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Friday, January 5, 2018

"Stretching" , Reflection-January 2018- by Joyce Rupp

Reflection – January 2018
When the new year began, the media filled with comments and stories about resolutions and goals, how to make and keep them, and reasons why we break them. I have not made a resolution but I do have one word I want to keep in my spiritual vision throughout 2018:  Stretch
 
This simple word speaks to me as I approach another twelve months of spiritual growth. A year ago a friend introduced me to “Classical Stretch,” a fitness program meant to “re-balance bodies, keep joints healthy and pain-free, increase flexibility and release muscle tension, improve posture and range of motion.” That is quite a project to accomplish. I have learned that none of this can happen without concentration and the discipline that physical “stretching” requires. What does this have to do with spiritual growth? The “results” of Classical Stretch can be applied as metaphors for the interior stretching that enables one to stay spiritually fit. 
 
With that in mind, I plan to be attentive to the following for 2018:
 
I stretch outward…toward the magnificent cosmos, a reminder of mystery, wonder and the vast expanse of creation. I re-balance my perspective in the light of this cosmic view, a much wider vision in which my problems and passing frustrations seem small. (“Every time I see the space show I feel alive and spirited and connected…. I began to think of people not as masters of time and space but as participants in a great cosmic chain of being.” ~ Neil deGrasse Tyson)
 
I stretch inward…. to where my greatest strength and inspiration resides. I improve my inner flexibility by lessening the strain and stress of trying to manage everything by myself. (“I needed to realize that I was working not just for God but with God.” ~ Carolyn Woo)
 
I stretch around….to the suffering ones who exist both near and far. I improve my range of compassionate motion by restoring this virtue in my heart each day. (“There is no compassion greater than the fearless heart that can turn toward suffering and pain, tremble with empathy, and live with the commitment to end the causes of anguish.” ~Christina Feldman) 
 
I stretch away from…my instinctual urge to take sides, fight back, mock or seek revenge for those whose ideas and way of life differ radically from mine. I improve my inner posture by nurturing peace. (“Praying for peace means becoming a reconciler—among individuals, groups, and nations, as well as with those from whom we are estranged.” ~ James Martin)
 
I stretch toward…hope that refuses to be obliterated by the turbulence and disjointedness currently submerging society. I release tension in my spiritual muscles by remaining confident of better days ahead. I practice this daily. (“If there is no hope, we are not Christian…do not allow yourselves to be robbed of hope.” ~ Pope Francis)
 
I stretch beyond…anything that keeps me from being at home with the Holy One, others and myself. I keep the loving joints of relationships strong by daily prayer and going beyond my self-orientation. This diminishes unnecessary pain and strengthens endurable kindness. 
 
Abundant peace as you stretch into this new year,
 
Joyce Rupp

Unbelievable - Part I by Bishop John Shelby Spong


 
The book has elements about it that have bordered on the miraculous. I was not sure I would ever be able to complete it. I had written about ninety per cent of this volume before I had a stroke in September of 2016. The stroke immobilized my right side. It was not clear that I would recover. I could not lift my right hand, nor walk without a walker, dragging my right leg. These symptoms, however, began to fade in about six weeks and all my limbs have returned to functioning, a bit weaker, but functioning nonetheless. My tread mill was a valuable aid. I had used it daily for many years, but now it became important in my rehabilitation. My rule was to use the track for one hour a day. Once I did twelve minute miles or five miles an hour. Today in that hour I do three and one quarter miles, not a jogger’s pace, but steady as strength has flowed back into my body. One symptom, however, has remained resistant to my efforts at recovery. I cannot make my right hand write legibly enough that I can read it. I could use the computer, but that is not natural to me. I never learned to type and hunting and pecking takes so much time. People suggested that I get a program where I talk into my computer and it converts the words to print. I tried that, but perhaps I was undone by my southern accent. Every time I spoke the word “career” the computer would write “Korea!”
There was still the final ten per cent of the book to be done: a chapter on why I believe in life after death, the final chapter of the book on universalism as the mark of a non-tribal Christianity, and the Epilogue on my “mantra” – the “what I do believe!” chapter. Each of these was frankly significant to the book’s argument. They had to be right. I finally dictated them to my wife and she typed them. Then I could proceed to the editing.
I wanted this final book to be more than a mediocre work. It had to be clear and understandable. I tried to develop a crucial distinction between the Christ experience and the Christ explanation. The experience is real and timeless; the explanation is in the language of its day and is thereby time-warped and time-bound. The explanation must be surrendered, but the experience does not have to go with it. The Incarnation, the virgin birth, resuscitation as the meaning of resurrection and the concept of the Holy Trinity – all are explanations that will never last. People hear the experience of Christ being challenged when it is only the explanation that is at stake. I wanted to make sure that people could understand that explanations have to die, but the experience remains eternal. Human religion is always bound by time.
Most people do not recognize what makes a book excellent and memorable. So let me tell you what occurs. There are four primary steps of editing, which we have developed. First my own turn and Christine’s – it is a joint task. I would read the manuscript and produce the editing cuts and send them to Christine. She would go over them, incorporating the changes with which she agreed and doing a thorough punctuation check. Her rule is that if you have to read a sentence twice, it needs to be changed. She was raised on English grammar and is a minimalist on commas. We always make a request not to be bound by the style sheet provided by Harper. They agreed.
Then in round two the book goes to two professionals – the manuscript manager, Lisa Zuniga, and the copy editor, Kathy Reigstad. I have never met these two ladies, but they have worked on my last four books and I admire them greatly. They live in different parts of the Pacific Northwest. They both always come back with suggestions of what it would take to make the work better. Sometimes a word I have chosen is just not right and a new one has to be found. Sometimes dates need to be added to produce the correct context of my subject. Sometimes I depend on my memory and have been proved dead wrong. One quote that I was sure was from Mahatma Gandhi turned out to be from G. K. Chesterton. In any event after this second editorial phase the manuscript comes back to me. I am invited to accept or reject each of their changes. This is hard work, but I am well served by the team of Zuniga and Reigstad.
The third editing then takes place. Overwhelmingly I accept the work of these two geniuses. Occasionally I will rewrite a passage to make my point clear. Finally they have noted passages that are somewhat repetitious. I read the marked places in the manuscript. I pull these repetitions out of the text, place them side by side and choose where it is best to make this point. This task completed, I return the book to Lisa and she incorporates all of the changes into the manuscript. The book begins to shine.
The last editorial opportunity comes when the manuscript comes back from Lisa to me for a final read. All the changes that have been made are incorporated. The book is supposed to be almost complete. Changes are costly at this point, but one reads it again. We find little things. One row of type was not perfectly lined up. One repetition still glared forth on the final read and had to be struck with my editor’s pen. We argue over arcane uses of punctuation. Then comes the moment when the book is put into a UPS envelope and sent on its final journey never to be seen again until it arrives finished at my door about six weeks later. I recognize sadly that this will be the last book of my career. When it went out on its final journey, there was a personal sense of completion and just a little bit of depression. I will not know this experience ever again. Christine and I celebrated by going out to lunch. Life has been a grand adventure.
The book title is always a critical issue for the author. I want the title to reflect the content of the book. HarperCollins, however, has a different agenda. They want the title to leap off the shelves at the bookstores and challenge the potential readers. My working title was Charting a New Reformation. That was descriptive, if not exciting. The book went to the publisher under that name. It did not appeal to my editor, Michael (Mickey) Maudlin. Few of my other titles have passed his test in the past. Over the years, however, I have come to trust him. He communicated back with another idea – a one word title, Unbelievable. My daughters thought it was fantastic. If Christianity in its present form has become unbelievable, it is better to be honest and say so. This title would work for me if we could add a subtitle that would give a hint of the book’s content. My final proposal was to add the words Why Neither Ancient Creeds nor the Reformation Can Produce a Living Faith Today. That satisfied everyone and the title was set in early June of 2017.
In late August while I was reading the New York Sunday Times I spotted a feature story on Katy Tur, a reporter for NBC News. She had been given the unique assignment to follow Donald Trump in his pursuit of the presidency. At the time that the assignment was made it was of minor importance. Donald Trump was not at that time considered a strong candidate, but time has a way of changing perceptions and Trump won the election. Katy’s career was clearly “struck by lightning.” The article then stated that Katy was writing a book on the Trump campaign that would be released in September. Her title was Unbelievable and it was being published under the imprint of William Morris, which just happens to be a HarperCollins label. I was floored.
I wrote to my editor and asked what that title would do to my title. I found it hard to believe the two parts of HarperCollins could have two books published within five months of each other, using the same title and not know about it. I learned that one part of Harper located in San Francisco did not communicate with the part of Harper located in New York. We went immediately into a search for a new title. Why Christianity Has Become Unbelievable was offered. That did not satisfy me. I do not believe that Christianity itself has become unbelievable, but that the form in which Christianity has been communicated has become so. That title was, therefore, misleading. We ruled out other titles like Not Believable. That sounded negative. Mickey then urged us to wait. We did not have to rush to a decision. We had lots of time.
Katy’s book came out in September with a large media campaign. It was reviewed by the New York Times Book Review. It was third on the Times non-fiction best seller list that week and remained in that position for a second week. Then it fell to sixth for two more weeks before it disappeared from that list. The interest of the country had moved toward the Trump administration and away from the campaign. Mickey then decided not to change the title of my book at all. He argued that between September and January is an eternity in the book business and felt that the two books are about very different subjects so that there is little chance of them being confused.... So the decision was made to stick with the original title. I do not know Katy Tur, but I do admire her. I wish her well and I was honored to have this footnote of similarity connect her book with mine for just a moment.
It is now the time to introduce my book to the reading public. I will talk about its content next week. I see it as the crowning achievement of my writing career.
~ John Shelby Spong
An Endorsement From The United Kingdom
If you choose just one book of John Shelby Spong’s then choose Unbelievable. This final book is not only a summation of his life’s teaching, but a contemporary catechism that addresses the real questions and profound hesitations that contemporary women and men really do have about Christianity. Put another way, it provides in one volume the basis for a new reformation for all those who have left the church in despair or who will never darken its doors because of the intellectual non-sense and constricted life that are perceived to be required by its followers. Here is something different that asks us not to check our brains at the door, but to think deeply, “to live fully, to love wastefully and to be all that we can be.”
Peter Francis, Warden
The Gladstone Library
The United Kingdom

Read the essay online here.

Thursday, January 4, 2018

Catholic Women Preach: January 7, 2018, Epiphany, Janice McLaughlin MM

http://www.catholicwomenpreach.org/preaching/01072018

"Greetings on this feast of the Epiphany from Harare, Zimbabwe, a country that has been experiencing historic changes. This feast, a missionary feast, is also about change – personal change as well as social transformation.  The Epiphany has added meaning for me because it is also the anniversary of the founding of my community – the Maryknoll Sisters of St. Dominic.  On January 6, 1912, three women arrived at the train station in Hawthorne, New York, to assist the newly formed mission movement that would become Maryknoll. These three wise women, as we call them, had followed their star and became the nucleus of the first community of women religious missionaries founded in the United States. Their lives were profoundly changed by that journey. That change spread to thousands of people worldwide through the mission outreach of Maryknoll.
The Gospel today tells us of wise men, who followed a star that led them to the Christ Child in Bethlehem.  We don’t know much about them. We are told that they came from the East and brought gifts of gold, frankincense and myrrh but we don’t know where they came from or even how many they were.  We don’t know how far they travelled and what dangers they faced on the way. We can imagine the courage it took to leave their homes and travel to an unknown destination with only a star to guide them. And we can imagine the radical change that this journey brought into their lives. We can also imagine the lives that were changed when they returned home and told others of their experience. They were the first missionaries!
Like the three wise women of Maryknoll and the wise men in the gospel reading, each of us have our own star to follow that speaks of our calling to spread the Good News of a God who becomes one with us; a God of all people, classes, races, nationalities, and genders – a God who makes all things new.
Archbishop Emeritus Desmond Tutu of South Africa, speaking of the missionary vocation of all Christians, describes it as an encounter with “the God of the poor and the vulnerable, the God of the sick and the lame, the God of the stranger and despised, the God of the human family and the whole of creation….” (Tutu, Hearts on Fire) This encounter changes us as well as the people we meet.
The next part of today’s reading is more ominous.  The magi are warned in a dream to return by another route.  We are told that Herod, the ruler appointed by the Romans, “will seek the young Child to destroy him.” Herod, like so many rulers in the world then and now, feared losing his wealth and power. Warned by an angel in a dream, Joseph, Mary and the child Jesus escape death by fleeing into Egypt. Like thousands of people on the move today, they became refugees in a foreign land. 
We see such scenes daily on the television news or on our phones as children and their parents flee wars in Syria, Yemen, Somalia and South Sudan. We see migrants fleeing violence and poverty in their countries to risk drowning on rubber rafts or overcrowded boats on the Mediterranean or being sold as slaves in Libya. 
The first reading from Isaiah speaks of “darkness covering the earth”.  Surely we are witnesses to darkness in our own day. You can name the darkness surrounding you and I can do the same but I want to focus on the next part of the reading from the prophet Isaiah that offers hope.
He tells us: “The Lord’s light shines on them, and other nations shall walk by their light.” Each one of us is meant to be a bearer of that light. We are called to shine a light in the darkness, to bring hope and healing to our fractured, divided, violent world. Yes, each of us can bring change to a situation, no matter how entrenched or impossible it seems. I have seen that happen recently in Zimbabwe where people helped to bring about a peaceful change of government, together with the army, and are working together to create a better life for all Zimbabweans. The flag was a symbol of liberation – not guns, or bombs, or drones or other weapons, but a flag!
As Gandhi said, “Let us BE the change we want to see in the world” and let us shine the light of our stars on people in need, whether in Zimbabwe, New York or Alabama. In the wonderful words of Pope Francis in the Joy of the Gospel: “May the world of our time, which is searching, sometimes with anguish, sometimes with hope, be enabled to receive the good news not from evangelizers who are dejected, discouraged, impatient or anxious, but from ministers of the Gospel whose lives glow with fervor, who have first received the joy of Christ.” (#10)
Happy Feast Day!"



People's Catholic Seminary - New Courses in Contemporary and Progressive Theology

People's Catholic Seminary (PCS) offers courses in contemporary and progressive theology. Visit the PCS website to see expanded course offerings. Take a class as an independent study or join a learning cohort. New cohort begins January 8 in PCS 801-Reconciliation. For more information or to register, visit: https://pcseminary.org.


















































LEADING: NEWSLETTER FROM ARCWP /WINTER Edition/ Excellent, Insightful Articles by Women Priests, See Theologians Statement of Condemnation of Our Excommunication

https://arcwp.org/wp-content/uploads/2018/01/Winter2018_Newsletter-12-14-
17_HR.pdf

See 37th Congress of Theology, Women and Religion Statement of Support for Women Priests and Condemnation of our Excommunication!


"Discovering My Priesthood as a Catholic Woman in a Protestant Seminary" by Nancy Small, My Journey, Bridget Mary Meehan


My Journey: I was deeply touched by this beautiful story of struggle, discernment and wisdom. I relate to Nancy Small's journey. I attended Virginia Episcopal Seminary for my Doctor of Ministry Program in the 1980's. I felt the same heart tug, a sense of call to Holy Orders and at the same time a sense that I wanted to stay in my spiritual home in the RC Church. I will never forget the joy I experienced when Patricia, an Episcopal priest and the only other woman in my class celebrated Mass. Wow, I thought the ground would swallow me up! 

In 2006, I made the decision to pursue my vocation to a renewed priestly ministry in the Roman Catholic Women Priests Movement. Like Nancy and "Catholic women stretching conventional models of ministry with the spiritual gifts we bear, " our call to ordination in a community of equals model is  expanding ministry in our church for all the baptized to celebrate sacraments.
  
Indeed,  when this happens all our ministries will continue to flourish in our spiritual home. There will no longer be a divide between clerical and lay. 
In our inclusive Catholic Eucharistic Communities, all are equal and are one. It is our hope that we are part of a bigger paradigm shift that is taking place now in grassroots communities of equal rites and equal rights in the church! Bridget Mary Meehan ARCWP, www.arcwp.org
Nancy Small's article:
"...I started contemplating the spiritual house I was baptized into and realized how much there was to love in it. There were religious communities whose charisms and witness were beacons illumining the path of the holy in my life. There were mystics and monastics, seekers and saints, peacemakers and prophets whose words of wisdom spoke to the depths of my soul. There were spiritual practices that connected me to God and communities of prayer. And there was the treasure of Catholic social teaching, a repository so rich that my Protestant professors turned to it again and again in class. Each time they did they noted (often with apology) that the Catholics had the deepest wells to draw from when it came to social justice teachings to transform the world in which we live.
I came to realize that the spiritual house I had lived in since my childhood had shaped my faith and become my stronghold. My Catholic faith housed a spirituality that enlivened me and drew me deep into the heart of Christ.
What I had not known until then is that I already belonged to a holy, hidden priesthood by nature of my baptism. If they taught that in my catechism classes, I had missed it.
Now that I knew about this holy priesthood, I began to see things in a new light. I shared this priesthood with all women and men baptized into the Catholic community, and there was power in that bond we shared. I belonged to a parish of people claiming their priesthood and living it out in ways that stretched people’s understanding of lay ministry. I was one of a growing number of Catholic women weaving the gifts of our priesthood into the fabric of the Catholic faith.
Discovering I was a priest by virtue of my baptism did not take away the challenge of living out my vocation in a church that does not ordain women. But it validated in me a call already consecrated and a priesthood already blessed that no one could deny. Would that be enough to support my life of lay ministry? Would it be enough to put the ordination question to rest?
After graduating from seminary I made a directed retreat. Late one night I went to the chapel alone, knelt down and offered a prayer promising myself to Jesus in ministry. As I did soft tears began to flow. I did not feel the laying on of hands that happens at ordinations. But I did feel the warmth of the Spirit wash over my heart. As I knelt there, I had a strong sense that the decision I made was the right one for me.
Many years later, I am still growing in my life of ministry. Sometimes people do not know what to make of me; I do not always fit into the mold of ministry they are accustomed to.

When that happens, I remember the covenant I made with Jesus, who lived his priesthood in unconventional ways. He did not fit the mold of messiah they were expecting. He stretched people’s understanding of what ministry looked like. As a disciple, I try to follow in his footsteps and learn from others who are doing the same. I am one of a multitude of Catholic women stretching conventional models of ministry with the spiritual gifts we bear.
We are all invited to be part of this stretching as each of us lives our baptismal priesthood in dynamic and differing ways. The stretching may feel uncomfortable at times. But in the stretching we grow. And we make room for the flourishing of one another’s gifts in the spiritual house I call home."








Mary Mother of Jesus Inclusive Catholic Community Celebrates Priest Katy Zatsick's Birthday on Jan. 3, 2018 in Sarasota, Florida

Katy in middle with pink shirt with Cathy and Bridget Mary

Lee, Kathryn, Katy, Elena and Bridget Mary

Kathryn, Katy, Elena, Bridget Mary

Katy opening her presents

Jack Duffy with Katy

Can Men be Ordained? by Rosemary Radford Ruether from www.womenpriests.org

Catholic Renewal Movement (The RC radical organization, from its journal “RENEW”)

A Vexed Question for Mother Church

A synod of bishops from the four corners of the earth, and a full panoply of Mother Superiors, recently converged on the Holy City of Rome to consider the vexed question of the ordination of men. The Holy See had received many tearful appeals from the cruder sex claiming to have a call to the priesthood directly from God Herself. But Her Holiness had firmly replied to these appeals that the call must have been a wrong number. Our Holy Mother in Heaven would never call to the ministry those so obiouslv disqualified by reason of gender. But the men had refused to take no for an answer Throwing down their picks and shovels, they had declared that they would do no more maintenance work for the Church until there was equality of rites. They sent petitions to the Holy See, filled with arguments for the ordination of men, both theological and practical. Atthough, of course, they could cite no example from Jesus himself, the incarnation of Holy Wisdom, since he most evidently had ordained no men to the priesthood (or women either).
It was said that confining the ordained ministry to widowed women over sixty-five was causing a crisis throughout the world. More and more older women felt the juices still flowing after sixtyfive and were not willing to embrace blessed widowhood. Some preferred to run for Prime Minister or Chairwomen of the Board, rather than turn to the sacred service. Finally Her Holiness decided to gather the Holy Mothers of the Church together, with a number of the best qualified peritae, who had spent a lifetime studying the odd characteristics of the male gender, from a safe distance, of course. They hoped to come up with a definitive answer, once and for all, to the vexed guestion of the ordination of men.
After long and careful study, in which the Holy Mothers had enjoyed a good many laughs on the subject of men and their foibles, a final decree was drawn up defining the reasons why men could not be ordained. Ihe decree was proclaimed by Her Holiness ad urbe et orbe, and the Holv Mothers departed for their respective seats of wisdom, feeling very pleased with themselves. The decree Ad Hominem stated to their satisfaction, and, hopefully, for all time the weighty reasons for their gut prejudices.
The first part of the decree deduced a good many reasons from men’s biological and psychological natures that disqualified them from the priesthood. It was said, first of all, that men were too violent and emotional to be priests. .Anyone who has watched groups of men at football matches, ice hockey, soccer or cricket games, not to mention political conventions, has seen their volatile tendencies and penchant for solving conflicts with fisticuffs. To ordain such creatures would be to risk disgraceful brawls at the altar. The male proneness to violence surely disqualifies them to represent the One who incarnates graciousness and peace.
The cruder and heavier physical frame of the male clearly marks him out for the physical tasks of society, digging ditches, mending roofs and the like. The finer more spiritual tasks of society are intended by our Mother in Heaven for those more refined spirits and bodies, women. This separation of roles is clearly evident in Scripture where the males are said to have been created from dirt, while women were created from human flesh. Moreover women were created last, clearly marking them out as the crown of God’s Creation. It was even suggested by one Mother Superior that Adam was a rough draft, Eve being the more refined and complete version of human nature. The Mothers had a good many laughs on that one, and some decided to make it into a bumper sticker.
It was also felt that men were needed for military defence. A man’s place is in the army, declared one wise perita, and all the Holy Mothers nodded in agreement. Besides men would look silly in red dresses and lace. The sacred garb is clearly intended for women
Profound matters of a theological nature were also discussed. One perita has prepared a long paper proving from the symbolic order that men could not be ordained. The division of humanity into male and female is a profound mystery that symbolizes the relationship of the transcendent and the immanent, the spiritual and the material. Women represent the spiritual realm, men the material. The material must be ruled by the spiritual, just as Holy Wisdom presides over the physical cosmos as her household.
Moreover since the Church is female, those who represent the Church clearly should be female as well. There should be a physical resemblance between the priest and the Church as Holy Mother. Obviously this means that all priests should be mature women. The Church is also said to be the Bride of Christ, and brides are female. The priest, as representative of the Church in relation to Christ, represents Christ’s bride. Therefore only women can be priests.
Finally it was noted that most of the people who come to church are women. Men tend to stand outside the doors of the church gossiping or else sneak off to sporting matches. To have a man on the altar might distract a woman from her prayers. It was solemnly noted that men are sexually attractive to some women. For women to have to sit listening to men preach or watching them stomping about the sanctuary might lead their thoughts to descend from the higher to the lower realms. It was hoped that with so many clear reasons, from both the natural and the theological realm, against the ordination of men, this would settle the matter. Male impertinence would be silenced, and they would slink back into their proper sphere. Roma locuta: cause finita.
Please, credit this document
as published by www.womenpriests.org!

Wednesday, January 3, 2018

Meditation on Divine Guidance by Rev. Wendy Craig-Purcell

https://subsplash.com/theunitycenter/lb/mi/+v6xrua5

Article in the Phoenix on Pope Francis Recalls Our ARCWP Visit to Ireland in August 2017


LGBT People: 'Sisters are on our side!' by Jeannine Gramick in National Catholic Reporter, So is the international Roman Catholic Women Priests Movement

Whttp://globalsistersreport.org/column/equality/lgbt-people-sisters-are-our-side-51096

My Response: Kudos to the inclusive spirit of religious women's communities. They have played an important role in the journey to open the hearts of Catholics and some in the hierarchy to the pastoral needs of LGBT. Thank you Sister Jeanine Gramick for being a prophet for Gospel equality and  loving acceptance of LGBT in the Catholic Church. 

Our international Roman Catholic Women Priests Movement has always welcomed LGBT in our inclusive communities. Our movement has LGBT ordained members. We are all one in God's family, beloved and called to live love and compassion in service to others, and together  we work for justice and equality and the acceptance of LGBT in our global church. In our communities LGBT have always found a loving home. Bridget Mary Meehan ARCWP, www.arcwp.org

 "History is written from the perspective of those who preserve their records," proclaimed Mark Bowman, the founder and director of the Lesbian, Gay, Bisexual, Transgender Religious Archives Network (LGBT-RAN). Standing before 300 people who work for LGBT acceptance in their Christian churches, Mark opened the conference, "Rolling the Stone Away," to remember the history of the LGBT movement and to look toward future needs.
At this gathering in St. Louis, 50 founders, movers and shakers of the LGBT Christian movement shared their stories to preserve a valuable piece of history. The wheelchairs parked on one side said a lot about the age of these pioneers.
The conference was truly a unique experience for me. I had addressed other Christian churches occasionally, but most of my four decades in LGBT ministry was spent in Catholic circles. I had read about others who moved their denominations forward but had personally met very few.
Now I felt honored to meet people like Rev. Bill Johnson who, in 1972, became the first openly gay person ordained in any Christian Church. And Jimmy Creech, who was defrocked by the United Methodist Church for performing marriages of same-sex couples.
But it was a remark by Rev. Nancy Wilson, the former Moderator of the Metropolitan Community Church, which stayed with me and sparked some serious reflection. When I met Nancy, she greeted me enthusiastically, saying, "Years ago, when I read about your situation, I knew the sisters were on our side!" I have since thought about Nancy's words, and I believe she was right on target.
My LGBT ministry was certainly not "mine." It belonged to "the sisters." My congregational leaders had vision, imagination and foresight. They were readers, thinkers and women of action who tapped into needs that had been too long neglected by our church. From the 1970s, three successive provincial leaders of the School Sisters of Notre Dame assigned me to lesbian/gay ministry. (At that time, there was no discussion or awareness of transgender issues in the Catholic community.)
They were strong women who did not flinch in the face of numerous complaints from lay Catholics and some bishops and cardinals. In those days, Catholics were not as accepting of lesbian/gay people as they are today. The Vatican lodged three requests for internal investigations, but all provincials and three General Superiors continued to support this new ministry. As Nancy said, "The sisters were on our side!"
When Vatican pressure became too great for the School Sisters of Notre Dame, the Sisters of Loretto stepped in and accepted me into their community. The Lorettos had a long history of educating themselves about the injustice of homophobia and the rightness of welcoming all people into the church, even those who disagreed with traditional sexual ethics.
Prior to Pope Francis' election, the Loretto presidents received nine letters from the Vatican calling for my dismissal from religious life if I continued in this ministry. It seems to me that the Loretto presidents anticipated Pope Francis' advice to the International Union of Superiors General when he told them to answer any Vatican letters politely and then continue on with their ministries. The Loretto presidents did just that.
During these years, some leaders of other congregations even proposed a creative strategy if Vatican pressure persisted on the Loretto Sisters: A string of communities could be in the wings to accept me as I migrated from one congregation to another! As Nancy said, "The sisters were on our side!"
The crisis with the Vatican was a disguised blessing because it became a stepping-stone to educate some members of the hierarchy. Scores of women leaders wrote to the Vatican about the need to support and expand the ministry. The Leadership Conference of Women Religious (LCWR) encouraged their members to engage in conversations with local bishops about the issue of homosexuality.
Mary Ann Zollman, then president of the Sisters of the Presentation of the Blessed Virgin Mary, was a part of such a meeting with her local bishops, in which some of them said that homosexuality was intrinsically disordered because of an ethic based on natural law.
"I found myself tapping into a place of grief and alienation," Mary Ann said of that meeting. "In my heart's eye, I saw faces of men and women I know whose sexual orientation is gay or lesbian and who live compassionately, justly yearning for a return of compassion and justice on the part of a church they love. I thought of men and women whose passion for wholeness in relationship is lived in deep commitment to life-long same-sex partners. I heard deep in my own being, their struggle to find a home in our church. … Around that meeting table, I was compelled to speak on their behalf, to tell the story of the beauty of their relationships, and to offer an alternative ethic of sexuality."
In her outgoing address as President of LCWR in 2003, Mary Ann Zollman shared that story and went on to describe her feelings, using the image of two trees. "I could feel my roots moving toward theirs and they leaning toward me as together we want nothing more than to shape a home space for those who are 'other.' " She could resonate with their feelings because they were similar to the ache of homelessness she felt as a woman in the church.
Not surprisingly, her address was part of the Vatican's investigation of LCWR. Answering the Vatican's concerns took much time and energy, but it was worth it because it was another instance where sisters were educating church authorities. If Nancy knew, she would say, "The sisters were on our side!"
But the first Catholic organization to support gay and lesbian persons was the National Coalition of American Nuns. The board of this small, grassroots nuns' group publicly called for civil rights for gay and lesbian people back in 1974. The organization also publicly supported the right of same-sex couples to marry and spoke out against bullying of LGBT people. Once again, "The sisters were on our side!"
Since the late 1990s, sisters have ministered among transgender people, healing spirits and saving lives. Members of several congregations including the Eucharistic Missionaries of St. Dominic, Racine Dominicans, Dominican Sisters of Peace, and the Sisters of St. Joseph of Carondelet have companioned transgender people and their families on this sacred journey. Through a ministry of presence and accompaniment, the sisters have welcomed transgender folks into their lives and been welcomed in return. The sisters' basic message is that God loves them for who they are.
The sisters' support has not been only on a private level. Last year, a Catholic teacher in San Francisco came out as transgender and had the public backing of the Sisters of Mercy who operated the high school. Shortly thereafter the Sisters of St. Agnes in Fond du Lac, Wisconsin, organized a public prayer vigil after the rampant shooting of LGBT people at an Orlando night club. Six months later, the Sisters of the Congregation of Mother Carmel in India offered their buildings for a school for transgender people who had dropped out because of the psychological trauma they experienced. Yes, "The sisters were on our side!"
So many women religious have affirmed the goodness of LGBT students or strangers. Sisters have opened their motherhouses and retreat centers for LGBT programs. Many have signed petitions, demonstrated, or written letters of complaint when LGBT people are fired from Catholic institutions. Some have marched in solidarity in gay pride parades. Sisters have been part of the LGBT struggle in the past; they are their allies today. And, as this conference made me so very aware, sisters give LGBT people much hope for the future.
I'm counting on the fact that the names and ministries of all these sisters are preserved in the archives of women's religious congregations. What a loss to church history and to the cause of justice if these records were not saved or were thought too sensitive to keep. Mark Bowman's opening words at the conference play like a refrain in my ears: "History is written from the perspective of those who preserve their records."
[Jeannine Gramick is a Sister of Loretto who has been involved in a pastoral ministry for lesbian and gay Catholics since 1971. She co-founded New Ways Ministry and has been an executive coordinator of the National Coalition of American Nuns since 2003.]
Editor's note: Other GSR articles about sisters walking with transgender people can be found here and here.

Tuesday, January 2, 2018

"Peace of Mind" Rev. Wendy Craig-Purcell, A Meditation

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"How Can Everything Be Sacred?" by Richard Rohr, Tuesday, January 2, 2018

How Can Everything Be Sacred?
Tuesday, January 2, 2018

The three monotheistic religions (Judaism, Christianity, Islam) teach that one Creator formed all things. There is thus a radical unity at the heart of the universe’s pluriformity, resolving any conflict between diversity and the shared “divine DNA” found in creation. This theo-logic allows us to see “the hidden wholeness” in all things and to confidently assert that “everything belongs.” The distinction between natural and supernatural, sacred and profane, exists only as a mental construct.
You may be asking, as so many have over the years, “Richard, how can you make such naïve blanket statements like ‘Everything is sacred. Everything belongs?’ What about Hitler, nuclear bombings, ISIS, Westboro Baptists, and the United States’ epidemic of mass shooters?” I agree that we can and should name evil as evil. But unless we first name the underlying goodness and coherence of reality, along with our own imperfection, we will attack evil with methods and self-righteousness that will only deepen the problem. This is Nonviolence 101. It wasn’t until the twentieth century that the importance of nonviolence became widely acknowledged.
Further, Christianity has far too easily called individual, private behaviors sins while usually ignoring or even supporting structural and systemic evils such as war, colonization, corporate greed, slavery, and abuse of the Earth. All of the seven capital sins were admired at the corporate level and shamed at the individual level. [1] This left us utterly split in our morality, dealing with symptoms instead of causes, shaming people while glorifying systems that were themselves selfish, greedy, lustful, ambitious, lazy, prideful, and deceitful. We can’t have it both ways. Evil lurks powerfully in the shadows, in our unconscious complicity with systems that serve us at others’ expense. It has created worldviews of entitlement and privilege that were largely unrecognized until rather recently.
Only contemplative, nondual consciousness is capable of seeing things like this without also being negative or self-righteous. Once you can clear away the web of illusion you will be able to see that every created thing is still made in the image of God; every being has the divine DNA or essence. There is no profane place, person, or creature. We can even find the sacred in seemingly secular human endeavors like sex, food, work, economics, and politics, as we’ll see later this year.
As we’ll explore next week (and in each Saturday’s “Practice”), contemplation helps us see “beyond the shadow and the disguise” of things (as Thomas Merton reflected) [2] so as to perceive reality at its depths. “Christ is everything and he is in everything” (Colossians 3:11). To see this is to have “the mind of Christ.”
Gateway to Presence:
If you want to go deeper with today’s meditation, take note of what word or phrase stands out to you. Come back to that word or phrase throughout the day, being present to its impact and invitation.
[1] See Richard Rohr, Spiral of Violence: The World, the Flesh, and the Devil (Center for Action and Contemplation: 2005), CD, MP3 download.
[2] Thomas Merton, The Other Side of the Mountain: The End of the Journey, ed. Patrick Hart (HarperOne: 1999), 323.

Monday, January 1, 2018

We Are Prophets of a Future Not Our Own, Bishop Ken Untener

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Contemporary Catholic Belief and Action

We Are Prophets of a Future Not Our Own
Bishop Ken Untener
  
  


It helps, now and then,  to step back and take the long view.  
  


  
We accomplish in our lifetime only a tiny fraction    
of the magnificent enterprise that is God's work.    
  
Nothing we do is complete,  which is another way of saying  
that the kingdom always lies beyond us.    

         No statement says all that could be said.    
         No prayer fully expresses our faith.    
         No confession brings perfection.      
         No pastoral visit brings wholeness.    
         No program accomplishes the church's mission.   
         No set of goals and objectives includes everything.   
  
This is what we are about.    

We plant the seeds that one day will grow.
    

We lay foundations that will need further development.  

We provide yeast that produces effects far beyond our capabilities. 
  
This enables us to do something,  and to do it very well.    

It may be incomplete, but it is a beginning,  a step along the way,  
  
  
We are workers, not master builders, ministers, not messiahs.  
We are prophets of a future not our own.  Amen.     


Kenneth Edward Untener was bishop of the Diocese of Saginaw from 1980 until his death in 2004. He penned a homily for John Cardinal Dearden, Archbishop of Detroit, which included this reflection. Pope Francis quoted it 



 verbatim in his remarks to the Roman Curia on December 21, 2015.