lcwr: a radical obedience to the voice of god...

W i n t e r / S p r i n g 2 0 1 2 A Vo i c e f o r Wo m e n i n t h e C a t h o l i c C h u r c h

W O M E N ’ S O R D I N A T I O N C O N F E R E N C E

Vol. 35, No. 1$2.00

LCWR: A Radical Obedience to the Voice of God in Our TimeBy Jamie L. Manson

In his Holy Thursday sermon, PopeBenedict XVI made headlines forcriticizing those who refuse to obey the

church’s position on the ordination ofcelibate men. He traced his argument backto Christ’s obedience to the will of God.

“His concern was for true obedience,”Benedict said, “as opposed to humancaprice.”

Of course, the pontiff fails to point out thatJesus was obeying God while also radicallydisobeying the religious leaders and laws ofhis time. Like so many archconservativeRoman Catholics, he is confusing God withthe institutional church and its doctrine.

I suppose the pope is using some of thissame logic in his treatment of the Leader-ship Conference of Women Religious. Heviews the sisters’ unwillingness to con-demn gays and lesbians or contraception orwomen who feel called to ordained ministry as an act of “caprice.”

But the basis on which the sisters focustheir ministries is anything but shallow andwhimsical. Their devotion is founded on aradical obedience to the voice of God as itemerges from the voices of the poor, thesick, the abandoned and the broken.

Most sisters spend their lives immersed inthe deepest sufferings of our world. Theydon’t just stop by the soup kitchen on AshWednesday for a photo op. Some actuallylive in shelters with homeless women, or-phans or the addicted.

Their unwillingness to condemn gays andlesbians probably stems from the work theydid with AIDS patients in the early 1980s.Back then, the disease affected mostly gaymen, and no one was sure how it was con-

tracted. Women religious were among oneof the few groups who were unafraid totouch those dying from this unknown,frightening disease.

Is there any doubt that, as the sistersbathed and fed these deteriorating bodies,they also noticed the deep and authenticlove that these men shared with partnersand friends? The sisters also saw anguishsuffered by men whose parents would notvisit them and the sacramental power ofthose who reconciled with family beforethey died.

Any disagreements on contraception likelystem from the sisters’ work with poor,homeless and battered women. They har-bor girls enslaved in the sex trade, womentrapped in abusive relationships and moth-ers abandoned to poverty.

Many sisters still run hospitals and aremedical professionals. They have seen first-hand the price that so many women payfor husbands and boyfriends who refuse towear condoms yet still demand sex. Everyday, they see patients who have been dateraped or women who bear life-threateningpregnancies.

Many sisters are theologians, ethicists, spiri-tual directors and teachers. They engagestudents and directees in their metaphysi-cal and existential questions. They spendhours listening to stories and struggles andaid in discerning ethical dilemmas and spir-itual crises. And though technically theycannot confer absolution, they have heardcountless confessions.

Some women religious do support the ordi-nation of women. They have dedicatedtheir entire lives to being a sacrament in the

From the Executive Director . . . . . . Page 2

Newly Revised Roman Missal . . . . . Page 4

UK Parliament Answer. . . . . . . . . . . Page 5

Walking With Women Called . . . . . . Page 6

Discovering a Call to Ordination . . . Page 7

The Wooing of We . . . . . . . . . . . . . . . Page 8

World Day of Prayer. . . . . . . . . . . . 1

Ministry of Irritation . . . . . . . . . . . Page 12

Action Center Update . . . . . . . . . . . Page 13

Book Review . . . . . . . . . . . . . . . . . . Page 14

Upcoming Events . . . . . . . . . . . . . Page 14

Petition in Support of LCWR . . . . . Page 15

I N S I D E

continued on page 10

world, yet theyhave been toldthat their bodiesare not worthy ofconsecrating theEucharist or givinglast rites to an ailing patient whom theyhave shepherded through sickness untodeath.

Jamie Manson

418157.WOC_418157.WOC 6/4/2012 6:21 AM Page 1

From the Executive Director

2 NewWomen, NewChurch • Winter/Spring 2012

Dear Friends,

I hope this edition of NewWomen, New-Church, finds you well. Over the past fewmonths, our Church leaders’ animosity to-ward women has truly kept Kate and mebusy! By now, I am sure you’ve read aboutPope Benedict’s statements: againstwomen’s ordination, delivered during hisHoly Thursday homily; the Bishops’ officialinvestigation of the Girl Scouts of America;and the crackdown on LCWR.

Over the past decade as a feminist activist, Ihave made several protest signs—signs forwomen’s ordination; to support anti-do-mestic violence legislation; to close theSOA; ending wars; support marriage equal-ity; women’s health, immigrants’ rights;and Fr. Roy. But if you told me I wouldneed to make signs to save nuns from thewrath of the Vatican, I would have thoughtyou’d have been fooling me.

But here we are, fighting a ridiculous crack-down on the women who, for centuries,have been the backbone of the church.Women whose median age is seventy-seven, work tirelessly for the poor, dedicatetheir lives to service and being the Gospelmessage, and die with their boots on forjustice. These women are in hot water forspending too much time working to endpoverty, and not enough time speaking outagainst women’s ordination, reproductivehealthcare, and same-sex marriage.

From pre-K through college, I attendedCatholic schools and, in many ways, amunlike my peers because I grew up withwomen religious in my life. Now, I knowwhat you’re thinking. The executive direc-tor of the Women’s Ordination Conferencewas educated by nuns. There you have Vat-ican’s case and point. So let’s take a mo-ment to discuss what these crazy, wild,radical, feminist nuns actually taught me.

The sisters I had in school taught us to becompassionate, strong women and to standup against injustice. They ingrained ‘love

our neighbor’ and the Beatitudes into thecore of our very beings. They didn’t justmake us read the Gospel, they made us livethe Gospel by taking us on field trips towork beside them in shelters, in soupkitchens, and in ministries that supportedthe poor, women, children, and the earth.These ministries were also run by other sis-ters.

They demanded we study hard in school.They cheered us on in our sports gamesand our plays. In prayer services, they actu-ally shared stories of biblical women so wecould relate to our faith. In every aspect ofour lives, they rooted for us and were ourrole models.

I see classmates on Facebook now—theyare mothers, teachers, nurses, doctors, re-searchers, volunteers, lawyers, leaders, andcommunity activists. I am proud to knowthem because they are living lives of serviceand compassion. It is not a coincidence weeach grew up to work for a world that ismerciful and just.

On May 8th, WOC participated in a vigiloutside the United States Conference ofCatholic Bishops (USCCB) to supportwomen religious. We told folks to meetnear the USCCB sign in front of their build-ing. When we arrived on location, the bish-ops had covered their sign with “garbagebags” (no pun intended) so we could notfind them nor have the sign seen in ourphotographs. This was confirmed by aUSCCB representative who was standingoutside watching us.

I stared at the garbage bag covered sign forsome time to take it all in. This childish actspoke volumes – they were trying to hidetheir garbage and shame. The Vatican’smandate against LCWR, which threatenssisters’ works of charity, is reportedlybacked by the USCCB. How many bishopswere educated by nuns? Work alongsidethese very sisters they are threatening?What would the churches in their diocesebe without the work of sisters? Since I haveyet to hear one bishop shout from therooftop that this crackdown on women reli-gious is completely outrageous, I supposebehind garbage bags makes sense. But thetrash is smelling to high heaven.

Despite the garbage bags, there was hope.Over seventy-five people gathered at thevigil to show their support for the sisters—all affected by women religious in someway. I met many for the first time and felttheir holy anger. We talked, prayed, andjoined in solidarity. Several USCCB em-ployees honked and gave us ‘thumbs-up’

Laura SingerPresident

Christine Haider-WinnettVice President

Johanna HatchSecretary

Amy ListermanTreasurer

M. Aileen Hayes

Kathleen Jess

Alan Klonowski

Linda Lysakowski

Drina Nikola

Thomas R. Parsons

Kathleen Sauline

Miriam Todoroff

Erin Saiz HannaExecutive Director

Evelyn HuntDirector-at-Large

In principle and practice WOC values and seeksa diverse membership. There shall be no barriersto full participation in this organization on thebasis of gender, race, creed, age, sexual orienta-tion, national origin, or disability.

A subscription to NewWomen, NewChurch is in-cluded in the WOCmembership fee of $45. WOCis incorporated under 501(c)(3) as a nonprofit or-ganization. Contributions are tax deductible ac-cordingly.

WOC archives, including microfilms ofNewWomen, NewChurch, are held at MarquetteUniversity. For more information, contact PhilipRunkel at the Department of Special Collections& University Archives, Marquette University, Milwaukee, WI 53201-3141, 414.288.5903, [email protected].

Copyright 2012Women’s Ordination ConferenceAll rights reserved

National Board of Directors

Roy Bourgeois, MM

Elisabeth SchüsslerFiorenza

Jeannine Gramick, SL

Celine Goessl, SCSC

Harry R. Halloran, Jr.

Mary E. Hunt

Andrea Johnson

Theresa Kane, RSM

Martha Ann Kirk, CCVI

Anthony Padovano

Donna Quinn, OP

Rosemary RadfordRuether

National Advisers

NewWomen, NewChurch is publishedquarterly by the Women’s Ordination Conference(WOC). WOCworks for the ordination of womenas deacons, priests, and bishops into an inclusiveand accountable Roman Catholic Church.

EditorsErin Saiz HannaDiana Wear

Assistant EditorKate Conmy

Send address corrections and all correspondence to:

WOC National OfficeP.O. Box 15057Washington, DC 20003202.675.1006 [email protected]

Erin Saiz Hanna

continued on next page

418157.WOC_418157.WOC 6/4/2012 6:21 AM

3Winter/Spring 2012 • www.womensordination.org

News & Notes

Letter to the EditorsI just received the latest New Women NewChurch newsletter and felt compelled totell you about my wonderful granddaugh-ter, Samantha.

Sam is a twin, the smaller of the two. Sheaspired to and finally was old enough tobecome an altar server at our parish, a littleover a year ago. To date she has more litur-gies under her belt than any other server,willing to serve for anyone at anytime.While waiting for the liturgy to begin sheoften banters with both priests and dea-cons, and all of them have had somethingto say about her! We love watching thistiny girly-girl as she leads the liturgy ascross-bearer, or stands with a server over afoot taller as candle-bearer during the read-ing of the Gospel. Our pastor is 6' 5", andwatching Sam hold the binder or Sacramen-tary as he reads from it always makes ussmile. Some of the attendees at our liturgyof choice on Sundays, including thepresiders (!) call Sam “the stalker,” as shecan be found hovering outside of the sac-risty, just waiting to see if there is a short-age of servers! She told me at thebeginning of her ministry, “Grandma, I liveto serve!”

About 6 months ago, Sam informed methat she has decided to become a priest. Afew months later, she learned that onlyboys are given this privilege, but, un-daunted, she has now decided to write tothe Pope and ask for his indulgence in thisendeavor. We are very fortunate to havedinner with our children and grandchil-dren every week, and this past week thedinner conversation concerned when eachchild thought he or she would marry.When I asked Sam what she thought shelooked at me with surprise and responded,“You know I won’t be getting married, be-cause priests cannot be married.”

This 11-year-old’s call to ministry is strongand brings me to tears. I am a member ofour lector-leadership (we call them pro-claimers in our parish), and Sam has askedme who specific proclaimers are, as a cou-ple of them move her to remark on theirreadings. How many children this age areaware of this? Samantha is a very special,talented, and dedicated minister in ourparish. My daughter believes that if Samcontinues to desire priesthood, and if noth-ing in our Church changes by the time sheapproaches adulthood, they will most likelymove to a denomination that will accom-modate Sam. I guess we will all cross thatbridge in time.

One of our strongest desires is for the suc-cess of our children, and our grandchil-dren, also. Although I came to therealization that women should be able to be

What Happens to a Dream Deferred? Langton Hughes

Only Say the Word

He raises his, her hands reach upmimicking his every move.

A cup of glinting gold no one can seeweighs heavy in her grasp.

Lips in sync mouth mumbled prayers,she’s mesmerized.

Mother’s piercing whisper breaks the trance:

“People are staring, put your hands down.”

Learned to say,” I’ll be a teacher or a nurse.”

Broke bread for dolls, not neighbors, aunts

or uncles, talked to God only when alone. Longed to ask the voice behind the dark confessional screen:

How did it feel? How did you know

when you were called?

Now hands that once reached high are buried in her lap; head bowed,

lips still.Seeking serenity, acceptance

of the things she cannot change.“Lord I am not worthy to receive you,

only say the word and I shall be healed.”A young girl’s voice breaks through

her quiet mind: I was called. I was called. I was.

Anne Dowling is an active WOC and SOAWatch Member. She lives

in Bronx, New York.

priests some time ago, knowing that this ispresently Samantha’s desire has taken meto a different level. Sam’s light at liturgycan be seen throughout our church. Thereis no doubt in my mind that she is respond-ing to God’s call.

You know, all of this makes me think of thePhoenix diocese which has taken altar serv-ing away from girls, because it will onlymake them want to be priests. And doesn’tGod often call us through baby-steps likethis? Do members of the hierarchy reallybelieve that God approves of placing peo-ple in boxes to thwart their response to theHoly One?

Thank you for letting me share Samantha'sstory with you!

- Cherie Gaiser, Libertyville, IL

as they left their offices for the day, and youcould feel the tide-turning. A few sisterscame by to say thanks for supporting them.One sister I had never met told me sheloved me – and I felt it. Another, not realiz-ing the one-year-old attached to my hipwas mine – asked if I had ever consideredreligious life. This question, I have receivedmore than once in my life, but for the firsttime my answer was very clear. “Sister, inmy heart, I am a woman religious.”

As one of the sponsors of The Nun JusticeProject, WOC is organizing several vigilsand actions to support women religious. Toget involved, visit: www.nunjustice.org.

Blessings,

Erin, Executive Director

From the Executive Director...continued

“Sam’s light at liturgy can be seenthroughout our church. There is no doubt in my mind that she is

responding to God's call.”

418157.WOC_418157.WOC 5/30/2012 12:34 PM


News & Notes

What Do You Think of the Newly Revised Roman Missal?By Gloria Ulterino

As of this writing, Christmas is yet to come. But Catholicparishioners have experienced all four weekends of Adventat this point in time. How does the new Roman Missal

land on you?

Of course, each person is entitled to her or his opinion. But I sus-pect that many are having some difficulty with it. So allow me toask several questions. And then, to offer some answers that willdiffer from the official teaching of the bishops, I urge you to checkout an informative web site, www.misguidedmissal.com, for moredetails.

Why do we need a new Missal, as the bishops claim? First, it istrue, that the original translation, dating from 1973, needed im-provement. It needed more elegant language, big enough to pointto the Mystery we celebrate and worship. Those who producedthe original translation, ICEL (International Commission on Eng-lish in the Liturgy— experts who were given authority by Rome totranslate the liturgy) had already recognized this. In 1982 theyhad set out on this major task. It took fifteen years of truly collab-orative and dedicated work. In 1998 the new Missal was readilyapproved by all eleven conferences of English speaking bishops.So, what happened? Rome sat on it for three years before sayingno, then ordered a new translation by new rules, that included for-mal, nearly word-for-word and phrase-for-phrase translating, fromthe Latin. The poetry, the often stunning beauty of the 1998prayers, was taken away. In its place we find clumsy, awkwardprayers, sprinkled here and there with words most people likelydo not understand.

The following is a sample of the two versions. (On the Web siteyou will find a number of examples, but here are two, from the 1stSunday of Advent.)

1998 Opening Prayer Almighty God, Strengthen the resolve of your faithful peopleto prepare for the coming of your Christ by works of justiceand mercy, so that when we go forth to meet him He may callus to sit at his right hand And possess the kingdom of heaven.

We ask this…

1998 Prayer after CommunionLord our God, grant that in our journey through this passingworld we may learn from these mysteries to cherish even nowthe things of heaven and to cling to the treasures that neverpass away.

We ask this…

2011 Collect, Opening Prayer Grant your faithful, we pray, almighty God, the resolve to runforth to meet your Christ with righteous deeds at his coming,so that, gathered at his right hand, they may be worthy topossess the heavenly kingdom.

We ask this…

2011 Prayer after Communion.May these mysteries, O Lord, in which we have participated,profit us, we pray, for even now, as we walk among passingthings, you teach us by them to love the things of heaven, andhold fast to what endures.

We ask this...

What accounts for this difference? It is primarily the process oftranslation. In the 1973 and 1998 versions, the translators used theprocess of “dynamic equivalence,” outlined in 1969 by Pope PaulVI. This meant focusing on the meaning of a phrase, in the recep-tor language (in this case, English). Such a process achieved aprinciple in the Second Vatican Council’s document on liturgy,#34: “The rites should be distinguished by a noble simplicity.They should be short, clear, and free from useless repetitions.They should be within the people’s powers of comprehension, andnormally should not require much explanation.”

The new rules, on the other hand, proclaimed in 2001 (in LiturgiamAuthenticam) chose a process called “formal equivalence” instead.The emphasis was then placed on the Latin, both in words andsentence structure. That is why many prayers sound awkward,even confusing.

What else, besides the language, is different? The process of trans-lation has changed dramatically, from one of collaboration (be-tween bishops and the Vatican) envisioned by the Second VaticanCouncil, to one of unyielding control by the Pope and Curia.Nowhere in the documents of Vatican II, which still regulate ourchurch, is the Curia given any authority. And yet, it is the DivineOffice of Worship—directly responsible to the Pope—that hasdominated this process. Some U.S. bishops, like Bishop DonaldTrautman of Erie (himself a liturgical expert), protested thechanges to no avail. Some wrote suggestions for improvement,but never received so much as a response. By 2008, many resignedthemselves to what was happening.

What, then, are we to do if we are unhappy with the changes?Here are a few options. Direct people towww.misguidedmissal.com.

• First, last, and always, pray for guidance from the Holy Spirit,and for charity in expressing deep truth.

• Talk to your pastors and encourage them to learn more. Thereare a few pastors who are already inviting responses fromtheir folks, that they might offer these responses to thebishops. A couple of priests are even refusing to use the newMissal, opting instead, in their prayers, for the 1998 Missal. (Itcan be downloaded; check out www.misguidedmissal.com.)

• Take the survey on another website,www.whatifwejustsaidwait.org.

• Sign the petition on the misguidedmissal Web site.• Watch for more action steps on the above mentioned Web site.

You will be urged to write your bishop and the papalnuncio—addresses, and sample letters, will be provided.

• If you cannot say the new words, out of conscience, youmight consider “holy disobedience.” As one priest saidrecently, “be sure that whatever words you use are saidprayerfully. That is absolutely essential.”

• Most of all, besides prayer, stand up, and speak up, for whatyou believe.

Gloria Ulterino is a longtime WOC activist, a prolific author, and writesto us from Rochester, New York.

418157.WOC_418157.WOC 5/30/2012 12:34 PM


News & Notes

UK Parliament Answer the Call for Debate on theQuestion of Women’s Ordination By Miriam Duignan

On November 1st, 2011 theinternationally acclaimed Charityand campaign group, Women Can

be Priests, held a public presentation in theHouses of Parliament calling for a free andopen debate on the question of women’sordination in the Catholic Church andchallenged the Vatican ban on discussion ofthe topic.

Miriam Duignan, CommunicationsCoordinator for the campaign whochaired the meeting, reports on howthe evening unfolded.It has been a long-held ambition to presentthe case for women priests in the Houses ofParliament. We are lucky to have the sup-port of many high profile Catholic politi-cians and several members of the House ofLords who are patrons of our Charity. Inthe past year Therese Koturbash and Co-lette Joyce in our office formed the perfecttag team, keeping in constant contact withour supporters in Parliament, trying to finda way in to hold an event. We finally suc-ceeded in being invited to hold a publicmeeting when the Catholic MP (Member ofParliament), Siobhain McDonagh, enthusi-astically offered to host the event andBaroness Helena Kennedy, QC agreed to beour keynote speaker.

The evening presentation was open to thepublic and was announced in the Parlia-mentary magazine as well as on BBC radioand in The Tablet, a Catholic paper. Aftergoing through security checks, it was agreat thrill to get into the Boothroyd room(named after Betty Boothroyd, the firstwoman to serve as the Speaker of theHouse of Commons) in Portcullis Houseand find the room completely full of peoplewho had come to witness our appeal in Par-liament. There was a great mix of womenand men of all ages and the audience in-cluded some of our long-term supporters,veteran campaigners for women’s ordina-tion, visitors from Europe, the U.S. andSouth Africa as well as some newcomerswho had read about the event. We were de-lighted to see so many MPs and Peers fromParliament, as well as several priests, somewearing vestments, some not.

Our host for the evening was the youthfulMP Siobhain McDonagh who bounded upto the front of the room to open the meet-ing, clearly delighted to play a key part inthis historic event. Siobhain declared thatshe had been feeling annoyed about the

ban on women priests for years and wasdelighted when we made contact with her:”As a proud Catholic and someone who be-lieves that giving women a greater role inour Church will make it stronger, I wasonly too happy to get involved.” Siobhainhas now agreed to become a Patron of ourCharity.

Another of our patrons, the Labour peer,Baroness Helena Kennedy, delivered theopening speech. Helena is an acclaimedchampion of social justice, one of Britain’smost distinguished lawyers, author of Evewas Framed and a prominent Catholic. Shemade a rousing call for open debate andsaid the Catholic Church is using the sameold arguments that were used to keepwomen out of law, politics, and medicinefor years. She said the ban on ordainingwomen is ”simply a question of power andthose who have it all never let go without astruggle…but once they do, everythinggets better.” Helena urged us to carry onthe debate and has refused to accept thatthe matter of women’s ordination shouldnot be discussed in the public arena. She isconfident that speaking out will ultimatelybring about change.

Dr John Wijngaards then gave a powerfulspeech using evidence from scripture, tra-dition, and theology to present an incon-testable case for the admission of Catholicwomen to the priesthood. Dr Wijngaards isa leading theologian and the author of overtwenty books, including his latest contro-versial novel Amrutha, the Pope’s Man. He isalso the founder of the Web sitewww.womenpriests.org, the largest onlinelibrary dedicated to women’s ordination.Dr Wijngaards detailed seven key reasonswhy women have been prevented from be-coming priests and all were then summar-ily dismissed as having their roots inprejudice and containing no theologicalcase for barring women from holy orders.The lively and engaging presentation wassupplemented with documentary evidenceand some amusing quotes read by JackieClackson and Barbara Paskins from theWomen Can Be Priests team. As Dr. Wijn-gaards asserted in the publicity for thepresentation: ”The Church did ordainwomen as deacons for 900 years, just as sheordained men. From the fact it has beendone, we know it can be done and surelythis is the mind of Jesus Christ.”

The third and final speaker of the eveningwas Colette Joyce (Pastoral Outreach Coor-

dinator for Womenpriests.org), who deliv-ered a personal and moving account of hervocation to the priesthood. She spoke witha soft voice, which instantly silenced theroom. Everyone was transfixed by thestrength of her message and courage ofconviction. Colette described how it feels tobe dismissed and criticized for wanting tobe a priest and how sad it is to be repeat-edly told that ”there are so many otherthings you can do in the Church as awoman” when what she should be doing isserving as an ordained priest and followingher vocation.

We closed the evening with questions fromthe audience. People were bursting to sharestories and ideas and it was hard to keeptrack of the many hands waving in the air,everyone eager to get his or her turn tospeak. We had passionate pleas for actionand many spoke of the need to support or-ganizations working for reform and offerhelp and encouragement to those priestsand public figures who are ready to comeout in support of women’s ordination. Toour great surprise, not a single personspoke out against women priests, eventhough there were opponents present. Per-haps the strength of the presentations inthis impressive venue silenced the criticsthat evening.

The conversation is just getting started inParliament. Following on from our publicpresentation, one member of the House ofLords has offered to table a Parliamentarymotion about women priests, so the topicwill be officially debated. We believe it istime to speak out with courage and are call-ing upon Catholics in public life to give en-couragement to this call for a free debate.

For further information, visit: www.women-priests.org. It is now available in twenty-sixlanguages with 1.5 million visitors a year.

Miriam Duignan is the Communications Coor-dinator for Women Can be Priests in the U.K.

418157.WOC_418157.WOC 5/30/2012 12:34 PM

Ministry of Walking with Women Called


When I was about thirteen yearsold, a Maryknoll priest visitedmy church and gave a homily

about his recent mission to CentralAmerica. As I heard him speak sopassionately about dedicating his life to theBody of Christ—both in the bread andwine and among the poor—I felt anoverwhelming voice inside of me say, “thisis what you need to do.”

I’ve heard remarkably similar stories fromother women and men who were called toministry. If I had been a boy, I suspect thatmy call would have been treated as a “text-book case” and I would have been encour-aged to follow that call into the priesthood.

However, because I was born a girl, my call-ing hasn’t given me such easy answers, butit has led me on a spirit-filled journey thathas helped root my ministry in promotingequality, social justice and peacemaking. Iwas incredibly lucky to have been encour-aged by both my family and my church.When I told my priest that I felt called toministry, he laid his hands on me and gaveme the blessing that his priest had prayedover him when he first felt a call to thepriesthood. Growing up, I knew thatwomen weren’t officially allowed to bepriests, but I assumed that by the time Igrew up, my gender would no longer be anissue.

As I got older, I started to suspect that mysmall-town California parish wasn’t repre-sentative of the larger Catholic Church. Ifelt betrayed and hurt that the religion thathad raised me to value equality seemed sounwilling to recognize women’s gifts.

In high school, I left the Catholic Churchand spent almost a decade exploring otherreligious traditions and denominations. Ispent most of that time attending a Unitar-ian Universalist church, and I first met myhusband at Unitarian youth and youngadult events. The Unitarians taught me thatthe best communities are the ones that em-brace diversity instead of creating a litmustest to determine membership. I was alsoable to hear women preach from the pulpit,and these women became my first exam-ples of what ordained women’s ministrycould look like.

However, in spite of how hard I tried, I hada hard time seeing myself as a Unitarianminister. I was raised to believe that allother parts of the worship service—songs,

prayer, readings, the homily—revolvearound the mystery of the Eucharist. With-out that mystery my worship experiencefelt shallow. I discovered that I didn’t wantto preach or wear a stole as much as Iwanted to engage with the Eucharist on adeeper level, which was something that Icouldn’t do at a Unitarian church.

I went to Earlham College, a small school inIndiana that was founded by the ReligiousSociety of Friends (Quakers). Quaker wor-ship is characterized by a community gath-ering in silent prayer to wait for inspirationfrom the spirit. In spite of how strange thisform of worship can seem to outsiders, Ifound it deeply powerful and surprisinglyfamiliar. Quakers believe that all of thesacraments can be found in silent worship.Experiencing the sacramental life of theQuakers made me long even more for myroot tradition in the Catholic setting.

I spent a semester abroad in Northern Ire-land and that summer completed an in-ternship at the Los Angeles CatholicWorker. All the while, I felt myself slowly,timidly, returning to the faith of my child-hood.

Sometimes, I tell people that I feel like botha life-long Catholic and a convert. TheCatholic Church feels like home for me in away that no other community could. I amCatholic down to my DNA. At the sametime, returning as an adult has given me awonderful opportunity to rediscover every-thing that I love about the Catholic Church.

In a culture that tends to value individual-ism and competitiveness, I am drawn to theCatholic call to community. I’m proud tobelong to the most radically diverse Chris-tian denomination on the planet wherepeople of every race, nationality, sexualidentity, and political affiliation are unitedevery week as the Body of Christ. That’swhy it is so ridiculous when the hierarchytries to excommunicate women priests, barpeople from taking communion, or pushLGBT Catholics out of their own parishes.Our Church is so wonderfully expansivethat to try to limit it into some sort of ho-mogeneous club seems like the leastcatholic thing one can do—after all, catholicmeans universal!

I graduated from college in 2007 unsureabout what I wanted to do with my life.Now that I had returned to the CatholicChurch, ordained ministry felt more impos-

sible than ever. Ispent a numberof years exploringdifferent careerpaths: nonprofitadministrator,peace lobbyist,homeless rightsactivist. Each ex-perience was wonderful in it’s own way,but I eventually realized that the thingsthat I loved about those careers were thethings that reminded me of ministry. It wasbecoming more and more clear that I couldnot put off this call forever, but what elsecould I do?

For me, being a woman who experiences acall to ordination has been like being a toolthat’s not allowed to be used for its in-tended purpose. I have other things that Ienjoy doing, but I can’t do the thing I lovethe most. I have things I’m good at, but I’vebeen prevented from doing the one thingthat I was really born to do.

At the time, I belonged to a wonderfulfaith-sharing community made up of otheryoung women and men who were strug-gling with similar questions. One of thewomen in our community was on theWOC board and encouraged me to getmore involved. Since then, I have servedon WOC’s groundbreaking Anti-RacismTeam and on the Board of Directors. AtWOC, I found a place where my call hasbeen taken seriously. Each woman priest,woman religious, and laywoman I havemet through WOC has embodied a differ-ent form of ministry, and they have eachplayed an important role in helping me dis-cern my own calling. Knowing firsthandhow alienating it can feel to be a womancalled to ordained ministry, I feel blessed tobe surrounded by so many sisters and rolemodels.

This fall, I began taking classes at PacificSchool of Religion in Berkeley, California.I’m pursuing a Masters of Divinity and acertificate in Women’s Studies and Religion.I hope to continue developing feministliturgies and provide ministerial supportfor homeless communities.

During one of my first weeks of class, Ispoke to an Episcopal priest about whetherI should remain in the Catholic Church orconvert to another denomination where Icould more easily pursue ordination. She

Walking With Women Called By Christine Haider-Winnett

Christine Haider-Winnett


418157.WOC_418157.WOC 5/30/2012 12:34 PM

Iam a Roman Catholic woman, marriedwith three teenage children. My roots inthe United Church of Christ gave me a

strong foundation of Christian beliefs andpractices. With this background, one wouldnot expect that I would be on a path toordained ministry as a Roman Catholicpriest. I was the last to know that this couldeven be possible much less that God wouldbe calling me to this vocation.

As a young Protestant girl I remember ask-ing a neighbor who was Catholic what anun was. “She is someone who gives herlife to God,” she answered. Moved by herresponse, I wanted to know if I, too, couldbecome a nun. Her answer disappointedme because I wasn’t Catholic. Yet, the ideaof giving my life to God never left me.

Years later I became Catholic when I discov-ered how much I loved the liturgy and theopportunity to receive Communion everyday. I called myself a Vatican II Catholic,and I struggled with those who thought thepre-Vatican II church superior. In lookingback over the events that led to discoveringmy call to priesthood I can see that Godwas preparing me as each chapter of mylife unfolded. Right after I became Catholic,I was hired to teach first grade in aparochial school. Along with this positioncame the requirement of becoming a certi-fied catechist. The certification process in-volved taking classes. This was my firsttaste of religious education as an adult. Idiscovered an unknown longing withinmyself for this type of education. I am surethis was preparing me to later think aboutbecoming a seminary student.

During my seventh year of teaching I gotmarried and moved to Lexington, Ken-tucky. I was fortunate that I didn’t have towork outside of the home when I became aparent. God blessed my husband and mewith three children, Matthew, Elizabethand Sarah. My experience as a mother anda volunteer in my children’s Catholicschool and in our church then prepared mefor the next chapters of my life.

One day, a friend of mine talked with meabout becoming a part-time seminary stu-dent. I felt a light go on inside of me as shespoke. I found myself enrolling in seminarywithout knowing where it would lead.There were two programs to choose from:Educational Ministry and Pastoral Studies.Without thinking too deeply about it Ichose the Educational Ministry programunaware of the change that would comewith that decision. About halfway throughthe program I realized that teaching was re-ally not the right fit for me. As I wentthrough a period of soul searching, I volun-teered with hospice and as a hospital Eu-charistic Minister. Little by little Idiscovered that I was being drawn to pas-toral care. So I switched my program andfinished seminary with a masters degree inpastoral studies which led to a residencywith hospice. After completing four units ofClinical Pastoral Education, I was hired as afull-time chaplain. Life was very good and Itold everyone that I had finally figured out“what I want to be when I grow up.” Icould not foresee that both a crisis and aprofound discovery lay ahead.

The blow that was almost fatal to my life asa convert to Catholicism came after I fin-ished my hospice residency. In the summerof 2010, the Vatican issued a document stat-ing how the church would deal with pe-dophile priests. In the very last paragraph,

ordaining women was compared to thecriminal act of pedophilia and both werecalled “grave offenses against the faith.” Icould not believe what I read! How couldordaining women called by God to priest-hood be compared to the act of pedophiliathat caused immeasurable suffering to in-nocent children. As I reflected on the malehierarchy’s attack against women, I foundmyself in a crisis. My life experience hadled me to hear God’s call to ministry as ahospice chaplain. I pondered, “Should Ibecome an Episcopalian?” However, Iknew running away was not the answer: Ineeded to stay and work for reform.

I talked with a friend who is an Anglicanpriest. I shared with her my struggle withthe hierarchy and this current statementfrom the Vatican. In the midst of this con-versation she said, “It sounds like God iscalling you to be ordained.” Hearing hersay these words awakened me into con-sciousness. At that moment, I realized that Ihad been working very hard to suppressmy longing to be ordained. But in hearingher words, I could no longer deny the truthof God’s call. I seriously had to come toterms with my situation. I was living in a“religious” culture whose idolatry of male-ness oppressed women and denied theircall from God to ordination. I had sup-pressed what I knew to be true about my-self and what God was calling me to be! Ona whim I googled “women priests” and wasastounded to find the website for RomanCatholic Women Priests. They were notonly ordaining women in this movement,many of the women were just like me, mar-ried with children. After attending liturgiesled by women priests, Katy Zatsick andJanice Sevre-Duszynska, I learned that thismovement uses inclusive language, invitesthe community to extend their hands andsay the words of consecration, and wel-comes everyone. I was convinced that I wasbeing called by God to join them.

On September 10, 2011, I was ordained adeacon by Bishop Bridget Mary Meehan ofthe Association of Roman Catholic WomenPriests (ARCWP). On June 9, 2012, I will be-come what God has always intended forme: a priest. I’ll be ordained at the Unitar-ian Universalist Church of Lexington, thesame place where Fr. Roy Bourgeois gavehis prophetic homily and participated inSevre-Duszynska’s ordination.

From the first moment of stepping into thismovement as a candidate I have experi-enced one mountain top experience after

Discovering a Call To OrdinationBy Donna Rougeux, ARCWP

continued on page 9

Donna Rougeux, ARCWP; Rea Hudson, RCWP, Fr. Roy Bourgeois, M.M., Janice Sevre-Duszynska,ARCWP.


Ministry of Prophetic Obedience

told me that when discerning your ministrythe most important thing to consider is not“what am I good at?” or even “what do Ilove?” The most important question is “whodo I want to serve? Who are my people?” Iremain committed to the Catholic Churchand WOC because I know that these are“my people.” I am so grateful to be a part ofthis community.

Christine Haider-Winnett is a student at PacificSchool of Religion and works at a faith-basedCentral American solidarity organization. She isthe Vice President of WOC’s Board of Directorsand also serves on the Anti-Racism Team. Shelives in Oakland, California with her husband,Alex, and two cats.

Walking with Women Called...continued

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Diversity and Inclusion


Written under the advisement of The Rev. Dr. Christopher Duraisingh, Professor Emeritus of Applied Theology Episcopal Divinity School, Cambridge, Mass.

In Tell Us Our Names: Story Theology froman Asian Perspective C.S. Song turns onits head pre-Communist era

missionaries’ complaints against someChinese converts being more interested infeeding their stomachs than their souls. Thehungry suspects were accused of being“rice Christians.” He writes “we celebrateChrist’s divine presence in the [E]ucharist… [because] in Christ the divine future,” aKin-dom of God wherein all stomachs willbe fed, “becomes the human present.” Hewrites of the hungry suspects:

Rice determined their present and their fu-ture. Rice brings a concrete content to alltalk about the future, about the world tocome, and about the kingdom of God. Forthose who subsist on rice, can there be a fu-ture without rice? Can there be a world tocome where they must struggle again forrice?... Understanding rice in this way,Christians in China should have beenproud to be “rice Christians.” They shouldhave represented this kind of “rice Christi-anity” to their rice-hungry compatriots.Preachers should have preached “rice ser-mons” to their famished audiences…theol-ogy must serve the God of the present—aGod whose pockets are full of rice.1

Here among the rice Christians and all ourthird world kin is a theology that is inti-mately concerned with the re/distributionof power at the table: the grass-roots andindeed grass-basket theologians seekingfreedom from subjugation under the sys-tems of oppression built into their own so-cieties.2

While Kwok writes from the location ofthird wave and third world feminist theolo-gians, it can be said that all whose bodiesand souls are crossed by the true borders ofholy diversity and false borders of kyriarchy(which is to say, all, though not the same)find themselves in decentered, multi-cen-tered contexts and frequently criss-crossborders.3 What does this mean for us whogather at the table? How shall we strive towardroundtable missions of mutual solidarity?

On a personal level within each of us arehungry “stomachs” that God fills with goodthings. There are, however, also “stomachs”full to the brim with the unearned bread ofprivilege that are sent away empty or emp-tied as it must be the case in a re/distribu-tion of power (see Luke 1:46-55). Both of

these parts are ultimately healed and inte-grated by the grace of God’s action in theworld in Christ Jesus.

Where the satisfied once bent to feed thehungry in soup lines with uncrossableboundaries between heavy ladled serversand hungry guests, a newly articulatedcommunity may now feed one another inroundtable missions. It is in the breaking ofbread in such roundtable missions that the“they” of “they the poor who seek freedomfrom subjugation” loses three letters andgrows inestimably larger by the wooing ofa “w,” that is, We. When the community ofGod moves from “they” theology to “we”theology its members become participantsin emancipation from the multiple oppres-sions that ultimately subjugate everyone;then all who hunger for bread and justicewill be fed.

The task therefore is to locate ourselves and“discern theology in a true multiplicity”4 atthe table. This will illumine what wouldmake for roundtable missions of mutual ex-change and inevitably lead to the discern-ment of how power is to be re/distributedin the community of God, that is, how eachone will feed and be fed according to herunique gifts and personal need and theunique gifts and needs of those others atthe table. Lutheran womanist theologianRev Dr. Beverly Wallace writes, “Only in theinclusion of multiple perspectives can weknow more fully the picture of humankind,the [hungers] … of God’s people.”5 We willlearn to build roundtable ministries only bybuilding a shared understanding of whatwould feed all of God’s people from theunique, embodied experiences and theolo-gies of all God’s people.

This is no doubt a deeply challenging task:to hear this multiplicity of voices, the gnaw-ing and belching of our bellies in balance,when unequal power dynamics continue tosilence and amplify the hunger of some inthe circle.6 There are several steps Christiancommunities can take to mitigate the acuterecreation of systems of oppression in ourmidst.7

We must first acknowledge that the mainevent in the life of our communities willnever be what we do for ourselves norwhat we do for God, but rather, what Goddoes for us.8 This should be a matter ofgreat relief to us, while our own mortalfaithfulness is deeply vulnerable, God’sgrace is perfect and invulnerable. While wewill inevitably fail in perfecting our ownhearts and minds, God’s grace will never fail a

community open tobeing transformed byit. Therefore ourmost ferventprayers must be di-rected in pre-emp-tive gratitude forthe knowledge of God’s transformativegrace, certain to create, redeem, and sanc-tify our communities in ways we cannotfathom or anticipate. This kind of prayerwill help break us of self-righteousness,self-satisfaction, and self-reliance. We can-not do without this first step.

Next we must become students and practi-tioners of practical, systematic approachesto building roundtable missions. Indeed,many models for uprooting oppression arepossible in our communities. To offer one ofmany, the Hosanna! People’s Seminary ap-proach is to discern particular areas of priv-ilege and poverty within a communitythrough a three part process: awareness ofprivilege and oppression in the commu-nity; accountability in the community to theoppressed party and to the continued edu-cation and development of the privilegedparty in the area of ally training; and soli-darity in relationship with the oppressedparty or those allying with the oppressedparty outside of the community.

Of course, most communities will findthemselves in a few of these stages at once,circling continually in the process of becom-ing. Thus, we must gather at the round-table in turns as representatives of theruling class and the underdogs: ever awarethat the seat of true and false power shiftseasily with the sudden interjection of a newidea. When approaching this journey, thecommunity must recognize this work asnot a fight against any particular people butrather always as a fight against the powersand principalities that bind everyone to op-pression in all its forms. In this light, thosemost intimately impacted by an issue athand, their supportive friends, as well asthose who have not come to understandthe value of addressing the issue, are allheld in love and concern by those doinganti-oppression/liberation work in the cir-cle.

In order to build roundtable ministries it isequally important to create a table that pro-vides a sacred space for those who do be-lieve in the importance of anti-oppression/liberation work. For those who are ready tofeast together may do so undeterred by or-ganizational dynamics of denial or delay,

The Wooing of WeAn excerpt from at the Roundtable: Building Missions of Mutual SolidarityBy Eda Uca-Dorn


Eda Uca-Dorn

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Diversity and Inclusion

and no one turns away from the table hun-gry. A table built of mutual solidarityagainst oppression allows all people tolearn to articulate the stories of their ownsacred hunger (and sacrilegious glut) with-out being told they are distracting frommore important issues or divisive to thecommunity.

After a community has earnestly prayed ingratitude for the grace that will transformthem and taken practical steps towardbuilding a roundtable mission of mutualsolidarity only then is the community readyfor step three. Start again. The unfinalizablework of theological praxis for radical com-munity building is just that—unfinalizable.9If a community perseveres in prayer, asthey begin to uproot one injustice, their vi-sion will expand just enough to reveal theincompleteness of their efforts. To startagain, and again, and again, a communitymust grow in humility and humor andbuild sustaining friendships with those out-side of the community who can offer en-couragement, guidance, and freshinspiration.

Most importantly, those of us doing thiswork must not do it in the hopes of build-ing perfect roundtable missions. We workwith the ingredients (ideas, prayers, re-sources) we have acquired by gift or har-vest at any one given time. We cook and eatwith whoever comes to the table. We can-not go “shopping” for the Spirit nor can wefix the menu at her table. Let us thereforecook and feed and be fed by one anothersimply for the joy of making room for onemore, and one more again, all around theroundtable.

Eda Uca Dorn is a student at the Episcopal Divinity School and currently serves on WOC’s Anti-Racism Team. She lives in Cambridge, Mass.

Notes1 C.S. Song, Tell Us Our Names: Story Theology

from an Asian Perspective (Eugene: Wipf & Stock,2005), 19.

2 The “grass-basket” theologians are thosewhose daily toil results in little or no “extra”time or income for formal theological or politi-cal training. Where possible, their formal andinformal study and their work along with theirfamily lives, neighborhood participation, faithcommunities, personal experiences and com-munal memories make up the ground for theirtheological and ethical reflection.

3 That is, lordship or the interlocking system ofoppressions based on gender, race, nationality,class, ability, and other factors. See ElisabethSchüssler Fiorenza, Sharing Her Word: FeministBiblical Interpretation in Context (Boston: BeaconPress, 1998), 190.

4 Pui Lan Kwok, Postcolonial Imagination & Femi-nist Theology (London: Westminster, 2004), 60.

5 Beverly Wallace, “Hush No More! Constructingan African American Lutheran WomanistEthic,” in Transformative Lutheran Theologies, ed.Mary J. Streufert (Minneapolis: Fortress Press,2010), 180.

6 Kwok, Postcolonial Imagination (ref. 4), 42, 43.

7 It is unlikely that any community could becompletely free of the systems of oppression;perhaps that “perfection” is waiting for us inthe kindom of Heaven. Yet it is important toroot out structural injustice and interpersonaldynamics severe enough to prevent a commu-nity from moving forward toward being a morejust body.

8 James Cone, “God is Black,” in Lift Every Voice.Constructing Christian Theologies From the Under-side, ed. Susan B. Thistlethwaite and Mary P.Engel (Maryknoll: Orbis Press, 1998), 108.

9 Christopher. Duraisingh, class lecture, “Intro-duction to Theology,” Episcopal DivinitySchool, Cambridge, MA, 8 Sept 2011.

The Wooing of We...continued

another. I continue to find myself in thepresence of prophets and spiritual sisterswho are kindred spirits. The contrast be-tween the reception I received from the in-stitutional church as a lay leader and aseminary student compared to the affirma-tion of my call that I have received since Ihave been part of this movement is likenight and day. My life as I journey towardpriesthood in this movement has beenfilled with transformational experiences.

Before being ordained as a deacon I sawthe documentary, “Pink Smoke Over theVatican” three times each in different set-tings. One of these viewings was in aCincinnati theater with 200 people who,like me, were noticeably moved by it. I leftthat film debut and found myself on aspontaneously planned trip to Pittsburg tomeet Fr. Roy Bourgeois for the first timeand hear him speak. I was moved to tearswhen he passionately supported women’sordination. Hearing a male priest be thatopenly supportive of women’s ordinationtouched my heart deeply.

Since becoming a deacon Sophia has continued to catapult my life’s journey. In October I traveled with Janice Sevre-

Duszynska to Rome representing ARCWPin support of Fr. Roy at the Vatican. Here Iwas walking toward the Vatican for thevery first time in my life, dressed in an alband a deacon’s stole, holding on to theWOC banner that read “Ordain CatholicWomen.” I would never have predictedthat my first trip to Europe would havebeen as an activist in a movement forwomen’s ordination in the church. I wentto Rome with a Rosa Parks of our womenpriest movement, Janice Sevre-Duszynska.I was in Rome to support the propheticmale priest of our movement, Fr. Roy Bour-geois. Catholic theologian and archeologist,

Dorothy Irvin accompanied us. With her atour side, we visited the Basilica of St.Praxedis and St. Pricilla’s catacomb in Romeas well as other places. What a joy I felt tosee for myself the evidence of women’sleadership in early Christianity! I was sur-rounded by great people from CTA, WOC,and womenpriests.org. This was more thanI could have ever dreamed. During themany moments on this trip when my emo-tions stirred, I felt overcome with thankful-ness for the experiences I encountered.

One of my favorite songs is “Requiem,”sung by Eliza Gilkyson from “Pink SmokeOver the Vatican.” It is a mystical songabout finding hope in the struggle of dailylife. One phrase I am particularly fond of is“Mary fill the glass to overflowing, illumi-nate the path where we are going.” Thesewords and music express what has stirredand given birth inside of me since I said“yes” to ordination and to this movement.Indeed, my glass has been filled to over-flowing; with great joy my path has been il-luminated by its kindred spirits.

Donna Rougeux writes to us from Lexington,Kent.

Discovering a Call to Ordination...continued from page 7

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With such an intensely sacramental life, itshould be no wonder that sisters have deepintellectual curiosity and spiritual longings.With hearts so regularly broken open, whywouldn’t they ask deeper questions of thismysterious world that brims with thepower of a wounded God? With all thatthey’ve witnessed, how could they not en-tertain the possibility that holiness can bepresent in same-sex love or in the body of awoman priest?

Their ideas, interests and programs are notthe product of an obstinate disobedience ofpower. Rather, their commitments comefrom a deep obedience to the God who ap-pears in the faces of the powerless and thevulnerable. They see the crucified Christ inplaces most clergy and laypeople dare notgo. They are not wayward, but wiseenough not to place limits on how andwhere God works God’s grace.

The sisters’ experiences tell them that hid-ing behind the false fortress of religiouslaws simply does not do justice to a Godwho reaches out to us in ways that far ex-ceed even the most active Catholic imagi-nation. The sisters have learned well Jesus’criticism of the Pharisees who “disregardGod’s commandment but cling to humantradition.” They are obeying their calling tobe, what Sandra Schneiders recently called,a “prophetic life form.”

But the Vatican is telling these women, as ithas told many groundbreaking theolo-gians, ministers and saints before, that aprophet is not welcome in her own nativeplace. They are commanding the sisters toshut down their minds and hearts even atthe price of shutting out the very voice ofGod.

Sure, the Vatican is thanking the sisters fortheir hard work and devotion on behalf of

the church. But they are also telling themthat they have become too empowered andthat they must now be carefully watchedand tightly controlled. They must halt thepractice of asking theological questions,they must stop reading the signs of thetimes and they must cease exploring theways in which God’s presence is unfoldingin our present reality. Essentially, the hier-archy is reducing them to the equivalent ofspiritual enslavement.

This latest development in the U.S. churchposes a challenge not only for sisters, butfor all Catholics who believe that theCatholic tradition is much richer anddeeper than absolute subservience to man-made doctrines on issues related to thepelvic zone.

It is a moment that demands we read thewriting on the wall: There is no safe placewithin the institutional church for intellec-tually based, pastorally grounded interpre-tation of or questioning of doctrine. Thereis no space in this institution for prophetsto dwell.

With each new crackdown on a priest, nunor layperson of integrity, the institutionalchurch seems to be begging a schism. Theirgoal is either to coerce or force out anyonewho won’t toe the line on marriage equal-ity, contraception and women’s ordination.Without absolute conformity on these is-sues, the bishops cannot make their farmore profitable alliances with right-wingreligious and political groups.

As NCR reported last week, if the sisters donot comply, they will likely “face ouster as aVatican-recognized representative of sistersin the United States.” If the LCWR isn’t therepresentative of sisters in the UnitedStates, wouldn’t that position necessarilyfall on the Council of Major Superiors of

Women Religious (CMSWR), a highly or-thodox group representing less than 20 per-cent of sisters in United States? This wouldsurely help the Vatican in fulfilling its vi-sion of a leaner, meaner Roman CatholicChurch.

This attack on the sisters is an attack oneveryone who believes in their ministriesand who has benefited from their min-istries. There has never been a more crucialmoment for us to stand in solidarity. It istime particularly for men religious in thiscountry to take a courageous stand. They,too, must use their privilege to speak outand risk their own well-being for the goodof their sisters.

The very life of the prophetic life form is inperil. If the sisters are ejected from thechurch, we must create church aroundthem. If they are evicted from their proper-ties, those with the means must take themin. The sisters, who have dedicated theirlives to ensuring that no one is abandoned,cannot be abandoned.

Because to abandon them would be toabandon one of the last vestiges of thespirit of God at work in the church.

Jamie L. Manson received her Master of Divin-ity degree from Yale Divinity School, where shestudied Catholic theology and sexual ethics. Hercolumns for NCR earned her a first prizeCatholic Press Association award for Best Col-umn/Regular Commentary in 2010. OriginallyPosted in the National Catholic Reporter onApril 23, 2012. Reprinted with Permission.

LCWR...continued from page 1

GoGreenwith

WOC!

In our continuing efforts to keep things digital and dematerialized whenever possible, WOC nowoffers our members the option to download New Women, New Church directly from our website.

If you are an active member, you can get your username and password to log into our “For Mem-bers Only” section on our new website by emailing [email protected] and note inthe subject: “Go Green.” You can also receive membership notices and donation acknowledge-ments electronically.

If you’re not a member, see page 15 for a membership form.

418157.WOC_418157.WOC 5/30/2012 12:34 PM


Liturgy for Women of Vision and Courage

World Day of Prayer Liturgy 2012: For Women ofCourage and Vision(1) One: Come, Holy Spirit, breath divineAll: Open us for your presence

(1) One: Refresh and give life to what is ex-hausted and tiredAll: Drive away fear out of our hearts

(1) One: Come, Holy Spirit, Wind DivineAll: Wake up our longing, create new be-ginning among us

(2) One: God, our mother and father, cre-ator of women in your own image, lovingfoundation and heart of all beings, we aregathered here before you. Let us pray forall women around the world so that theymay be blessed with:

All:The strength to persevere,The courage to speak out,The vision to seek a renewed ministry,The faith to believe in you beyondAll systems and institutions, so that yourface on earth may be seen in all its beauty. [i](3) One:We call on the holy and courageous womenwho went before us, to intercede for us sothat we might be given the grace and visionto follow in their footsteps as we work to-gether in solidarity for the ordination ofwomen as priests, deacons, and bishopsinto an inclusive and accountable CatholicChurch.

One (in turns):

Saint Esther, who pleaded against powerfor the liberation of the people, Pray for us.

Saint Deborah, lawwoman and judge, wholed the people of God, Pray for us.

Saint Mary Magdalene, minister of Jesus,apostle to the Apostles, Pray for us.

Saint Clara of Assisi, who confronted thepope with the image of woman as equal,Pray for us.

Saint Julian of Norwich, who proclaimedfor all of us, the motherhood of God, Prayfor us.

Saint Thérèse of Lisieux, who felt God’s callto become priest, prophet, and king, Prayfor us.

Saint Catherine of Siena, to whom twopopes listened, Pray for us.

Saint Teresa of Avila, who brought women’sgifts to the reform of the church, Pray forus.

Saint Edith Stein, who brought fearlessnessto faith, Pray for us.

Saint Dorothy Day, who led the church to anew sense of justice, Pray for us.

Saint Rosa Venerini, whose entire educa-tional mission was to announce the love ofGod, Pray for us.

Saint Theodore Guérin, who abandonedherself to the will of God in generous serv-ice to others, Pray for us.

Saint Hildegard of Bingen, who sought cre-ativity to express her visions of women’sleadership in our Church, Pray for us.

Mary, mother of Jesus, who heard the callof God and answered, Mary, mother ofJesus, who drew strength from the womanElizabeth, Mary, mother of Jesus, filled withGod’s Spirit, Pray for us. Amen. [ii]

(4) One:Today to especially honor those womenwhose gifts are best suited to serve yourChurch as ordained deacons and priests wegather with our sisters and brothers fromaround the world, seeking justice and anend to discrimination.

Loving God, empower these women withcourage as they answer your call andstrengthen them for humble service, greatcompassion, and insightful wisdom. Sup-port them through their ministries and en-lighten the leadership of your Church topractice the equality that Jesus modeled toembrace all women and men whom youhave gifted for sacramental service.

(5) One:Strengthen your Holy Spirit within thoseyou have chosen for ordained ministry.May they answer your call and follow you

with generous hearts, knowing they aresupported in the arms and hearts of thosewho believe in the justice of your work.May they find hope in the prophetic workof those who speak from conscience.

(All: Offer your intentions here)

(6) One:We ask this in the name of Jesus, who calledMary Magdalene and Phoebe - as well asPeter and Paul - to be ministers in the earlyChristian communities.

All: Amen.

All: May the fire of God’s love warm ourhearts. May the courageous and visionarywomen on whose shoulders we stand con-tinue to inspire us in our work.

May God grant our prayers for justice andequality in our church and world. May thelove of Christ fill us and radiate through usforever. Amen. [iii]

One (7): Let us go in the peace of Christ.Let our service for justice and equality con-tinue.

All: Thanks be to God.

[i] Source: Adapted from the Women’s Ordina-tion Worldwide opening prayer July 2011, Irm-gard Kampmann, Germany.

[ii] Source: Excerpted from: “A Litany ofWomen for the Church,” by Sr. Joan Chittister,OSB, Benetvisionhttp://www.msjc.net/Lists/Praying%20for%20Social%20Justice/DispForm.aspx?ID=22

[iii] Source: Adapted from Living GospelEquality Now, Liturgy to Celebrate Justice,Partnership and Equality for Women in Churchand Society. Bridget Mary Meehan, ARWCP,Association of Roman Catholic Womenpriests.

WOC Members gather outside of St. Matthew's Cathedral during the Chrism Mass in DowntownWashington, DC.

418157.WOC_418157.WOC 5/30/2012 12:34 PM


Ministry of Irritation

A resource created by priests in the Association of RomanCatholic Womenpriests (ARCWP) for all inclusive com-munities who worship in spirit and truth. The prayersand rituals can easily be adapted to the specific needs ofany group, for any season. Worship Aids are provided ona CD in Word Doc and PDF formats.

Included liturgies: ~ Liturgy for Advent/Christmas ~Liturgy for Lent ~ Liturgy for Water, Feast of the Bap-tism of the Lord, Third Sunday of Lent, Easter Season,Baptismal Celebration Liturgy, Earth or Renewal Themes~ Liturgy for Fire, Easter Season, Pentecost, Earth Day,Social Justice ~ Liturgy for Ordinary Time ~ Liturgy toCelebrate Creation, New Life, Creativity, New Begin-

nings, Spring or Summer ~ Liturgy for Mar-ian Feast ~ Liturgy to Celebrate Justice, Part-nership and Equality for Women in Churchand Society ~ Liturgy of Good News to thePoor, For Anytime ~ Liturgy for All Saints’and/or All Souls’ Day, Funerals/ Memorials.

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418157.WOC_418157.WOC 5/30/2012 12:34 PM


Action Center Update

Sign of Things to ComeIn the shuffle, one reporter asked Fr. Royand the women priests to unfold their ban-ner and pose for a photograph. The sign, inEnglish and Italian read: “God is CallingWomen to be Priests.” A plain-clothed Ital-ian police officer shifted the tone of our del-egation when he grabbed the sign from thehands of the priests and in a sweeping ges-ture grabbed our beloved WOC banner,reading “Ordain Catholic Women” and asmall Call to Action banner, both folded onthe sidewalk. For organizing this scan-dalous demonstration, Erin and MiriamDuignan of womenpriest.org were put intoa police car and with blue lights blazingsped to the police station in Piazza Cavour.With a little less fanfare, Fr. Roy was di-rected to a second police car to meet Erin,Miriam, and lawyer Bill Quigley and hiswife Debbie at the station shortly after-ward.

Sign of the CrossAfter several hours’ detention inside theRome police station, the three were re-leased after they signed statements promis-ing to return to Italy if the investigatingmagistrate decided to try them on thecharges of protesting without a permit, re-ported Bill Quigley. The banners wereseized as evidence and not returned. How-ever, the following day Fr. Roy, Bill Quigley,

and Therese Kotur-bosh of Women’sOrdination World-wide met with a topVatican official anddelivered our petition, and the signaturesof over 200 priests who signed the CTAsponsored “Clergy for Conscience” state-ment.

Sign of the TimesWhile this private meeting took place, someof the group gathered inside the VaticanCity gates, watching the pomp of the Papalblessing to crowds of people. I have neverfelt so connected to my Catholicism, sur-rounded by “trouble-makers,” grimacing atthe Pope, than at that moment. With tearsin my eyes, I could clearly see the true dis-tance between the hierarchy and the peo-ple of the church, as the trio met us andshared the highlights of their meeting. ThePope’s words, just a murmur evaporatinginto the warm air while the consequence ofconscience, the treatment of a priest stand-ing for justice just about sank my heart.Suddenly all of my months working atWOC clicked into place. The Vatican is avestige of power, filled with fading symbol-ism and wealth that is desperately trying torule an empire that no longer exists. We area threat to this massive power structure be-cause we are still here. We are here becausewe know at the heart of Catholicism is so-cial justice, community, and Eucharisticnourishment; and moreover, because weknow the heart of Catholicism is beatingstrongly within the trouble-makers, thewomen priests and their communities, andespecially in the tiny WOC office. If beinga Catholic means being detained with those who stand up for human rights, signme up.

Kate Conmy is WOC’s Membership Coordinator. She lives in Washington, DC.

Just as Sexism is a Sin, It is Also a Sign: The Church Must Change Action Center Report from Rome, ItalyKate Conmy

Sign of PeaceJust minutes after touching ground inRome, Erin and I spotted a familiar face be-hind a handwritten “Ordain Women!” signnear the baggage claim of the Leonardo daVinci-Fiumicino Airport—Fr. Roy Bourgeoiswelcomed us with his huge grin and his fa-mously embracing energy, seemingly un-touched by jetlag. For the next week(October 15-20, 2011) WOC would lead aninternational convergence of twentychurch-justice activists and scholars to Vati-can City to challenge the “grave scandal” ofwomen’s ordination in the Roman CatholicChurch. Although perhaps unusual circum-stances for my first trip to Rome, I knew Iwas traveling in good company.

Sign of ProtestFollowing the Italian premier of the docu-mentary film, “Pink Smoke Over the Vati-can,” and an international press conference,we traveled to Via della Conciliazionewhere our group marched, singing, “Here Iam Lord...” toward the Vatican, and theBasilica of St. Peter. Although WOC hasheld vigils in Rome many times before,joined by vested women priests Ree Hud-son and Janice Sevre-Duszynska, and dea-con Donna Rougeux, we attracted newattention this year. As we approached thegates of St. Peter’s, the security presencequickly outnumbered us and we were rele-gated to the corner across the street. TheVatican officials claimed that the womenpriests’ vestments were “a sign of protest”that would not be allowed past the gates.During our ad hoc negotiation with thefairly friendly but stubborn Vatican securityofficers, we explained our peaceful inten-tions to deliver our petition in support ofwomen’s ordination, garnered by over15,000 signatures. The head of Vatican secu-rity hit the nail on the head when he con-ceded that Fr. Roy, as a male priest, couldgo wherever he wanted, but no one elsewould be permitted to do so. Naturally, inthe face of a familiar foe, sexism, Fr. Roy re-fused to go alone.

Kate Conmy

International Delegation for Women's Ordination inRome, October, 2011.

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Book Review


Upcoming Events

MayMay 5, 2012: 6-9 PM: Cherry Hill, NJ: Sacred Heart’s Peace andJustice Group welcomes Fr. Roy Bourgeois. More details forth-coming. Contact the WOC office for more information.

May 9, 2012: 1-2 PM EST: WATER teleconference with MelanieMorrison and Julia Watts Belser “What No Longer Serves Us.” Toregister send “register me” to [email protected] to receivedial-in information.

May 12, 2012: Cleveland, OH: Celebrate the 10th Anniversary ofthe Ordination of the Danube Seven. RCWP and WOC host“Supporting the Formation of Women Priests” with Dagmar Ce-leste. Contact the WOC office for more information.

JuneJune 13, 2012: 1-2 PM EST: WATER teleconference with MarjorieProcter-Smith “The Ones Who’ve Gone Before Us.” To registersend “register me” to [email protected] to receive dial-in in-formation.

June 22-24, 2012: Fort Worth, TX: CORPUS Annual Conference,opening with a screening of “Pink Smoke Over the Vatican,” andfeaturing Keynote speakers Jamie Manson, Rev. Scott Jenkins andTeri Thompson of the Ecumenical Catholic Communion. Ameri-can Airlines Conference Center. For information contact: [email protected]

AugustAugust 27-31, 2012: Myrtle Beach, SC: New Perspectives: NewMe - Join the 2012 Convocation of the Catholic Diocese of OneSpirit for a workshop/vacation renewal. Contact Rev. Jim Burchfor more information, [email protected] or 703-818-8080

OctoberOctober 6, 2012: Ware, MA: Agape Foundation celebrates 30years, with Fr. Roy Bourgeois and Arum Gandhi- Grandson ofMahatma Gandhi. www.Agapefoundation.org for more informa-tion.

Ida Raming, Iris Müller. Contra Legem, a Matter of Conscience: Our LifelongStruggle for Human Rights for Women in the Roman Catholic Church. NewBrunswick: Transaction Publishers, 2010. ISBN: 978-3-643-10986-9 A review by Kate Conmy“The international women’s ordinationmovement leaves us breathless,” writes IdaRaming in her joint autobiography with IrisMüller (1930-2011), Contra Legem, a Matterof Conscience: Our Lifelong Struggle forHuman Rights for Women in the RomanCatholic Church. Both taken by the divineand exhausting, breathless aptly capturesthe beauty and relentless passion for justicethese two women have devoted their livesto pursuing. This rare collection uniquelytraces each woman’s separate path fromadolescent to theologian, converging in away that demonstrates the woven integrityof the international women’s rights move-ment. In their own voices Raming andMüller describe emerging from the isolated,so-called paradoxical path of a Catholicfeminist theologian to finding a friendshipand community that would sustain theirminds and souls through their ordinationsas Roman Catholic women priests.

Raming and Müller both frame their storiesthrough their respective vocational time-lines, allowing the merits of their academicwork to truly shine in the substantial Ap-pendix. The Appendix alone should be re-quired reading of all Catholics. In additionto their original petition to the VaticanCouncil on the exclusion of women in 1963,

an exchange of letters between Ida Ramingand Prof. Dr. Joseph Ratzinger in 1964 is notonly noteworthy but utterly intriguing asProf. Dr. Ratzinger coolly, but personally re-sponds to Raming’s inquiries. Shamelesslytaken out of context, it could not be truer ofthe hierarchy that they, “[t]he faithful,around the world will have a hard time rec-ognizing the identity of the Church in Herchanging forms” (p. 150).

Following the admirable but fruitless at-tempts at dialogue via correspondence, acollection of documents from 1985-2006 ac-cessibly discusses the theological and socio-political arguments surroundingsacramental ordination. From the voca-tional prospects of feminist Catholic theolo-gians (“problematical”), to the formationand development of the Women’s Ordina-tion Movement in the Roman CatholicChurch in Europe, to a thorough exegesisof Galatians 3:27-28 and its interpretation inVatican documents, these essays serve as atool box for women’s ordination advocates.In particular, “ ‘Equal in Christ!’ Not:Women Excluded in the Name of God”raises a critical objection to John Paul II’stwisted interest in the nature, dignity, andduties of women—an oft neglected narra-tive of the late pope.

It is the life-long struggleof Ramingand Müllerthat must at-test to thepower of theHoly Spirit,for their en-durance forjustice on anotherwise unyielding journey could be fu-eled by nothing less than God. This workspeaks to not only the academic rigor, butmore importantly the “spiritual security,”and the “religious refuge,” within the inter-national women’s ordination movementthat must be upheld. Just as Raming andMüller found themselves breathless, wemust continue to honor their marathon sothat those of us holding our breath on theCatholic Church can finally, gloriously ex-hale.

To order the English translation of thiswork contact Transaction Publishers [email protected] or 732-445-2280.

Kate Conmy is WOC's Membership Coordinator.

For more information, contact [email protected] or 202.675.1006.

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Join WOC

Like what you read? Join WOC today — Women’s Ordination Conference Membership Form

Name __________________________________________________________________________________________________________________

Address ________________________________________________________________________________________________________________

City ______________________________________________________ State __________________________________Zip __________________

Day Phone ______________________________________________Evening Phone ____________________________________________________

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Type of MembershipIndividual: � $45 Regular ($25 Student/Limited Income) � $50 International (USD)

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* Only requests from WOC members and donors are honored. In addition, the data will be limited to a reasonable geographic region solely for the purpose of local organizing.

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Support the Sisters! On April 18, 2012, the Vatican’s Congregation for the Doctrine of the Faith(CDF) and the United States Conference of Catholic Bishops (USCCB) launched a crackdown onthe Leadership Conference of Women Religious (LCWR), an umbrella group that represents morethan 80 percent of the 57,000 women religious in the United States.

We stand in solidarity with the Leadership Conference of Women Religious (LCWR). We areshocked by the Roman Catholic hierarchy's recent crackdown on nuns in the United States. Themandate forced upon LCWR, which threatens their works of justice, is a prime example of how thehierarchy in the Roman Catholic Church misuses its power to diminish the voice of women. Wevalue the prophetic witness of women religious and appreciate their commitment to social justice.We are asking that the United States Conference of Catholic Bishops and the Vatican’s Congrega-tion for the Doctrine of the Faith respectfully withdraw the mandate forced upon LCWR.

To sign the Petition: Send your name, address, email and any comments to:

Women’s Ordination Conference, P.O. Box 15057, Washington, DC, 20001, or sign the petition online at www.change.org/support-the-sisters

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Women’s Ordination ConferenceP.O. Box 15057Washington, DC 20003USA

NonProfitU.S. Postage

PAIDBrentwood, DCPermit No. 932

WOC MerchandiseGood Catholic Girls” T-shirt – On Sale Now“Good Catholic Girls Support Women’s Ordination” Available in black and pink. Adult sizes. 100% sweatshop-free.

Item Ts2Was $15 Now only $8

ButtonsGreat for raising awarenesss. Choose from “Ordain Women”Item Bt1 or “Priestly People Come in All Genders” Item Bt2 or“Equal Rites—Ordain Women” Item Bt3$2 each

“Women Priests: Answering the Call”Enjoy Catherine Cavanagh’s succinct and well researchedbooklet on the theological and socio-political history ofwomen’s ordination in the Catholic Church. $5 each

Quantity Item # Description T-Shirt Size:S, M, L, XL, XXL

Color: Pink,Black or Purple

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Ts1 “Ordain women” t-shirt $10 $Ts2 “Good Catholic Girls” t-shirt $8 $Bt1 “Ordain Women” button $2 $Bt2 “Priestly People Come in All Genders” button $2 $Bt3 “Equal Rites—Ordain Women” button $2 $Bk1 “Women Priests: Answering the Call” $5 $S1 Liturgical Purple Stoles $35 $

Shipping and Handling $3.00Merchandise Total $

To view WOC’s merchandise online, visit www.womensordination.org under “WOC Store”To place your order, call (202) 675-1006, email [email protected], or visit our website to print an order form.

Standard shipping and handling costs ($3 for most orders) are not included in the listed prices. Allow up to three weeks for delivery.

Payment Information� Check � Visa � Mastercard Name on card: __________________________________

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Liturgical Purple Stoles – New Long Purple Pastoral Stoles handmade by GrupoMana, a group of women who live in the outskirts ofLima and with their sewing cooperative support theirfamilies. This Fair Trade product is made of the versa-tile manta cloth, traditionally used by indigenouswomen to carry their children on their backs, and isreversible, washable, and doesn't fade or shrink. $35

418157.WOC_418157.WOC 6/4/2012 6:22 AM

lcwr: a radical obedience to the voice of god...

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