"Catholic Patriarchy: What the Papal Transition Means and What Feminists Can Do About It" by Mary E. Hunt

"The obvious question is why any self-respecting feminist would worry about the Pope, the Roman  Catholic Church, and its machinations. My simple  answer is POWER. Religion is one of the many sources that shape how power is shared (or not) in this world. Feminists need to pay attention to the sharing of power  if we think we are going to reshape the world in a more just and egalitarian way. As someone who speaks “Catholic,” indeed as a theologian rooted in the tradition, I think there is a  lot of power in the balance at the moment, and I want to see it shared. The papal transition underway in Rome is a classic example of patriarchy prancing for the world to see live and in color. It is without a doubt the biggest religious news story thus far in the 21st century, and  there is not a woman in sight. Think about that in  light of the media coverage. Apart from the many women reporters now in Rome, the players in this story are all men, all the time....  Several feminist strategies are important for  countering this approach and creating constructive new ways of being church that focus on participation, safety, and accountability. Keep it simple— stop, look, listen—as we say to children when  we teach them to cross the street. STOP the process. There is no reason that the papacy cannot remain vacant for a time. Church history includes examples ofdeadlocked conclaves, lengthy meetings that lasted months unto years. Pope Benedict’s own resignation and subsequent change of conclave rules are evidence of the elasticity of customs and laws. The current situation of the church is grave: sexual abuse and cover-ups, financial problems, loss of trust  and transparency, tawdry sexual conduct, and most importantly, the wholesale exclusion of most members of the community, especially women, from decision- making. Given this gravity, the best solution is simply to call off the conclave. The energies and resources saved can be channeled into envisioning and constructing new, more inclusive ways of being  church where safety and accountability are  paramount. LOOK at the facts. Contemplative Catholic spirituality invites “a long loving look at the real.” Despite the pomp and pageantryof the papal transition, institutional Catholicism is in tatters. No amount of white smoke can obscure the corruption and infighting. No Gregorian  chant can drown out the cries of those who have been abused. No reading of the Gospel can excuse the  oppressive treatment of women and same-sex loving people. By contrast, small base communities, some parishes, and many religious communities are robust places where sacraments and solidarity are the norm. Groups across the globe work on social justice, education, and health care based on Catholic commitments without institutional connections. The disconnect is profound between hierarchy and laity. Nonetheless, educated, willing, and capable Catholics abound who embrace the responsibility to be church despite the scandalous actions of the leaders. LISTEN to the Spirit. Catholics believe that the Holy Spirit infuses the world with grace. Rather than watch a new pope emerge fromthe delegates who have been handpicked by  the previous two popes, it is time for new ways of organizing and governing the more than one billion members of the Catholic community. Contemporary  culture of inclusion and participation demands it, and technology makes it possible. One new model of church would include a team of people from around the world who represent various  and sundry national/regional groups, different styles of worship and ministry, various lifestyles  and families, religious and secular people.  It would be a democratic assembly of equals, a global network of the people of God, who delegate the fruits of their decisions to ministers whocarry out the will of the body in teaching and preaching, sacraments and social justice, finances  and public witness. For those who are not Catholic, this is a time to stop worrying about charges of anti-Catholicism and join voices with those of Catholic feminists who cry foul on  the process and the product of the upcoming conclave. Those who have no stake in Catholicism  can be helpful by asking the obvious questions  of who is not included, involved, able to minister, make decisions, and otherwise exercise adult faith. There is no need to settle for the answer, “They do this because they are Catholic,” and be told if it is not your tradition to have no voice. The stakes, when examined in global terms, are simply  too high. If religions shape worldviews, then everyone  has the right and responsibility to look critically at it  and go about the communal task of creating something better." [1] Schüssler Fiorenza, Elisabeth. Wisdom Ways: Introducing Feminist Biblical Interpretation. Maryknoll, NY: Orbis Books, 2001, pp. 118-122. Mary E. Hunt is a Catholic feminist theologian and co-director of WATER.