Aug 15: Solemnity of the Assumption of Mary (Liberation Theology-Style)

Seven minutes of liberating preaching on the Assumption of Mary (August 15). Kochurani Abraham is a feminist theologian, gender researcher and trainer from Kerala, India. She has a Masters in Child Development from Kerala University, Licentiate in Systematic Theology from Pontifical University of Comillas, Madrid and PhD in Feminist Theology from University of Madras, India. At present she is the Regional Coordinator of the Indian Christian Women’s Movement for Kerala and the Vice-President of the Indian Theological Association.

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[TRANSCRIPT]
AUGUST 15, 2018
SOLEMNITY OF THE ASSUMPTION OF MARY
KOCHURANI ABRAHAM

As a young student of theology, the Feast of the Assumption of Mary was perplexing to me because I found a very wide gap between the glorified body of Mary in heaven and the bodies of women living here on earth. As we know, the body/spirit divide that informs the philosophies of religions have had a derogatory impact on women. The patriarchal leanings of religions have denied female bodies the capacity to represent the divine. In addition, women’s bodily secretions particularly the menstrual blood is taken to be highly polluting in places set aside as sacred. In India, most of the Hindu temples deny women entry into the inner sanctum where the deity is placed. Even in Christianity, in many churches of the oriental rite, women are not allowed in the sanctum sanctorum during worship. I belong to the Syro-Malabar Church, one of the catholic oriental rites in India and in my home parish, which is a Cathedral;women are not expected to enter the Madbahaor the ‘holy of holies’ that is clearly set apart by railings. I find this practice exceedingly offensive as female bodies are still seen through the lens of purity–pollution set by religious patriarchy. It is only after entering more deeply into feminist theology that I found the imagery of the embodied Mary in heaven subversively fascinating, as it offers scope for challenging the gender politics of Christianity as a religion.
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Video: Russia’s Punk Disrupters Take the Field with Poetry and Protest

I’m a huge fan of the creative and brave nonviolent actions by Pussy Riot, a Russian feminist protest punk rock group based in Moscow. If you were watching the World Cup finals, then you saw some if their “cops interrupt your daily life” antics on the field. These folks take incredible risks for freedom and for life under President Putin. See an earlier Pussy Riot post here. –Rose Berger

PUSSY RIOT: PITCH INVADERS, WORLD CUP DISRUPTORS, GREENBELTERS
During the World Cup final on Sunday, with millions around the world watching on and President Putin in the stands to soak up the adulation (at the end of what has been an astonishingly good tournament), four members of Greenbelt 2018 artists-in-residence, Pussy Riot, invaded the pitch.

Despite the usual knee-jerk groans of “what idiots!”, there was a carefully thought-through back-story behind the scenes. We want to take a few minutes to tell you about it.

In memory of Russian Poet Dmitri Aleksandrovich, who died 11 years ago, the four Pussy Rioters created an act they entitled ‘Policeman enters the pitch’. In his work, Prigov had created the image of a benevolent and perfect policeman (who Pussy Riot interpret as the bearer of heavenly statehood). This heavenly policeman, according to Prigov, would talk on his radio with God himself.

Pussy Riot took this image and contrasted it with the current behaviour of what they called an ‘earthly policeman’ (representing Russia’s current state police) who, they argue from personal experience, often fabricates criminal cases.
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Kate Ott: Remembering Ada María Isasi-Díaz

Kate Ott, assistant professor of Christian Social Ethics at Drew University and a Catholic, has written a lovely memorial to feminist theologian Ada Maria Isasi-Diaz. This was posted on the Feminist Studies in Religion blog:

As many reading this blog may have already heard, Dr. Ada María Isasi-Díaz passed away in the early morning on May 13, 2012.  While there are many other more qualified scholars, colleagues and friends to write a memorializing blog than I, I take up the task with humility and responsibility. I have known Ada since 1999 when she spoke in one of Rev. Dr. Letty Russell’s courses, Third World Women’s Theologies. This was a transformative class for my own formation, but what I could not believe was that one of the authors of our assigned readings came to have lunch and teach us.  As my partner often reminds me, I proclaimed that evening, “I met one of the coolest women in the world.”

After that meeting I was lucky enough to have a number of other opportunities to get to know Ada and continue to study her scholarship.  From a travel seminar to Cuba to hearing about her recent pilgrimage in Spain, from a quiet lunch in New York City to lectures at three different seminaries, I had plenty of opportunity to learn from Ada, who always had a story and advice to share.  Ada was an inspiration to me as Roman Catholic woman wondering where my place in academia might be.   I also often found myself uncomfortable in conversations with her, especially as a Master’s student rather clumsily discovering how my race and nationality blinded me to my privilege.

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Pope Benedict’s Homilies on Hildegard Von Bingen

It’s rumored that Pope Benedict may this year complete the canonization process for the great Rhineland mystic Hildegard von Bingen and also make her a “doctor of the church” to honor her tremendous contributions to the Christian faith. If you have never listened to Hildegard’s music, please treat yourself here.

Below are excerpts from Pope Benedict’s 2010 teachings on Hildegard who has long been regarded as a feminist icon for strong female leadership within the Church:

In 1988, on the occasion of the Marian Year, Venerable John Paul II wrote an Apostolic Letter entitled Mulieris Dignitatem on the precious role that women have played and play in the life of the Church. “The Church”, one reads in it, “gives thanks for all the manifestations of the feminine“genius’ which have appeared in the course of history, in the midst of all peoples and nations; she gives thanks for all the charisms that the Holy Spirit distributes to women in the history of the People of God, for all the victories which she owes to their faith, hope and charity: she gives thanks for all the fruits of feminine holiness” (n. 31).

Various female figures stand out for the holiness of their lives and the wealth of their teaching even in those centuries of history that we usually call the Middle Ages. Today I would like to begin to present one of them to you: St Hildegard of Bingen, who lived in Germany in the 12th century. She was born in 1098, probably at Bermersheim, Rhineland, not far from Alzey, and died in 1179 at the age of 81, in spite of having always been in poor health. Hildegard belonged to a large noble family and her parents dedicated her to God from birth for his service. At the age of eight she was offered for the religious state (in accordance with the Rule of St Benedict, chapter 59), and, to ensure that she received an appropriate human and Christian formation, she was entrusted to the care of the consecrated widow Uda of Gölklheim and then to Jutta of Spanheim who had taken the veil at the Benedictine Monastery of St Disibodenberg. A small cloistered women’s monastery was developing there that followed the Rule of St Benedict. Hildegard was clothed by Bishop Otto of Bamberg and in 1136, upon the death of Mother Jutta who had become the community magistra (Prioress), the sisters chose Hildegard to succeed her. She fulfilled this office making the most of her gifts as a woman of culture and of lofty spirituality, capable of dealing competently with the organizational aspects of cloistered life. A few years later, partly because of the increasing number of young women who were knocking at the monastery door, Hildegard broke away from the dominating male monastery of St Disibodenburg with her community, taking it to Bingen, calling it after St Rupert and here she spent the rest of her days. Her manner of exercising the ministry of authority is an example for every religious community: she inspired holy emulation in the practice of good to such an extent that, as time was to tell, both the mother and her daughters competed in mutual esteem and in serving each other.

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Kwok Pui-Lan: From Tiananmen to Tehran

puilan4website

Kwok Pui-lan is Professor of Christian Theology and Spirituality at the Episcopal Divinity School in Cambridge, MA.

She is an Asian feminist theologian that I’ve always been very impressed with. Her writing on the role of the Bible in a non-Bible culture was eye-opening–as well as all of her scripture interpretation from the perspective of the colonialized.

In a recent blog post at Religion Dispatches, she examines the 20th anniversary of the Tiananmen Square revolt with the current uprising in Iran:

On the twentieth anniversary of June 4, Tiananmen Square was relatively quiet and heavily guarded by the police. Hong Kong, as a Special Administrative Region, was the only place in China where a public candlelight vigil could be held. Several Christian groups in Hong Kong have helped organizing these annual vigils and pushed for the vindication of the June 4 demonstrators. The Hong Kong Christian Patriotic Democratic Movement issued a twentieth anniversary prayer, which says:

Righteous and peaceful God,
We pray to you.
The tears of Tiananmen mothers have not dried.
The curse of the wrongful deaths has not been lifted.
We pray that we will have a gentle and humble heart
To hold steadfast to our belief
And not allow distorted history have the last word . . .
Even though the dark night may be long
The light of our hope will be as long. . .

Last week as the world watched the demonstration of the Iranian people, images of the Tiananmen crackdown flashed back on many people’s minds. President Barack Obama invoked the words of Dr. Martin Luther King, Jr., “the arc of the moral universe is long, but it bends toward justice.” He continued, “We are bearing witness to the Iranian peoples’ belief in that truth, and we will continue to bear witness.”

Read her whole post here.

Kwok Pui-lan’s the author of Postcolonial Imagination and Feminist Theology, and editor of the major 4-volume reference work Women and Christianity (coming out in October 2009 from Routledge).

The Sin of the Male CEO

tina-beatieThe March 7 issue of the British Catholic newspaper The Tablet has an intriguing article by Tina Beatie, Deadlier Sin of the Male, that I recommend reading. Beatie is a professor in Catholic studies at Roehampton University in Bristol.

Apparently the “Pope’s personal theologian” recently endorsed a theory that “men and women sin differently.”

“When you look at vices from the point of view of the difficulties they create,”  Msgr Wojciech Giertych, theologian to the papal household, wrote in L’Osservatore Romano, “you find that men experiment in a different way from women.”

Beatie reminds us that this approach has been explored by feminist theologians for at least 50 years since Valerie Saiving published her groundbreaking essay titled The Human Situation: A Feminine View.

Beatie does an excellent job of separating the reality of “gendered sin” from the hierarchy of sin. As you might imagine, the Pope’s theologian not only thinks men and women have different temptations but also that women’s are more dangerous than men’s. (The gall of that guy!)

And as an added twist, Beatie examines the male sin of greed in light of the economic collapse and the fact that “among the leading bankers that have brought the British economy to its knees there are no women.” This is mirrored in the U.S. situation.

Check out Tina Beatie’s article below:

In a recent article in L’Osservatore Romano, the Pope’s personal theologian, Mgr Wojciech Giertych, endorsed a theory by a 95-year-old Jesuit, Fr Roberto Busa, that men and women sin differently. Based on the Seven Deadly Sins, the list of men’s sins includes lust at the top and greed at the bottom, while women’s sins have pride at the top and sloth at the bottom. As usual when the Vatican says anything mildly controversial about sex, the news was greeted with a flurry of media interest. But in fact, it’s not news at all, since feminist theologians have been writing about the gendering of sin for nearly 50 years.

In 1961, Valerie Saiving published an essay in which she appeals for greater awareness of the ways in which concepts of masculinity and femininity shape the ways in which we experience sin. Her article has had a formative influence on much feminist theology, and her theories have been developed and refined by two generations of female scholars. At first glance, Saiving’s theory appears to contradict that of the Vatican. She writes that sins associated with femininity “have a quality which can never be encompassed by such terms as ‘pride’ and ‘will-to-power’.” Rather, women are likely to be guilty of “triviality, distractibility, and diffuseness”; of “inability to respect the boundaries of privacy; sentimentality, gossipy sociability, and mistrust of reason – in short, underdevelopment or negation of the self”. Yet perhaps this is what Mgr Giertych means when he refers to “pride”, since he cites as evidence the example of women Religious in convents, who “are often envious of each other over little things, but when the church bell rings, everyone goes to the chapel to sing vespers.” Monks, on the other hand “aren’t often interested in each other and, therefore, aren’t jealous, but when the church bell rings, few take part in common prayer.” Whatever else these anecdotes reveal, the behaviour of those nuns might suggest envy (which is second on the list of women’s sins), but they seem far more to do with triviality and “gossipy sociability” than with pride.

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