Tag: Women Religious

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Jacqueline G. Wexler, Ex-Nun Who Took On Church, Dies at 85

Jacqueline G. Wexler, a former Roman Catholic nun who fought the Vatican’s authority and won, then found herself on the other side of the barricades when she became president of Hunter College in 1970, facing student demonstrators storming her office, died on Thursday in Orlando, Fla. She was 85.
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Her death was confirmed by her daughter, Wendy Wexler Branton.

While still a nun and battling the church on many issues, Ms. Wexler drew nationwide attention as a bellwether of the liberal reforms of the Second Vatican Council. She fought successfully against church control of Webster College, the small Catholic women’s college near St. Louis that she headed in the 1960s. She advocated greater participation by women in church leadership and criticized the church’s ban on birth control.

Archbishop Fulton J. Sheen, the Catholic televangelist, referred to her as a “Benedict Arnold” in 1967, the year she won autonomy for Webster and simultaneously renounced her vows. Dick Cavett had her as a guest on his late-night TV talk show.

Ms. Wexler’s appointment in 1970 as president of Hunter, one of 11 colleges in the City University of New York system, coincided with a turbulent year in its history. Students, roiled by a combination of antiwar politics and local tensions caused by rising fees and a new university-wide open admissions policy, held demonstrations that shut down the campus repeatedly that spring.

Protesters blocked building entrances and elevators, forcing others to use emergency doors and stairways. Ms. Wexler, refusing at first to call the police, waded into angry crowds to talk, only to be shouted down. Barricaded in her office several times, she finally called the police.

A reporter for The New York Times was in the president’s office one afternoon that April when the phones rang, bringing news that students had blocked elevators and entrances for the second time that month.

“Here we go again,” Ms. Wexler said.

Outside her window, protesters chanted in rhyme, accusing her of colluding with “pigs,” the epithet they used for the police.

Ms. Wexler said that if anything had prepared her for the turmoil, it was having been a lightning rod for condemnation by conservatives in the church.

“Zealotry is the enemy,” she said, adding: “The far right called you every name, from daughter to Beelzebub on, and you learned to take it.”

She was born Jean Grennan on Aug. 2, 1926, the youngest of four children of Edward and Florence Grennan, who owned a small farm in Sterling, Ill. She later took the name Jacqueline in honor of an older brother, Jack, who died of a brain tumor at 21.

After graduating from Webster College, she entered the order of the Sisters of Loretto in 1949, and taught high school math and English in St. Louis and El Paso, Tex. She received her master’s in English from the University of Notre Dame in 1957, and returned to Webster in 1959 as an instructor and administrator.

Sister J., as she was known, was named president of Webster in 1965. She began initiatives aimed at raising educational standards and halting declining enrollment, then common among Catholic women’s colleges.

Sister J. made institutional separation from the church her first priority. “The very nature of higher education is opposed to juridical control by the church,” she said at the time.

She also led the transition to co-education, built new facilities, and started a social-justice program that sent students to work in the poorest neighborhoods of St. Louis, attracting the attention of the Kennedy administration.

She was appointed to the president’s advisory panel on research and development in education and to the original steering committee that developed Project Head Start, the federal program for low-income children.

After several years of well-publicized jousting with Sister J., the Vatican, in 1967, granted the Sisters of Loretto permission to put Webster under the control of an independent, secular board of trustees. It was one of the first Catholic colleges to cut its ties to the church. Asked for his reaction, Archbishop Sheen replied to a reporter: “No comment. I am more interested in Nathan Hales than Benedict Arnolds.”

In 1969, the former Sister Jacqueline married Paul Wexler, a record company executive, and adopted his two children, Wayne and Wendy. Besides Ms. Wexler Branton, Ms. Wexler is survived by her husband and son, as well as four grandchildren, two great-grandchildren and two sisters.

Ms. Wexler was known as a calming presence at Hunter. She led it through the rocky early 1970s and helped make it the city university’s premier center for health care education. Before stepping down in 1979, she brought Bellevue Hospital’s nursing school into the college, expanded health care training, raised money to start a gerontology program in the school of social work and inaugurated a women’s studies program.

From 1982 until 1990, she was president of the National Conference of Christians and Jews.

After receiving an honorary degree from her alma mater, now Webster University, in 2007, Ms. Wexler, then 81, was given a tour of the campus by the president accompanied by a reporter for The St. Louis Post-Dispatch.

Many buildings had been added since she left. She was eager to see them all, the newspaper said, and seemed to grow impatient when the elevator in one building was slow to arrive.

Whether out of eagerness or habit forged in the crucible of 1970, Ms. Wexler proceeded to the stairs.

“Let’s walk,” she said. “I wore comfortable shoes.”

Complete Article HERE!

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Excommunication lifted on nun who approved an abortion

After being excommunicated, the sister who said “yes” to a therapeutic abortion in Phoenix, Arizona was “pardoned.” Sister Margaret McBride was forgiven and brought back into the Sisters of Mercy, despite the fact that three years ago, as member of the ethics committee at St. Joseph’s Hospital and Medical Center, she had authorized a voluntary termination of pregnancy for a woman in her eleventh week of pregnancy who suffered from pulmonary hypertension.

In 2009, with the consent of Sister Margaret McBride (who was one of the hospital’s Church administrators), a woman was given an abortion at the hospital, after doctors said she risked dying if her pregnancy was not terminated. The Bishop of Phoenix excommunicated McBride and, as a direct result of the abortion, withdrew the Catholic Church’s patronage from the clinic. After being ousted from the Church for an act that the bishop judged “unacceptable,” the nun has now been returned to her position.

The St. Joseph’s patient suffered from pulmonary hypertension, a rare and potentially lethal disease which is often aggravated by pregnancy. Along with Sister McBride, the doctors involved in the abortion, as well as the mother herself, were also excommunicated.

Complete Article HERE!

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Homosexuality among church leaders discussed at Jesuit university event

In late October, on the day an out-of-season snowstorm some have called “epic” and “historic” broke nearly 200-year-old weather records and almost shut down parts of the Northeast, something else happened that was perhaps unprecedented: A Catholic university hosted a daylong formal discussion on the topic of homosexuality within communities of nuns and priests.

For the 100 or so theologians, members of the clergy, women religious, students and others who braved the heavy snow Oct. 29 to attend “The Care of Souls: Sexual Diversity, Celibacy, and Ministry” conference at Jesuit-run Fairfield University, the day was packed densely with history, stories and plenty of questions.

It was the final event of a four-part series of talks titled “More Than a Monologue: Sexual Diversity and the Catholic Church.” The series aimed at expanding the conversation on lesbian, gay, bisexual and transgender issues within the Catholic church.

“Unfortunately, any speech about Catholicism, sexuality and clerical power is so vexed, so scandalous, that I can’t begin the meditation without underlining three more cautions against misunderstanding,” said the first speaker, Mark Jordan, a professor of divinity at Harvard University Divinity School.
“First, I’ll be talking about the configuration of power in relation to sexuality within ecclesial systems, not about all of the individual lives under those systems. It is, of course, possible to lead a Christian life of unstinting love, of vivid witness, of embodied grace under the present system of Roman power,” Jordan said.

“Second caution: I want to talk about this clerical power as homoerotic. By this I don’t mean to imply anything about the sexual acts, real or fantasized, of those who participate in this power,” he said. “This form of clerical power seems to me the object, and the instrument, of sharp longing, of desire.

“Third and final caution: I speak of the configuration of homoerotic power in the Roman Catholic clergy at particular times and places. There are partial repetitions across church history, I think, and there are striking structural similarities across church cultures in a given time. But if we know anything about the Catholic church, it is that it is not one thing. It is a complex network of thousands of different communities.”

Before beginning his discussion about power and the Catholic church, Jordan traced the church’s history of thought in relation to homosexuality over the past few decades, a history that would serve as backdrop and context for the speeches that followed.

Loretto Sr. Jeannine Gramick of New Ways Ministry in Maryland talked about the organization’s role in discussing homosexuality within the Catholic church, beginning in the 1970s, and particularly about its work in support of lesbian nuns.

After reflecting on the past 40 years of history and discussion, Gramick said she has seen three central issues emerge: celibacy, sexual identity and “coming out.”

In the first 20 years, in the 1970s and 1980s, the overriding question that surfaced for women religious was “sexual identity,” Gramick said. “People wondered about — how do you know you’re lesbian?” In the 20 years that followed, she added, “the overriding question seems to be [about] coming out.”

Throughout this time, however, Gramick said much of the emphasis was placed on the question of celibacy. But the important question to ask, she continued, is, “How do lesbian sisters — and by extension how do heterosexual sisters — live out their celibacy in healthy ways?”

Following Gramick’s detailed analysis, speaker Jamie Manson, who is an instructor in religious studies at Fairfield University and a columnist for the National Catholic Reporter, began with humor:

“I am firmly convinced had I been born, rather than in the 1970s, in the 1940s, I today would be a lesbian nun,” Manson said. “And I would not have become a nun simply just to avoid having to face married life with a man; I would have answered that because I have a call of intense witness to the Gospel — I still have that — but being able to avoid marriage wouldn’t have hurt, either.”

Manson said there is a difference between the experience of gay and lesbian Catholics.

“For lesbians the experience of being Catholic affects more than their sexual orientation; it relates to the anatomy itself. By banning women from serving as priests, the hierarchy says — in this great cosmic hubris — that God simply cannot work sacramentally through the body of a woman. For most lesbians, and many straight women, this leads to feelings of isolation and disempowerment,” Manson said. “I cannot stress enough how corrosive it is to the spirit to have never seen a woman’s bodily form wear a stole, stand behind an altar, raise the bread and wine, place her hands in the waters of the baptismal font, step through the center door of the confessional.”

If you are a lesbian, Manson continued, “you’re in double jeopardy with the church. You’re alienated because of your body and also because of the way your body relates in response to desire and love in erotic relationships.”

The conference, which wrapped up with a panel discussion about future exploration of this topic, also featured remarks by Elizabeth Dreyer, religious studies professor at Fairfield; Fr. Donald Cozzens, writer in residence at John Carroll University; and Gerard Jacobitz, religious studies professor at St. Joseph’s University in Philadelphia.

In closing, Paul Lakeland, professor of Catholic Studies at Fairfield and one of the organizers of the conference series, said he was pleased with the outcome of the program, and the cooperation between the four host schools. (Previous conferences were held at Fordham University in New York, Union Theological Seminary in New York and Yale Divinity School in New Haven, Conn.)

“A lot of gay and lesbian and straight, and Catholics and non-Catholics, but especially Catholics, got together on four weekends and talked about issues that the church would really — the institutional church — would really rather they didn’t, and the sky didn’t fall in,” Lakeland said. “We, I think, are collectively a little wiser, I’m sure, and hopefully a little more encouraged as we go on from here.”

Complete Article HERE!

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Phoenix nun speaks about censure

The hospital official who was excommunicated from the Catholic Church last year is speaking out for the first time.

Sister Margaret McBride, who was targeted by Bishop Thomas Olmsted for her role in a lifesaving medical procedure that the bishop deemed an abortion, will be honored this weekend by Call to Action, a national group that supports a married priesthood, women priests, gay marriage and other positions that the church opposes.

“Call To Action recognizes Sister Margaret’s careful work with a complex issue, her courage in a time of censorship and public pressure, and her witness to the need to stand firm in the face of opposition while striving to protect life in all its venues,” the organization said of its decision to honor McBride.

In response to e-mailed questions, McBride said she is “very proud to be receiving this award.”

“My journey over the past year has led me in many directions, but ultimately to a new understanding of forgiveness and mercy. And that will be my message when I accept the award,” she said. “Whether we are talking about my situation, the state of the church or society in general, I believe that forgiveness and mercy are extremely important for each of us.”

McBride was excommunicated last year, by her own action, the diocese said. But sources say she has resolved that situation by going to confession. She declined to answer a question about the excommunication.

Six months after McBride was punished, the bishop withdrew Catholic sponsorship from her hospital, St. Joseph’s in Phoenix.

Olmsted’s decisions generated a vigorous and long-lasting debate among theologians, medical-ethics experts and Catholics in general. Many concluded his actions were not justified, noting that the intent of the procedure was to save the mother’s life.

McBride still has not talked with the media, and her written answers to The Republic‘s questions are her first comments since the controversy began.

Although McBride declined to respond to several questions, she answered one about the impact the controversy has had on St. Joseph’s Hospital and Medical Center, where she has worked for 36 years.

“Our important mission to our community has not changed,” she said. “This is an extraordinary place with people from every religious background doing the impossible every day. At the heart of St. Joseph’s is still our commitment to caring for the poor and ill in our community. Each employee is an inspiration to me every day in carrying out the mission of the Sisters of Mercy,” McBride’s religious order, which is active in education, health care and social service worldwide.

Call to Action was formed in Detroit in 1976 and became so controversial in the mid-1990s that the bishop of Lincoln, Neb., Fabian Bruskewitz, excommunicated local members en masse. Olmsted was ordained in Lincoln in 1973, before Bruskewitz’s arrival. Both served the Vatican in Rome in the late 1970s, and they have been fellow bishops since Olmsted’s ordination in 1999.

Call to Action challenged Olmsted’s actions regarding McBride and St. Joseph’s in a full-page advertisement that ran in The Republic, claiming he had “abandoned a moral theology based on the message of the Gospels and returned to a legalistic moral theology.” It called upon him to demonstrate pastoral care.

Rob DeFrancesco, diocese spokesman, said the bishop had no comment about the award.

Complete Article HERE!

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Bishops again blast nun’s popular book about God

The nation’s Catholic bishops again condemned a prominent nun’s book about God, in a move that may further fray relations between the hierarchy and Catholic theologians.

Given the popularity of Sister Elizabeth Johnson’s, “Quest for the Living God” in parishes and universities, the bishops’ renewed criticism may not help their, credibility in the pews, either.

The 11-page statement issued Friday (Oct. 28) by the bishops’ Committee on Doctrine reaffirms a March declaration that Johnson’s book “does not sufficiently ground itself in the Catholic theological tradition as its starting point.”

Johnson, a professor of systematic theology at Fordham University in New York and a member of the Congregation of St. Joseph religious order, published “Quest for the Living God” in 2007. It was widely hailed for elaborating new ways to think and speak about God within the framework of traditional Catholic beliefs and motifs.

In fact, “Quest for the Living God” became so popular that many Catholic universities began using it as a textbook, a development that sparked concern among conservatives, who have been gaining influence within the U.S. Conference of Catholic Bishops.

On Friday, Johnson said she read the bishops’ latest condemnation with “sadness” and “disappointment.”

“I want to make it absolutely clear that nothing in this book dissents from the church’s faith about God revealed in Jesus Christ through the Spirit,” Johnson said in a statement.

Johnson also said the bishops had not responded to her explanations and did not respond to her offer to meet with the doctrinal committee to discuss their differences.

A spokesperson for the bishops said Washington’s Cardinal Donald Wuerl, head of the doctrine committee, had offered to meet with Johnson.

The 21-page critique that the nine bishops on the doctrinal committee released last March puzzled many experts and observers because the criticisms did not seem to reflect the contents of Johnson’s book.

The bishops’ critique claimed that Johnson did not pay sufficient heed to Catholic traditions or did not argue hard enough on behalf of those traditions. The bishops also said that Johnson used ambiguous terms that were open to misinterpretation and could lead believers astray. Particularly, the bishops took issue with Johnson’s discussion of female images for God without giving sufficient weight to the primacy of male imagery.

The USCCB’s criticism irked Catholic theologians because it came without warning more than three years after the book was published and seemed to violate the bishops’ own guidelines, which call for dialogue with theologians rather than public pronouncements.

Those guidelines had been adopted in an effort to try to ease growing tensions between theologians and the hierarchy. Church officials said the popularity of Johnson’s book made it imperative that they act without wider consultations.

In addition, there were concerns because the top staffer at the doctrine committee, the Rev. Thomas Weinandy, is a conservative theologian who had long been associated with a controversial Catholic community in Washington.

In a May speech, Weinandy said that theologians can be a “curse and affliction upon the church.” He did not mention Johnson by name but blasted theologians who “often appear to possess little reverence for the mysteries of the faith as traditionally understood and presently professed within the church.”

In June, Johnson responded to the doctrinal committee with a 38-page defense of her work, arguing that the bishops had misunderstood and “misrepresented” her book.

The critique by the bishops does not mean that Johnson’s book is formally banned from parishes and universities, though it will likely become a marker for conservative critics if they see priests or theologians using the book in churches and classrooms.

And as often happens in these cases, the hierarchy’s disapproval has actually made the book even more popular than it was before.

In her statement Friday, Johnson said she received thousands of messages of support from readers after the condemnation was published in March, including one from an elderly Catholic man who had read “Quest for the Living God” in his parish book club.

“Now I am no longer afraid to meet my Maker,” the man told Johnson.

Complete Article HERE!