We followed up yesterday with Sojourners’ first 50-minute Google Hangout. I moderated and Jim Wallis and Michelle Gonzalez led the discussion. We had about 70 people join us for the live portion and lots more are watching the video. Check it out.
PS. If you are looking for adult Sunday school material, then show this video and lead a discussion about it.
“February 10 is the feast day of Saint Scholastica, the twin sister of Saint Benedict. She’s the patron saint of women’s Benedictine contemplative communities.
Saint Benedict had a sister named Scholastica who also dedicated her life to the pursuit of God. She, too, founded monasteries and became an abbatial figure. The only story we have of Scholastica is told when Benedict was already an abbot of renown. The incident demonstrates clearly that the brother and sister were emotionally close and a spiritual influence on each other till the time of her death.
During one of their annual visits, Scholastica, inspired by the depth of their conversation, asked Benedict to remain overnight in the place where they were meeting in order to continue their talk and reflection on spiritual things. Benedict wouldn’t even think of it. It was getting dark; it was time to get back to the monastery; it was time to get on with the regular routine of the spiritual life. Unable to persuade him with words, Scholastica put her head down on the table in deep prayer. Suddenly, out of nowhere, a great storm brought with it flash floods and Benedict realized that he could not possibly return to the monastery that night. And the Dialogues say, “he complained bitterly.” He said, “God forgive you, sister! What have you done?” Scholastica answered simply, “I asked you for a favor and your refused. I asked my God and I got it.”
The story is a vein worth mining for a lifetime.
• It tells us that law is never greater than love
• It tells us to be intent on pursuing the values of the life, not simply its rules
• It tells us that discipline is necessary in the spiritual life but that religious discipline is not enough, that depth is a process and that depth costs
• It tells us that God lurks in strange places. And waits for us. And puts in our paths just what we need in order to become what we are meant to be
• It reminds us that a woman has as much power in the eyes of God as any man and that we must recognize women, too, as spiritual guides.”–Joan Chittister, OSB
Seamus Heaney,74, one of the greatest living poets writing in the “English” language, died today at a clinic in Ireland.
Robert Lowell called Heaney “the most important Irish poet since Yeats.” Lowell didn’t live to see the full grandeur of Heaney’s accomplishments.
I’m in a bit of shock at the news.
The night I heard Seamus Heaney read his poetry at the Kennedy Center was one of the highlights of my literary life.
Most memorably he read from his own translation of Brian Merriman’s “The Midnight Court,” in which the women of Ireland put the men on trial:
‘Get up,’ she said, ‘and on your feet!’
What do you think gives you the right
To shun the crowds and the sitting court?
A court of justice, truly founded,
And not the usual, rigged charade,
But a fair and clement court of women
of the gentlest stock and regimen.
The Irish race should be grateful always
For such a bench, agreed and wise,
In session now two days and a night,
In the spacious fort on Graney Heights …
… Blame arrogant kings, blame emigration,
But it’s you and your spunkless generation–
Your a source blocked off that won’t refill.
You have failed your women, one and all.
I’ve taught Heaney’s poem “Station Island” as part of prayer and poetry retreats. I’ve written essays comparing “Station Island” with Neruda’s “The Heights of Macchu Piccu.” I’ve listened to audio of Heaney reading and lecturing simply to luxuriate in his language.
How can that singular voice be stilled? Who will answer now when I call out in the “republic of conscience”? There will be quite a céilí tonight in the celestial courts!
Taoiseach Enda Kenny has said the death of Nobel laureate Seamus Heaney today has brought a “great sorrow to Ireland” and only the poet himself could describe the depth of his loss to the nation.
Mr Kenny said: “For us, Seamus Heaney was the keeper of language, our codes, our essence as a people”.
Heaney died this morning at the Blackrock Clinic aged 74 after a short illness.
He was admitted to the clinic for a procedure but died prior to the operation.
President Michael D Higgins said Heaney’s contribution “to the republics of letters, conscience, and humanity was immense”.
“As tributes flow in from around the world, as people recall the extraordinary occasions of the readings and the lectures, we in Ireland will once again get a sense of the depth and range of the contribution of Seamus Heaney to our contemporary world, but what those of us who have had the privilege of his friendship and presence will miss is the extraordinary depth and warmth of his personality,” he said.
Mr Higgins, himself a published poet, described Heaney as warm, humourous, caring and courteous.
“A courtesy that enabled him to carry with such wry Northern Irish dignity so many well-deserved honours from all over the world,” he said.
“Generations of Irish people will have been familiar with Seamus’ poems. Scholars all over the world will have gained from the depth of the critical essays, and so many rights organisations will want to thank him for all the solidarity he gave to the struggles within the republic of conscience.” …
Poet Theo Dorgan, whom I had the pleasure of meeting in Ireland at a poetry workshop several years ago, said:
Seamus Heaney would react in “half embarrassment” at being compared to the great Irish writers such as W.B Yeats, James Joyce and Oscar Wilde, but “he deserved it. He is there.” He was also a very loved poet and people “just beamed” in his presence. He had, more than any other poet he met, “genuine humility. He knew his gift was just that, a gift”. He was a supportive writer who offered “solidarity and companionship” to others aspiring to be poets, Dorgan said.
Lana Finikin, 59, from Jamaica is an activist using theater to address violence against women. “The saying is, when women and girls are safe, then everybody else will be safe,” she says. Watch her 3-minute video above.
In 1977, Finikin co-founded the Sistren Theatre Collective, which uses performances to explore problems concerning poor women in rural and urban communities in Jamaica – issues include violence, HIV/Aids, domestic work, housing, land tenure, environment and unemployment.
Finikin uses drama as a tool to share experiences and to empower communities on a grassroots level so they can resolve their own problems. Sistren develops the stories for its plays out of people’s experiences and narrations. At a recent UN conference in New York on the status of women, Finikin showed her approach in a two-hour-long condensed workshop.
According to the UN, globally 7 out 10 women will be beaten, raped, abused, or mutilated in their lifetimes with most of the violence is taking place in intimate relationships.
For the fourth time in two weeks Pope Francis has chosen to focus on women in the Church as part of his teachings and witness.
On Holy Thursday he washed the feet of 12 prisoners at a juvenile facility prison in Rome. Francis washed black feet, white feet, male feet, female feet and even a foot with tattoos. Kneeling on the stone floor as the 12 youngsters sat above him, the 76-year-old Francis poured water from a silver chalice over each foot, dried it with a simple cotton towel and then bent over to kiss each one. In addition to including girls and women in this service, also included were an Orthodox Christian and a young Muslim man. (The traditionalist custom has been to wash the feet of 12 retired priests in a high Mass in church.)
Pope Francis told the detainees that Jesus washed the feet of his disciples on the eve of his crucifixion in a gesture of love and service. “This is a symbol, it is a sign — washing your feet means I am at your service,” Francis told the youngsters. “Help one another. This is what Jesus teaches us. This is what I do. And I do it with my heart. I do this with my heart because it is my duty, as a priest and bishop I must be at your service.”
Holy Saturday he dedicated his Easter Vigil homily to the women as the first witnesses to the Resurrection. “There is one last little element that I would like to emphasize in the Gospel for this Easter Vigil,” he said. “The women encounter the newness of God.” On Tuesday he spoke about Mary Magdalene’s tears and how we should follow her example of faith.
On Wednesday Pope Francis expanded his reflections to the women of the world, whom he said have a special and fundamental role in the Church and the transmission of the faith. He says:
In the professions of faith of the New Testament, only men are remembered as witnesses of the Resurrection, the Apostles, but not the women. This is because, according to the Jewish Law of the time, women and children were not considered reliable, credible witnesses. In the Gospels, however, women have a primary, fundamental role. Here we can see an argument in favor of the historicity of the Resurrection: if it were a invented, in the context of that time it would not have been linked to the testimony of women. Instead, the evangelists simply narrate what happened: the women were the first witnesses. This tells us that God does not choose according to human criteria: the first witnesses of the birth of Jesus are the shepherds, simple and humble people, the first witnesses of the Resurrection are women.
There are difficult days ahead for this pope — with the Vatican bank, the ongoing sexual abuse scandal, and the fundamental corruption that clericalism is wreaking on the church. But in the past 21 days, he has done more to restore integrity to the Catholic church than at least the previous two popes. And he is modeling Christ for the world. I intend to soak up all the healing, all the pastoral and inspiring gospel teaching and all his humble actions that he’s pouring out on the soul of the world.
In December, the National Catholic Reporter wrote an editorial calling for discussion on women’s ordination in the Catholic Church. (The Vatican has forbidden this discussion to be had by anyone in the institutional church or on any church-owned properties. This means no priest can talk about it and no discussion can be had in Catholic schools, universities, or church basements.)
As any teen counselor can tell you, the best way to ensure a conversation spreads like wildfire is to drive it underground.
The National Catholic Reporter (part of the Catholic faithful, not a Vatican-affiliated institution) had such a huge response from readers to their December editorial that NCR followed it with a series of articles on the history of church authority, roles of women, and theology of ordination. (The links to the articles are below.)
I extend an invitation to non-Catholics Christians (pardon the generalization) to read these articles, as well as to Catholics. Much of the content focuses on our common Christian heritage (eg before the Reformation).
Protestants, evangelicals, and Anabaptist tend to cede history before the 1500s to Catholics. Please, don’t do that.
Contemporary Catholics need our Protestant kinfolk to fully claim the early church and the first 1500 years of our common history. (And I dare say, with the rise of “complementarianism,” not a few Protestants need to reclaim their history of women in leadership.)
Here is the NCR series:
“In April 1976 the Pontifical Biblical Commission concluded unanimously: “It does not seem that the New Testament by itself alone will permit us to settle in a clear way and once and for all the problem of the possible accession of women to the presbyterate.” In further deliberation, the commission voted 12-5 in favor of the view that Scripture alone does not exclude the ordination of women, and 12-5 in favor of the view that the church could ordain women to the priesthood without going against Christ’s original intentions.”–Editorial: Ordination of women would correct an injustice (12/3/12)
“The account in Acts of the Apostles 6:1-6 of the apostles choosing seven men to take care of table service is usually considered the origin of the office of deacon, yet no one in the story is called diakonos and the apostles appoint them for the diakonia of the table so that the apostles can devote themselves to the diakonos of prayer and the word. All perform diakonos of different kinds.”–Early women leaders: from heads of house churches to presbyters (NCR, 1/18/13)
“The Council of Paris in 829 made it extremely clear that it was the bishops who were allowing women to minister at the altar. Women certainly did distribute Communion in the 10th, 11th and perhaps the 12th centuries. Texts for these services exist in two manuscripts of this period. All of this changed over roughly a hundred-year period between the end of the 11th century and the beginning of the 13th. For many different cultural reasons, women were gradually excluded from ordination. First, many roles in the church ceased to be considered as ordained — most importantly, abbots and abbesses. Powerful women in religious orders went from being ordained to laity. Second, canon lawyers and then theologians began to debate whether women could be ordained to the priesthood or diaconate.”–The meaning of ordination and how women were gradually excluded by Gary Macy (NCR, 1/16/12)
“The exercise of doctrinal authority throughout much of the first millennium presupposed several basic convictions. First, the doctrine that the bishops taught pertained to public revelation. There was no sense that bishops received some secret knowledge available only to them. Indeed such a view, known as Gnosticism, had been roundly condemned. Second, what the bishops taught was not foreign to the faith of the whole church. In apostolic service to their communities, the bishops received, verified and proclaimed the apostolic faith that all the baptized in their churches prayed and enacted. The apostolic faith consciousness of the whole people of God would eventually be referred to as the sensus fidelium.”–Richard Gaillardetz, Putting the church’s shifts in spheres of authority in historical perspective (NCR, 2/4/13)
These are what true women warriors look like. Mujeres de la Guerra, Historias de El Salvador (documentary, book, photography) highlights 28 women leaders in El Salvador telling their stories of participating in the Salvadoran civil war and their continued work for justice and peace today.
Thanks to Bethany Loberg for sending this to me (who continues her work accompanying the justice movement in El Salvador). And to Lyn McCracken and Theodora Simon who are working on this beautiful project holding up women’s stories.
Quotes from some of the women’s interviews:
“My message for all women is that we always have a positive attitude. That we as women, when we want something, we achieve it. And we have to continue fighting, not stay where we are, but figure out how to achieve what we, as women, want. In the world, in our country.” – Reina
“These are real things, these aren’t things from a movie, but things that we have lived. And things that haven’t been easy. Our struggle has been of a lot of sacrifice, of blood, of so many martyrs that have given their lives in this history. We will construct our future together. The problems that we face in our country aren’t just here; the crisis is on the global level. And everywhere, even in the United States, there are people that are organized and fighting against injustice.” – Yolanda
October 15 is the feastday of Teresa of Avila, mystic, philosopher, author, reformer, and saint.
In 1970, Pope Paul VI awarded Teresa and Catherine of Siena the distinction Doctors of the Church, making them the first women to be so named.
“Prayer is not just spending time with God … If it ends there, it is fruitless. No, prayer is dynamic. Authentic prayer changes us–unmasks us.”—Teresa of Avila
Benedictine Joan Chittister offers a wonderful reflection on prayer for this feastday:
To wait for God does not mean that there is nothing else for me to do in the spiritual life than pray. Prayer is not a cocoon. We do not simply go into prayer and hope to come out on the other end of the exercise fully grown in the Spirit, perfectly new, totally finished. All dross removed. All rust scoured. The soul burnished. The heart refurbished. The soul bright and radiant. The mind clear and certain.
Not at all. There is too much of us in us to ever disappear. Nor is it meant to. No, the function of prayer is not to obliviate the self. It is to become to the utmost what we are meant to be no matter what situation we are in. Prayer is the process that leads us to become what Jesus models for us to be.
To pray does not mean that we will cease to be ourselves. It simply means that we will come to know clearly what it will take to become more of the Jesus figure we are all meant to be.
We watch Jesus confront the leaders of the day. He calls the priests and Pharisees to cleanse the temple and lift from the backs of the people the laws of the synagogue that burden them. He calls the leaders of the state to stop living off the backs of the poor. And he calls us to do the same.
Being immersed in prayer, really immersed in prayer, sears our souls. It forces us to see how far from our own ideals we stand. It challenges the images of goodness and piety and integrity we project. It confronts us with what it really means to live a good life. It requires courage of us rather than simply piety.
It is in following Jesus down from the mountaintop, along the roads of the world, through the public parts of the city, into the ghettoes of the poor and the halls of government and the chanceries of the churches, saying with John the Baptist, “Repent and sin no more” that prayer gets its hallmark of undisputed credibility.–Joan Chittister, OSB
Every time I hear references to Rep. Todd Akin’s crazy talk related to violence against women, I get nauseous. It’s a visceral physical response. And I don’t think I’m alone in this.
One in every six of my sisters and one in 33 of my brothers in the U.S. have been the victims of an attempted or completed aggressive forced violent sexual act.
And gaining insight into the background of Rep. Akin’s muddled pseudo-science, such as is explored in “The Roots of Rep. Todd Akin’s “Legitimate” Rape Remarks” by Tim Townsend and Blythe Bernhard doesn’t help me. It actually makes it worse. It risks reinforcing a set of propaganda under the guise of exposing it.
I have a hard time understanding how Akin, who is the son of a Presbyterian minister, has a Master of Divinity from a prominent Christian seminary and is an active member of a Presyterian Church of America congregation, could debase himself in such a way that he has no qualms about putting his political agenda ahead of the truth and well being of women. As Christians, don’t we hold ourselves to a higher standard?
No doubt he doesn’t see it that way.
No doubt he is profoundly uncomfortable with the moral gray areas that some women must navigate when it comes to rape, pregancy, abortion, STDs, morning-after pills, permenant gynecological damage, psychological trauma, spiritual desperation, loss of control, complete loss of safety, trust, intimacy and all the others dangerous and shifting decisions that a rape victim must make. No doubt he believes that what is best for him is best for all. We may have to agree to disagree. But one thing that’s perfectly clear is: Mr. Akin should end his career as a public servant.
At least 51 percent of the voting public deserve much better than what he has to offer. …