Call to Action celebrates equality sought and
earned
By GARY MacEOIN
Special to the National Catholic Reporter Milwaukee
During the recent Call to Action annual gathering
here, someone commented, loud enough to be overheard, They should have
realized what would happen if they taught the slaves to read.
That sentiment characterized much of the message given by some 80
presenters to the more than 3,500 participants who had come from all parts of
the United States, with a sprinkling from Canada and Europe.
Created in Gods Image: Women and Men Seeking
Equality was the conference theme. The consensus of speakers and audience
members was that womens equality continues to be resisted at the
institutional level, producing frustration and anger throughout the church.
Equality emotionally, however, is being achieved by more and more
Catholics, and this was celebrated at the meeting in a dozen prayer sessions
and at the closing Eucharist, in uplifting song and happy dance and in a sense
of the presence of Jesus.
Edwina Gateley, founder of the Volunteer Missionary Movement, a
lay overseas mission group, and Genesis House, a house of hospitality for
prostitutes in Chicago, received Call to Actions 1998 Leadership Award.
Gateley, preaching at the Sunday liturgy, described retreat participants who
assist poor people at Corpus Christi Parish in rochester, N.Y., and volunteers
at Genesis House. Of the joy that comes to those who serve others, she said.,
Their eyes shone.
Elisabeth Schüssler Fiorenza set the tone in her keynote
address. We are the people of God, made in her image and likeness. We are
church. We are neither clergy, hierarchy and people, religious and secular. We
are the people of God.
Schüssler Fiorenza has been professor of scripture
interpretation at Harvard Divinity School since 1988. Before that she taught in
the theology department at the University of Notre Dame for 15 years.
Her opening challenge grabbed her listeners. Time and again during
her talk they repeated after her, like a mantra: We are the people of
God.
If we are church, we must never talk about the church as
something out there. Language builds up or destroys self-identity. Language
that says the church teaches about women or that says it teaches about the
laity must become a no-no. Are women not church? Are lay people not church?
Never, never call yourself or let anyone else call you lay.
You are the people of God, not second-class citizens. ... We are church. We are
equal, not only on the ground of creation but also that of baptism. We are
Gods people, called and elect, holy in body and soul, gifted with divine
spirit wisdom.
This call to be Gods people is not exclusive but
inclusive, for there are many different religious ways for being Gods
people. Ours is not the only way.
At this point Schüssler Fiorenza set a trap for her audience.
Called to a discipleship of equals, she declared, we are
church, the ekklesia of women.
She then devoted several minutes to an erudite analysis of the two
words, church and ekklesia. Church comes from the Greek
word kuriakon (hence curia), meaning belonging to a lord or
master, whereas ekklesia, the public assembly or democratic
congress of all citizens, was the word used in the Pauline literature to
identify the Christian community.
The best translation of ekklesia is not church.
Rather it must be understood in terms of political notions of a public assembly
or as a democratic congress of decision-making citizens. Synagogue similarly
means the congregation of the people of God. The very self-description of the
early Christian Messianic communities gathered in the name of Jesus was a
radically democratic one. The notion of church as monarchical and hierarchical
entered only when the church became Roman.
It is ironic that in defense of the Roman imperial
structures -- which, we may not forget, had crucified Jesus -- the hierarchy
has insisted that the church is not a democratic community.
In principle, Schüssler Fiorenza said, the Greek institution
of democracy promised freedom and equality to all citizens but in practice gave
them only to elite, propertied, educated male heads of households. Hence
the ekklesia of women, understood as radical democratic community, has
never been fully realized in history. Neither the French nor the American
Revolution sought for women and disenfranchised men to become fully empowered,
decision-making citizens. For 300 years the disenfranchised have been seeking
to correct this injustice.
With a serene smile, Schüssler Fiorenza paused before
springing the trap she had set. You have listened patiently, she
continued, but Im sure that some of you have accused me of feminist
chauvinism and exclusiveness because I seem to have restricted church and
democracy to women. Hence, I must hasten to explain how I used the term
women. Whenever I mentioned women, I used it in the generic sense
so as to include men, the word she as including he, and the word
female as including male.
By using the term women as inclusive of men, I want to
invite men in the audience to think twice and to adjudicate whether they are
meant when I speak of women, to experience what it means not to be addressed
explicitly.
The language reversal was greeted with applause and gales of
laughter.
The similar messages from many other presenters at the conference
demonstrated the extent to which the invasion of theological institutions by
women has already changed both the themes and the language of theological
discourse. Riane Eisler, who has studied ancient partnership societies that
honored the leadership of women, urged women to reclaim moral authority,
priesthood, leadership roles and reproductive freedom. Warning that we are in a
period of dominator backlash, she called for the spiritual
courage to follow what you know is right.
In the same vein, Sr. Theresa Kane, former president of the
Leadership Conference of Women Religious, denounced church structures of
idolatry. Defining idolatry as anyone or anything that replaces
God, she identified as idolatrous all structures that give one person
power over another, that dominate, intimidate or coerce.
For example, she said, women were kept in ignorance. Until the
1950s women in the United States could not go to schools of theology. The same
limits prevailed in philosophy and history and were found earlier in the
so-called manly sciences of medicine and law. Until Vatican Council II, women
were not allowed to form their own consciences. Patriarchy, a political,
social and religious phenomenon, was at the core of the belief that the male
was created in the image of God, was at the center of creation with dominion
over the earth, including the female.
The conference dealt with many other themes. Bob Bossie and Kathy
Kelly described the effects of sanctions on the people of Iraq. Fr. Roy
Bourgeois, just out of prison for trespassing as part of a protest, renewed his
call to close the School of the Americas. Australian Fr. Paul Collins, still
under the shadow of the Congregation for the Doctrine of the Faith for his 1997
book on Papal Power, outlined his vision of the radical changes he
expects to see in the papacy in the next 50 years. Bishop Raymond Lucker of New
Ulm, Minn., discussed Vatican II and its emphasis on the central role of the
mission and ministry of all the faithful.
For all the frustrations expressed by speakers and echoed in the
applause as well as in the questions and comments of the audience, conference
participants, overwhelmingly white and middle-class, describe themselves as
firmly associated with the institutional church.
Ninety-five percent of the participants described themselves as
regular churchgoers; 75 percent said they were active as volunteers in their
parishes. Bishops and priests made up 5 percent of those attending. Religious
women and men accounted for 25 percent, although few were identifiable by their
apparel.
At over 3,500, attendance was up 10 percent from last year. Twelve
percent of attendees were under 35, up from 9 percent. The conference will meet
in Milwaukee again next year.
National Catholic Reporter, November 13,
1998
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