6.  SEXISM The Catholic Church is a sexist organization. Eve was our first mother, but the story of creation is not kind to her. She was the one who spoke with the serpent; she was the one who tempted Adam. Women have taken a bum rap in society and in the church ever since.   Yet, our tradition also teaches that at our birth, all men and women are created in God’s image.  At baptism, we celebrate that all men and women are transformed in Christ’s image:
			For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus (Galatians: 3.27-28).
	Women lined the way of the cross and were a major presence at Calvary. At the tomb, women were the first disciples given the instruction to spread the good news. At Pentecost, the Spirit filled all men and women and sent them forth. Today, all Catholic men and women are called to give witness to God’s kingdom and give witness to the Church (Note 6.1).   How did we go from women’s priority at the tomb and full participation at Pentecost to the sexism we experience today? The answer lies in history and prejudice. Another question comes to mind: can the church’s teaching about the equality of men and women and the positive steps we have seen in the past 50 years propel us past sexism to women decisionmakers, to women priests, and to a kinder, gentler new church?  The answer lies in the future and in the church’s as-yet-hidden capacity for radical change.      Three Historical Prejudices.  Three historical prejudices (Note 6.2) have colored the church’s view of women:
			1.        Society considered women inferior beings. Greek philosophy considered each woman an “incomplete human being.” By Roman law, which the church adopted, women could not hold public responsibilities. Women were considered inferior to men.   2.        The church considered women to be in a state of punishment for sin. The church held that women were held responsible for bringing original sin into the world, and for being a continuing source of seduction. How could such sinful creatures be channels of God’s grace? The church taught that God subjected women to men because of woman’s sin.   3.        The church taught that women were ritually unclean because of their monthly periods. The church held that menstruation caused defilement. Thus, women could not be allowed to defile the holiness of the church building, the sanctuary, and especially the altar.
	These prejudices, though cultural in origin, became theological prejudices. They are the real reasons for excluding women from the priesthood, as is clear from the writings of the Fathers of the Church, the canons of local synods, church law, and medieval theology.   The Church’s Recent History (Note 6.2).  A hundred years ago, women had little standing in the Church, like in society in general. Women were not allowed to receive Holy Communion during their monthly periods; and after giving birth to a child they needed to be “purified,” i.e., churched, before re-entering a church building. Women were strictly forbidden to touch “sacred objects,” such as the chalice, the paten, or altar linen. They certainly could not distribute Holy Communion. In church, women needed to have their heads veiled at all times. The church also barred women from: •        Entering the sanctuary except for cleaning purposes •        Reading Sacred Scripture from the pulpit •        Preaching •        Being Mass servers •        Becoming full members of confraternities and organizations of the laity And of course, the church barred women from receiving Holy Orders.  This barring, of course, continues.     More Evidence of Church Sexism.   Mary Blaney (Note 6.1) points out additional evidence for the charge of sexism:
	•        Lectionary/Readings at Mass. Readings that portray women as positive role models are largely missing from our liturgy. The absence of women works to condition us to regard women with negative images. •        Saints. Women are largely unrecognized as canonized saints. More than 75% of canonized saints are male. •        Female Sexuality. Catholic Tradition has taught that the female body is a source of evil. Women were described as harlots, bloody, and corrupt. Redemption was found through silence, submission, virginity, and childbearing (all at the same time is best, some would say).  This tradition trains women to be controlled, instead of partners. At the same time, it teaches men that it is appropriate to dominate others sexually. •        Domestic and Cultural Violence Against Women. The Church needs to recognize that its unequal treatment of women has a worldwide effect—it provides an unspoken rationale for government and cultural structures to continue their own subordination of women. •        Women Religious. Catholic nuns, who have dedicated their lives to Christ, are under-utilized and under- respected.  Through their training, experience, and devotion, many are equipped to deliver a sermon, celebrate a baptism, celebrate Eucharist, bless a marriage, and administer the sacrament of healing for the sick.
	Teaching of Catholic Tradition and Decisionmaking Power (Note 6.1).   Catholic tradition has taught that women share in full humanity, since they are created in the image and likeness of God. “Women are equally created in the image and likeness of God, equally redeemed by Christ, equally sanctified by the Holy Spirit; women are equally involved in the ongoing tragedy of sin and the mystery of grace, equally called to mission in this world, equally destined for life with God in glory.”  (Johnson, Elizabeth CSJ, “She Who Is” Crossroads Publishing, 1996  (p 8)). Catholic teaching often refers to adequate opportunities for women to participate in the life of the Church. But this array of opportunity is not adequate if it does not include decisionmaking roles in Church activities. Currently, women are rarely consulted, and never have a voting role in Church decisions or the formation of doctrine. Theologian Hans Kung states that decision-making among the laity is critical:
			For as long as I can contribute advice and work, but am excluded from decisionmaking, I remain, no matter how many fine things are said about my status, a second-class member of this community: I am more an object which is used than a member who is actively responsible. The person who can advise and collaborate, but not participate in decisionmaking in a manner befitting that person’s status, is not really the Church, but only belongs to the Church.”  (Kung, Hans, Reforming the Church Today, Crossroads Publishing, 1990 (p75)).
	The role of women in today’s Church places them in a position of being owned by the Church. In this respect, the Church endorses discriminatory practices in many cultures that allow women to be owned and dominated by men. The Church then functions as an agent of oppression, and fails its mission to give witness to Christ. Women Priests (Note 6.2).  True Tradition has often been “latent,” i.e., carried implicitly and subconsciously.   A latent and dynamic Tradition implies the possibility of women's ordination. What this means is that true Catholics have always known, in their heart of hearts, that ordaining women is not against the mind of Christ. Just as true Catholics have always known that slavery is against the mind of Christ, in spite of what church officials taught to be Catholic doctrine.
			The papal theologians argue that, since Christ was male, he can only be represented at the Eucharist by a male priest. The argument derives from medieval theologians, who considered every woman “a defective man.” Small wonder that they thought only a perfect man—a male priest—can represent Christ. The modern version of the argument is equally flawed. It contradicts Catholic teaching. Women too bear Christ’s image as adopted children of God. In baptism and marriage, women fully represent Christ. What the priest at the Eucharist represents is not Christ’s male or female gender, but his sacrificial love. There are no valid reasons to claim that a woman cannot preside as “another Christ” the Eucharist. Infallible Doctrine?   Rome has added to the existing confusion by claiming that the matter has already been decided ‘infallibly’ -- not by the Pope, but by the so called “ordinary universal Magisterium.” This refers to the collective teaching authority of all the bishops in the world. They seem to think that, since bishops generally do not ordain women as priests - there have been exceptions! - and since they generally have kept silent on the issue, they have thereby expressed unanimous consent. The whole episcopate sometimes exercises the infallible teaching authority….It is clear, however, that the conditions for such an infallible exercise of authority have not been fulfilled. The bishops must listen to the Word of God and the ‘sensus fidelium’ (what committed Catholics know ‘in their heart’ to be right). The bishops must exercise their authority as one body. The bishops must be free to express their own considered opinions. The bishops must want to impose the doctrine as definitely to be held. None of these conditions has been fulfilled. The Councils have defined the strict limits of infallibility. Where does this leave us? The present tension in the Church regarding the ordination of women should not worry us excessively. Conflicts and crises precede growth. The official Church will come to its senses, as it has done on so many other issues. But, until the matter is resolved, we may not shirk our duty as responsible Catholics. We will have to speak out – until Christ’s full intention is realized in the ordination of women in the Catholic Church!
	White Men in Red Dresses.  The following quote from the National Catholic Reporter’s Blueprint for Vatican III (Note 6.3) captures, with deft touch, the anger and frustration of many Catholic women:
			No more decisions made by old supposedly celibate white men in red dresses. They had their chance and they messed up. Give the rest of us a chance to mess up.
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