By Ellie Zolfagharifard (Published: 12:03 GMT, 20
November 2013)
Researchers are providing a
refreshing analysis to celebrate the feminist movement’s efforts and
accomplishments. Elizabeth Johnson’s book ‘Abounding in Kindness: Writings for the People of God’ and her you-tube
lectures provide scholarly insight that addresses a dominating perspective to
overlook or omit the presence of those considered less important and brings these
characters into the light. This perspective represents dramatic change in
retelling. While there are some who would consider the pace of this dramatic
reconceptualization is not moving fast enough, it can be considered relative to
the times, considering the centuries of intentional female subjugation in all
aspects of human existence. I believe her scholarly efforts will
contribute to a more just and humanistic world-view away from the current
oppressive paradigm of domination, inequality, sexism and misogyny evident in
so many human relationships.
Unjust issues, concerns, dilemmas and
problems have appeared insurmountable over the centuries and Johnson cites
evidence that time and time again the Church community has been a collaborator
both within and without. However as she eloquently summarizes in her
lecture on Mary Magdalen, the Church as a redemptive faith community is called upon
to bring moral law, both natural and evangelical to bear hope and bring the
good news of salvation in Jesus Christ to the world.
Johnson predicts that the feminist
work that is currently being done will not only have an impact on the Catholic
faith community but will directly inspire ‘profound change’ in the world. She
offers hope that despite any effort to maintain the status quo currently
professed by the institutional Church, it is time to acknowledge the influence
between the civil domain and the spiritual dimensions of human existence.
This complex ‘tangle of knots’ has been
untied in an in-depth academic fashion, which I have given considerable
cognitive and prayerful effort to understand. I wanted to differentiate
my personal view as a ‘humanist’ with the realities of ‘sexism’ and
‘feminism’. The following reflection can be grouped into three main areas
that I found especially interesting for reflection purposes.
First I have tried to define the actual
dilemma, second I found major contradictions in Church teachings, and third I
tried to describe the global feminist movement that will ultimately impact the
lag phenomenon within the institutional Church. This theme is a very
passionate one for me and I hope to weave these three groupings into my own
personal story and journey toward Ministry.
The
Dilemma
Communities of faith imply identity and
relationships with self and others, which can ultimately become healthy and
nurturing or unhealthy and demeaning. Of concern are the on-going sexist
and bias teachings impacting the cultural norms endorsed by the institutional
structure, theologies and practice of the Roman Catholic Church. Women
have been robbed of their dignity and reduced in position within the faith
community of discipleship. I question how this view has been perpetuated
and how can this injustice be rectified?
Family is the place where we begin our
life’s journey and has always been at the center of my own circles of personal
relationships. I was born on the Immaculate Conception feast day, so my
‘Catholic’ family told me that this date was a blessing to me. It was so
special that the Church declared it a religious holiday and in the separate
school system we as children had a day off from school. But ever since I was
able to understand the birds and the bees I always wondered why the ‘virgin’
condition was a necessity in the Jesus story and what that condition meant for
anyone lucky enough to be born a female.
To make things even more confusing, over
time I realized Jesus was said to have brothers and possibly even sisters (Mark
6:3; Luke 8:19-21; John 2:12), but I never heard about their
relationships. Little was written about Jesus’ youth so I often wondered
about how they would have treated one another in the day-to-day interactions
that were necessary to function and flourish in ‘dignity’, so that each family
member could become fully human persons in their own right.
Along with my father’s mother and wife,
he had three sisters and three daughters. I realize how fortunate I was
that he felt blessed by being surrounded by a strong female presence and by his
encouraging actions his actions reflected an appreciation of gender
equality. It was Dad who introduced me to notion of collaboration as the
preferred form of discussion and decision making, whether at work or when it
came to matters that would impact me personally or my family. He had the
patience of Job, always available to listen patiently and without prejudice as
I wrestled with social justice issues of the 60s and 70s. He shared his
world view and respected the emerging perspectives that I brought to our
conversations. Dad brought spiritual values and a lot of common sense to
our many discussions as I navigated the realities of day-to-day life.
I believe that many of the
alternatives that Jesus presented are also ‘common sense’. I would argue
that He tried to remind us that despite travails and temptation to put the
‘self’ first, humankind’s basic nature is to work together for a common goal,
act with ‘harm to none’ and maintain intentions for the ‘higher good’. Jesus’
teachings reminded me of this, for love was always at the heart of His
message. This line of thinking about the nature of humankind is left for
consideration on another day but I only need to look at the many acts of loving
kindness I witness each and every day to reinforce this belief.
The
Contradictions
Johnson postulates that the ‘Good News’
advocated by Jesus was intentional to prevent His community from setting up a
system where an individual or group ‘lords’ over another. One of the strongest
images from my youth was Jesus’ final lesson when He modeled the humble service
of ‘washing feet’. Time and time again on Holy Thursday, I witness the reenactment
and interestingly in these modern times I see women representing the
apostles. The following words provide inspiration:
“Very truly I tell you, servants are not greater than their
master nor are messengers greater than the one who went them (John 13:16)
My attempts to reconcile this pointed
directive from Christ to the deeds of exclusive men who received the Holy
Orders have become a perplexing contradiction. Jesus would not be speaking solely
to his 12 male appointed apostles because I believe He would have intentionally
included His wider circle of disciples. Never the less, Jesus’ prophetic
message of service has left a formidable foothold guiding the work for justice
left to be done.
So why has equality been so difficult
to achieve? The Bible has been a significant influence. The
writings are susceptible to the many modes of interpretation, such as words
being taken literally, metaphorically or ideas considered through the
socio-contextual lens of the times they were written. Powerful messages
are conveyed and caution must be applied in the intention of
interpretation. Scholars and Church theologians also recognize that there
are numerous compilations attributed to single authors along with numerous
revisions made over time. It can be said that deep interpretation
requires formal knowledge, justifying the institutional church’s decree to
leave this to the ‘rational’ ordained priesthood.
However wisdom resides in a the
spiritual realm of higher power. During difficult times in my life I
often turned to the insights of my grandmother to help guide me in my life
choices. She was a humble practicing United Church parishioner and
together we would often turn to her well-worn pages of the New Testament.
My initial inquiry led to discussion and distinctions were slowly made as
comfort and guidance unfolded. It was during these times that I began my
personal relationship with Jesus as counsellor and the Bible truly became the
‘Living Word’. St. Paul asked those who believed in Him to go out and
spread His message:
Romans 10:11-15
How then will they call on Him in whom they have not believed? And how are they to believe in Him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”
How then will they call on Him in whom they have not believed? And how are they to believe in Him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”
Gratitude will forever be never-ending
for those special times in my life when I was cloaked in this nurturing and
unconditional love.
In my youth I was also fascinated by
the stories of the few women who joined the inner circle of Jesus’ disciples
and his traveling companions. The Bible says a repentant prostitute was
redeemed. However, Johnson’s lecture on the truth of Mary Magdalene’s
relationship with Jesus Christ acts as an open door for women to become equal
participants in the Church.
Her perspective fascinates me.
Turning the mirror inward in order to recognize the falsehoods that have oppressed
a woman’s own self-image and dignity creates an opportunity for individual
change that has the immense potential to influence a more just society.
But why introduce this particular
beautiful, reciprocal friendship in this way? To initially condemn the
personhood of Mary Magdalene as an inferior, sinful, marginalized woman will
forever be perplexing to me. Elizabeth Johnson has shed light on the
truth, that this part of the story was perpetuated by Pope Gregory in 591 and
the institutional Church. The pope acts by virtue of Holy Orders in ‘Persona Christi Capitis’. The
consequences of his ‘inspired’ profile of the devoted female companion has
‘stuck’ for more than 1400 years and has been a powerful lingering force on the
human psyche.
Differences in gender have always
dominated the human consciousness, more so than similarities. Notable followers
of Jesus were men who represented a wide range of occupations marginalized by
the Hebrew culture of the time. Yet not one was cast in a demeaning
sexualized light as was Mary Magdalene.
The entrenched western world-view of
women as deserving subjugation can be traced long before Pope Gregory’s
statements. This is evidenced by the impact of ancient Roman values and
the long history of western society’s laws, cultural customs and social order.
Johnson also brings our attention to statements of bias against the
dignity of woman’s full humanity over the centuries. Esteemed Christian
theologians used the Bible as justification for these beliefs such as
Tertullian (160-225 A.D.), Augustine (354-430 A.D.), Thomas Aquinas (1225-1274
A.D.) and Martin Luther (1483-1546). The core ‘Good News’ message brought by
Jesus was and still is considered revolutionary. It appears that this
deep level need for a more humanist paradigm shift will forever be a difficult
undertaking.
The
Feminist Movement
Thankfully, many feminist theologians have promoted a
counter argument that identifies prejudice, bias and fear as key variables to
overcome. Ingrained sexism has been legitimized therefore painting the
illusion of the male gender ‘superiority
claim’ to be the ‘official’ guardians of the inspired word. Johnson’s
scholarly overview of biblical texts and archaeological inscriptions gives
evidence that women and men in the early Church courageously brought the
inclusive teachings of Jesus into the daily lives of their community.
Participation was viewed as being part of a liberating, collaborative community
including male and female disciples. They followed Him and were sent out
to share the ‘Good News’ as the ‘Living Word’ (Luke 10:1-24).
Jesus taught his followers through
example by having inclusive table fellowship, solidarity with the marginalized
and He criticized those whose mantle was one of domineering power and
oppressive leadership. A collaborative faith community ensures that one gender is
not placed above another safeguarding full participation in mind, spirit and
body. This honourable model for behaviour in relationships and forms of
interaction was seeded within me a long time ago and has surfaced as the
inspiration to follow the call of becoming a Deacon within the companionship of
ARCWP.
Johnson notes that before and after the
death of Jesus, women and men had respectful roles as apostles, missionaries,
prophets, teachers, healers, deacons, leaders of house churches and preachers
sharing the inspired living word and deeds of Jesus. Divisions no longer
applied because the state of being baptized into Christ literally means taking
on what Jesus represents – and that means all of us.
Ancient Gospel stories are relevant to
this day for they illustrate that the Good News proclaims that there can no
longer be distinctions based on race ‘Jew
of Greek’ economic class, ’slave or
free’, or gender ’male and female’ (Galatians
3:28). Therefore there is inevitable tension between what Jesus professed and
what has been created through a long standing comfortable preference for
tradition that perpetuates Church leadership as an exclusively male hierarchy.
This rigid structure seems
insurmountable but women and men are courageously meeting the challenges
head-on. Johnson eloquently outlines the patriarchal versus prophetic
debate by referencing the institutional Church’s Second Vatican Council’s Decree of Revelation and John Paul II’s Encyclical on the Dignity of Women.
She predicts that this theoretical lens will facilitate the process of clearing
up the ambiguity of women’s human dignity.
But opposition is steadfast. Johnson
summarized three current reasons why women cannot be ordained, outlined in ‘Inter Insignores’ (a document issued on 15 October 1976 by the Sacred
Congregation for the Doctrine of the Faith):
1) Jesus ordained 12 men as apostles (which means one sent with a message) so it is imperative that a natural symbolic
representation be sustained during
the sacrament of the Eucharist
2) By not allowing women into the ministerial
priesthood the unbroken tradition of the
Church will continue
3) This tradition represents a complimentary
view of human nature and gender
orientation
·
Men are
rational and are inherently able to lead in the public realm
·
Females are
loving and inherently able to nurture the vulnerable in thepublic realm
How these narrow characterizations
continue to be justified is beyond me. I heard these reasons, among
others, echoed by a young priest (five years ordained) who gave a presentation
on the Sacrament of Holy Orders of Jesus Christ at Corpus Christi Parish in
Windsor on Friday, November 17, 2017. I left his ‘talk’ once again
realizing that transforming a male-only sanctioned Priesthood will be a
monumental task, if not impossible as my husband and friends are saying.
I was dismayed to say the least as the young priest’s arguments were old
without any reference to recent scientific revelations.
Paul cautioned that learning while in
the priesthood is an evolving process that requires openness:
Philemon 6
And I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.
And I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.
My companions in AWRCP made a
connection between the forward thinking theories of cosmic entanglement by Ilia
Dellio to the women priest movement (https://cac.org/quantum-entanglement-2015-11-12).
My own academic studies complement
this progressive thinking, helping to steady my ship as I experience the rough
seas unfolding in my Ministry journey. Change will be necessary and delving
into the scholarly conceptual change literature has the potential to make an
impression on those enlightened for transformation within the Church.
Hope is also powerful, resolutely
suspended on the cresting horizon. In the year 2017 we are witnesses to
powerful movements in western civil society that will have influence. An
important example to illustrate the shift is the global Human Rights movement
which has ensconced equality and human dignity into legislation. The face of
feminism is also changing as we see Justin Trudeau, Prime Minister of Canada
publicly declaring his position with a seemingly common sense statement.
On March 16, 2016 at the Women’s Conference on Gender Equality at the United
Nations Headquarters he said,
“I’m
going to keep saying, loud and clearly, that I am a feminist … It shouldn’t be
something that creates a reaction. It’s simply saying that I believe in the
equality of men and women and we still have an awful lot of work to do to get
there. That’s like saying the sky is blue and the grass is green.”
There is a long way to go for women to
become priests in the Roman Catholic Church. One significant barrier is
the way that ‘Councils of Men’ continue to set the agenda and control doctrinal
teachings, laws, moral and ethical mandates of the Church.
Johnson points out that women’s
equality is being acted upon across the ‘civil’ front impacting a wide spectrum
of human activity including, making it ever more difficult to separate civil
and spiritual realms of service:
·
Education
o Catechists
o Teachers
o Directors
of religious education
o Pastoral
volunteers such as Eucharistic ministers, parish administrators, judges in
marriage tribunals, seminary professors
·
Medical technology
controlling fertility
·
Workplace access
promoting a measure of economic independence
·
Laws being written that
guarantee equality
Conclusion
Johnson notes that deeply problematic
is ‘the male clerical elite has power without accountability and operate within
their own in-house norms’. Stories of domination, inequality and misogyny
are still abundant. But as I said in my introduction, it is time to
acknowledge the influence between the civil domain and the spiritual dimensions
of human existence.
Fortunately many instances are no
longer concealed or buried as they are surfacing across the world each and
every day. Scandals of sexual misconduct, failure to protect the vulnerable
through cover-ups, misappropriation of funds and corruptive practices have
produced a huge toll that has to be paid. People’s trust and the very structure
of the institutional Church have been undermined and possibly irreversibly
damaged. Words and acts of condemnation or apologies will not suffice.
Transformative change is necessary.
I believe good eventually comes from
bad. As Trudeau stated there is considerable work left to be done.
In Ministry our focus has to remain steady, taking counsel from the Dalai Lama
who said, “I find hope in the darkest of days and focus on the brightest”.
Recent current events are unfolding at a rapid pace and adding fuel to
political movements. A recent example is the 10th anniversary
of the Survivors March to stop abuse of power and sexual misconduct, which was
highlighted in numerous international media outlets including the Canadian
National broadcast on November 12th, 2017.
The barriers that hide unjust
practices in both civil and institutional domains are crumbling, predicting the
Roman Catholic Church will no longer be an exception.
I believe the movement for equality
and dignity has gained such momentum that it cannot be stopped. Women are
examining and coming to terms with external influence that prompted the
internalization of beliefs which diminish their sense of dignity and
self-image. Brave souls are receiving the message from voices shouting,
“It’s about time”. Their actions defy those in the institutional Church
of the Vatican that bar them from participating fully in the mysteries of
salvation.
Importantly, collaboration as
envisioned by Jesus Christ is a relatively renewed
conception for human behavior for today. I would argue that in these
tumultuous times we are still fumbling with establishing the necessary
conditions that would allow these forms of respectful interaction to
flourish. For certain, it will not be found in the trappings of illusory
power and control.
By participating in the Heart of
Compassion Faith Community in Windsor Ontario, I am joining a global community
of faith that honours the female’s voice in the Living Word’s homilies. I
am witnessing women priests presiding at Eucharist which ultimately reflects
the feminine worthiness to represent Christ in liturgical proceedings. The
sacrifices of women and men thousands of years ago are being acknowledged and
there are courageous women and men who support the vision of an inclusive
collaborative table of Jesus Christ. Thankfully they are echoing the
intentions underpinning the historical foundational beginnings of the early
Church. The biblical Mary Magdalene, as a beloved friend of Jesus, is
being respected as an apostolic woman whose voice joined the disciples on their
courageous journey. By honouring her devotion and courageous deeds, she
will be forever memorialized.
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