Commentary Religion

Killing Them Softly: Pope Francis Condemns Income Inequality, Sanctions Gender Inequality

Adele M. Stan

In his defense of the faceless poor, the pope misses the fact that women are more likely than men to be in poverty—because of the very kind of structural inequality that his church models for the world as an image of holiness.

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.

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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 the cause 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.

News Contraception

Pope Francis Suggests Contraception May Be Acceptable for Catholics Fearing Zika Virus

Jodi Jacobson

Pope Francis during a press conference Thursday said that the use of modern birth control ("artificial contraception" in church parlance) may be permitted in exceptional circumstances.

Read more of our articles on the Zika virus here.

Pope Francis suggested Thursday that for Catholics threatened with the Zika virus, the use of contraception might be acceptable.

Asked during a press conference whether abortion or birth control could be considered a “lesser evil” in response to the Zika virus, which appears to be linked to birth defects, the Pope replied that he believes abortion is a crime and is never acceptable, but that the use of modern birth control (“artificial contraception” in church parlance) may be permitted in exceptional circumstances.

Abortion “is an evil in and of itself” the Pope claimed. “On the other hand, avoiding pregnancy is not an absolute evil,” he said, referring to prior circumstances in which the church has sanctioned the use of birth control, such as in the 1960s, when nuns were subject to rape as a weapon of war in the Belgian Congo.

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The World Health Organization has labeled the spread of Zika virus a public health emergency. Women of reproductive age are especially at risk: Based on available evidence, it appears that pregnant people infected with the virus are at heightened risk of giving birth to babies with microcephaly and Guillain-Barré syndrome (GBS). Microcephaly is an incurable neurological disorder that impairs growth of the brain and skull in utero. Symptoms range from mild to severe intellectual and physical disabilities, and there is no cure. In general, microcephaly reduces life expectancy. GBS is an immune disorder leading to nerve damage and sometimes paralysis. It is also associated with the Zika virus.

The Zika virus has now been found in at least 34 countries to date, most of them in Central and Latin America, where abortion is illegal but complications of clandestine abortion remain among the leading killers of women ages 15 to 49. The World Health Organization, which has declared Zika to be a global health emergency, recommends that a first-line strategy to combat Zika include dramatically increasing access in affected countries to antenatal, birth, and postnatal care; neurological and mental health services; and contraception and safe abortion.

News Religion

Catholic LGBTQ Group Not Allowed to Hold Events in Catholic Church

Martha Kempner

"The reality is, the official policy of the Vatican dating back to 1986 is that any group that does not adhere to official Catholic teaching on homosexuality cannot use church space," said the group's executive director.

Equally Blessed, a coalition that seeks to educate Catholics to take action on behalf of LGBTQ people and their families, was recently told that events it had planned for the World Meeting of Families in Philadelphia could not be held in a Catholic church.

The World Meeting of Families is a gathering of Catholic families held every three years since 1994, and sponsored by the Holy See’s Pontifical Council for the Family. This year it is being held in Philadelphia over the three days before Pope Francis arrives in that city, and will spill over into the Festival of Families and the papal visit.

Events during the meeting include daily mass, devotions, keynote addresses, and breakout sessions. There are also special exhibits and coordinated events around the city.

The events that Equally Blessed is holding during the meeting—including a workshop for parents, a reflection session for LGBTQ families, and a workshop on gender issues—were never part of the World Meeting’s official agenda, but the group had secured space at St. John the Evangelist Catholic Church. In late August, however, the archdiocese stepped in and told church officials that it did not want the group using church space.

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Though she was disappointed, Marianne Duddy-Burke, executive director of Dignity USA, which is a part of the Equally Blessed coalition, she was not surprised.

“The reality is, the official policy of the Vatican dating back to 1986 is that any group that does not adhere to official Catholic teaching on homosexuality cannot use church space,” she told Rewire.

In fact, Equally Blessed has been refused space many times before. In a statement, the coalition noted that “this is yet another instance of the kind of exclusion LGBT Catholics and supporters have endured for decades. Bishops have refused to allow us to meet in our own Churches, retreat centers and colleges.”

The group is being allowed to meet in a nearby Methodist church. Duddy-Burke said that the fact that other churches step in “points to the disempowerment of everyday Catholics. Catholics are overwhelmingly affirming and welcoming of LGBT people. They don’t like to see us not welcomed. But they don’t believe they have the power to change that. So for the last 30 years, other churches, Methodist, Episcopalian, United Church of Christ, Presbyterian, and Unitarian, have been offering us hospitality where our own church has not.”

Though the Catholic Church’s official position on homosexuality has not changed, Pope Francis has made some comments that seemed to suggest he would like the church to be more welcoming.

“A person once asked me, in a provocative manner, if I approved of homosexuality. I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person,” Pope Francis said in a 2013 interview. He suggested that the U.S. Catholic church is “obsessed” with issues like homosexuality, abortion, and contraception.

It’s unclear if that message has carried through to other leaders in the church. The World Meeting of Families, for example, includes only one session on LGBTQ issues. The session will feature a speaker who identifies as a gay Catholic committed to celibacy. His mother will also speak as part of the session.

Duddy-Burke says his is not a representative voice.

“Our problem with this session is that the call to celibacy, the gift of celibacy, is an appropriate and healthy lifestyle for a very small minority of people,” she said. “Without addressing the possibility of living a faithful, spiritual life in a healthy and loving relationship, the church is ignoring the reality of the vast majority of gay Catholics around the world.”

A schedule of “LGBTQI-themed events” is available on the coalition’s website.

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