Feminist theologians express frustration, hopes for October’s synodal assembly

— The four presenters at a February 29th presentation at Santa Clara University include advocates of radical feminism, women deacons and priests, abortion, and “LGBTQ” concerns.

Synod on Synodality delegates seated at discussion tables inside Paul VI Hall at the Vatican in October 2023


Doubling down on the call from Pope Francis at the opening of the Synod of Bishops last Fall to resist “doctrinal rigidity,” four feminist theologians were invited to the Markey Center at Santa Clara University on February 29th to participate in their own conversation, titled “Women Speak on the Synod: a Conversation on Ministry, History, Culture and Practice”.

Committed to discussing—yet again—the possibility of an expanded role for women in ministry in the Church, the theologians gave presentations to a sparsely attended gathering of fewer than 20 individuals, emphasizing Pope Francis’s invitation to “embrace a vision of the Church that is open and welcoming to all.” All four of the presenters at the Santa Clara Synod were indeed “open and welcoming” to many ideas—including some that are counter to the teachings of the Church.

The first presenter, Elyse Rabey, PhD, an Assistant Professor of Theology at Santa Clara University, set the stage by providing what she described as the history of synodality in the Church, stating that “Pope Francis is reviving an ancient form of governance and reimagining it at the same time…making it quite new.” Lauding the fact that Pope Francis invited lay women and laymen to have full voice and vote in these meetings, Rabey reminded the audience that Pope Francis has stressed that synodality is about more than synods. Rather, synodality is about a “Church that is always reforming.”

Rabey, whose curriculum vita states that she has published “on the possibility of women deacons in the Catholic Church”, has also published on “also published on intersex embodiment and theology of creation in Theology and Sexuality and on Marian symbols and kyriarchal ideology in Elisabeth Schüssler Fiorenza’s book Congress of Wo/Men: Religion, Gender, and Kyriarchal Power.” Fiorenza is a noted radical feminist theologian who has argued that St. Paul was misogynistic, supported the ordination of women to the priesthood, and worked to change the Church’s teaching on abortion.

The second presenter, Rachel Bundang, PhD, expressed her disappointment with the Synod: “I expected more from the process…I felt left behind…as a working theologian, educator and minister. I hoped it would feel more personal. But the process was exclusionary, opaque, and disappointing. I feel left behind…it has left me at a distance.” Sharing her sadness that a neighboring parish was “phasing out female altar servers,” Bundang, who describes herself on the Catholic Women Preach website as a “feminist ethicist,” “preaches” regularly at her home parish in the Bay Area.

Part of the explanation for the disappointment expressed in various ways by the four theologians is that their expectations for change through the Synod were so high. Believing that the Synod would move the Church to change her teachings on women’s role in ordained ministry, on reproductive rights, and “GLBTQ” issues, it is not surprising that these women would be disappointed with the outcome of the Synod so far. Each of these women had their own goals for the Synod and all seemed to be disappointed that these goals were not met.

For example, the third speaker, Elsie Miranda, D. Min, describes herself as a Cuban-American Practical theologian whose academic interests lie at the intersection of Catholic Ethics, Pastoral Formation for Ministry, and Liberative Theologies, particularly among U.S. Hispanic/Latinx and LGBTQ Catholic communities. Miranda is affiliated with New Ways Ministry, the Catholic LGBTQ outreach ministry that the late Pope Benedict XVI described as holding positions “regarding the intrinsic evil of homosexual acts and the objective disorder of the homosexual inclination are doctrinally unacceptable because they do not faithfully covey the clear and constant teaching of the Catholic Church.” Founded in 1977, by Sister Jeannine Gramick and Fr. Robert Nugent, who were both the subject of a notification by the Vatican Congregation for the Doctrine of the Faith in 1999, New Ways Ministry appears to have found new acceptance under the current papal regime. On October 17th, Pope Francis received Gramick at his residence in Rome, in a meeting that was described by James Martin, SJ, as a “significant step forward in the church’s outreach to LGBTQ Catholics.”

Beyond support for views contrary to Church teachings on GLBTQ issues, Miranda has spoken out in favor of a woman’s right to choose abortion. Railing against the Dobbs decision in an essay published recently, Miranda made the preposterous claim that “the implications of denying women access to medical procedures that would terminate a pregnancy in the case of rape or incest or in order to save a mother’s life in the case of ectopic pregnancy or miscarriage are inconsistent with a right to life ethic.”

Miranda is not alone on the Santa Clara panel in her views supporting access to abortion. She was joined by self-described “womanist” theologian C. Vanessa White, who told the audience that she “has spent two-thirds of my life engaged in ministry in the Church.” Like Miranda, White has been a public supporter of “reproductive justice” for women. One of several signers of the Faith in Public Life open statement on “reclaiming public debate about abortion and reproductive justice,” White has played an important role in the conversations leading up to the Vatican Synod.

Chosen to participate in the Continental Stage of the Synod by Chicago’s Cardinal Cupich—despite her public support for abortion—White also participated in the theologians’ section of the Synod through the Catholic Theological Society of America. White, who currently serves as an Associate Professor of Spirituality and Ministry at Catholic Theological Union in Chicago and Director of the Certificate in Black Theology and Ministry, has also supported New Ways Ministry’s public statements on GLBTQ rights within the Church by signing an LGBTQ non-discrimination statement which decried Catholic Church’s opposition to the Equality Act—an Act that would force Catholic institutions to adhere to government mandates on non-discrimination against LGBTQ teachers, priests, and other employees in Church-related schools and parishes.

While the feminist panel lamented the lack of progress in the Church in implementing their desired outcomes surrounding women in ministry, “reproductive rights,” and LGBTQ issues, all were looking forward to the upcoming Synod in October, 2024, claiming that their voices will finally be heard and validated.

Whether that is true remains to be seen. On one hand, their views are quite common in numerous Catholic colleges and universities across the country. On the other hand, those views are quite consistent with those expressed in Germany via the “Synodal Way,” which has been publicly rebuked by Pope Francis. But they are certainly representative of the ongoing, progressive lobbying for dramatic change in the Church, which will continue to exert influence on the Synod on Synodality assembly, meeting in Rome in October.

Complete Article HERE!

Former nuns call on pope to launch inquiry into priest they say sexually abused them

— Mirjiam Kovac and Gloria Branciani want independent inquiry into Marko Rupnik, who was expelled from Jesuit order in 2023

Gloria Branciani, left, and Mirjam Kovac reported Rupnik to senior Catholic church officials in the early 1990s but say they were rebuffed and dismissed.


Two former nuns have called on Pope Francis to initiate an independent investigation into a once-prominent Jesuit artist-priest who they allege sexually abused them, including by forcing them to have threesomes and making them watch pornography so they would “grow spiritually”.

Speaking publicly for the first time, Mirjiam Kovac and Gloria Branciani said the wall of silence surrounding Marko Rupnik, who has been accused by several women of sexual, psychological and spiritual abuses dating back three decades, had finally “crumbled”.

The women are former members of the Ignatius of Loyola community, an order co-founded by Rupnik, whose mosaics adorn the walls of some Vatican chapels and other churches.

“We were all young girls, full of ideals,” Kovac said during a press conference in Rome. “But these very ideals, together with our training in obedience, were exploited for abuses of various kinds: of conscience, of power, spiritual, psychic, physical and often sexual.”

Both women reported Rupnik to senior Catholic church officials in the early 1990s, but claim they were repeatedly rebuffed and dismissed.

Rupnik was excommunicated in 2020 for absolving a woman with whom he had sex; the absolution of a “sexual accomplice” is among the most serious crimes under canon law. But he was reinstated two weeks later after he repented.

In 2022, allegations against Rupnik made by nine women were dismissed by the Dicastery for the Doctrine of the Faith (DDF), citing the canonical statute of limitations.

It was only later that year, after it was reported in the press that Rupnik had been treated with “kid gloves” by the church, that the Jesuits issued a public call for victims to come forward. Rupnik was finally expelled from the order in June 2023 after the “degree of credibility” of the allegations against him was found to be “very high”.

Rupnik, however, remains a priest and was accepted into a diocese in Koper, in his native Slovenia, in October 2023. That same month, Pope Francis ordered the DDF to reopen the case, although Laura Sgrò, a lawyer representing Kovac and Branciani, said she had received no information relating to the new investigation.

Branciani alleged on Wednesday that she and another nun were forced to have a threesome with Rupnik “because he said it was like the [Holy] Trinity”.

The incident allegedly occurred in the home of a friend of Rupnik in Gorizia, a city in northern Italy. “The most terrible aspect of this threesome was that afterwards, we never spoke to each other about it,” she said. “We were both completely blocked … I was very tired, I felt empty and could no longer feel feelings of any kind other than a deep pain and sense of failure.”

Anne Barrett Doyle holds up printed pictures of Marcial Maciel, Theodore McCarrick and Marko Rupnik.
Anne Barrett Doyle, a co-founder of BishopAccountability, at the press conference. She said the church’s handling of the allegations bore the earmarks of ‘an old-time cover-up’.

Branciani also alleged to journalists that Rupnik forced her to watch pornography “to help me ‘grow spiritually’”.

Rupnik has not publicly commented on the accusations. The Guardian did not receive a response to an email sent to the Aletti Centre, a religious art centre in Rome founded by Rupnik with which he is still associated. Maria Campatelli, the director of the Aletti Centre, said last year that the accusations were “defamatory and unproven”.

The Koper diocese said it was unable to provide a statement on Wednesday, and referred to one made in October last year which said: “So long as Rupnik is not found guilty in a court of law, he enjoys all the rights and duties of a diocesan priest.”

A Holy See spokesperson, Matteo Bruni, told journalists the Vatican was gathering “all available information on the case” to “determine which procedures it would be possible and useful to implement”.

In February 2019, Francis became the first pontiff to publicly admit that priests had sexually abused nuns and pledged to do more to fight the problem.

Anne Barrett Doyle, a co-founder of BishopAccountability, which tracks alleged clergy sexual abuse cases, said the church’s “secret” handling of the allegations against Rupnik bore all the earmarks of “an old-time cover-up”, similar to that of Theodore McCarrick, a former archbishop whom the Vatican defrocked in 2019 after finding him guilty of sexually abusing children.

“This case represents not only the church’s continued protection of powerful abusers, but its particular indifference to the sexual abuse of adult women,” said Doyle. “The pope made abuse of vulnerable adults a church crime, but we see little evidence that the new rule has made a difference.”

It is rare for nuns to speak publicly about alleged abuse by priests, an issue that has blighted the Catholic church for decades. There is also scant care for abused nuns, many of whom have been thrown out of their orders and made homeless. Some have claimed to have become pregnant by priests and then forced to have abortions.

Complete Article HERE!

N.Y. Archdiocese Condemns Funeral of Transgender Activist at Cathedral

— In a statement, the pastor of St. Patrick’s Cathedral in Manhattan said the church was not aware of Ms. Gentili’s background, or her avowed atheism, when it agreed to host the Thursday service.

Cecilia Gentili, an activist and actress well known for her advocacy on behalf of sex workers, was celebrated at the funeral as “Saint Cecilia, the mother of all whores.”

By Liam Stack

The Roman Catholic Archdiocese of New York condemned the funeral of a transgender community leader that was held at St. Patrick’s Cathedral on Thursday, calling the event an insult to the Catholic faith and saying it was unaware of the identity of the deceased — or her vocal atheism — when it agreed to host the service.

The funeral, which drew well over 1,000 people, celebrated the life of Cecilia Gentili, an activist and actress well known for her advocacy on behalf of sex workers, transgender people and people living with H.I.V. She was also a self-professed atheist, a topic around which she built a one-woman Off Broadway show.

The service on Thursday was an event that most likely had no precedent in Catholic history. The pews were packed with mourners, many of them transgender, who wore daring high-fashion outfits and cheered as eulogists led them in praying for transgender rights and access to gender-affirming health care.

People guide a coffin down the center aisle of St. Patrick’s Cathedral.
Catholic liberals, including some parishioners at St. Patrick’s, said the church had done a good thing by hosting the funeral of a transgender person. Some conservative Catholics vehemently disagreed.

One eulogy, a video clip of which was widely shared online Friday, remembered Ms. Gentili as “Saint Cecilia, the mother of all whores,” to the thunderous cheers of a nearly full cathedral.

Catholic liberals, including some parishioners at St. Patrick’s, said that regardless of how some mourners behaved, the church had done a good thing by hosting the funeral of a transgender person. But the response from conservatives was fiery.

CatholicVote, a conservative group, called the funeral “unbelievable and sick” and said it was “a mockery of the Christian faith.” The Rev. Nicholas Gregoris, a co-founder of the Priestly Society of Saint John Henry Cardinal Newman, called it “revolting,” a “blasphemous & sacrilegious fiasco” and “a deplorable desecration of America’s most famous Catholic Church.”

On Saturday, the archdiocese released a statement saying it shared the anger of conservative Catholics over what it called “the scandalous behavior” at Ms. Gentili’s funeral. The Rev. Enrique Salvo, the pastor of St. Patrick’s, said the church was not aware of Ms. Gentili’s background or beliefs when it agreed to host the service.

“The cathedral only knew that family and friends were requesting a funeral Mass for a Catholic, and had no idea our welcome and prayer would be degraded in such a sacrilegious and deceptive way,” the pastor said.

A priest stands and speaks at a pulpit. In front of the pulpit is a large photograph of Cecilia Gentili.
In its statement on Saturday, the archdiocese of New York said it shared the anger of conservative Catholics over what it called “the scandalous behavior” at Ms. Gentili’s funeral.

The funeral’s organizer, Ceyenne Doroshow, said on Thursday that Ms. Gentili’s family had kept her background “under wraps” because they feared the archdiocese would not host a funeral for a person it knew was transgender.

Ms. Doroshow said the family wanted Ms. Gentili’s funeral to be at St. Patrick’s because “it is an icon, just like her.”

On Saturday, the Gentili family was incensed by the church’s criticism and accused the archdiocese of “hypocrisy and anti-trans hatred” in a statement.

The family said the L.G.B.T.Q. community would continue to celebrate Ms. Gentili for how she “ministered, mothered and loved all people.”

“Her heart and hands reached those the sanctimonious church continues to belittle, oppress and chastise,” the family said. “The only deception present at St. Patrick’s Cathedral is that it claims to be a welcoming place for all.”

Members of Ms. Gentili’s family stand in a line holding hands just outside a cathedral door.
The Gentili family accused the New York archdiocese of “hypocrisy and anti-trans hatred” in a statement on Saturday.

The day before the funeral, the archdiocese described the service as a routine event, even after it was informed by a reporter that Ms. Gentili was a transgender activist.

On Wednesday, a spokesman for the archdiocese, Joseph Zwilling, said that “a funeral is one of the corporal works of mercy,” a part of Catholic teaching the church has described as “a model for how we should treat all others, as if they were Christ in disguise.”

But on Saturday, Father Salvo said in the statement that the cathedral had held a special Mass of Reparation to atone for the funeral. Mr. Zwilling said the event happened that day.

“That such a scandal occurred at ‘America’s parish church’ makes it worse,” Father Salvo said, referring to the funeral. “That it took place as Lent was beginning, the annual 40-day struggle with the forces of sin and darkness, is a potent reminder of how much we need the prayer, reparation, repentance, grace and mercy to which this holy season invites us.”

New York City is home to roughly a dozen gay-friendly Catholic parishes that in many ways reflect the church’s softer tone on sexuality under the leadership of Pope Francis. But St. Patrick’s Cathedral, the seat of the powerful archdiocese, is not one of them.

Ms. Gentili, who died on Feb. 6 at age 52, had a complex relationship with religion, which she explored last year in her Off Broadway show, “Red Ink.”

After a religious upbringing, Ms. Gentili said in an interview last year, she came to identify as an atheist because she felt rejected by so many Christian denominations as a transgender woman.

“I used to go with my grandmother to the Baptist Church, and they didn’t want me there,” she said, adding: “I used to go to the Catholic Church, too, and both were such traumatic experiences for me as a queer person. So I came to identify as an atheist, but I know that so many trans people have been able to find a relationship with faith in spaces that include them.”

Complete Article HERE!

Marveling at the courage of LGBTQ advocates

At the Vatican’s Casa Santa Marta Oct. 17, from left: Matthew Myers, New Ways Ministry’s staff associate; Francis DeBernardo, New Ways Ministry’s executive director; Pope Francis; Loretto Sr. Jeannine Gramick, New Ways Ministry’s co-founder; and Robert Shine, New Ways Ministry’s associate director

By Michele Morek

Some of the nicest surprises of my “life in retirement” are chance encounters with sisters I met through Global Sisters Report. It happened again the night of Nov. 7 in Kansas City, when Loretto Sr. Jeannine Gramick of New Ways Ministry spoke on a panel with Jesuit Fr. James Martin of the Jesuit ministry Outreach, and a gay Catholic theologian, Jason Steidl Jack, author of LGBTQ Catholic Ministries: Past and Present. The event was part of the Thomas More Center for Catholic Thought and Culture Conversations series at Rockhurst University.

Martin introduced the group and updated us on how the synod on synodality spoke about the LGBTQ topic. He noted that the working document referred to LGBTQ twice, and there were a significant number of conversations on it. Since the church is universal, a variety of opinions were expressed, with some bishops claiming that LGBTQ is an ideology, or that it is a form of colonialism foisted on African countries by the west. In the end, the term LGBTQ was removed from the document and the discussion was not reflected in it. But he thinks the voices were heard.

Gramick has been working in education and advocacy to build bridges between the LGBTQ community and the church since 1971. Her journey began in graduate school when she met a gay man who asked her what the church was doing for the gay community. At that time, LGBTQ people were being thrown out of their families and even the confessional, and not even mentioned in Catholic circles. She noted that LGBTQ people are still being put to death in some African countries.

In describing her ministry, she said four people gave her hope:

  1. Blessed Mary Theresa Gerhardinger of Jesus, one of the founders of the School Sisters of Notre Dame (Gramick’s former community of 40 years), who said: “All the works of God proceed slowly and in pain. But then, their roots are the sturdier and their flowering the lovelier.”
  2. Sr. Mary Luke Tobin, a former president of the Sisters of Loretto (Gramick’s present community) who urged her sisters to not be afraid, but to “Go out on a limb. That’s where the fruit is.”
  3. Pope Francis, with whom she recently met in Rome, invited her at his residence and they chatted for an hour. She said they had become “pen pals” for two years, after he wrote to congratulate her on her 50 years of ministry to the LGBTQ community. He told her, “Hope — we must always have hope,” and she got to tell him that he is the face of God to her. To that he replied, “God’s face isn’t that ugly, is it?” So, from Pope Francis she got a lesson of two words: hope and humor!
  4. Her father, who first urged her to “let the other nuns” work with the LGBTQ community. He asked her if she were going to burn any draft records (like some war protestors were doing then). When she replied, “Probably not, but suppose I did?” he said something like, “Well, that’s against our country, but if you do it that’s OK — you’re my daughter!” From him she felt God’s unconditional love.

Steidl Jack spoke from his own experience as a gay Catholic when he described his answers to people, on both the left and the right, who ask him how he can stay in a church that persecutes him. He said that he is in an unusually privileged position, as he has the support of family, friends, coworkers, and his Catholic parish in Manhattan, New York. He has hope because the Catholic grassroots are far ahead of the hierarchy, with 69% of US Catholics supporting gay marriage since 2016. It is the lay people who are pressing ahead for more acceptance.

He regretted the fact that there seems to be a new scapegoat, the transgender community. Here he mentioned another Global Sisters Report writer, Sr. Luisa Derouen and her work with the trans community. Of course, I felt very proud of her and elbowed Sister Angela sitting next to me, to be sure she got that!

Steidl Jack said that LGBTQ Catholics have been out in public for decades, and are openly transforming the church. He is excited by the pope’s compassionate relationship with the LGBTQ community, and his preaching about acceptance. He said, “God is not done with the Catholic Church!”

At the end, there was a lively question and answer period; since the event involved a university community there were many students and members of the Catholic and LGBTQ communities. The panelists seemed to enjoy the back-and-forth, and the process was punctuated by rounds of applause.

In one of her answers, Gramick said that she thought sexual theology needs to change for everyone, not just the LGBTQ community. She gave the example of how it has already changed, citing the Augustinian notion that if a married couple has sex that does not result in a child, they have sinned. However, Augustine acknowledged, it would be only a venial sin since they are married!

In response to another question, she urged people to follow their consciences. She thinks the pope is trying to avoid telling people what to do but is encouraging them to discern. She counseled LGBTQ people to listen to those who criticize them, tell their own story, and try to find areas of agreement. She said they need to become political — to visit Catholic legislators and hold them to Catholic values.

Steidl Jack strongly urged anyone experiencing persecution to immediately get to a community that affirms and loves them. They should not stay where they are being abused. The Catholic tradition is wide, and they will be able to find a parish home.

Martin commented that more young people were “coming out” in the synod; one African man told him that 30% of his youth group identified as LGBTQ. As more young people come out, more parents will get involved, and the movement will become stronger. Finally, he said that our work for this year between synods is to reflect on the synthesis document, listen to one another, and give input to pastors and members of the synod.

It was a good experience. I marveled at the courage shown by the panelists over the course of so many years. Sister Jeannine and I managed a quick greeting and hug before the reception, and I can assure her many readers that she is as gentle and humble as ever. Just one more global sister making a difference in the world, and thriving out there “at the end of that limb!”

Complete Article HERE!

Ecclesial Endeavor

— Father Anne looks to change Catholicism for good

Father Anne is hoping for major reform.

By Josh Lee

Father Anne knows quite a bit about being excluded.

Like many others before her, she’s been excommunicated from the Catholic Church, but unlike others, she hasn’t lost faith. Her major infraction, according to the Church, is being a female priest. She is not only barred from taking part in religious ceremonies, but she’s extra cautious to not even step foot on Church property.

Father Anne has made a name for herself by touring, advocating and campaigning for her cause, in the name of women everywhere. Her deeply-held convictions have led her down a difficult path fraught with naysayers and fundamentalists, but she continues to raise her voice in a call for reform.

When someone is excommunicated, they are no longer allowed to work or volunteer with the Church or take Sacrament. They are permanently pushed away from the Church and are no longer welcome.

“Women that get ordained are automatically excommunicated,” she explains. “It’s considered a crime as serious as the sexual abuse of a child by a male priest.”

The only difference is that male priests are rarely excommunicated for that sin. Instead, they are often laicized—meaning they are no longer allowed to be priests, but they are still considered members of the Church.

“[Excommunication is] the harshest punishment that the church can levy against someone who just wants to serve,” says Father Anne. “It’s terrible.”

But Father Anne continues to practice her faith despite her excommunicated status. She says that’s because she has no choice in the matter.

“My vocation is not a choice,” she says. “It comes from God. I was called by God to work for change.”

Father Anne’s journey has been a difficult one. She says she was living a “secular life” until she had a spiritual experience at the age of 29 that changed the trajectory of her existence.

“I began to seek God,” she says. “I checked out different faiths, and I ended up finding my way to the Catholic Church.”

She was living in Portland, Oregon, and managing a band when she started to study Christianity. She lived less than a mile from a Jesuit parish, where she began to learn the practices that would eventually lead her to become a priest.

“I started to learn how to pray,” she recalls. “The Jesuits taught me about spirituality and how to pray. That was when I started to hear the call to priesthood.”

Father Anne says she did all sorts of liturgical volunteer work and even started a young adult ministry. She went on to get her masters degree in divinity—the degree required for every Roman Catholic priest.

“And then I got to a point where I could no longer grow,” she says. “The institutional church that had formed me, that helped me and my relationship with God, that helped me blossom as a Catholic—it became the obstruction to the full expression of my vocation to priesthood.”

She says she was forced onto a parallel track because the institutional church obstructed her ability to live out her vocation. She became ordained through the Roman Catholic Woman Priest movement, which started in 2002, when male priests ordained seven women as priests. The next year, several women were ordained as bishops and given the power to ordain other women priests. There are now about 260 female Roman Catholic priests that have been ordained. Each of them has been excommunicated for breaking what they consider to be an unjust Canon law.

“That law is supported by a fundamentalist interpretation of scripture,” says Father Anne. “It violates the Church’s own teachings against fundamentalism. It’s hypocrisy at its finest.”

She says the law that keeps women out of the priesthood is also based on a false narrative that aims to downplay the role of women in the Church.

“The Church claims that women have never been ordained, and that’s really a misleading statement that obscures the rich history of the participation of women,” she notes.

Father Anne believes the Canon law is steeped in the sexist interpretation that women are inferior by God’s design and are meant to be subjugated by men. “This deeply conflicts with the values of Christianity and the life of Jesus, of course,” she points out.

“Because I can be harshly critical, it can get lost that I actually do this out of a deep love for the institution,” says Father Anne. “I just want to be a parish priest. I want to be part of the institution, accepted as fully human.”

But Father Anne’s drive to reform the Church isn’t solely based in her desire to be welcomed back. She says that convincing the Church to accept female priests could have significant ramifications in all walks of life where women are treated as second-class citizens.

“The thing about the Roman Catholic Church is that it is one of the most powerful institutions in the world,” she notes. “It’s the largest provider of non-governmental healthcare and non-governmental education in the world. It has a seat at the UN. It’s one of the largest landowners in the world. And not one woman has ever had a say at the highest levels.”

By allowing females to serve as priests, Father Anne says, the Church will set a precedent that will affect all women.

“That Roman collar on a man in the institutional Roman Catholic Church symbolizes the oldest lie in all creation: That women are inferior by biological design and deserve to be subjugated—not only in the sanctuary, but everywhere else,” she says.

Father Anne will be celebrating an online Mass on December 17, at 9am on Zoom. The mass is open to anyone who wants to attend, and RSVPs can be made by sending an email to vaticanreject@gmail.com.

“Right now is a pivotal time,” says Father Anne, “because the Church is discerning the role of women, and ordination for women is on the table through the Synod on Synodality, which concludes in October 2024. The goal of the #GodSaysNow campaign is to make this issue impossible for bishops to ignore.”

Complete Article HERE!