Actually, when female twerker Miley Cyrus was also a contender, it’s even harder than usual to take this contest seriously, no matter what gender wins. On the other hand, had Edward Snowden actually won . . .
Let’s see now, that makes it 27 years since Time Magazine installed a woman in that august position . . . how fitting then, that the new “Person of the Year” be Pope Francis, a Jesuit, remember, and so practiced in the arts of deception (see Kevin Annett); and yet even he doesn’t lie about his non-plans to change the status of females in the church. After all, when priests wear long dresses, there’s simply no need of women! (I thank reader Rose for this observation, and for her remark that the Church of our childhood (both of us) must be so terrified of feminine energy that it simply had to co-opt “dresses” for its own patriarchal use.)
Exclusion of the poor from full participation in society is rightly portrayed as an evil, while exclusion of women from full participation in the church is defended as necessary.
December 6, 2013 |
by Alele Stan
alternet.org via Rose
Not long after the white puffs of smoke blew through St. Peter’s Square in March to announce his election as head of the Roman Catholic Church, Pope Francis set many a progressive heart aflutter, especially with regard to his oft-stated concern for the poor of the world.
The release on Tuesday of Evangelii Gaudium, the pope’s manifesto for the renewal of the church, has set off a pandemic of swooning among liberals, particularly because of the pope’s welcome critique of so-called “free market” ideology and the gaping income inequality it creates. Overlooked is the internal inconsistency of the document, in which exclusion of the poor from full participation in society is rightly portrayed as an evil, while exclusion of women from full participation in the church is defended as necessary.
When it comes to inequality of the sexes, Pope Francis enthusiastically embraces Rome’s status quo, using his great treatise on his dream of a kinder, gentler church to sanction the exclusion of women not just from leadership, but from performing the most holy of its rites: celebration of the Mass.
“The reservation of the priesthood to males … is not a question open to discussion,” Francis writes.
While, in the same document, the pope also reiterates the church’s rejection of abortion as a moral choice and implicitly condones the marginalization of LGBTQ people, it is his blessing of a male-only priesthood that is arguably the most damaging, for it renders the church as a model justification for the view of women as subhuman—a view that lends cover to the rapist, the pimp, the bigot, and the chauvinist whose works the pope decries, even as he advances stereotypes about the “feminine genius” that women have to offer in acts of compassion and intuition.
As Sister Maureen Fiedler observes, Pope Francis “seems to think of women as a different species of human.” And it is from this “othering” of women from rest of humanity, I believe, that the church’s cruel and sometimes murderous denial of women’s reproductive prerogatives stems.
For Catholics, the Mass is a mystical, not just a representational, rite. The priest is believed to be the conduit, a channel of God’s grace, for the transformation of bread and wine into the actual body and blood of Jesus Christ. That’s an awesome power to have—rather god-like, in fact.
The church’s denial of priestly ordination to women is based on a trumped-up piece of theology known as the “natural resemblance” rationale. Simply put, since Jesus was a man, then only men can be priests. Fiedler, explaining and rejecting this theory, suggests that “to say that only males may image Jesus sacralizes masculinity.”
Put another way, Gloria Steinem, speaking at the National Press Club last week, quipped: “When God looks like the ruling class, the ruling class becomes God.”
Re-Branding the Church
Despite its tortured logic with regard to the rights and role of women, both as human beings and as members of the Roman Catholic Church, Evangelii Gaudium (“Joy of the Gospel”) is a papal tour de force, both as a piece of literature, and for the institution Pope Francis puts forth as the church of his dreams.
The most radical changes called for by the pope in his exhortation have little to do with the critique of capitalism that has grabbed the headlines, but rather a proposed shift in the power dynamic of the existing hierarchy—he envisions a less centralized power structure—and a purge of corruption (described as “spiritual worldliness”) in the Vatican bureaucracy. But it is the change he seeks in the church’s image, which he has already set about by famously refusing to live in the sumptuous setting occupied by his predecessors, that has dazzled journalists and commentators.
In Evangelii Gaudium, the pope’s language is vernacular and, in its English translation, at least, pleasing in cadence. It is quite a departure from the prose that ordinarily fills official Vatican documents. In it, Francis speaks of himself in the first person, and admits certain faults of the church. In confirming the church’s opposition to abortion, for instance, Francis states:
Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question. I want to be completely honest in this regard. This is not something subject to alleged reforms or “modernizations”. It is not “progressive” to try to resolve problems by eliminating a human life. On the other hand, it is also true that we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish, especially when the life developing within them is the result of rape or a situation of extreme poverty. Who can remain unmoved before such painful situations?
Such an admission of the church’s shortcomings in tending to the needs of the desperate pregnant woman would have been unthinkable by this pope’s recent predecessors; in doing so, Francis casts himself in a more favorable light while doing nothing to change the doctrine that robs women of their full agency, and hence, their full humanity. It is also a doctrine that can rob a woman of her life.
The entire document, in fact, advances little change in the substance of church teaching, and more a change in style and tone. It is, at its essence, a blueprint for winning converts to the faith, and reeling in disaffected Catholics back to the church. It is a survival playbook for a church abandoned by its European flock, and losing substantial numbers among its North American constituency. In Latin America, the church faces steep competition with evangelical Protestant sects, and in Africa, it’s competing with those sects and with Islam. The stern and condescending Father-knows-best condemnations of Popes John Paul II and Benedict XVI—who launched a holy war against Latin America’s native liberation theology movement—proved to be deeply alienating.
A nice pope who seems to be of the people, who writes in an accessible style, who appears to understand the difficulties faced by those wriggling under the boot of global capitalism can only help the church’s predicament. And so Francis recasts the church’s social teaching on ministering to the poor in the language of progressive economists and the Occupy movement, and challenges unnamed Catholic politicians and business leaders (Rep. Paul Ryan [R-WI], House Budget Committee chairman and former vice presidential candidate,comes to mind) to abandon “trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world.”
Such theories, Francis writes, pointedly, have “never been confirmed by the facts.”
Yet, in his defense of the faceless poor, Francis seems to miss the fact that women are more likely than men to be in poverty, and that is because of the very kind of structural inequality that his church models for the world as an image of holiness.
Doing Well by Doing (Some) Good?
I do not mean to suggest that the pope is insincere in his call to defend the poor. I believe that he is. And his pronouncement certainly does put those Catholics who advance thecause of Ayn Rand and the fortunes of the Koch brothers in an uncomfortable position. If that helps to save the Supplemental Nutrition Assistance Program (SNAP), also known as food stamps, from the chopping block, that’s all to the good. If the bishops put more of their diocesan budgets into bringing real services and comfort to the poor, that would be outstanding. But it would be naive not to note that Francis’ call to serve the poor also serves the pope’s obvious effort to re-brand the church, still suffering the moral bankruptcy of its child-abuse scandal, as a force for good.
So, too, does the pope’s admonishment, apparently aimed at members of the Curia (the Vatican bureaucracy), to avoid going on “witch hunts” of those deemed doctrinally impure. Although again, the pope declines to provide examples, it’s hard not to think of the Vatican’s 2012 attack on the Leadership Conference of Women Religious for facilitating the spread of “radical feminist ideas,” when reading those lines. The bishops and the Vatican lost big in the court of public opinion on that one, when it was revealed that American Catholics like their nuns much better than they do their prelates.
Francis cites the withholding of the sacrament of Communion from the impure—as has been done to punish pro-choice Catholic politicians—as not particularly helpful. He urges priests to stress the joy of the Gospel in their homilies, and advises them not to deliver sermons that comprise lists of obligations.
In an interview given earlier this year to the Jesuit journalist, Rev. Antonio Spadaro, Francis suggested that church officials stop harping on church teaching that opposes abortion and condemns homosexuality. He didn’t suggest that any change was warranted to those doctrines; just that it was not really helping the church to keep emphasizing them. (Interestingly, Wisconsin Gov. Scott Walker [R], who is Roman Catholic, recently told a press gathering organized by the Christian Science Monitor that while he is anti-choice and personally opposed to marriage equality, he preferred to talk about fiscal issues.)
“Exclusion, Mistreatment and Violence”
In the section of Evangelii Gaudium titled “The Inclusion of the Poor in Society,” Pope Francis throws this bone, without irony, to women in poverty:
Doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.
All women, of course, “endure situations of exclusion” from the leadership of the church, and that very exclusion sows the seeds of their mistreatment both within the church and in the greater society. A powerful message, marginalizing women as creatures unworthy of respect and incapable of authority, is inherent in the very image of the church’s leadership.
Women are to content themselves with whatever grace trickles down to them via the transformative powers invoked by the male priest.
The Roman Catholic Church, with its own nation-state, temporal power around the world, and command of media attention, is arguably the most visible religious institution in the world. Any entity that treated any other class of people as the church treats women would rightly, in the 21st century, be a pariah institution. But since it’s women we’re talking about, it’s all right. And the sad thing is, I don’t think the pope even sees the internal contradiction in his words.
Surely you can give the pope some props for his comments on the evils of free-market economics, one liberal male friend said to me, when I expressed my disgust at the kudos raining upon the pope with the publication of his magnum opus. Wow, said another, you’re really going to lay into him for not making changes yet on the position of women in the church?
So here are my props on the economics section of the pope’s treatise. This from Evangelii Gaudium is just terrific:
Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills.
But by that same logic, an honest person must then say “thou shalt not” to a theology of gender exclusion and inequality.
Such a theology kills.