1. The Religious Roots of Gender Violence
Violence Against Women|
in Contemporary World Religion:
Roots And Cures
Daniel C. Maguire
Professor of Moral Theology & Ethics, Marquette University, and President, The Religious Consultation On Population, Reproductive Health and Ethics
Note: The following is quoted (with permission) from Violence Against Women in Contemporary World Religion: Roots And Cures, Daniel C. Maguire and Sa'Diyya Shaikh (Editors), Pilgrim Press, 2007, 248 pages.
Excerpt from Chapter 6, "Rectification of the Four Teachings in Chinese Culture," by Hsiao-Lan Hu, p. 108-110:
"Besides the notorious practice of footbinding that has been abolished for well more than a century and yet continues to draw criticisms, violence against women in Chinese culture takes many other forms. The female is strongly associated with negative qualities and even evil forces, and is not considered a suitable carrier of the patriarchal lineage. In modern China since the 1970s, under the stringent population control policy that allows only one child in each nuclear family, the preoccupation for patriarchal lineage leads to female infanticide and abortion of female fetuses. In the year 2000, 117 bpys were born in China for every one hundred girls. The shortoage of wives further results in women trafficking in poverty-stricken areas. In the societies that are culturally Chinese but not governed by the Chinese government, girls and women are also are also subject to various forms of violence...
[I]t is the combination of some elements from the Three Teachings [Taoism, Confucianism, and (Chinese) Buddhism] that has condoned and perpetuated gender injustice in Chinese culture. Furthermore, rather than being Three-Teachings-in-One, Chinese culture is in fact Four-Teachings-in-One. That is, it is a combination of Taoism, Confucianism, (Chinese) Buddhism, and Fa-chia/Fatjia (commonly translated as Legalism or the Legalistic School), a school that distrusts human nature , sees from the viewpoint of authorities, and decicates itself to effective top-down control... [O]n the surface the state ideology is the Confucian morality of reciprocity, but in reality the state ideology has always reflected the Legalist concern about exerting top-down control. The root of violence against women in the Chinese culture ... is this Legalist concern about control interwoven with conventions and practices in the other three teachings, namely, the Confucian concern of "rectification of name (chengming/zhengming)," the reified understanding of the analytical dichotomy of yin and yang, the emphasis of harmony shared by Confucianism and Taoisim, and the misuse of the Buddhist concept of karma."
For further study and reflection on religion-induced gender violence:
Colloquium On Violence & Religion (COV&R), Official website for exploration, criticism, and development of René Girard‘s Mimetic Theory.
Violence Against Women: Philosophical and Religious Foundations of Gender Morality, James W. Prescott, New Perspectives, 1995.
Faith Beyond Resentment: Fragments Catholic and Gay, James Alison, Crossroad, 2001.
Religion, globalization and violence against women, Rose Uchem, Conversations for a Better World, 2009.
A Cry for Dignity: Religion, Violence, and the Struggle of Dalit Women in India, Mary Grey, Equinox, 2010.
The Masculinity Conspiracy, Joseph Gelfer, CreateSpace, 14 August 2011.
The Forgiving Victim, James Alison, The Raven Foundation, July 2012.
Reconsidering women in relation to religion, Ekklesia, 21 August 2012.
International Day for the Elimination of Violence against Women, Ekklesia, 25 November 2012.
Catholic Priest Blames Italy’s Stiletto Murders on Women, Barbie Latza Nadeau, The Daily Beast, 28 December 2012.
Violence against women has no religious justification, Badria al-Bishr, Al Arabiya, 18 March 2013.
Religion Can Advance Women’s Rights: Carter Center Conference Mobilizes Faith Groups to Advance Women's Rights, The Carter Center, 28 June 2013.
For an interesting chronology of significant dates and events in overcoming patriarchy in various religious traditions, click here.
For an extensive biblical exegesis on the original unity of man and woman in the mystery of creation, see
Original Unity of Man and Woman: Catechesis on the Book of Genesis, John Paul II, St. Paul Editions, 1981. See also The Theology of the Body: Human Love in the Divine Plan, Pope John Paul II, Pauline Books, 1997.
2. Heterosexuals and Homosexuals in Religion
Definition of Gender Balance
Gender balance is 50/50 male/female presence in a group. So it is a matter of numbers, but it is more than just a matter of numbers. Gender balance is required in both responsibility and authority, in the family and in all human institutions. It must become internalized to the point in which patriarchal individualism and male hegemony are neutralized by a new sense of communion between men and women, and between humanity and nature. It must be a fully inclusive sense of communion that overcomes any exclusivism on the basis of gender, race, ethnicity, or any other reason. It must be a communion that seeks the integral development of each and every human person, from conception to natural death. And it must be a communion in which all humans endeavor to take care of each other while also taking care of natural resources. Nothing in this world is perfect, and this new order of things will not be perfect but, far from being utopian, it is in fact inevitable if humanity is to survive in the long term.
Gender Imbalance in Religion
Patriarchy preceded all the major religions that exist today, and biased them all from the beginning in favor of heterosexual male hegemony and domination (Cf. Genesis 3:16). This section is a synopsis about the universality of the deeply ingrained prejudice - undoubtedly based on male-only images of God - that must be overcome if organized religion is not to become an obstacle to integral human development.
Since their inception most religious traditions have absorbed the patriarchal mindset of male hegemony, and awareness that this is a prejudice to be overcome - rather than a sacred tradition to be conserved and transmitted - is a new phenomenon. Perhaps the impending economic and ecological crises, and the unavoidable need for all humans to collaborate in transitioning to a world of solidarity and sustainability, will induce a religious renewal and help to overcome pseudo-dogmatic resistance to change.
- Religious Tolerance, Ontario Consultants on Religious Tolerance, 1995-2011.
This web site offers an excellent synopsis (with passage quotations, annotated citations, and links to other web sites) about the status of women in the Bible and in early Christianity. It is structured as follows:
- During Old Testament times, when the roles of women were severely restricted
- Hebrew scripture passages treating women as generally inferior to men
- Hebrew scripture passages treating women as property of men
- Hebrew scripture passages describing women in other negative terms
- Hebrew scripture passages describing women as equal to men (very few)
- Hebrew scripture passages describing women as leaders (but not as religious leaders)
- During Jesus' public ministry to the people of Israel, when the roles of women were severely restricted in accordance with the Hebrew Bible (Old Testament) traditions and practices
- Changing roles of women after the execution and resurrection of Jesus (circa 30 CE)
- Regressive statements by Christian religious authorities (all male) after the 2nd century CE
By following these lists of biblical and post-biblical statements, the reader is able to verify the descriptive versus prescriptive passages about women, and the significant discontinuities that must be researched, as pointed out in Section 1.
- The emerging field of women and gender studies now includes issues of men, masculinities, and spirituality. See, for example:
- Sex on the Brain: The Biological Differences Between Men and Women, Deborah Blum, Penguin, 1998.
- Two Wings of a Bird: The Equality of Women and Men, Bahá'í International Community, 1999.
- Does Masculinity Thwart Being Religious?, Edward H. Thompson Jr. and Kathryn R. Remmes, Journal for the Scientific Study of Religion, September 2002.
- Women, Power, and the Biology of Peace, Judith L. Hand, Questpath Publishing, 2003.
- Biological Differences Between Men and Women With Respect to Social Stability and Aggression, Judith L. Hand, 2006.
- Young Men, Religion and Attitudes Towards Homosexuality, Yasemin Besen and Gilbert Zicklin, Journal of Men, Masculinities and Spirituality, Novermber 2007.
- Guide to Graduate Work in Women's / Gender Studies, Joan Korenman and NWSA, 2009.
- Contemporary Masculine Spiritualities and the Problem of Patriarchy, Joseph Gelfer, Equinox Publishing, 2009.
- The Patriarch's Nuts: Concerning the Testicular Logic of Biblical Hebrew, Roland Boer, Journal of Men, Masculinities and Spirituality, June 2011.
- The Other Side of the Gender Equation: Gender Issues for Men in the Europe and Eurasia Region, Susan D. Somach, KDID Social Transitions, July 2011.
- What "America's Pope" thinks of gay marriage, priestly celibacy, and women priests, CBS Sixty Minutes Overtime, 21 August 2011.
- Was Jesus gay? Probably, Paul Oestreicher, The Guardian, 20 April 2012.
- Church of England: Is error really better than uncertainty?, Savitri Hensman, Ekklesia, 4 August 2013.
3. Women and Religious Gender Roles in Judaism
Wikipedia article on Women in Judaism:
The role of women in Judaism is determined by the Hebrew Bible, the Oral Law (the corpus of rabbinic literature), by custom, and by non-religious cultural factors. Although the Hebrew Bible and rabbinic literature mention various female role models, religious law treats women differently in various circumstances.
Relatively few women are mentioned in the Bible by name and role, suggesting that they were rarely in the forefront of public life. There are a number of exceptions to this rule, including the Matriarchs Sarah, Rebecca, Rachel, and Leah, Miriam the prophetess, Deborah the Judge, Huldah the prophetess, Abigail who married David, and Esther. In the Biblical account these women did not meet with opposition for the relatively public presence they had.
According to Jewish tradition, a covenant was formed between the Israelites and the God of Abraham at Mount Sinai. The Torah relates that both Israelite men and Israelite women were present at Sinai, however, the covenant was worded in such a way that it bound men to act upon its requirements and to ensure that the members of their household (wives, children, and slaves) met these requirements as well. In this sense, the covenant bound women as well, though indirectly.
To continue reading the Wikipedia article, click here.
The Wikipedia article includes a very comprehensive bibliography and a directory of links to Jewish religious sources. With regard to current trends on the role of women in Judaism, the following articles may be of interest:
- The Dragon in the Belly: Patriarchs, Judges, and Kings, Susan Wunderink, Christianity Today, 25 April 2008.
- Alina Treiger to become first female rabbi ordained in Germany since war, Kate Connolly, Guardian (Berlin), 3 November 2010.
- Gender Segregation and Inequality inside Israel and Palestine, International Middle East Media Center, 30 November 2011.
- Judaism 101: The Role of Women, Tracey R. Rich, 1995-2011.
- God Behaving Badly: Is the God of the Old Testament Angry, Sexist and Racist?, David T. Lamb, IVP Books, 27 May 2011.
- Rehovot film festival to focus on women and religion, Nirit Anderman, Haaretz, 3 October 2012.
- Women Activists Held For Violating Ban At Jerusalem Western Wall, Staff, RTT, 11 April 2013
- The Women’s Wall, Elliott Horowiz, The Tablet, 30 April 2013
- Women of the Wall Prevail, Sara Hirschhorn, Sightings, 9 May 2013
- Eve: The Woman of Unique Distinction,
BibleGateway, 22 July 2013
4. Women and Religious Gender Roles in Christianity
Wikipedia article on Gender Roles in Christianity:
Note: Only the names of the 12 male apostles are mentioned in the gospels, but it is noteworthy that 12 women disciples are also mentioned in ministerial capacities:
1. Mary, the mother of Jesus (Luke 1:38, John 19:25)
2. Mary's sister, Jesus' aunt (John 19:25)
3. The mother of James and John Zebedee (Matthew 27:55-56)
4. Mary Magdalene (John 20:16)
5. Joanna, wife of Chuza (Luke 8:3)
6. Salome (Mark 15:40-41)
7. Susanna (Luke 8:3)
8. Mary, wife of Cleopas (John 19:25)
9. Simon Peter's mother-in-law (Matthew 8:15)
10. Martha, sister of Mary and Lazarus (John 11:27)
11. Mary of Bethany, sister of Martha and Lazarus (John 12:3)
12. The Samaritan woman (John 4:39)
Source: J. J. McKenzie, 1994, p. 292. See also J. J. McKenzie, 2012.
Gender roles in Christianity vary considerably today as they have during the last two millennia. This is especially true with regards to marriage and ministry.
Christianity traditionally has given men the position of authority in marriage, society and government. This position places women in submissive roles, and usually excludes women from church leadership, especially from formal positions requiring any form of ordination. The Catholic and Eastern Orthodox Churches, and many conservative Protestant denominations assert today that only men can be ordained—as clergy and as deacons.
Many progressive Christians disagree with the traditional "male authority" and "female submission" paradigm. They take a Christian egalitarian or Christian feminist view, holding that the overarching message of Christianity provides positional equality for women in marriage and in ministry. Accordingly, some Protestant churches now ordain women to positions of ecclesiastical leadership.
Despite these emerging theological differences, the majority of Christians regard women with dignity and respect as having been created alongside men in the Image of God. The Bible is seen by many as elevating and honoring women, especially as compared with certain other religions or societies. Women have filled prominent roles in the Church historically, and continue to do so today in spite of significant limitations imposed by ordination restrictions.
To continue reading the Wikipedia article, click here.
Christians for Biblical Equality
Christians for Biblical Equality (CBE) is a nonprofit organization of Christian men and women who believe that the Bible, properly interpreted, teaches the fundamental equality of men and women of all ethnic groups, all economic classes, and all age groups, based on the teachings of Scriptures such as Galatians 3:28: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (NIV 2011). CBE affirms and promotes the biblical truth that all believers—without regard to gender, ethnicity or class—must exercise their God-given gifts with equal authority and equal responsibility in church, home and world. CBE's statement, "Men, Women, and Biblical Equality,” lays out the biblical rationale for equality, as well as its practical applications in the family and community of believers. The statement is available in 33 languages. To select a language and read the document, click HERE.
5. Women and Religious Gender Roles in Islam
Wikipedia article on Women in Islam:
The study of women in Islam investigates the role of women within the religion of Islam. The complex relationship between women and Islam is defined by both Islamic texts and the history and culture of the Muslim world. The Qur'an makes it clear that men and women are equal, however the Qu'ran states in 4:34, "Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah orders them to guard." Although the Quran does say this, the superiority of men is interpreted in terms of strength by the context - men maintain women. This verse however refers to a relationship between a husband and wife, not in society as a whole.
Sharia (Islamic law) provides for complementarianism, differences between women's and men's roles, rights, and obligations. However neither the Quran nor Hadith mention women have to cook or clean. The majority of Muslim countries give women varying degrees of rights with regards to marriage, divorce, civil rights, legal status, dress code, and education based on different interpretations. Scholars and other commentators vary as to whether they are just and whether they are a correct interpretation of religious imperatives.
To continue reading the Wikipedia article, click here.
Some additional references:
The Women of Islam, Lisa Beyer, Time Magazine, 25 November 2001.
Mauritanian Islamic leaders ban genital mutilation, Mohamed Abdel Wedoud, Magharebia, 15 January 2010.
Women in Islam, Catherine of Siena Virtual College, 2010.
Gender Equity in Islam (Foundations of Spiritual and Human Equity), Jamal Badawi, Islam Online, 29 March 2011.
Gender Equity in Islam (The Economic Aspect), Jamal Badawi, Islam Online, 30 March 2011.
Gender Equity in Islam (The Social Aspect), Jamal Badawi, Islam Online, 4 April 2011.
Gender Equity in Islam (The Legal/Political Aspect), Jamal Badawi, Islam Online, 7 April 2011.
Gender Segregation and Inequality inside Israel and Palestine, International Middle East Media Center, 30 November 2011.
International conference calls for gender equality in Muslim societies, Today's Zaman, Istanbul, 23 December 2011.
Within, Without: Dialogical Perspectives on Feminism and Islam, Sara Ashencaen Crabtree and Fatima Husain, Religion & Gender, February 2012.
Muslim Women in India Seek Gender Equality in Marriage, Nilanjana Roy, New York Times, 24 April 2012.
Islamic Feminism: Method and Strategy, Lanny Octavia, Qantara, 28 June 2012.
Egypt Revolution Makes It Worse for Women, Cam McGrath, IPS, 2 November 2012.
'Our Books and Our Pens Are Most Powerful Weapons', Malala Yousafzai, delivered this address on education to the United Nations Youth Assembly on 'Malala Day', her 16th birthday, 12 July 2013.
The Ice is Breaking, A Sober Second Look, 17 October 2013.
Malala Yousafzai and the Global Fight for Gender Equality, Knowledge Wharton High School, 17 October 2013.
Does the Koran allow wife-beating? Not if Muslims don't want it to, Ayesha Chaudhry, The Globe and Mail, 27 March 2014.
THE FOLLOWING IS TYPICAL OF THE PATRIARCHAL MINDSET
THAT STILL PREVAILS IN MOST OF THE WORLD RELIGIONS
Gender equality and how Islam sees it
Muhammad Eusha, Dhaka Tribune, 24 September 2013
6. Women and Religious Gender Roles in Buddhism
Wikipedia article on Women in Buddhism:
"Women in Buddhism is a topic that can be approached from varied perspectives including those of theology, history, anthropology and feminism. Topical interests include the theological status of women, the treatment of women in Buddhist societies at home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different forms of Buddhism. As in other religions, the experiences of Buddhist women have varied considerably.
"The founder of the religion, Gautama Buddha, permitted women to join his monastic community and fully participate in it, although there were certain provisos or garudhammas. As Susan Murcott has commented: "The nun's sangha was a radical experiment for its time" [Murcott, Susan (1991). The First Buddhist Women:Translations and Commentary on the Therigatha. Parallax Press. page 4.] Dr. Mettanando Bhikkhu says of the First Buddhist council: "Perhaps Mahakassappa and the bhikkhus of that time were jealous of the bhikkhunis being more popular and doing more teaching and social work than the bhikkhus. Their anti-women prejudice became institutionalized at that time with the eight garudhammas, the eight weighty restrictions. We must discontinue that prejudice. There is no anti-women prejudice in Jainism and they survived in India; whereas Buddhism had prejudice and did not survive in India" [see The First Council and Suppression of the Bhikkhuni Order]. Although it must be said that this is factually incorrect, because there are jain sects like the Digambara sect, which believes that women are capable of spiritual progress, but must be reborn male, in order to attain final spiritual liberation. It is also highly doubtful that the garudhammas were motivated by Mahakaasapa's being jealous, as he is said to be an enlightened one and one of the principle disciples of the Buddha. Furthermore there's no support within canon, to suggest that the bhikkunis were more popular, taught more or that they did more social work than Bhikkhus.
"The various schools and traditions within Buddhism hold different views as to the possibilities of women's spiritual attainments. Feminist scholars have also noted than even when a woman's potential for spiritual attainment is acknowledged, records of such achievements may not be kept - or may be obscured by gender-neutral language or mis-translation of original sources by Western scholars. According to Bernard Faure, "Like most clerical discourses, Buddhism is indeed relentlessly misogynist, but as far as misogynist discourses go, it is one of the most flexible and open to multiplicity and contradiction."
To continue reading the Wikipedia article, click here.
Some additional references:
The Place of Women in Buddhism, Swarna de Silva, Enabling Support Foundation, 1994.
A Grand Declaration of Gender Equality, Writings on Buddhism, Soka Gakkai International, 1996.
Full Ordination of Women in Tibetan Buddhism, His Holiness the XIVth Dalai Lama, 2007.
An Argument Against Gender Discrimination Within The Buddhist Sangha, Anthony Burns,
International Buddhist College, Thailand, 2007.
Buddhism and Women, BhudaNet (with links to other resources), 2008.
The Position of Women in Buddhism , L.S. Dewaraja, Buddhist Pub Soc, Sri Lanka, 2011.
Ordination of Women in Buddhism, Wikipedia, 2011.
Buddhism Gender and Sexuality, Patheos, 2011.
Thai Women Don Monks’ Robes, Simba Shani Kamaria Russeau, IPS, 1 November 2013.
7. Women and Religious Gender Roles in Hinduism
Wikipedia article on Women in Hinduism:
The role of women in Hinduism is often disputed, and positions range from equal status with men to restrictive. Hinduism is based on numerous texts, some of which date back to 2000 BCE or earlier. They are varied in authority, authenticity, content and theme, with the most authoritative being the Vedas. The position of women in Hinduism is widely dependent on the specific text and the context. Positive references are made to the ideal woman in texts such as the Ramayana and the Mahabharata, while some texts such as the Manu Smriti advocate a restriction of women's rights. In modern times the Hindu wife has traditionally been regarded as someone who must at all costs remain chaste or pure. This is in contrast with the very different traditions that have prevailed at earlier times in 'Hindu' kingdoms, which included highly respected professional courtesans (such as Amrapali of Vesali), sacred devadasis, mathematicians and female magicians (the basavis, the Tantric kulikas). Some European scholars observed in the nineteenth century Hindu women were "naturally chaste" and "more virtuous" than other women, although what exactly they meant by that is open to dispute. In any case, as male foreigners they would have been denied access to the secret and sacred spaces that women often inhabited. Mahabharata and Manusmriti asserts that gods are delighted only when women are worshiped or honoured, otherwise all spiritual actions become futile.
There is a wide variety of viewpoints within the different schools and sects of Hinduism concerning the exact nature and gender (where applicable) of the Supreme person or being; there are even sects that are skeptical about the existence of such a being. Shaktism, for example, focuses worship on the goddess Devi as the supreme embodiment of power, or Shakti (feminine strength; a female form of God). Vaishnavism and Shaivism both worship Lakshmi with Vishnu and Parvati with Shiva respectively as beings on an equal level of magnitude (the male and female aspects of God). In some instances such as with Gaudiya Vaishnavism, specific emphasis is placed on the worship of God's female aspect (Radharani) even above that of her paramour Krishna. Thus it could be said that Hinduism considers God to have both male and female aspects, as the original source of both.
To continue reading the Wikipedia article, click here.
Some additional references:
Landmark Step to Gender Equality, Bina Agarwal, The Hindu, 2005.
Women in Hinduism, Hindu Wisdom, 2008.
Gender equality is passé, let us usher in gender partnership, V. N. Mukundarajan, The Hindu, 2010.
Shaming numbers, Editorial, The Hindu, September 2011.
8. The Resilience of Patriarchy in Religious Institutions
Gender Imbalance in Religion and Religious Governance
Persisting gender imbalance in religious thinking and leadership is a serious obstacle to the advent of post-patriarchal families. From the perspective of cultural evolution, religious patriarchy may now be the biggest obstacle; for gender equality and gender balance are by now well established as irreversible social trends due to practical economic incentives, but the collective unconscious is still deeply biased by religious practices and rites that perpetuate the mindset of male hegemony. In terms of human fertility, for example, it would be well for some institutions to stop fulminating condemnations about abortion and birth control methods, and start selling the value of virtues such as self-discipline and abstinence. But there is a fear, not entirely unreasonable, that we may throw the baby out with the bathwater when it comes to reforming religious traditions that have served humanity well since time immemorial. About 80% of the world population is "religious" in the broad sense of believing in God and adhering, at least to some extent, to one of the major world religions. However, it is time to recognize that all these religions were founded after the agricultural revolution (10,000 years or so ago) long after patriarchy had become normative; and they all were, from their inception, contaminated by the phallocentric syndrome as evidenced by the most ancient sacred texts. Given the limitations of human language, and official protestations about God transcending gender notwithstanding, "when God is male, the male is god." It is time to overcome the vexing resilience of patriarchal structures in religious institutions.
Sharia Law - Source: Author Unknown
Papal Apology - Source: Kirk Anderson
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9. Women in Roles of Religious Authority
LINK TO THE BOOK
In our lifetime?
Probably not, but
"Nothing is impossible to God."
The patriarchal culture of control and domination is the root of all social and ecological violence. It corrupted the original unity of man and woman (cf. Genesis 3:16) and is now corrupting the unity between humanity and the human habitat. Just as we are now aware that slavery and racism are moral evils, we must become aware that all manner of gender discrimination is a moral evil that must be overcome and eradicated if social solidarity and ecological sustainability are to be attained.
The need to reform obsolete patriarchal structures applies to both secular and religious institutions. Feminism is clearly a "sign of the times" to the extent that it fosters authentic gender solidarity and nonviolence for the good of humanity and the glory of God. Given the enormous influence of religious traditions, it is especially critical for religious institutions to overcome and eradicate any semblance of male hegemony in matters of doctrine and religious practices.
The Roman Catholic Church, with 1.2 billion members worldwide, is in a unique position to foster this process of human advancement. Such a massive institution carries a huge amount of inertia, and it would be unrealistic to expect that women will be ordained to serve as priests and bishops "In Our Lifetime." However, even though the door remains closed, it is by no means locked, so it can be opened, and "nothing is impossible to God." This novel by Jeanne Pieper is a sign of hope that, in due time, the door will be opened and divine grace will be liberated to enrich the sacramental life of the church, and energize a new era of worldwide evangelization, with great benefit for integral human development.
FROM THE BOOK COVER
"The Nun . . . The Bishop . . . The Suburban Housewife and Mother . . . What do they have in common? Sister Maureen Connally has little sympathy for the agenda of the radical feminist nuns until the U.S. Bishops edit her sensitive report on "Women in the Catholic Church" into superficial nothingness and publish it under the name of a well known male cleric. John O'Malley, Bishop of San Francisco, has never been a risk taker until his innocent attendance at a feminist Mass for a dying nun brings angry Vatican accusations that he is sanctioning priesthood for women. Linda Bonn, the loving mother of three teenagers, is a dutiful wife and the pillar of her local parish church until her husband, jealous of her sudden success as a suburban Real Estate Agent, tricks her into an unwanted pregnancy. Equally oppressed by inflexible "superiors" and forced to confront personal fears and inadequacies they have never before acknowledged, these three devote Catholics discover both problem and solution in their religion. Upset by the out of touch official pronouncements of the Vatican, as well as the dishonest machinations for the hierarchy, yet unable and unwilling to break the spiritual ties of their childhood, they come to believe that THEY are the Catholic Church. At last, with their help, the time bomb that is within the Catholic Church in American today explodes IN THEIR LIFETIME."
ABOUT THE AUTHOR: "Jeanne Pieper is considered a devote Catholic by anyone who knows her. She attends Mass regularly, is active in parish activities, and contributes regularly to the Sunday collection. She grew up in a very active Catholic family and her twin sister, who is a nun, and her brother, who is a priest, often share their lives with her. She and her husband have been married 50 years, and their four children and eight grandchildren all live in Southern California For many years, Jeanne was a freelance writer, with regular columns in her local newspaper, as well as assignments from Franciscan Communications, the producer of Catholic educational materials. Later her attention turned to bi-lingual education for adults. Always interested in bringing people from different backgrounds and life experiences together, her most recent passion is the Action Committee for Women in Prison, where she is a founding board member and director of a program which matches up women in prison with outside women as pen pals. Author of the non-fiction book, The Catholic Woman, Difficult Choices in a Modern World, she now brings us a novel about the Ordination of the First Woman Priest."
RECENT NEWS ABOUT FEMINIST THEOLOGIANS
- Feminism In Faith: Four Women Who Are Revolutionizing Organized Religion, BuzzFeed, 6 March 2014
- Feminism In Faith: Sara Hurwitz’s Road To Becoming The First Publicly Ordained Orthodox Jewish Rabba, Sigal Samuel, BuzzFeed, 6 March 2014
- Feminism In Faith: Kate Kelly’s Mission To Ordain Mormon Women, Laura Marostica, BuzzFeed, 6 March 2014
- Feminism In Faith: Sister Elizabeth Johnson’s Challenge To The Vatican, Jamie Manson, BuzzFeed, 6 March 2014
- Feminism In Faith: Zainah Anwar’s Quest To Reinterpret The Qur’an’s Most Controversial Verse, Rafia Zakaria, BuzzFeed, 6 March 2014
RECENT NEWS ABOUT WOMEN BISHOPS IN CHRISTIAN CHURCHES
- English female priest elected as New Zealand bishop, ACNS, 5 September 2013.
- Wales says 'yes' to women bishops, ACNS, 12 September 2013.
- The Revd Patricia Storey appointed Bishop of Meath and Kildare, ACNS, 20 September 2013.
- Church of South India (CSI) appoints woman as bishop, Vasudha Venugopal, The Hindu, 28 September 2013.
Antje Jackelen Is Sweden's First Female Archbishop, The Huffington Post, 16 October 2013.
- First woman diocesan bishop for Australia, ACNS, 18 November 2013.
- England: Synod approves next steps for women to become bishops, ACNS, 20 November 2013.
- Pat Storey consecrated as Bishop of Meath & Kildare, ACNS, 30 November 2013.
Hindus welcome Church of Ireland's 1st Woman Bishop, Rajan Zed, Oye Times, 30 November 2013.
- A Bishop with Business Sense, Ian Bailey, The Globe and Mail, 2 January 2014.
- Church of England draws nearer to appointing women bishops, Matthew Engel, Financial Times, 11 February 2014.
- Women bishops, yes... but female Pope a long way off, Alf McCreary, Belfast Telegraph, 15 February 2014.
- Vivienne Faull: a pioneer tipped to be the first female bishop, Andrew Brown, The Guardian, 16 February 2014.
- Women in the Episcopate: Reference to the Dioceses, Forward in Faith, Anglican Mainstream, 17 February 2014.
- Ripon and Leeds is first diocese to say yes to women bishops, Christian Today, 1 March 2014.
Women bishops: Yorkshire diocese first to vote for fast-track scheme, BBC, 2 March 2014.
- Statement on the Consecration of Rev Dr Sarah Macneil as bishop of Grafton,
Anglican Church League, Sydney, 3 March 2014.
- Australia's first woman diocesan bishop consecrated, ACNS, 4 March 2014.
- English priest shadows women bishops for a job she can’t have — yet, Adelle M. Banks, RNS, 27 March 2014.