministry and are glad that a woman is one women were ordained irregularly. I Since 1988, when WOC named me as a of their priests. was also chair of a local task force on “Prophetic Figure,” I have worked Women and Religion for the National within the Roman Catholic reform A few weeks ago while I was preaching, Organization for Women (NOW). I was movement to build community, to be people noticed a deer running in the field soon co-chair of the national Task inclusive, to encourage networking outside the church behind the altar. I Force. My NOW co-chair and I went to among reform communities despite couldn't help thinking this was a sign that, the Episcopal General Convention in their different strategies and tactics, as a deer runs to living water, our hearts Minneapolis the following September. and to focus on justice. continue to run to a God who loves us. This is the Convention that legalized the ordination of women to the Georgia lives in Virginia with her Kathy Sullivan Vandenberg lives in priesthood and episcopacy. husband Hugh. She is a troublemaker in Wisconsin where she stays close to family the tradition of Quakers, and she is and pastors in a small rural church. She’s I arrived in Minneapolis the day before currently a visiting lecturer at Friends been a member of WOC for many decades, the Convention started. I wandered Theological College in Kaimosi, Kenya. and part of RAPPORT since the mid- around the display hall and felt the 1980s. spiritual pulsing of a great, complex machine whirring in my head. I envisioned wheeled-gears within different sized gears all grinding toward the ordination of women. I didn’t know where I fit in. I said, “God, why am I here? They don’t need me.”

11 H e r s t o r y : R A P P O R T S e r i e s Ludmila Javorova ... continued from page 9

The underground community was in We offered her the possibility of deep shock and mourning. The meeting with and telling her story to married priests and Ludmila were some supportive Catholic bishops. being treated as if they should just go home and forget everything they had After much dialogue and many done to preserve the church through assurances that there would be no the crisis. press to “out” her by presenting her as an active priest, she agreed. So in the In 1996, an opportunity presented itself fall of 1997, Ludmila and several to create another visit by accompanying women arrived for a representatives of WOC with Ludmila. month-long visit. Ludmila met and By this time, WOC had celebrated its dialogued with progressive Catholic 20th anniversary with The Gathering men and women in a half dozen held in the fall of 1995 outside of venues. Washington, DC. It was announced by A n d r e a M a g a z z u J o h n s o n some European conference participants She was the guest of progressive that the First European Women’s Catholics in Cleveland, Ohio, northern Both Ludmila and we who heard her Synod would be held in June of 1996 in New Jersey, Connecticut, Baltimore, story were immensely grateful for the Gmunden, Austria. All at the gathering Maryland, and with RAPPORT in crossing of our paths and the were cordially invited to participate as Washington, D.C. During her visit to opportunity to share our stories and guests. WOC decided to send a Cleveland, she made the acquaintance encourage one another on the path to delegation to the European Women’s of Sr. Miriam Therese Winter. Sr. recognition of Catholic women as Synod, including among them, myself Winter and Ludmila renewed their ordained priests. Ludmila’s story has as the new Executive Director and contact through WOC, and eventually, had an enormous impact on the events Dolly Pomerleau and Maureen Fiedler, agreed on a book contract. The book, of the past twenty years in our SL as board members. Dolly, Maureen, Out of the Depths, published by movement. and I decided to reach out to Ludmila Crossroads in 1998, tells the story as to try to set up a meeting with her told by Ludmila to Sr. Winter. The discovery of Ludmila coincided during our trip. After the Synod, the with the timing of the linking up of three of us drove to Brno. We had a During Ludmila’s four-day visit with Catholic women’s ordination lovely afternoon with Ludmila and a RAPPORT, she shared her story with organizations from around the globe— colleague of hers whom she called RAPPORT members as well as three a new coalition called Women’s Libuse, and introduced as one of the progressive Roman Catholic bishops. Ordination Worldwide (WOW)—began underground women deacons. Ludmila All of us—RAPPORT members and the at Gmunden in 1996! WOW has been a told us the story of her meeting in bishops—were astounded by her story. powerful voice in connecting women 1989 with the pope’s nuncio to Eastern We were stunned by the sheer courage around the world with what has Europe. and devotion to the exigencies of the already happened in this struggle in Gospel displayed by her and her which we are engaged. Women and The nuncio informed Ludmila that her colleagues. This extraordinary woman men around the globe can now access ordination as priest was not legal under stood her ground when it came to papers given and books published canon law, and that she needed to sign protecting the underground movement throughout the world on the WOW papers stating that her ordination was from the Communist authorities, and website and the websites of its member invalid. Ludmila responded that she also had the presence of mind and the organizations. Out of the WOW would accept the pope’s orders that grit to demand that a full report of the conferences (Dublin 2001; Ottawa she not present herself publicly as a activities of the underground church 2005; Philadelphia 2015) have come priest, but that she categorically be made to the Pope after the fall of many, many connections and refused to agree that her orders were Communism in Czechoslovakia, which opportunities. invalid. She said that there were at was one year after Bishop Davidek’s least four other women priests who death. Ludmila wrote the report which People are now able to access by had not had the courage to do the was submitted by Bishop Jan Blaha, internet homilies by women. Most same, so they agreed to sign the Davidek’s successor, because no report remarkably of all, the WOW coalition, papers. We talked about the work for written by a woman would be through its sharing of information women’s ordination that we were doing considered by the Vatican. RAPPORT beginning with the Ludmila story, in the U.S. at WOC. We told her that was and will always be eternally opened the door to sharing of we supported her and the remaining grateful to Ludmila for the prophetic strategies of women in different people from her community in their work she carried out. countries for finding the Catholic efforts to remain a community. We bishops to do the ordinations of ended our visit by celebrating During that visit, RAPPORT gifted women. One such success story is the Eucharist together, with Ludmila Ludmila with a white priest’s stole, the growth of Roman Catholic presiding. artistic theme of which was the vine Womenpriests. From seven women and the branches. ordained on the Danube River in 2002, Soon after our return from our visit this group has grown to nearly 250 with Ludmila, Dolly, Maureen and I Her gratitude was expressed with great members in 2018, living on five met to discuss follow-up efforts. We humility and humor. While she said continents. began what became a series of phone she could not wear the stole publicly, calls with Ludmila, in which we were she planned to be buried in it. continued on page 13 able to convince her to make a visit to the U.S. to meet with a few select small Catholic communities that were favorable to women priests.

12 Servant Leadership... continued from page 7

When I first heard of Catholic women Hence, we collaborate on these issues Ludmila Javorova... priests, I could not see becoming a priest with other Downtown Eastside churches. and being estranged from my worship We are members of the Metro Vancouver continued from page 9 community. Neither could I see Alliance to work on local issues and becoming a priest to make a statement, members of Kairos to work on national Ludmila Javorova, now 87 years old, no matter how prophetic. Then a and global issues. We believe that our has been kept aware of what has directive from the hierarchy resulted in faith calls us to work to bring about the transpired. She is still very much alive, my worship community becoming Beloved Community where all are related and in 2011 in Vienna, Austria, she, fractured because some were no longer (human and non-human). At this time, I together with a bishop ordained by welcome. cannot say whether the RCWP movement Davidek, accepted on behalf of the late is the beginning of a new denomination or Bishop Davidek a posthumous award I began to realize that there are a great if we will one day be accepted by the for “promoting freedom in the church” many Catholics who are abandoned by or Roman Church. Whatever the future in the underground church of excluded from the Church in Vancouver holds, we are serving the spiritual needs Czechoslovakia during the Communist who want deeply to practice their faith of people right now. regime. The award was given by the and receive the sacraments in a truly Herbert Haag Foundation, and was inclusive church. Now being both Victoria Marie is co-founder of the personally presented by the Reverend prophetic and of service to people Vancouver Catholic Worker, on unceded Dr. Hans Kueng, a significant hero of resonated with me. Coast Salish Territory. She is a Roman the progressive church in his own Catholic Women Priest, spiritual director, right! For me the call was to serve those who, pastor of the Our Lady of Guadalupe for whatever reasons, felt abandoned by Tonantzin Community and author of Andrea Magazzu Johnson was WOC the “official” church but yearned for Transforming Addiction: The Role of Executive Director from 1996-2000, has community, liturgy and the sacraments in Spirituality in Learning Recovery from been a long-time member of RAPPORT, the Catholic tradition. The renewed Addiction (Riga, Scholars' Press, 2014). was ordained a priest in 2007 and model of priesthood of the RCWP bishop with the RCWP in 2009. Her resonated with that call. The RCWP is call story is published in a book, Women not just a gender change of an old Find a Way, The Movement and Stories hierarchical structure but an inclusive of Roman Catholic Womenpriests, eds. restructuring. Elsie McGrath, Bridget Mary Meehan, Ida Raming (VBW Publishing, 2008). Roman Catholic Women Priests cannot Voices Outside the Synod... be ordained unless they are called by a continued from page 3 community. The initial community that called me were members of the Women must accompany these young Vancouver Catholic Worker, some gay women and be ready to defend them members of local Catholic parishes and a when they experience calls to priesthood. few who remain parishioners of traditional Catholic parishes. The I envision these priorities for young Walking with my call... community has grown to include people as the same priorities for the continued from page 4 members who attend Baptist, Anglican church of the future. We need to build an and Catholic churches as well as some egalitarian church, a church that puts the who were not affiliated with any of Gospel at the center, and one that is I know that my liberation is tied up with church previously. inclusive. I doubt the male hierarchy will the liberation of others and the be able to create the conditions for young ordination of women remains a cause Prior to my ordination, the community people to find what they are looking for, dear to me. But I want to push the agreed that our “parish” would take the so we must do it. We will succeed when boundaries. I want to make sure the name Our Lady of Guadalupe Tonantzin, we are able to break the old patterns and church ordains people of all genders. I it allowed us to honor our Catholicism glass ceilings in our cathedrals. I hope we want a church where queer and trans and the Indigenous spiritual heritage of can also do this in alliance with all people persons are not just accepted and this continent. Our Lady of Guadalupe of good will, some even who exist among welcomed, but one where they can thrive appeared on Tepeyac Hill. It was the male priests and other lay Catholics in and flourish. I continue on the path less place of worship dedicated to Tonantzin, our Holy Mother Church. traveled, encountering the holy on the the Great Mother of the Aztecs. The margins and trying to discern how to be a community’s acknowledgement of Paola Lazzarini is as sociologist and co- priest in this ever-changing world while Indigenous people goes beyond our name. founder of Donne Per La Cheisa. She lives living as my true, authentic self. Each liturgy and meeting begins with an in Calgliari, Italy. acknowledgement that we respect and are Kori Pacyniak lives and works as a pastor grateful to be able to have our services in San Diego, Calif. on the unceded land of the Coast Salish Nations.

Our community consists of small but diverse group of 25 people, ranging in age Passionate about women's priestly equality? Looking for a deeper from students in their 20s to retirees in way to show your support for a Church where all are welcome? their 70s. We are a socially and ecologically conscious community but small in number. Consider applying to join the WOC National Board of Directors! Find more information at bit.ly/wocboard

13 Report from a Sister Alliance Educating about Unconscious Bias, Microaggressions, White Supremacy, and Colonialism Report from the Call To Action Conference in San Antonio, Texas B Y J E N N I F E R R E Y E S L A Y

Our Catholic faith calls us to be people We also live in a world full of biases who work to incarnate God’s love in directed at various identities such as the world and dismantle systemic race, gender, sexuality, age, and ability, oppression so that God’s reign of so as a consequence it feels almost justice and peace can be realized. Yet natural to say and do things that repeat we know there are many obstacles that those biases whether we are aware of can get in our way despite our good them or not. intentions. Many of us do our best to promote equity and inclusion in our One of the ways unconscious bias faith communities and the wider world reveals itself in harmful ways is but we’ve got a stiff learning curve to through microaggressions. achieve those goals. At the recent Call Microaggressions are brief, everyday To Action (CTA) Conference in San exchanges that send denigrating Antonio, Texas I had the opportunity messages to certain individuals simply to discuss some of these topics as a because of their identity. They can be member of the CTA Anti-Racism Team verbal, behavioral, or environmental through breakout sessions and a pre- Jennifer Reyes Lay and come in the form of insults, conference workshop. invalidations, and assaults. Because The final section of the day combined microaggressions often come from the The pre-conference workshop was a those lessons and then placed the unconscious level of our brains, we are day-long retreat entitled “Wrestling concepts into how that legacy is found usually not aware we have just with the Legacy of White Supremacist in our modern day churches and faith committed one until someone points it Colonial Christianity.” The leaders communities. Workshop participants out. Microaggressions are frequently used the guiding image of “wrestling” then reflected on how these ideas and small, seemingly insignificant insults with these tough topics and legacies we patterns of white supremacy and and indignities unwittingly focused on have inherited comes from the Genesis colonialism are evident in church certain groups of people (e.g., like story where Jacob wrestles with the structures, images, language, behaviors, seeing a poor person who is unnamed man in the desert (see Gen teachings, and traditions. overweight eating an ice cream sundae 32:22-42). The workshop began with —people can look at her derogatorily prayer and reflection centered in this In each of the three sections there and without even uttering the words Scripture passage and then moved were four main divisions: commentary give a look that says, “why are you through three areas of focus: on the content we covered, personal spending what little money you have whiteness, colonialism, and white reflection, paired listening, and small- gorging yourself on food that you supremacist colonial Christianity. group sharing. Participants were shouldn’t even be eating”—we know encouraged to bring a journal or those looks, they can destroy a mood). The instructors led us to understand notebook to write down their And these humiliating moments are how the functionality of whiteness is reflections and questions for further cumulative when a person or group theological, and they demonstrated this study or concern. The retreat closed experiences them over and over in through the lens of creation and with a large-group sharing and ended different contexts. history as those concepts are handed with a closing prayer ritual. down to us. The Roman Catholic How we respond to microaggressions, Church created theological meaning The second workshop I offered was then, is important as we try to create out of encounters with those labeled entitled: “Are All Really Welcome? spaces for deeper relationships to be “other” that continue to impact the Unconscious Bias and Microaggressions built and change our behavior. We theologies and structures of our in Faith Communities.” For those of us need to remember that our intent does church today in ways that perpetuate in the progressive Catholic movement not always match the impact of our systemic racism and white supremacy. and faith communities it is common to words and actions, some of what we hear the phrase “all are welcome.” say and do has a harmful impact on Our church’s partnership with Western This speaks to our collective desire to marginalized people or groups. European colonial empires also gave welcome the diversity of God’s their theological stamp of approval for creation. Yet all too often our It is natural to respond defensively colonial expansion into all non- unconscious biases work against our when someone points out our Christian territories through papal conscious actions. Unconscious or microagreesions, but that is not bulls, propagation of Manifest Destiny, implicit biases are attitudes and ultimately helpful. Instead, we need a and the Doctrine of Discovery, to name stereotypes that affect our posture of gratitude to the person who a few. understanding, actions, and decisions in helps us raise our conscious level to unconscious ways. Our brains take in see what we’re doing unconsciously— The workshop then traveled through a millions of bits of information on any that is how we can learn to stop brief history of colonial expansion, given day, but the majority of this repeating harmful behaviors or or looking at how patterns of colonial information is not processed saying mean, hurtful things. thinking and behavior would show up consciously, the information stays at in the world at large, and ultimately in the unconscious level. continued on page 15 our consciousness as people of faith.

14 Book Review

C a t h o l i c W o m e n S p e a k , V i s i o n s a n d V o c a t i o n s e d . T i n a B e a t t i e a n d D i a n a C u l b e r t s o n . M a h w a h , N J : P a u l i s t P r e s s , 2 0 1 8 . 3 2 9 p a g e s . I S B N 9 7 8 - 0 - 8 0 9 1 - 5 4 1 6 - 6 , $ 2 2 . 9 5 .

R E V I E W E D B Y T R A C Y G A R R I S O N - F E I N B E R G

I’m one of those feminist Catholics who has had a general sense of what is Unconscious bias troubling about sexism and patriarchy in the Church, but hasn’t had the deep dive continued... from page 14 into feminist theology that many of my sisters in the Church can cite passionately My intention in this workshop was to and eloquently. It is for this reason that help people understand our biases, I’m so appreciative of works like Visions accept feedback from people who point and Vocations, the latest publication by them out to us, and for people to the Catholic Women Speak network. commit to changing their hurtful behavior. I am just beginning to immerse myself in this book, and I know it will be one I We are all going to make mistakes and return to over and over. This thought commit microaggressions because bias from the introduction speaks deeply to and oppression permeates our culture where many of us are in insisting that the and our environments, including our Church examine itself and be open to churches and the theologies change (see page 3): underlying many teachings. But as we become more and more aware of what Nevertheless, we persist because we is harmful or working against our believe that ultimately the Church’s explicit values, we can also re-train survival depends upon women—not only ourselves by inputting new or different as bearers of children for the Church of information to form new patterns of the future (a role that is more than thought and behavior that more adequately recognized already), but as actually reflect our explicit values and bearers of visions and vocations that have beliefs. In our church communities we yet to find space to flourish and grow in can change the images in our the sacramental, ethical, and social environment, we can change the expressions of our Catholic faith. E D I T O R ’ S N O T E : language we use, we can change the messages we preach, and we can The variety of voices in this book from all establish policies and practices that over the world, including different races Two of the articles in this book will be help hold us accountable to our stated and ethnicities, transgender and particularly of interest to WOC values. In order to create truly cisgender, as well as different members: Executive Director, Kate welcoming and inclusive faith generations, is inspiring. The essays in McElwee, has contributed an essay communities, we would do well to help this book speak to many different titled “The Taboo of Women’s one another make the unconscious experiences of feminist Catholicism and Ordination,” in which she tackles the conscious and be willing to change provide entry points for examining one’s prevalent phenomenon of seemingly what might feel comfortable or own personal journey through our progressive Catholics calling for “normal” because what often functions Catholic faith practice. women’s “leadership” rather than as the “norm” is rooted in systemic ordination. As she convincingly argues, oppression. The last two sections deepened my this “might seem like a tactical move, understanding of what a vocation is. but it preserves the roots of Jennifer Reyes Lay writes to us from St. There are many gems, but one of my oppression.” WOC Board President, Louis, Mo. favorite essays is “A Letter to Pope Sheila Peiffer, also has a contribution Francis—from Ten Young Catholic titled, “Musings in an Art Gallery - Women, Ages 14 to 17, Students of the Responsibility, Freedom and Choice.” Ursuline High School, Wimbledon.” Here, Peiffer is inspired by a painting Gracious and eloquent, these young of a walled garden to wonder how the women take key points from Amoris kind of “truly free and responsible Laetitia and respectfully offer their choices” called for by the Church itself counterarguments. If these young women in the Preparatory Document for the are future leaders in our church, then I recent Youth Synod can occur in a am more hopeful than I have been in Church that restricts the vocational decades. I can only hope that Pope options for women. Francis and our other brothers and sisters in Christ will listen, read, and pray with open ears and open hearts.

Tracy Garrison-Feinberg is a WOC board member and co-secretary and writes for us from Brooklyn, New York.

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