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Tuesday, June 2, 2015

"Why Arguments Against Women in Ministry Aren't Biblical by" Ben Witherington /Vatican Still Does Not Get It!

Patheos (blog)
"The root problem with this argument is that the NT is perfectly clear that apostles, prophets, teachers, evangelists, elders, deacons ARE NOT PRIESTS IN THE NT. There is no need for a separate order of priests in the NT because Christ’s sacrifice made obsolete the entire OT sacerdotal system of priests, temples and sacrifices. The only priesthoods we hear about in the NT are: 1) the priesthood of all believers, which of course includes women, and 2) the heavenly high priesthood of Christ (see Hebrews). There is no new priesthood between these two carried over from the OT or inaugurated in the NT era. Indeed the whole language of sacrifice and temple is spiritualized in the NT to refer to our offering of ourselves or our praise to God, and the Temple is described in various places in the NT (cf. 1 Cor. 3-6), as either the believer’s body, or the whole community of Christ in which Christ and the Spirit dwell. "
Bridget Mary's Response:
In 1976, the Pontifical Biblical Commission concluded that there is nothing in the bible that can be used as evidence to prohibit women priests! But the Vatican has persisted in repeating excuse after excuse, including the ridiculous assertion that Jesus ordained the apostles at the Last Supper, therefore women cannot be priests! Now how biblical is that argument?!
Women priests continue to be the 'elephant' in the church today! The good news is that we are growing and our communities are blessed with a new model of an inclusive, empowered, community of equals where all are welcome to celebrate sacraments!
Bridget Mary Meehan, ARCWP, www.arcwp.org

Annie Watson, ARCWP, Presides at Liturgy at St. Mary Magdala in Indianapolis on May 31, 2015/Homily

Annie Watson, ARCWP, preached homily on "Mary or Martha"
 at first liturgy as a priest at St. Mary of Magdala

“Mary or Martha?”
Luke 10:38-42
Annie Watson, Priest, ARCWP
When I read the Mary and Martha story and I ask myself the traditional question, “Am I more of a Martha or a Mary?” my answer is, I really don’t know. It seems like a false dichotomy to me. Why can’t we be both at different times, or a little of both at all times?
The truth is, I’m never going to have enough time in my life to be a true Martha or a true Mary. I never have enough time to do many of the things I want to do, so I will never be everything I want to be.
Like all of you, I have a lot of responsibilities that take up a lot of my time—and I’m not complaining! I may be a priest, but I am also a pastor’s spouse, and trust me, there is no other job on this planet as demanding as being a pastor’s spouse!
I am also a mother and grandmother . . . mother to three children, three step children, all of whom stretch my ability to be a mom in their own unique ways. I am a grandmother or step-grandmother to five beautiful girls. Other than having a potential basketball team of granddaughters, I hope to one day twist their arms into becoming women priests!
One of my children, Megan, is an amazing 19-year old Special Needs girl, which is a 24/7 job. So, no, I will never fill the Mary or Martha shoes very well. I will always be pulled in multiple directions.
And yet, today I am more than certain of my role as a Woman Priest. As long as I am able, I will serve as best I can this wonderful RCWP community, the ARCWP, and even help out at Fr. Dan’s Inclusive Community of Bloomington, pitch in for Fr. Ryan at St. Luke’s here in Indianapolis, and, of course, continue to serve at my husband’s church, St. John UCC.
Sometimes I will be like Mary, sitting at Jesus’ feet and pondering the mysteries of the faith. Sometimes I will be like Martha, hosting others who have come for spiritual nourishment. I love to do both.
I particularly love my new joy of writing and delivering homilies, with my husband’s help of course! He’s been doing this for over a quarter of a century, so I would be foolish not to get his help, input, and training! And having Maria meeting with me every week to teach and nurture is beyond valuable.
I guess I should pause and thank each and every one of you who have had a hand in getting me to this point, including Donna, Janice, Rosie, Bishop Bridget Mary, Fr. Dan, Fr. Ryan, Maria, Nancy, Don, Helen, Mary T, Barb, Mary C, Mary W, and Dotty. I thank all of you for your love and support.
Now I want to give back. One of the things I want to focus on is the recruitment of young women into our movement. I don’t care whether they join the ARCWP, the RCWP, the ECC, or even the UCC! I just want to be a resource for women out there who have experienced a call to ministry in their lives.
When I look at this group, and the other groups I serve and am served by, particularly my sisters in the movement for equality and inclusion, I feel blessed and humbled. I stand with each and every one of you in solidarity.
What I have learned in these last three years is this: that in the end only kindness matters, that we proclaim love in everything we do, that we become less selfish, more open, and more present to others, that our work should be like a fine work of art, that prayer is essential, meditation is required, and action is a must.
I will continue to look deep into myself, embracing my soul, realizing that love and the pursuit of peace is exactly what Jesus, our brother, was all about, that we must believe that they exist, come to know them better, nurture them, and most of all share love and peace endlessly.
We really have nothing to lose. We need to live with as much passion as Sophia has called us to live. It’s not how long we live, but how we live that matters. This is a journey, a chance to change history, a chance for women and anyone else who has felt the hand of oppression and exclusion to be embraced and affirmed within the Catholic Church.
When I look at our inclusive communities, I am reminded of the South African notion of Ubuntu. Ubuntu is an idea from the Southern African region that is roughly translated as “human kindness.” Literally, it means “human-ness,” and is often translated as “humanity toward others.”
In a philosophical sense, it means “the belief in a universal bond of sharing that connects all humanity.” In other words, “A person is a person through other people.”
Hilary Clinton wrote a book based on the Ubuntu philosophy: It Takes a Village to Raise a Child. I have discovered that it certainly takes a community—maybe several communities—to raise a priest!
For Nelson Mandela, Ubuntu meant, “I am human because I belong, I participate, I share; in essence I am because you are.” This means to me that I am who I am today because of all of you. Thank you for that gift!
So, am I more of a Martha or a Mary? I don’t know the answer to that question, and yet I do know that I am in solidarity with the Martha and Mary’s of the world. I know that I am called to serve the various communities to which I have been called to serve.

I know that none of us can do this on our own, that we need each other for support and spiritual growth. I also know that our time is precious, so let’s make the most of it, whether we are meditating like Mary or making dinner like Martha. Let’s learn to see all of life’s activities as part of our sacred calling. Amen.
www.arcwp.org

Monday, June 1, 2015

Bridget Mary Meehan's Books on Women Priests, Mystics, Visionaries, Saints, Feminine Images of God in the Bible

Heart Talks with Mother God by Bridget Mary Meehan and Regina Madonna Oliver, A Book for Children with Beautiful Biblical Feminine Images of God

http://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Daps&field-keywords=bridget%20mary%20meehan%20books


  •   H

  • Product Details
    HeartTalks With Mother God,  by Bridget Mary Meehan and Regina Madonna Olvier -A book of Meditations with Feminine Imgery of God from the Bible, (Published by Liturgical Press)


"Our Mother who art in heaven: Group of Church women want to refer to God as a 'She' to combat sexism",Women Priests in Anglican Church Campaign for Feminine Imagery of God

http://www.dailymail.co.uk/news/article-3104672/Women-priests-want-rewrite-Church-England-religious-services-God-called-SHE.html
  • Campaign group claim calling God a man suggests men are 'more god-like'
  • Want both male and female language to be used in religious services
  • Group at 'preliminary stage in terms of shifting the language of worship'
Read more: http://www.dailymail.co.uk/news/article-3104672/Women-priests-want-rewrite-Church-England-religious-services-God-called-SHE.html#ixzz3brV6e2Be
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Sunday, May 31, 2015

A Reflection on the Trinity by Denise Menard Davis, ARCWP

I must admit, especially today when the Gospel reading included this line: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit," that I would be defending trinitarian theology. Like so many of you, especially when the Vatican released their statement a few years back that those words and only those words could be used in sacramental rituals, I was appalled. It was, indeed, one more thing that pushed me out of my once beloved parish. Things change, though - and so have I - so here goes. 

When I began my  recent studies, I dreaded one thing from the very start: the day that our focus would center on The Trinity. How could I, as a feminist, easily accept what they would have to say? Well, I've been humbled. What they said has truly rocked my theological world. 

In drawing deeply from Christian mysticism, the three master teachers in different but complementary ways have presented us ways of not only accepting trinitarian theology but seeing it as absolutely necessary in understanding Jesus the Christ. The beginning point is to forget about the old description of the trinity,  three persons in one, so that one may focus on the dynamic energy of the relationships among the three. The second necessity is to begin with the awareness of "God" as being the absolute unknowable origin of all that is, so beyond comprehensibility that even when we say we don't comprehend we don't know what we don't comprehend. That unknowable origin of all, though, longs to be known so God from the very beginning has poured self into creation manifesting self in myriad ways. Everything we see and experience is a manifestation of God, but only humans, in possessing the ability of self-reflection, can name that presence/manifestation of God. Most humans, though, while being capable of identifying God's presence through those awesome moments of transcendent awareness, never quite understand that they, too, are manifestations of God as well. And so, we come to Jesus....

As the Incarnation, Jesus was aware of God's presence within, of his being a living manifestation of God to the world. In accepting that reality, and living an ever-deepening yes to the loving self God so longed to pour into all, Jesus became fully human/fully God. Now, in accepting God's gift of loving self, Jesus could have turned all his devotion and appreciation (love) back to God, creating then an exclusive relationship that existed only between the two. That is not what the trinity represents. Rather, upon receiving the endless gift of God's loving self, Jesus, in turn, poured out that gift to the world as only he - through his manifestation - could. For me, as I read Scriptures, I see a progression in Jesus that seems to reflect an ever-deepening yes, one that culminated in the Garden. There, in praying that the cup may pass by, I do believe,  Jesus could have slipped away in the night, but so aware of what such a move would have meant to those he had come to love, Jesus remained to allow all that would unfold happen. And, in accepting that sacrifice of his own life, he revealed the fullness of his yes in offering the love God poured into him to us. 

The Holy Spirit, then, is released by that powerful transformation of love as it continues to pour into the world... and it is the Holy Spirit that invites each of us into the actual dance of the trinity. And for me, this is the most important part.... In seeing through Jesus the endless pouring of God's loving self into human form, I know that God offers that gift of self to each of us so that God may be manifested to the world through the unique person each of us is. In other words, each of us is invited - called - to become "little words" of incarnation. One theologian, Raimon Panikkar, refers to us as being called to become "christic" beings, fully human/fully God - or, at least, as much as we are capable of being. 

Now, those master teachers of mine also make this point: without God as  unknowable origin, there is no Jesus the Christ. And without Jesus the Christ, there is no ability to know the unknowable origin of all. The two are inseparable.... and it is the dynamic pouring out of love so that the Holy Spirit may be released that the mystery of "God" is fully revealed. What we have then is not a triangle of hierarchy. Rather, it is much more circular, even spiral -like, in nature. With each turn of the spiral, I see yet another person being invited into the trinitarian dance.... 

In having experienced the beauty of this theology even in my own life,  I have felt my heart crack a little more open, saying, Yes, God... Yes - fill me ever more with your gift of loving self so that I may in turn pour it out into the world.... so that the Holy Spirit may be revealed and invite more into your loving embrace. 
www.arcwp.org


Lexington Inclusive Catholic Community Celebrates Eucharist with Women Priests: Janice Sevre Duszynska, ARCWP and Donna Rougeux, ARCWP at Home of Judy McLaughlin



Richard Rohr's Daily Meditation- Incarnation: A Franciscan View

The Legend of St. Francis: 4. Miracle of the Crucifix (fresco detail). 1297-99, Giotto di Bondone, Upper Church, San Francesco, Assisi, Italy.
The Legend of St. Francis: 4. Miracle of the Crucifix (fresco detail). 1297-99, 
Giotto di Bondone, Upper Church, San Francesco, Assisi, Italy.  
Incarnation: A Franciscan View 
Christ Is Plan A 
Sunday, May 31, 2015   

The mystery of Incarnation is the trump card for any Franciscan spirituality (and the Christian tradition itself, though sometimes hidden). Incarnation literally means enfleshment, yet most of Christian history has, in fact, been excarnational--in flight from matter, embodiment, physicality, and this world. This avoidance of enfleshment is much more Platonic than Christian. Incarnation means that the spiritual nature of reality (the immaterial, the formless, the invisible) and the material (the physical, the forms, that which we can see and touch) are, in fact, one and the same! And they always have been, ever since the Big Bang, which scientists estimate happened around 13.6 billion years ago. "God's Spirit hovered over" creation from the very first moment of existence as we know it--and this statement is at the very beginning of the Bible (Genesis 1:2), setting the trajectory for the rest of the book. Yet we strangely have to remind Bible quoters of what should have been obvious to them. (Keeping matter and spirit separate is the occupational hazard of being a clergy person. It keeps us in business, because our job is then to put them back together. The only trouble is they do not need "putting"--only proclaiming and revealing!)

Most Christians were taught to associate the Incarnation only with Jesus' birth 2,000 years ago. Yes, that was the unique and specific human incarnation of God, which Christians believe is found in the flesh and blood person of Jesus. That was perhaps when humanity was ready for a face-to-face encounter, what Martin Buber would call the "I-Thou" relationship. But matter and spirit have always been one, since God decided to manifest God's self in the first act of creation. Modern science (especially quantum physics and biology) is demonstrating that this is, in fact, the case. Where does this endless drive toward life, multiplication, fecundity, creativity, self-perpetuation, and generativity come from, except from Something/Someone we call an indwelling "Spirit"?

Unfortunately, many Christians believe that the motive for divine incarnation was merely to fix what we humans had messed up--which seems rather self-preoccupied to me. The "substitutionary atonement theory" of salvation treats Christ as a mere Plan B. In this attempt at an explanation for the Incarnation, God did not really enter the scene until God saw that we had screwed up. Creation was not inherently sacred, lovable, or dignified. And, further, God was revealed to be petty and punitive. At least theologians had the honesty to call substitutionary atonement a "theory." But it has done much more damage than good, and we are still trying to undo this view of God and reality.

By the modern age, which seemed to read everything in mechanistic and transactional terms, most Christians acted as if the only real rationale for the Divine Incarnation was to produce a human body that could die and rise again. This is no exaggeration! It did not matter much what Jesus exemplified, taught, revealed, or loved. Things like simple living, non-violence, inclusivity--which are now proving necessary for the very survival of the species--were ignored. Christians focused instead on the last three days of Jesus' life and his freely offered quarts of blood. Our narrow focus on this explanation for Jesus' divine-human existence allowed us to ignore almost all of what he taught. Jesus became a highly contrived problem-solver for our own guilt and fear (a problem that was inevitable if God was not indwelling) instead of the Archetypal Blueprint for what God has been doing all the time and everywhere. Jesus became a mere tribal god instead of the Cosmic Lord and Savior of history itself (Colossians 1:15-20, Ephesians 1:3-14). Christianity ended up just another competing and exclusionary religion instead of "good news for all the people" (Luke 2:10b), which was the very first announcement at Jesus' birth. We all lost out.  Forgive me for stating this with such passion, and perhaps without subtlety, but the core message is at stake.

Adapted from Franciscan Mysticism: I Am That Which I Am Seeking, disc 1 (CD, MP3 download)
For more on this theme, see my previous meditations