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This beautiful litany, written by Benedictine Sr. Joan Chittister, seems especially appropriate for today’s Feast of Pentecost. Enjoy!

Dear God, creator of women in your own image,
born of a woman in the midst of a world half women,
carried by women to mission fields around the globe,
made known by women to all the children of the earth,
give to the women of our time
the strength to persevere,
the courage to speak out,
the faith to believe in you beyond
all systems and institutions

so that your face on earth may be seen in all its beauty,
so that men and women become whole,
so that the church may be converted to your will
in everything and in all ways.

We call on the holy women
who went before us,
channels of your Word
in testaments old and new,
to intercede for us
so that we might be given the grace
to become what they have been
for the honor and glory of God.

Saint Esther, who pleaded against power
for the liberation of the people, pray for us.
Saint Judith, who routed the plans of men
and saved the community, pray for us.
Saint Deborah, laywoman and judge, who led
the people of God, pray for us.
Saint Elizabeth of Judea, who recognized the value
of another woman, pray for us.
Saint Mary Magdalene, minister of Jesus,
first evangelist of the Christ, pray for us.
Saint Scholastica, who taught her brother Benedict
to honor the spirit above the system, pray for us.
Saint Hildegard, who suffered interdict
for the doing of right, pray for us.
Saint Joan of Arc, who put no law above the law of God, pray for us.
Saint Clare of Assisi, who confronted the pope
with the image of woman as equal, pray for us.
Saint Julian of Norwich, who proclaimed for all of us
the motherhood of God, pray for us.
Saint Thérèse of Lisieux, who knew the call
to priesthood in herself, pray for us.
Saint Catherine of Siena, to whom the pope listened, pray for us.
Saint Teresa of Avila, who brought women’s gifts
to the reform of the church, pray for us.
Saint Edith Stein, who brought fearlessness to faith, pray for us.
Saint Elizabeth Seton, who broke down boundaries
between lay women and religious
by wedding motherhood and religious life, pray for us.
Saint Dorothy Day, who led the church
to a new sense of justice, pray for us.
* * *
Mary, mother of Jesus,
who heard the call of God and answered, pray for us.
Mary, mother of Jesus,
who drew strength from the woman Elizabeth, pray for us.
Mary, mother of Jesus,
who underwent hardship bearing Christ, pray for us.
Mary, mother of Jesus, who ministered at Cana, pray for us.
Mary, mother of Jesus, inspired at Pentecost, pray for us.
Mary, mother of Jesus, who turned the Spirit of God
into the body and blood of Christ, pray for us. Amen.

In honor of Saint Catherine of Siena (whose feast day usually falls on April 29), and in recognition of the fact that we are still in the midst of the Easter season, we here at WIT have received permission to showcase some amazing Easter preaching, inspired partly by Catherine of Siena, from our beloved Notre Dame professor Catherine Hilkert, from a few years back. Catherine is a Dominican sister, an original self-proclaimed “WIT,” (along with Beth Johnson when they were back in graduate school at CUA), and somebody who has taught most of us WITS about theological anthropology and feminist theologies at some point or another over the past few years. We are deeply grateful that Catherine has agreed to share this preaching with us; it provides a wonderful opportunity for meditation and slow, contemplative reading. Don’t skim it; let it sink in slowly if you can.

As a side note: the following year after this, Catherine delivered the Madeleva lecture, which became the book entitled *Speaking with Authority: Catherine of Siena and the Voices of Women Today* (Paulist 2001, revised with new introduction and foreword by Suzanne Noffke, 2008). Continue Reading »

In response to last week’s crackdown on the Leadership Conference of Women Religious, Fr. James Martin, S.J. took to twitter to celebrate and show solidarity with Catholic Sisters  during their time of trial,  inviting Catholics to share with the twitterverse the ways in which Catholic Sisters have impacted their lives.

The response was overwhelming.  Thousands of people tweeted messages chronicling the various ways in which Catholic Sisters have made their lives better–people spoke of Catholic Sisters being the reason they first fell in love with or remain committed to Catholicism; people spoke of Catholic Sisters being their teachers, mentors, and inspiration; people spoke of Catholic Sisters saving their lives and giving up their own.  This campaign even made it to the pages of the Huffington Post.

We at WIT participated in this campaign via our own twitter account but we also wanted to do something a bit more formal for our blog.  We encourage all of you to join in this celebration of Catholic Sisters in whatever way you are able: on twitter under the hashtag “WhatSistersMeanToMe,” on facebook via your status message, in a letter to a Catholic Sister who has played an important role in your life, or in good old fashion conversation with your circle of friends.

What Catholic Sisters Mean to Me (WIT Edition)

My preschool teacher, Sister Anita, was a Catholic Sister and she taught me about God’s love and the beauty of creation.  She also taught me kindness and compassion; after my parents and grandparents, she was my first teacher.

Sister Madeleva Wolff established the first institution to grant graduate degrees in theology to Catholic women. Without her pioneering action, most of us could not be “in” theology.

Augustin Cardinal Bea consulted Sister Rose Thering’s research into anti-Judaism and anti-Semitism in Catholic teaching for the drafting of Nostra Aetate.

The first time I attended an intimate conference in my area of academic specialization, it was sisters who reached out to me, invited me to sit with them, and ensured that I felt welcome as a junior scholar.

Catholic Sisters made sure I knew that I was always welcome at their retreat center, regardless of whether I was participating in a formal retreat, because we all need places of peace and solace. Even thinking about their retreat center makes me feel more grounded.

The sisters in my life have modelled how to respond to setbacks with grace, poise, calm, and more charity than I can fathom, yet they’ve still never given up on too-often-angry me, or left me feeling that my anger was unreasonable or immoral.

Catholic Sisters like Dorothy Stang teach us how to be disciples even in the face of death.

Catholic Sisters like Helen Prejean inspire me to love even those who seem the most unworthy of it.  Her book “Dead Man Walking” continues to challenge me, reminding me of the radical nature of Christian discipleship like few other works can.

A Catholic Sister once stood up for me when a male colleague started saying some very sexist things to my face. She literally stood up.

When I first heard Sister Jeannine Grammick speak and saw her pray with a man who had launched into a homophobic diatribe, I got chills down my spine because I knew I was in the presence of a holy person.

My great aunt is a Catholic Sister.  We would go on long walks through my neighborhood when I was a child.  She spent most of her time on those walks answering my questions about God.  She never made me feel like my questions were stupid or unimportant.  Looking back, I realize that she was one of the first people who taught me how to think theologically.

Although my grandmother was not raised Catholic, she attended a Catholic college.  The Sisters she met there inspired her to become Catholic.

A Catholic Sister provided spiritual support and moral guidance to my family during the last days of my grandfather’s life.

Professor Janet Ruffing, a Mercy Sister, is one of the reasons I am still Catholic.

Seeing what Catholic Sisters like Elizabeth Johnson have made it through gives me the resolve to stay in the church.

Though she has never met me, sister Mary Margaret McBride is the person who taught me that misogyny is real. I did not identify myself as a feminist or think much about the status of women until she was declared excommunicated for authorizing the termination of a pregnancy to save a woman’s life in a Phoenix hospital. I realized that woman could have been me.

Sisters Lynn Osiek, Sandra Schneiders, and Barbara Green were among the first Catholic women to become biblical scholars.

One morning I was sitting at mass crying because I was very depressed, and a nun came up to me and gave me a Miraculous Medal and said she and her sisters pray for everyone who wears it. I still wear it, many years later.

Every time they are in the news, Catholic Sisters teach me what the theological virtues of faith, hope, and love actually look like.

People like Sister Terry Dodge remind me of what our real responsibilities are: http://www.youtube.com/watch?v=X6ApW7Tjs2A

My family has a history of being taught theology by Catholic Sisters in a way that inflames our hearts for good theological inquiry.

If it weren’t for the good work of Sisters throughout the United States and around the world, living the gospel and modeling a way to stay in the Church that is incomparably better than blind obedience or apathy, I’m not sure I could stay. As it is, they give me hope.

Sister Anita Baird is the founding director for the Office for Racial Justice in the Archdiocese of Chicago.

Sisters were the backbone of my high school education, providing me an environment to grow as a thinker and the courage to break through shyness and engage in classroom discussion.

In high school I had a close relationship with my theology teacher, Sister Joan, who inspired me to love theology as a discipline.  One time when I came to her asking for dating advice, she said I shouldn’t really worry about dating too much because, as she put it, “you are one of us!”  Although I didn’t become a sister, I think that her inclusive attitude helped to see myself as a theological agent and, in some way, model my life after hers (as a teacher of theology).

Sisters have taught me, mostly through example in my theology programs, what it means to love the Tradition, holding oneself accountable to the entire Tradition, despite the often painful life in the Church.

One of the most vibrant, prayerful, and welcoming liturgical communities I have been a part of is comprised largely of Sisters. The presence of these Sisters in various phases of their lives and ministries contributed a tangible sense of wisdom and joy to our common worship.

My burgeoning ecological consciousness was vastly enriched and expanded by a short stay at a farm run by Dominican Sisters of Peace in Ohio. They creatively practice sustainable agriculture in their suburban territory and help educate children from nearby urban areas about food production and environmental responsibility. Ketchup is made from tomatoes! Carrots grow in the ground! Hooray for composting toilets!

There’s a fascinating essay in today’s New York Times by Dr. Amy Richter, an Episcopalian priest who also does body-building. Her observations on how we tend to view female bodies as inherently sexual (whereas male bodies are just “neutral) are worth reading:

But somehow, despite our belief that both sexes can serve the church, it seems there’s still something unnerving about a priest who is a woman. It has to do with having a woman’s body.

A parishioner told me that he thought I was a great priest, but that if I became pregnant, it would be too weird for him to see me at the altar. Merely holding hands with my husband, even when I am not in clerical clothes, has elicited the comment “Can you do that? I mean, in public?” Another parishioner told me I was too petite to be a priest. I’m 5-10. I have never been called “petite.” I think he meant “female.”

What about when a priest wears a bikini? What if she complicates the picture by having sizable biceps or well-defined lats? Can “buff” and “holy” go together? “Ripped” and “reverend”? If the “reverend” is a woman?

You could contrast this with, say, the many photos of Roman Catholic Bishop Tom Wenski on his motorcycle.

He probably doesn’t strike people as particularly sexual in these photos. Rather, he just looks “cool” or “fun” or “funny.” It’s a scene that’s likely to make you smirk, not squirm.

Anyway, check it out. Food for thought.

As many of you have probably heard by now, last week, the United States Conference of Catholic Bishops released a document protesting what they see as an unprecedented attack on religious liberty by the Obama administration.

I have lots of thoughts about this document but for now I just want to call attention to a significant omission.

The bishops cite the following as “concrete examples” of the fact that “our most cherished liberty,” religious freedom, is under attack:

– “The HHS mandate for contraception”

– “State immigration laws” which would  punish Catholics and other religious people for giving aid to undocumented immigrants.

– “Altering Church structure and governance”

– The denial of student organization status to a Christian group at the University of California Hastings College of Law. (Of course Christian colleges treat LGBT students at least as bad and probably worse than public universities treat Christian students– LGBT organizations are similarly denied official student organization status at many Catholic and Protestant Universities and, at many Christian colleges, one can be expelled simply for being gay.  See Bridget’s excellent post for more on this.)

Continue Reading »

On Beauty

I confess I don’t know much about the subfield of theological aesthetics, but I certainly do think quite a bit about constructions of the beautiful vis-a-vis theological anthropology, specifically, the appearance of human beings, and even more specifically, the appearance of women’s bodies. It seems entirely natural to most of us, most of the time, and often in common parlance, to describe somebody, usually a woman, as beautiful. (It’s not unheard of to call a particular man beautiful, but doesn’t that usage typically elicit some kind of stifled smirk from others unless the speaker is somehow being self-conscious about the usage?) And when this happens, listening conversation partners are left to draw some “commonsense” conclusion about what that must mean.

Continue Reading »

 

Trauma is conventionally understood by theorists as the state of being overwhelmed by an external threat of annihilation.  This is brought on by a seriously violent event which one either directly experiences or witnesses.  This feeling lasts long after the immediate threat has passed.   Post-traumatic survival desperately needs Christian theological reflection.  Traumatic violence is pervasive.  Those who have suffered from sexual abuse are estimated to be no less than 1 in 6 American women (not to mention male survivors of sexual abuse).  Now add in those war veterans who suffer from PTSD, something between 11-20% of veterans from wars in Iraq and Afganistan and around 30% of Vietnam vets.  Plus, add those who are victims or witnesses of violence in our neighborhoods.  Because of the nature of trauma tends to keep those who continue to suffer from its effects silent, it is difficult to calculate exactly how many people are affected.  But, we probably can surmise that it is a sizable portion of our population.  If this isn’t reason alone for theologians to begin to talk about trauma as a topic worthy of Christian reflection, consider that Christianity has its origins in trauma.  The followers of Jesus who experienced the violent torture and death of their teacher at the hands of the occupying political leaders were traumatized persons trying hard to see the presence of God in the midst of apparent failure and crushed hope.

Shelly Rambo is one theologian who intentionally takes up the task of reflecting on trauma and, I think, does so with success.  Her recent book, titled Spirit and Trauma: A Theology of Remaining, really challenged the way that I think about the Christian story.  Reading the book was difficult, not just because she presents some complicated points but because the content is emotionally difficult to bear, but in the end it reawakened in me a passion for the theological project.  It is a stellar example of how to be creative, intellectually rigorous, and immensely practical all in one breath.

So, since (a) it is Holy Saturday today, (b) I am so moved by this book, and (c) I am looking for conversation partners, I thought it would be an appropriate blog topic.

Angel of Grief. Story, William Wetmore, 1819-1895.

 

Rambo argues that theological language has the potential to bring about a measure of traumatic healing.  When Christian theology focuses solely on the resurrection, however, it misses the opportunity to speak healing words to trauma victims.  The problem with a typical narration of salvation is that we tend to have a linear understanding of redemption.  We read the story of Jesus’s life, death, and resurrection in terms of a strong start, an awful middle, and an amazing, better than before ending (which turns out to really be a beginning).  This kind of narrative can communicate to those who are in the midst of struggle to “get over it already,” but this is not the way that extreme suffering works.  One cannot “get over” traumatic suffering.  Trauma is an extreme form of suffering which cannot be integrated into one’s life narrative; the suffering remains, even if some measure of healing is experienced.  Traumatic suffering always remains.

Rambo frames Jesus’s death as a traumatic experience for the disciples which is not erased by the resurrection.   In other words, the resurrection experience does not make the disciples feel as if the crucifixion was now ‘worth it’.  The resurrection is not the victory of love and life over death, but rather it represents the survival of love through death, alongside of death.  The resurrection comes from a place of desperation, not conquest.  Rambo aims to upset a linear model of redemption and replace it with a more complex and subtle recasting of redemption in terms of survival and holding on.  This perspective is important if theology is to be neither delusional about the reality of trauma nor fuel for imperialist conquest narratives.

In liturgical language, Rambo wants to slow down the movement from Good Friday to Easter Sunday.  We fail to take time to dwell in Holy Saturday and, as a result, we fail to recognize that death remains with us even after the resurrection of Sunday has arrived.  We fail to realize that the effects of death remain after the immediate threat has passed.  Holy Saturday is the day on which Jesus’s death is completed (meaning, he no longer is in the process of dying and therefore no longer managing the extreme physical suffering of the crucifixion in an immediate way), yet there is still no hope of life renewed.  Holy Saturday is an abyss of darkness; it is the day of Jesus’s descent into hell.  Death has not been replaced with life, but rather the suffering of the day before has worsened.  The parallels with experiences of trauma are fairly transparent: because the effects of trauma remain long after the immediate threat has passed, victims have no reason to think that things will get better with time.  Healing is not a logical or natural progression from the current situation.  One cannot imagine a way forward.

For Rambo, Easter Sunday is not about the erasure of death, but rather the miracle that life survives death and stands alongside of it.  Love is not a victorious force that pushes its way through to overcome death.  Perhaps if love can be thought of as strong at all, it is due only to its tenacity.  Though it has no reason to exist, it does, however wearily.   Theologians try to rescue the Christian story from being more than a story of survival, but Rambo asks, “what if theologians did not perform this rescue?  Perhaps the divine story is neither a tragic one nor a triumphant one but, in fact, a story of divine remaining, the story of love that survives.  It is a cry arising from the abyss.  The question is: can we witness it?”[1]  A focus on Holy Saturday, this middle space between death and life, is not threatening to a resurrection theology, for this middle space is the condition upon which the redemption of the resurrection can come about.  This is not because the middle logically or theoretically precedes fullness of life, but more so because this is descriptive of what reality is.  Rambo wants to describe the redemptive work of the Spirit in this middle space.

This is just a taste of what Rambo is trying to do.  For more you’ll have to read the book, and then please get in touch with me and let’s talk!  For now, however, let’s take up her challenge to pause in the midst of Holy Saturday and feel the depths of its darkness without moving too quickly to tomorrow’s resurrection.

P.S. Check out this video lecture by Rambo if you’d like.  http://www.bu.edu/sth/academics/faculty/interviews-lectures/theologytrauma/

 

 

 


[1] Page 172

 

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