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Jesus was willing to\u00a0<\/span>\u201cempty himself\u201d<\/em>\u00a0of all power <\/span>for us and our salvation (Phil. 2:6-8).<\/p>\n \u00a0<\/em>\u201cWhen he had washed their feet and put on his clothes again he went back to the table. \u201cDo you understand\u201d he said \u201cwhat I have done to you? You call me lord, and rightly: so I am. If I then, the Lord and Master, have washed your feet, you should wash each other\u2019s feet. I have given you an example so that you may copy what I have done to you.\u201d<\/em>\u00a0<\/em><\/span>(John 12-15)<\/p>\n Jesus is acutely aware of the power of the Holy Spirit in and through him, especially in his cures. His use of power was for others and never for control or oppression. He demonstrated servant leadership in his washing of the feet of the apostles and had to constantly teach his apostles who bickered over rank and importance:<\/p>\n \u2026anyone who wants to be great among you must be your servant, and anyone who wants to be first among you must be a slave to all. For the Son of Man Himself did not come to be served but to serve, and to give his life as a ransom for many.<\/em> (Mark 10:44-45)<\/p>\n He cautions his disciples about claiming special status.<\/em> (Matthew 23:8) His disciples are commissioned to continue his mission through the power of the Holy Spirit in his way of servant leadership.<\/p>\n Pandemic<\/strong><\/p>\n COVID-19 teaches us the absolute necessity of competent and just use of power and authority to prevent harm and protect all in communal and global threats.<\/p>\n The pandemic has demonstrated the tragic consequences of leadership failure to accept their primary duty of protection and promotion of the common good.<\/p>\n Egregious examples of leaders using fear to promote self-interest, ideology and economic advantage were seen in wealthy and poor nations.<\/p>\n Many different types of well-coordinated expertise and leadership skills are necessary to respond to crisis.<\/p>\n Lessons: Crises such as pandemic, war and ecological disaster reveal deeply embedded cultural notions of power, position and authority<\/strong><\/p>\n Power and the culture of the Church<\/strong><\/p>\n Essentially, culture is a meaningful arrangement of society relationships<\/span>, ideology, and power<\/span>. Cultures are needed for a sense of order, consistency, identity and meaning but have a dark side which has been described as:<\/p>\n \u201ca more concealed set of subjective attitudes often assimilated unconsciously over a long time. Together these habits of acting and interpreting can either imprison people within prejudices or they can become avenues toward authentic living, toward self-transcending choices that challenge the negative bias of any culture.\u201d (Gallagher, 2003, p.24) \u00a0<\/span><\/p>\n Cultures are intimately connected to power which may be life-giving or coercive. This possibility of corruption demands a prayerful, critically constructive reflection on the culture of power in the Church that shapes relationships between clergy and laity and women and men that are contrary to the Jesus\u2019 words and witness. There are now many theological, sociological and anthropological analyses of abuse of power in the Church.<\/p>\n Abuse of power, position and conscience is manifested in every aspect of clergy sexual abuse of minors from coercion and seduction in the individual assaults to \u2018gag orders\u2019 and threatening whistleblowers, denial and active cover-up.\u00a0<\/span> Abuse of power by clergy is now also recognized in the Vatican Bank scandal, global abuse of Religious and lay women and vulnerable others, including seminarians and Church employees.<\/p>\n Pope Francis has undertaken both penal reform in Vos Estis Lux Mundi <\/em>(2019) and reform of Canon law dealing with \u201cSanctions in the Church\u201d (2021) for a wide range of power abuses.<\/p>\n Lesson: The culture of power in the Church has shaped relationships, roles and structures which now need reformation to the \u201cmind of Christ<\/em>\u201d.<\/strong><\/p>\n An ecclesiology for the post-pandemic world<\/strong><\/p>\n Right use of power in the Church requires an ecclesiology of communion and mission. Many models and metaphors have been offered over the centuries to explore facets of the mystery of the Church. \u00a0<\/span>No single model is complete in exploring the mystery. The Church is a living mystery that calls us forth into ever-deeper prayer and reflection on the living reality for all times and cultures. We need an ecclesiology for our time and for a wounded global Church.<\/p>\n \u00a0<\/span>A new understanding of the Church rooted in personal encounter with Jesus through the power of the Holy Spirit demands catechesis and evangelization and new structures and relationships that foster the mission. We need to resuscitate mutually supportive and accountable relationships between clergy and laity which witness to the radical equality of the baptized. The Triune God, who is in constant mutual love, invites all the baptized to accept their call to discipleship.<\/p>\n Right relationships between clergy and laity <\/strong><\/p>\n In remarkable contrast to the words and witness of Jesus, our fundamental relationships have been shaped by an imperial, monarchical, hierarchical, patriarchal, clerical and Euro-centric culture since the 4th<\/sup> Century reforms of Constantine. The Catholic Church is characterized by sharp distinctions between clergy and laity, which have no Scriptural foundation, and an exalted, special character of the ordained. A theology of priesthood teaching that the ordained are \u201contologically different\u201d ignores the fundamental ontologically difference of baptism. This has been re-enforced since the 11th<\/sup>\u00a0<\/span>Century by mandatory celibacy in the Roman rite, and fostered hierarchy and clericalism.<\/p>\n Church teaching has stated clearly :<\/p>\n \u201cBishops and priests being, as they are, God\u2019s interpreters and ambassadors \u2026no nobler function than theirs can be imagined. Justly therefore are they called not only Angels but even gods, because of the fact that they exercise in our midst the power and prerogatives of the immortal God.\u201d (1566\u00a0<\/span>Catechism of the Council of Trent)<\/em><\/p>\n It is difficult to imagine Jesus\u2019 response to the claim that the ordained are angels and gods.<\/p>\n This theme of special status is a consistent one. Pope Pius X taught:<\/p>\n \u201cIt follows that the Church is essentially\u00a0<\/span>an unequal society<\/em>\u2026with the pastoral body only rests the right and authority for promoting the end of the society and directing all its members toward that end; the one duty of the multitude is to allow themselves to be led, and, like a docile flock, to follow the pastors.\u201d(1906 Vehementer nos<\/em>)<\/span><\/p>\n These teachings have ensured the Church falls to the temptation of clericalism.<\/span><\/p>\n Clericalism <\/strong><\/p>\n Clericalism has been defined as the conscious or unconscious concern to protect the interests and the privilege and power that traditionally has been conceded to those in the clerical state. Among its chief manifestations are an authoritarian style of ministerial leadership, a rigidly hierarchical worldview, and a virtual identification of the holiness and grace of the church with the clerical state and the clergy. It is reinforced by embodiments of special status in dress, address, and the \u201cperks\u201d of lavish lifestyles.<\/p>\n Clericalism results in loss of touch with both the call to the holy and with those whom they are called to serve which Jesuit George Wilson concludes is \u201cthe death of priesthood.\u201d (Wilson, 2008) It is a sinful elitist contradiction of the radical equality of the Gospel and the priesthood of all the baptized. Pope Francis states clearly that clericalism:<\/p>\n \u201cnot only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people\u2026 Clericalism must be understood as a challenge to the ongoing mission of Jesus in the Church and the relationships between disciples.\u201d (2018, Letter to the People of God<\/em>)<\/p>\n Lesson: The renewal of the post-pandemic Church requires the participation of all. Laity have learned that essential theological renewal and structural changes are in the control of those who have power, privilege and special status.<\/strong><\/p>\n The priesthood of the baptized<\/strong><\/p>\n Vatican II began a restoration of the fundamental priesthood of the baptized.<\/p>\n \u201cYou are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God\u2026\u201d<\/em>\u00a0<\/span>(1Peter 2:9)<\/p>\n Lumen Gentium<\/em>\u00a0<\/span>describes the Church as a community for mission and \u201ca sign and instrument of communion with God and of the unity among all peoples\u201d (Lumen Gentium<\/em>, no. 1). It also acknowledges that \u201cThe Church is \u201cat once holy and always in need of purification.\u201d (Lumen Gentium,<\/em> no.8).<\/p>\n In recognizing different charisms given by the Holy Spirit to the all the baptized for the Church works of witness, liturgy, community and service, it taught:<\/span><\/p>\n \u201c\u2026 the distinction which the Lord made between sacred ministers and the rest of the People of God bears within it a certain union, since pastors and the other faithful are bound to each other by a mutual need\u201d (Lumen Gentium<\/em>, no. 32). <\/span><\/p>\n Imagine what relationships in the Church could be if we acknowledged our \u201cmutual need\u201d and develop mechanisms of support.<\/p>\n Ordained ministers have specific functions. The ordained priesthood is situated in their relationship to the community of faith and the priesthood of the baptized. Distinctions are for mission not power and status.<\/p>\n Formation and education of clergy and laity<\/strong><\/p>\n There is an urgent need to reform the formation and education of the ordained and laity together. <\/span>Formation sets the tone for relationships. <\/span>A notable project brought together women and men lay and ordained to reflect on priesthood for our time (Boston College Seminar, 2018). They identified the specific roles of the priest in their relationship to the community of faith and the priesthood of all the baptized, preacher, leader of worship and prayer, and public representative. A <\/span>February 2022 International Theological Symposium is planned \u201cFor a fundamental theology of priesthood.\u201d which is open for all but intended for bishops. It will offer a renewed vision and a way of valuing all vocations while respecting what is specific to each. These and other efforts will be important in re-establishing right relationships in the Church.<\/span><\/p>\n This includes the o<\/span>rdained, those in ecclesial lay ministries, and the laity.<\/p>\n The formation of priests in the isolation of the seminary and the wearing of special garb distances from them the daily reality and concerns of the laity. \u00a0<\/span><\/p>\n The education of Bishops has focused on governance and management, not leadership for vision and service. This creates the pathology of hierarchicalism and non-accontability.<\/span><\/p>\n The education and formation of the laity to their role and responsibilities in the Church have been left to the homily, or sermon, for most. The Church is no longer in control of information overturning the distinctions between the teaching and the learning Church.\u00a0 <\/span>Interested laity can access many sources of information and obtain high levels of expertise.<\/p>\n Laity<\/strong><\/p>\n Pandemic highlighted the work of the laity especially in Catholic education and sacramental preparation and care of the sick and the poor.<\/p>\n Pope Francis has instituted a new ministry of “catechist” with the apostolic letter\u00a0Antiquum Ministerium. <\/em>A<\/span>cross the world catechists are often leaders in their communities who teach the core principles of the faith and lead the community.<\/p>\n It is recognized that the laity have a secular role, \u201cThe direct duty to work for a just ordering of society is proper to the lay faithful.\u201d (Deus caritas est,<\/em> no.29.) However, their role in the governance of the Church is advisory, at most, making mutual accountability impossible.<\/p>\n Lessons Formation for new relationships of mutual accountability and support between clergy and laity are urgently required.<\/strong><\/p>\n [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ _builder_version=”4.10.4″ _module_preset=”default”][et_pb_row use_custom_gutter=”on” gutter_width=”1″ make_equal=”on” padding_top_bottom_link_1=”true” padding_top_bottom_link_2=”true” admin_label=”Two CTA Row” module_class=” et_pb_row_fullwidth” _builder_version=”4.0.3″ width=”100%” width_tablet=”100%” width_phone=”” width_last_edited=”on|desktop” max_width=”100%” max_width_tablet=”100%” max_width_phone=”” max_width_last_edited=”on|desktop” min_height=”349px” custom_margin=”119px|auto||auto||” custom_padding=”0px|0px|0px|0px||” make_fullwidth=”on” saved_tabs=”all” global_colors_info=”{}” global_module=”425″][et_pb_column type=”4_4″ _builder_version=”4.0.3″ use_background_color_gradient=”on” background_color_gradient_start=”rgba(58,80,99,0.85)” background_color_gradient_end=”#3a5063″ background_color_gradient_direction=”90deg” background_color_gradient_overlays_image=”on” background_image=”http:\/\/stillunhealed.ca\/wp-content\/uploads\/2019\/10\/stained-glass.jpg” custom_padding=”120px|80px|120px|10%” custom_padding_tablet=”|10%||10%||true” custom_padding_phone=”” custom_padding_last_edited=”on|tablet” global_colors_info=”{}” padding_tablet=”|10%||10%||true” padding_last_edited=”on|tablet” custom_padding__hover=”|||”][et_pb_text admin_label=”Title” _builder_version=”4.10.4″ text_font=”Rubik|500|||||||” text_font_size=”16px” text_line_height=”2em” quote_font=”||||||||” header_font=”||||||||” header_2_font=”Rubik|700|||||||” header_2_font_size=”40px” header_2_line_height=”1.4em” header_5_font=”Rubik|700||on|||||” header_5_letter_spacing=”5px” header_5_line_height=”1.2em” background_layout=”dark” max_width=”600px” max_width_tablet=”” max_width_phone=”” max_width_last_edited=”on|phone” custom_margin=”|||” custom_margin_tablet=”|70px||70px” custom_margin_phone=”|50px||50px” custom_margin_last_edited=”off|desktop” custom_padding=”|40px||40px||true” text_line_height_last_edited=”off|desktop” header_2_font_size_tablet=”” header_2_font_size_phone=”30px” header_2_font_size_last_edited=”on|phone” border_color_all=”#ff9c02″ border_width_left=”8px” locked=”off” inline_fonts=”Sacramento” global_colors_info=”{}”]<\/p>\n What personal conversion of mind and heart is calling you?\u00a0<\/p>\n What are the key theological beliefs and practices in need of renewal to the mind of Christ?<\/p>\n What are the central organizational and relational issues are in need of renewal and reform?<\/p>\n [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ _builder_version=”4.10.4″ _module_preset=”default”][et_pb_row _builder_version=”4.10.4″ _module_preset=”default”][et_pb_column _builder_version=”4.10.4″ _module_preset=”default” type=”4_4″][et_pb_text _builder_version=”4.10.4″ _module_preset=”default” text_font=”Lora||||||||” text_font_size=”16px” text_line_height=”1.9em” hover_enabled=”0″ sticky_enabled=”0″]<\/p>\n Key readings G. Arbuckle, 2010,\u00a0<\/span>Culture, Inculturation and Theologians: A Postmodern Critique<\/em>, Liturgical Press, Collegeville, Minn. Jean M. Bartunek, Mary Ann Hinsdale and James Keenan, 2006 Church Ethics and Its Organizational Context: Learning from the Sex Abuse scandal in the Catholic Church<\/i>, Rowan & Littlefield, Lanham, MD Boston College Seminar on Priesthood and Ministry for the Contemporary Church, \u201cTo Serve the People of God: Renewing the Conversation on Priesthood and Ministry, 2018 Origins<\/i>, vol. 48. No 31 484-493.<\/span> Stephen Bullivant, Eric Marcelo O. Genilo, Daniel Franklin Pilario and Agnes M.Brazal, eds., 2016\u00a0<\/span>Theology and Power: International Perspectives,<\/em> Paulist Press, <\/em>Mahwah, NJ.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jason Berry and Gerald Renner,\u00a02004, <\/span>Vows of Silence: The Abuse of Power in the Papacy of John Paul II <\/em>New York: Free Press. Avery Dulles, 1987, Models of the Church,<\/i> Expanded ed. Image Books, Garden City NY Mary Gail Frawley-O\u2019Dea,\u00a0<\/span>Perversion of Power: Sexual Abuse in the Catholic Church,<\/em>1st ed. Nashville, TN: Vanderbilt University, 2007 Richard R. Gaillardetz & Edward P Hahnnenberg eds.2015,\u00a0<\/span>A Church With Open Doors: Catholic Ecclesiology for the Third Millenium<\/em>, Collegeville Press, MN. Michael Paul Gallagher, 2003,\u00a0<\/span>Clashing Cymbals: An Introduction to Faith and Culture,<\/em>\u00a0<\/i><\/span>New York: Paulist Press. Michael W. Higgins and Douglas R. Letson, 2002\u00a0<\/span>Power and Peril: The Catholic Church at\u00a0the Crossroads<\/em>\u00a0<\/i><\/span>,Toronto: Harper Collins. Marie Keenan, 2012\u00a0<\/span>Child Sexual Abuse and the Catholic Church: Gender, Power, and Organizational Culture<\/em>\u00a0<\/i><\/span>New York: Oxford University Press Paul Lakeland, 2004, The Liberation of the Laity: In Search of an Accountable Church,<\/i> Continuum, NY. Anne Louise Mahoney ed. 2021 Looking to the Laity: Reflections on Where the Church Can Go from Here<\/i>, Novalis Stephen J. Pope ed., 2004 Common Calling: The Laity and Governance of the Catholic Church<\/em>, Georgetown University Press Washington, DC.\u00a0 Katarina Schuth,\u00a02016 <\/span>Seminary Formation: Recent History, Current Circumstances, New<\/em> Directions<\/span><\/em>\u00a0<\/span><\/i><\/span>Collegeville, MN: Liturgical Press. G. B. Wilson 2008,\u00a0<\/span>Clericalism: The Death of Priesthood<\/em>, Liturgical Press, Collegeville, MN [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ _builder_version=”4.10.4″ _module_preset=”default”][et_pb_row _builder_version=”4.10.4″ _module_preset=”default” hover_enabled=”0″ sticky_enabled=”0″ custom_padding=”|||0px||”][et_pb_column _builder_version=”4.10.4″ _module_preset=”default” type=”4_4″][et_pb_text _builder_version=”4.10.4″ _module_preset=”default” hover_enabled=”0″ sticky_enabled=”0″ text_font=”Lora||||||||” text_font_size=”16px” text_line_height=”1.9em”]<\/p>\n Jesus <\/strong>\u00a0<\/strong><\/p>\n The Gospels are filled with stories of Jesus and his amazing countercultural interactions with women as friends and disciples. Jesus learns much from his courageous and faith-filled mother Mary. He scandalizes the apostles by having a deeply spiritual conversation with the Samaritan women at the well who brings this news to others (John 4:39-42).<\/p>\n He reaches out to women on the periphery such as the untouchable woman with the hemorrhage, \u201cCourage, my daughter, your faith has restored you to health<\/em>.\u201d (Matt 9:22) He is taught about his ministry by the brave Syrophoenician woman who begs for her daughter (Mark 7:24-30).<\/p>\n Women support Jesus throughout his ministry and at his death. A woman is the first witness to the Resurrection.<\/p>\n Pandemic<\/strong><\/p>\n The quarantine and isolation of COVID-19 has resulted in what the United Nations has described as a \u201chorrifying surge in domestic violence to women.\u201d<\/p>\n Women have emerged as the hidden and underpaid heroines of pandemic. They provide care of the sickest and most vulnerable in hospitals, hospices, retirement homes and long-term care facilities at great risk to themselves and their families.<\/p>\n Women, essential on the front lines, have been excluded from political and strategic planning to cope with the crisis.<\/p>\n Lesson<\/strong> The Church cannot credibly reject all forms of violence and oppression against women and the vulnerable until it addresses its own sexist institutionalized structures and beliefs. <\/strong><\/p>\n Women\u2019s experience in the Church<\/strong><\/p>\n Jesus\u2019 relationships with women and their involvement in the early Church are in sharp contrast to women\u2019s experience. Sadly, many women in the Church have lost hope that the Church can address these issues and witness true inclusive and equality between men and women. Official teaching states:<\/p>\n \u201cIn no way is God in man\u2019s image. He is neither man nor woman. God is pure spirit\u201d (Catechism of the Catholic Church<\/em>, no.37) and<\/p>\n \u2026with respect for the rights of the person, every type of discrimination, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to God\u2019s intent. (1964 Lumen gentium<\/em> no.29)<\/p>\n Pope Francis has admitted:<\/p>\n I think particularly of the shameful ill-treatment to which women are sometimes subjected. The verbal, physical, and sexual vio\u00adlence that women endure in some marriages…the reprehensible genital mutilation of women practiced in some cultures\u2026 their lack of equal access to dignified work and roles of decision-making. History is burdened by the excesses of patriarchal cultures that con\u00adsidered women inferior. \u00a0(<\/span>March 2016 Amoris Laetitia<\/em>: no. 54) <\/span><\/p>\n Pope Francis has said:<\/p>\n It has been rightly pointed out that an analogy exists between translation as an act of \u201clinguistic\u201d hospitality and other forms of hospitality. This is why translation does not concern language alone but really reflects a broader ethical decision connected with an entire approach to life. (Scripturae Sacrae Affectus<\/em>, 2020)<\/p>\n Pope Francis has established a Papal Commission on women deacons in the early Church. It has had a \u201crocky\u201d reception. This relates to differing judgments regarding the role of women deacons in the early Church and issues related to the clericalization of deacons. It does not include ordination to the priesthood which is a topic we are not allowed to discuss.<\/p>\n The October 2018 Synod of Bishops calls for inclusion of women in all male decision-making structures as a duty of justice. Pope Francis has appointed an unprecedented number of women to Curial offices. Most notable is his February, 2021 unprecedented appointment of Xaviere Sister Nathalie Becquet as an undersecretary of the Synod of Bishops with voting rights.\u00a0 <\/span><\/span><\/p>\n In his January 15, 2021 motu proprio Spiritus Domini<\/em>, Pope Francis revised canon law to allow lay persons, male and female, to the ministries of lector and acolyte. Since this is formal approval of what has been in practice widely, the significance of the decision has been lost. Many episcopal conferences have ignored it. However, it is a crucial step in restoring the importance of the liturgy of the Word and in enabling the full and active participation of the whole people of God begun at Vatican II. It breaks the exclusive identification of authority with male gender and is a major step in dis-mantling clericalism.<\/p>\n Women\u2019s insights<\/strong><\/p>\n Pope Francis:<\/p>\n If certain forms of feminism have arisen which we must consider inadequate, we must nonetheless see in the women\u2019s movement the working of the Spirit for a clearer recognition of the dignity and rights of women. (<\/span>March 2016 Amoris Laetitia<\/em>: no. 54) <\/span><\/p>\nFor Discernment:<\/strong><\/h5>\n
Right relationships between women and men<\/strong><\/h1>\n