Roman Catholic women led by former Irish president Mary McAleese demanded a greater decision-making role for women in the Church on Thursday, urging Pope Francis to tear down its “walls of misogyny”.
McAleese was the key speaker at a symposium of Catholic women called “Why Women Matter”, attended by hundreds of people and followed by many others around the world via web-streaming.
The Women’s Day event was held at the headquarters of the Jesuit religious order after the Vatican withdrew permission for it to be held inside its walls when organizers added controversial speakers without its permission.
McAleese, who supports gay marriage and the ordination of women as priests, joked about the change of venue to a location just a block away from the Vatican walls, saying: “I hope all their hearing aids are turned on today”.
She said the Church’s ban on a female priesthood had “locked women out of any significant role in the Church’s leadership, doctrinal development and authority structure”.
The Church teaches that women cannot be ordained priests because Jesus chose only men as his apostles. Those calling for women priests say he was only following the norms of his time.
“We are here to shout, to bring down our Church’s walls of misogyny,” she said, adding that the Church’s position on keeping women in a subordinate role to men had “kept Christ out and bigotry in”.
“How long can the hierarchy sustain the credibility of a God who wants things this way, who wants a Church where women are invisible and voiceless in Church leadership?” she said in her address. McAleese was Irish president between 1997 and 2011.
Many women, she said, “experience the Church as a male bastion of patronizing platitudes, to which Pope Francis has added his quota”.
The pope has promised to put more women in senior positions in the Vatican but critics say he is moving too slowly.
Other women speakers included Zuzanna Radzik, a Catholic theologian from Poland, who described the struggle to make priests and bishops in her homeland take her seriously as an intellectual on a par with men.
Many in the audience were nuns, who cheered on the speakers who demanded more rights for women in the Church.
Last week, a Vatican magazine denounced widespread exploitation of nuns for cheap or free labor in the Roman Catholic Church, saying the male hierarchy should stop treating them like lowly servants.
The article in the monthly “Women, Church, World”, remarkable for an official Vatican publication, described the drudgery of nuns who cook, clean and wait on tables for cardinals, bishops and priests.
Sister Marie told of nuns who worked long hours to cook and clean for cardinals and bishops, without being asked to break bread at the same table.
Sister Paule pointed out that many nuns did not have registered contracts with the bishops, schools, parishes or congregations they worked for, “so they are paid little or not at all.”
Sister Cécile said that “nuns are seen as volunteers to have available at one’s calling, which gives rise to abuse of power.”
These stories — told by sisters using pseudonyms — were revealed Thursday in an exposé about how nuns are exploited by the leaders and institutions of the Roman Catholic Church. The article, by the French journalist Marie-Lucile Kubacki, was published in the March edition of Women Church World, the monthly magazine on women distributed alongside the Vatican newspaper L’Osservatore Romano.
he stories amount to a distress signal about the unfair economic and social conditions many nuns experience, as well as the psychological and spiritual challenges that many face.
“In the eyes of Jesus we are all children of God,” said the nun identified as Sister Marie, “but in their concrete life some nuns do not live this, and they experience great confusion and discomfort.”
The article was part of an issue dedicated to “Women and Work,” which touched on subjects already familiar to readers of the women’s magazine, like maternity and women in the church, but also the gender pay gap and unpaid domestic work.
It came about after discussions with nuns and observations about how they were treated in the Vatican, where they often provide “subordinate services,” said Lucetta Scaraffia, a feminist intellectual and the editor of Women Church World, which was introduced under Pope Benedict XVI.
Though convents also depend on the money generated by the sisters living there, many nuns, unlike priests, are not paid, or are poorly paid, when they attend conferences or when they preach, she said.
But the article, “The (Nearly) Free Work of Sisters,” noted that it was not just a question of money. A bigger problem, the article pointed out, is that many sisters say that while male vocations are valued, the work of women is not.
“Behind all this is still the unfortunate idea that women are worth less than men, and above all that the priest is everything while sisters are nothing in the church,” Sister Paule said in the article.
Still, some efforts are underway to address the problem. The annual Voices of Faith conference, which aims to showcase the “underutilized potential of women to exercise leadership at all levels of the Catholic Church” will take place at the Vatican on March 8.
And a “Manifesto of Women for the Church,” also published in the March issue of Women Church World, calls for giving women “roles that are coherent with our competences and capacities.” The document has circulated on social media and is being shared by women who are active in church institutions and parishes throughout Italy.
Pope Francis, who is said to read the magazine, has raised the matter of women’s roles in the church before, but his concerns have yet to be translated into concrete changes.
At an audience in May 2016, Francis was asked by one of the 900 leaders of female religious orders and congregations who form part of the International Union of Superiors General why the organization was not given a bigger say in the operation of the church.
Francis said at the time that “very often I find consecrated women who perform a labor of servitude and not of service,” and he urged the sisters to “have the courage to say no” when their superiors “asked for something that is more servitude than service.”
Sisters should be in the streets, in schools and with the sick and poor rather than carrying out errands for a parish priest, he said.
The pope has said that his concerns apply to women in the church in general. In its Friday edition, which came out Thursday, L’Osservatore Romano published a preface written by the pope for a Spanish-language book on Francis and women.
The pope wrote that he was concerned about a chauvinist mentality that persists in societies that leads to acts of violence. “And I am concerned that in the church itself, the role of service to which every Christian is called, often, in the case of women, slides into roles of servitude rather than service,” he wrote.
Paola Lazzarini Orrù, a sociologist and one of the authors of the manifesto in the magazine said some parishes had begun to invite women to speak during Mass. “Priest have begun to understand this is an issue that can no longer be ignored,” she said.
In the article, Sister Cécile said it was time for nuns to speak out. “Now when I am invited to hold a conference, I no longer hesitate to say I want to be paid, and how much I expect,” she said.
“It’s a question of survival for our communities,” she added, because she and her sisters live off this income.
But “change is difficult,” Ms. Scaraffia said. “Many prelates don’t want to hear these things, because it is easier to have nuns” who play subservient roles.
Nearly five years into Pope Francis papacy, with its great expectations for a revival of Catholicism among the flagging faithful, a new large-scale survey of American Catholic women finds the flock faithful but disengaged from the rituals of the church and eager for a greater female presence in its institutions.
The survey of some 1,500 self-identified Catholic women was conducted by the Center for Applied Research in the Apostolate at Georgetown University for America magazine.
The survey found that while 98 percent of American Catholic women say they believe in God in some way, only about one-third (35%) attend mass even fairly regularly, and just under one-third (30%) say they attend confession once a year, which is a significant repudiation of the bedrock obligations of Catholicism by women who call themselves Catholic.
“While Catholic women remain affiliated with the church, they are disengaged and disengaging,” said Rev. Matt Malone, S.J., editor in chief of America, who called the survey a “wake-up call” for the U.S. Catholic leadership.
“We are at a crisis point” in American Catholicism, Notre Dame professor Kathleen Sprows Cummings told America, noting that historically “it’s always been the women who are more engaged” in the church.
And levels of engagement were even lower for women born after Vatican II, with fewer than 20% attending mass once a week. Overall, only 35% of Catholic women said attending mass weekly was very important to their sense of being a Catholic. The most important factors to respondents’ sense of being Catholic was “helping the poor” and “receiving the Eucharist/Holy Communion,” with nearly half (45%) saying both were very important to their sense of being Catholic.
Despite low levels of regular engagement with the obligatory rituals of the church, 82% of the respondents said they never had considered leaving the church. Twelve percent of the women surveyed had considered leaving the church for a time, while six percent had left but returned—most commonly because they had disagreed with the church’s stance on a particular issue, often regarding sexuality and reproductive rights, and the status of women in the church.
Overall, women were fairly satisfied with their level of inclusion in their local churches. A total of 57% said the priests in their parish did a good job of including women in the parish community and half felt women were well-represented on parish councils and in lay ministry positions. However, the survey also showed that women clearly were looking for greater formal inclusion in the ministry of the church. Sixty percent of the women surveyed supported women being ordained permanent deacons, which had been raised as a possibility by Pope Francis, while another 33% weren’t sure; only 7% of women opposed the ordination of women as deacons.
Women of the Baby Boom generation showed the most support for women deacons, with 65% registering approval, while Millennials showed the lowest levels of support, at 53%. And just over 50% of women who attend mass weekly support women deacons.
In another sign that Millennial Catholic women may be trending more conservative then their mothers and grandmothers—possibly because so many more progressive-leaning women have left the church—one-quarter (26%) report using natural family planning as a method of contraception, which is the second-highest rate following women born before the availability of modern contraceptives.
Politically, the women who responded to the survey trended Democratic. Some 60% were either Democratic (41%) or leaned Democratic (18%), while just under one-quarter (24%) were Republican and 14% leaned Republican. Three-quarters of the Catholic women surveyed said they planned to vote in the 2018 mid-term elections, which the survey notes would be equivalent to 18.7 million voters. More Catholic women said they intend to vote for Democrats (55%) than Republicans (37%).
Republican Catholic women were three times more likely than Catholic Democratic women to say that Catholic social teaching would help them decide how to vote, but even then only 20% looked to Catholic social teaching. Not surprisingly, 38% of Republican Catholic women said “protecting life” was very important to their sense of being a Catholic, while for Democratic Catholic women, “helping the poor” was most important, with 52% citing this value. Neither Democratic nor Republican women pay much attention to the statements of the U.S. bishops, with only 7% saying they were helpful in deciding how to vote.
For Democratic women the specific Catholic teaching that was important to them and likely to effect how they voted was on care for the environment, with 47% saying it affected how they voted. For Republican women, the most important teaching that affected how they voted was on abortion, with 51% citing this teaching, making it the single most salient teaching on Catholic voting behavior. The least important issue across the board was the church’s teaching on artificial birth control.
The survey portrays a church in which not only are many of its followers deeply disengaged from the sacramental life of the church, but as divided as American society in general over key social issues.
When Ailbhe Smyth was 37, voters in Ireland approved a constitutional amendment that banned abortion in nearly all cases and committed the nation to the principle that a pregnant woman and her fetus have an “equal right to life.”
Next year, when Ms. Smyth, a former professor and chairwoman of the Coalition to Repeal the Eighth Amendment, will be 72, Irish voters are expected to remove or alter that amendment in a new referendum that could give Ireland’s Parliament the freedom to legislate on the issue and write more flexible abortion laws.
What are the driving forces behind this significant shift in voter attitudes toward abortion and other social issues?
Ireland was long a bastion of Catholic conservatism, a place where pedestrians might tip their hats and hop off the footpath when a priest walked past. But economic and technological changes helped propel a shift in attitudes that accelerated with the unfolding of far-reaching abuse scandals in the Roman Catholic Church in the 1990s.
Over a generation, Ireland transformed from a country where 67 percent of voters approved the constitutional abortion ban to one where, in 2015, 62 percent voted to legalize same-sex marriage.
‘A Disastrous Effect’
Priests once enjoyed great social and political power in Ireland, but the abuse scandal led to “the demise of the church,” the center-right prime minister, Leo Varadkar, who is 38, biracial and gay, said in an interview in September.
That would have been a politically unspeakable phrase for an Irish leader in the not-too-distant past.
“In the ’40s and ’50s, people replaced the colonialism of the Brits with a kind of colonialism of the church,” said Aodhan O Riordain, a senator from the Labor Party. That fostered an intermingling of Catholicism and Irish identity that was “a toxic mix,” he added.
For decades, legislation opposed by the church was doomed to fail. Eamon de Valera, an ardent Catholic who served as president or prime minister several times between 1921 and 1973, enjoyed a close relationship with the archbishop of Dublin, John Charles McQuaid, who helped steer Ireland’s religious life for three decades and made assertive policy suggestions.
“The Catholic Church’s hold on the state, the ways in which it sought to influence the state, remained strong for a very long time,” said Ms. Smyth. “For much longer than you might have thought possible.”
Even in its diminished state, the church continues to play a role. It controls almost all state-funded primary schools — nearly 97 percent — and the law allows them to consider religion as a factor in admissions. Many hospitals, too, are either owned by the church or located on church property.
But Diarmuid Martin, the current archbishop of Dublin, said the church “certainly” enjoyed less influence now than in the past. He blamed the one-two punch of broad social trends and the abuse scandal for the church’s declining fortunes.
“The scandals emerged at a moment which was either just the wrong time or the right time, depending on which side you are, for them to emerge,” the archbishop said. “The two things, the change in the attitude to the church and the abuse, came together and had a disastrous effect.”
‘My God, I Can’t Get an Abortion Here’
Those changing attitudes were driven by epochal economic and technological shifts felt in all countries, like the expansion of free trade and the birth of the internet. But in Ireland, the old order had largely managed to adapt.
“If you were a cardinal in Ireland in 1989, you would have felt pretty good,” said Fintan O’Toole, a columnist. “You would have said: ‘You know what? We weathered a lot of social and economic change and we’re still the power in the land.’ ”
Cracks had begun to emerge, though.
Economic liberalization, which began in 1960s, drew women into the work force, shrinking the size of Ireland’s traditionally large families and creating pressure for the legalization of contraception, which was anathema to the church.
It also began to stem the century-long tide of emigration. Some emigrants returned to Ireland, and newcomers from Eastern Europe and elsewhere arrived, making Polish the country’s second most widely spoken language.
“Young people go away, work, then come back a few years later and say, ‘My god, I can’t get an abortion here,’ ” said Rory O’Neill, who became a national figure as the drag queen and activist Panti Bliss.
“My parents’ generation, they went to London and never came back.”
In recent years, the internet has provided a platform for organizing that linked Irish people to liberal movements around the world.
“I suppose we are a little, quiet backwater, but young people are very well educated,” Ms. Smyth said. “It’s a very connected place, Ireland.”
‘Washing the Dirty Laundry’
Ireland’s break from the past has been so sharp that Garry O’Sullivan, a newspaper and book publisher whose company will soon release a book by a priest titled “Why the Irish Church Deserves to Die,” described it as akin to “intolerance toward views that represent anything of the old guard or traditional Ireland.”
That old guard was discredited by the yearslong drumbeat of child abuse allegations that began to emerge in the early 1990s as well as a cover-up by church officials who spent years denying the problem and moving abusive priests from parish to parish.
For decades, Irish priests zealously protected their communities from what they saw as the moral dangers posed by sexual promiscuity, unwed mothers and impoverished children, sometimes orphaned or neglected.
They used an unwritten, extralegal power — often at the urging of scandalized family or neighbors — to send such women and children to Dickensian facilities like industrial schools, Magdalene Laundries (workhouses run by Catholic orders) and homes for the pregnant and unwed.
While much of the abuse happened at the hands of parish priests, a great deal of it happened in these institutions. A 2009 report said tens of thousands of children were abused in industrial schools alone, a shocking figure in a country of 4.5 million.
A mix of shame, destitution and state complicity turned these facilities into prisons, and residents were put to work for the church. In the laundries, some of which did not close until the 1990s, so-called fallen women washed the dirty linens of clients that included the Irish military.
“The symbolism would be too crude if you put it into a novel, washing the dirty laundry,” Mr. O’Toole said.
‘The Last Hurrah’
Archbishop Martin, whose handling of the abuse crisis has won praise, said popular distrust of the church ran deep.
“It was a crisis of trust in the church, a crisis of betrayal by the church — and you can’t regain trust just by saying to them, ‘I’m sorry,’ ” he said.
The 2011 census identified 78 percent of the Irish population as Catholic, but the archbishop said he believed the figure for true believers was closer to 20 percent.
“I could spend all my time being concerned about the people who come to church, but they’re — you know I don’t want to be nasty — but they’re a dying breed,” he said. “The situation is changing, but Irish Catholicism hasn’t changed with it.”
Archbishop Martin praised the Eighth Amendment for protecting the rights of the unborn. He said that the coming abortion debate might provide an opportunity for the church to reconnect with people, even if the amendment were repealed.
“The one way the church could lose on the abortion debate is to compromise its position,” he said.
But not everyone is so sure.
“I think this referendum on abortion is the last stand for church versus state in Ireland,” Mr. O’Sullivan, the publisher, said. “The last hurrah for having influence.”
On 22 July each year, the Christian community venerates a saint who is the single best argument for why women should be priests: Mary of Magdala, more commonly called Mary Magdalene and traditionally known as the “Apostle to the Apostles.”
Given what we know about her, it’s a scandal that some Christian communities—most notably the Roman Catholic Church and the Southern Baptist Convention—still consider women unworthy of ordination.
The Roman Church’s refusal to ordain women is succinctly stated in its official Catechism:
The Lord Jesus chose men to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry…For this reason the ordination of women is not possible. #1577
The Southern Baptist Convention bases its refusal on several passages in the Pauline letters to Titus and Timothy that seem to disallow women from serving as pastors. (Never mind that biblical scholars agree that the letters were almost certainly not written by Paul himself.) Predictably, perhaps, the Convention adds that pastoral ministry would interfere with women’s single-minded dedication to their God-appointed “family roles.”
Such objections to the ordination of women strike rational people, including millions of Christians, as absurd. But Dominican priest Wojciech Giertych, who served as theologian of the papal household for Pope Benedict XVI, adds risibility to absurdity when he argues that women simply don’t have the mechanical know-how of men, and so would be helpless when it comes to guy-stuff like church repairs.
I don’t know how handy she was with a hammer or screwdriver, but the scriptural accounts of Mary Magdalene certainly confound these arguments against women priests and pastors. Her prominence in the New Testament is indisputable.
She’s presented as one of the earliest disciples of Jesus, joining his band of followers after being cleansed of “seven demons” (Mark and Luke). Although she actually isn’t the New Testament “sinner” who washed Jesus’ feet with her tears or anointed them with precious oil she’s often thought to be—this is an identification invented by Gregory the Great in the 6th century—she’s still mentioned more often in the Gospels, no fewer than 12 times, than nearly all the male apostles.
The gospels of Mark, Matthew, and John recognize her as one of the women who followed Jesus to Golgotha, when all the male apostles except John had fled in terror. All four gospels also announce that she was either the very first person (Mark and John) or one of the first (Matthew and Luke), her companions also being women, to whom the Risen Christ appeared, and that she was the messenger who carried the good news to the male apostles.
These texts suggest that even at this early stage in the Church’s history, animosity toward women in leadership positions was present. But the more important point here is that both canonical and non-canonical texts affirm Mary as the witness-bearer for the risen Christ. There simply is no debate in the ancient texts about her centrality.
We have nothing but legend to fall back on for the rest of Mary’s life. She isn’t mentioned in either the Acts of the Apostles or any of the New Testament epistles. Some stories say she retired to Ephesus with Mary, Jesus’ mother, after the Resurrection. Others say that she undertook missionary work, even appearing before the Roman emperor Tiberias and astounding him with a miracle.
But these legends, charming as they are, aren’t necessary for establishing her bona fides. Scripture does that. Mary Magdalene, like so many women, was one of Jesus’ earliest followers; she remained loyal to him, at great risk to herself, when the male apostles fled in doubt and terror; the Risen Christ appeared first to her; and she carried the good news to the male apostles, who refused to believe her testimony. Even John Paul II, who declared the topic of women’s ordination settled and done (a position unfortunately affirmed by Pope Francis), acknowledged that this rightly made her the Apostle to the Apostles.
So if men are qualified to ordained ministry because of the male apostles, wouldn’t Mary’s primacy over them qualify women?