ARCWP Prayer Gathering Celebrating Mary and the Divine Feminine

 

https://www.axiawomen.org/story/women-new-testament

https://arcwp.blogspot.com/2026/04/arcwp-first-friday-prayer-gathering-may.html?m=1

Song: Litany of Mary by Laura & David Ash, Video by MTStreck

https://youtu.be/wqS8V7t-uPo

Sunday, April 5, 2026

ARCWP First Friday Prayer Gathering, May 1, 2026 - Celebrating Mary and the Feminine Face of the Divine

 

Holy Women of the New Testament Icon

Welcome and Theme: Welcome dear Sisters and Brothers to our monthly prayer gathering. Today is the first day of May, the month when we traditionally honor Mary, the Mother of Jesus.   In this month of May—a time of blossoming, renewal, and honoring Mary—we gather to celebrate the Divine Feminine: the nurturing, creative, and justice-seeking presence of God alive in all creation.

Our focus today is two-fold: honoring Mary and honoring each other as the feminine face of the Divine. Our opening prayer is The Divine Feminine Blessing, by Maribai Starr, a meditation that uses the breath to connect with our indwelling feminine presence. This breathing meditation creates deeper awareness of ourselves, while also evoking the intimacy and presence of the Spirit. 

Let us pray:

Opening Prayer: Divine Feminine Blessing | 3-Minute Meditation with Mirabai Starr

https://youtu.be/oJdO3w6d7S0?si=HVCaJaxwk25CpA5y

The Divine Feminine Blessing by Mirabai Starr 

Beloved One, Shekinah, Indwelling, Feminine Presence, Imminence, Embodiment, Mother-Heart, 

Please come flowing into every open window in our souls right now, as we call to you. 

Infuse every cell of our bodies with your fierce and tender Mother-wisdom. 

Give us the strength to speak truth to power in these fractured times. 

Give us the tenderness and humility to listen deeply to those that we are conditioned to otherize. 

And reminder us, again and again when we forget that we belong to each other, and we belong to you. 

Reflection on the Divine Feminine by Clare Julian Carbone

Was Jesus’ true purpose in coming to us to restore the Divine Feminine?

Shared thoughts

Excellent article on Women Theologians in World Christianity by Yenny Delgado

Women Theologians in World Christianity



https://publicatheology.org/2026/04/28/women-theologians-in-world-christianity/


As a female theologian who has studied in several countries and continents, I have always been interested in learning about and sharing the work of women doing theology. Over time, I have discovered a wide range of voices that are often overlooked but have a big impact on theological thinking around the world. ..

In Africa, women theologians focus on community, tradition, identity after colonialism, and real-life faith. They often use stories, oral traditions, and local experiences to talk about gender justice, poverty, and women’s roles in church leadership. African women’s theology is lively, rooted in context, and connected to daily life.

In Asia, women theologians look at theology through interreligious dialogue, cultural diversity, and social change. They often talk about issues like exclusion, migration, and how faith connects with politics and the economy. Asian women’s theology often highlights harmony, strength, and the search for meaning in diverse societies.

In Europe, women theologians question old theological traditions and offer new ideas. They address current issues like secularization, gender equality, and the future of the church. Their work often connects academic theology with public discussions about identity, ethics, and belief today.

In Abya Yala, women theologians share views shaped by liberation theology, indigenous beliefs, and feminist and womanist ideas. They challenge oppression and support dignity, community, and the value of life. Here, theology is closely tied to the fight for justice, decolonization, memory, and resistance.

In the United States, women theologians have helped shape feminist theology, womanist theology, and other approaches based on context. Their work shows how ethnicity, gender, sex, education, and religion connect, offering strong critiques and new ideas for a more inclusive and fair Christianity.

All these voices show that theology is not limited to one view or place. It is a lively, worldwide conversation shaped by women’s experiences and ideas from many backgrounds. Their work keeps changing World Christianity and invites us to listen, learn, and get more involved.

These articles invite you to discover, appreciate, and celebrate the important work of women theologians in shaping Christianity today and in the future.

Feel free to explore and share them!

 Women Doing Theology in Africa

 Women Doing Theology in Asia

 Women Doing Theology in Abya Yala

 Women Doing Theology in Europe

 Women Doing Theology in the United States


Yenny Delgado is a Peruvian theologian and psychologist. For more than a decade, she has engaged with faith communities, social movements, and local governments to advocate for decolonial education. She is a member of the Advisory Committee on Social Witness Policy within the Presbyterian Church. Yenny serves on the Steering Committee of AAR’s Status of Women and Gender in the Professions Committee. She is the director of Publica Theology and the convener of Women Doing Theology in Abya Yala, an ecumenical, womanist, and intergenerational theological community. She is recognized as a leading and foundational voice of Abya Yala Theology.

The Eucharistic Prayer Belongs to the People of God by Rev. Dr. Bridget Mary Meehan

The Eucharistic Prayer Belongs to the People of Godhttps://open.substack.com/pub/bridgetmarymeehan/p/the-eucharistic-prayer-belongs-to?r=2kfqor&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true

New Book on Amazon Kindle: https://www.amazon.com/dp/B0GY6JLNBB

The Gate” John 10:1-10 April 26, 2026 Rev. Annie Watson, Holy Family Catholic Church

 

 

In John 10, Jesus calls himself the shepherd, and we are his sheep—the ones who hear his voice and follow. It’s a tender, comforting image, one that pairs beautifully with the opening of Psalm 23: “The Lord is my shepherd, I shall not want.”

But in the same passage, Jesus adds another layer: “I am the gate for the sheep.”
Not the gatekeeper.
Not the fence or the wall.
Not the watchdog.
And certainly not the thief who comes to steal.

Jesus is the gate—the point of entry. Through him, we step from one reality into another.

Whenever I read this, I’m reminded of the Gateway Arch in St. Louis, Missouri. My husband and I lived and served in the St. Louis area for about six and a half years before coming here four years ago. His church was in Ferguson, in North St. Louis County, while I served St. Stanislaus Polish Catholic Church downtown, just minutes from the Arch. We were practically in its shadow.

If you’ve never seen the Gateway Arch, it is truly something to behold. Rising 630 feet into the sky, it is the tallest arch in the world. Built sixty years ago, it stands as the “Gateway to the West,” a monument to the United States’ westward expansion.

For anyone driving through St. Louis, the Arch is a striking reminder of a moment in history when people stepped into a new reality, seeking abundance and opportunity. That journey required courage—because it was also filled with danger, disease, disaster, and death.

And we must also remember that westward expansion brought devastating consequences for Indigenous peoples. The Arch, for all its beauty, represents a threshold that was not good news for everyone. Still, it marks a historic crossing point, a symbolic welcome into the American West, and it gives St. Louis an unmistakable identity.

Jesus, too, is a gateway—but in a profoundly different way, with profoundly different results. He is not the threshold into the old American West, but into the newness of God’s reality. Through him, we receive an identity—not as citizens of a region, but as people who know his voice and enter through him.

He does not call us to bravery in the face of physical danger. Instead, he offers spiritual safety, abundant life, and a way of being that is good news for everyone. No one must be displaced so that others may enter. The gate of Jesus is open wide.

So as we step through this gate—from one reality into another—we are invited to ask:
Who is leading us?
What voices do we follow?
And what kind of “expansion” are we pursuing—territorial or spiritual?

Life with God is not found by heading in a certain direction on a map. It doesn’t require climbing walls, forcing our way in, or listening to voices that promise shortcuts. Life with God is found by entering through the Gate, Jesus Christ—through his way of love, truth, and self-giving.

The Gate is open.
Enter freely.
Find safety.
Find abundance.
Amen.

Celebration of Life: Rev. Wanda Russell ARCWP

https://youtu.be/d7HUpjCrCds

The stories this community shared about Wanda yesterday gave beautiful testimony to her spirit—her listening heart, her compassion, her joy, and her generous hospitality.

In this moment of grief and gratitude, we trust in Jesus’ promise—that Wanda has now heard those words fully:

“Come to me…”
not just as an invitation, but as a loving embrace into the fullness of life—reunited with her dear Mom and all her loved ones who were there to greet her as she crossed over.

Jesus speaks of a “yoke” that is easy—not because life is without struggle, but because love carries us through it.

And now, even our grief at the loss of Wanda’s earthly presence can open us to a new relationship with her—her eternal presence, her love with us always.

Wanda lived that kind of love and deep faith—
the kind that lightens the load for others,
that makes room,
that listens,
that shows up.

And that love does not end—
it becomes a blessing that goes on and on, forever.

And then we hear that beautiful promise:

“In God’s house there are many dwelling places… I go to prepare a place for you.”

A promise of home—wide enough for all, filled with belonging.
Today, we entrust Wanda into that spacious love of God,
where there is no more pain, no more worry—
only peace, only the fullness of life.

And perhaps the most comforting promise of all is this:

“I will come back and take you with me… so that where I am, you also may be.”

Love never ends.
Wanda is held in God’s embrace.

So as we remember her, we give thanks—
for her life, her love, her witness.

And we listen, even now, for the quiet invitation of Christ—
not only to Wanda, but to each of us:

Come… rest… trust…
Trust in the power of Love—
the Beloved’s unconditional and everlasting love for you.

And we echo together:
Love is our Light and our Salvation.

Today, we also hear the tender promise spoken through the prophet Isaiah and echoed in the letter to Timothy:

“I have called you by name, you are mine.
You are precious in my eyes, and I love you and give you honor…”

Today, we trust that Wanda hears these words now in their fullness—
named, claimed, loved, and welcomed home
in the heart of God.

Blessing:

Holy One,

Source of Life, Love, and Everlasting Compassion,

we gather in gratitude for Wanda—

a beloved woman priest,

a courageous witness to Gospel equality,

a companion on the journey of justice and love.

We bless her memory,

for she broke open the Word

with wisdom and tenderness.

She welcomed all to the table—

without condition, without exception

reflecting your boundless hospitality.

We remember how she

anointed the broken with hope,

stood with the marginalized in solidarity,

and lived as a sacrament of your inclusive love.

Now, Holy Mystery,

receive Wanda into your eternal embrace—

that vast communion where love never ends

and where all tears are transformed into joy.

May she rest in the deep peace of your presence,

and may she rise in glory

as part of the great cloud of witnesses

who continue to surround and guide us.

And as we remember her,

may her spirit live on in us—

in our courage to speak truth,

in our commitment to justice,

in our joyful proclamation of a Church renewed.

Wanda, faithful priest and beloved friend,

we bless you.

We thank you.

We release you into Love.

And together we say:

Gospel: 

Lector: A reading from the holy Gospel according to

Mathew and John. (Matthew 11: 28-30 and John 14: 1-3)

All: Glory to You, O God!

“Come to me, all you who labor and are burdened, and I will

give you rest. Take up my yoke upon you and learn from me, for

I am meek and humble of heart; and you will find rest for

yourselves. For my yoke is easy, and my burden light.” Don’t let

your hearts be troubled. You have faith in God; In God’s house

there are many dwelling places; otherwise how could I have told

you that I was going to prepare a place for you and then I will

come back to take you with me, so that where I am, there you

may be as well.

Why We Use the Lectionary—and Sometimes Go Beyond It

Recently, someone asked me a thoughtful question:
Why do your communities sometimes follow the Catholic lectionary—and other times use different or additional Scripture readings?

I’m really grateful for this question, because it goes right to the heart of how we listen to God’s Word in our time.

First, let me say this clearly: we deeply value the lectionary. The cycle of readings that developed after the Second Vatican Council is a beautiful gift. It connects Catholics around the world and draws us into the life of Jesus in a shared rhythm.¹

In our inclusive Catholic communities, we often use these readings—especially during Advent, Lent, Easter, and other major feasts—because we cherish that connection to the wider Church.

And… we don’t always stop there.

Sometimes, in prayer and conversation, our community senses a call to expand or choose additional readings. Not because we’re dismissing the lectionary, but because we believe something simple and profound:

The Word of God is still speaking.

So we ask together:
What is the Spirit inviting us to hear—right here, right now?

At times, that leads us to include passages that aren’t often heard in Sunday liturgy, or that are shortened in ways that soften their impact. For example:

• In Romans 16, we meet Phoebe, named as a deacon, and Junia, called “prominent among the apostles.” Yet these verses are rarely proclaimed in Sunday liturgy.²
• In John 4, the Samaritan woman becomes one of the first evangelizers—yet her role as a theological voice is often underplayed.
• In Genesis 16 and 21, Hagar, a marginalized woman, names God as “the One who sees me.”³
• In Galatians 3:28, we hear that in Christ there is “no longer male and female”—a vision of equality that still challenges us today.

Sometimes we also include verses that the lectionary leaves out—especially when they speak about justice, inclusion, or challenge systems of exclusion.

And sometimes, we include additional readings that help us live the Gospel in today’s world.

These might be:

• A reflection from a contemporary theologian or spiritual writer
• A poem or prayer that speaks to justice, compassion, or healing
• A reading that highlights care for Earth, racial justice, gender equality, or peace-making
• Or even a brief community reflection that connects Scripture to lived experience

In this way, Scripture is not just something we hear—it becomes something we enter, reflect on, and live.

For us, this isn’t about choosing “favorite readings.” It’s about communal discernment—listening together for how the Gospel becomes a living word now.

It may help to remember that the earliest Christian communities didn’t have a fixed lectionary. They shared the stories of Jesus in ways that spoke directly to their lives. The lectionary came later—and it’s a beautiful development—but it’s not the only way the Spirit has guided the Church.⁴

So in a sense, we are holding both:

• a deep respect for tradition
• and a deep trust in the Spirit’s ongoing movement

Some people wonder if this affects unity. That’s a fair question. But unity has never meant everyone doing everything exactly the same way. From the beginning, there have been diverse expressions of faith and practice.

What unites us is deeper than uniformity. It is our shared desire to:
hear the Word, break it open, and live it.

At the end of the day, our goal is simple:
to create spaces where people can encounter a God who is alive, present, and still speaking—especially to those who have too often been left out.

Footnotes

1. Second Vatican Council, Sacrosanctum Concilium.
2. Romans 16:1–7; see Elisabeth Schüssler Fiorenza, In Memory of Her.
3. Genesis 16:13; see Elizabeth A. Johnson.
4. John Henry Newman, Development of Christian Doctrine.