Strange doings in London: handful of feminists beat the ritual drum.

Some people may think that the Catholic group of feminists seeking equality with men, including ordination to the priesthood, disappeared with the 1994 papal ruling reserving ordination to men. Not so. A small hardcore group continues to exist, plan and entertain what most of us regard as strange thoughts and rituals. And sad to say, these individuals are not without danger to the Catholic community.

For an insight into a recent gathering of these feminists in London, ON, we bring the following reports by two observers, Mrs. Yvonne Dienesch and Mrs. Lillian Hennessy. Speakers at the conference included Saundra Glynn, coordinator of Catholics of Vision Canada; Joan Lenardon, a lecturer in church history at St. Peter's Seminary and a teacher of religious studies at Brescia College; Nano Pennefather McConnell, from Aylmer, PQ, a founding member of CNWE; Anna Douthwright and Margi Prashaw-O'Connor of London, ON; and Ingrid Shafer, a "web-weaving activist."

Report I

Yvonne Dienesch

From June 6 through June 8, 1997, CNWE (pronounced "Can We?"), Catholic Network for Women's Equality, held its annual conference at Brescia College in London, Ontario, entitled "Common Ground, a Refuge, a Quest." Brescia is Catholic, under the auspices of the Diocese of London and run by the Ursuline Sisters.

A friend and I attended on the middle day, Saturday, June 7th, to observe and report on the proceedings. The following is a report on my attendance at one of the five simultaneously held workshops, i.e. Dancing on Common Ground--celebrating our faith experiences and expressing the sacred through dance. Anna Douthwright, a "catechist, director of the Sacred Dance Guild in London, and author of Liturgical Dance as Ministry," was the facilitator.

Dancing on Common Ground

Arriving a few minutes late for this workshop (having first attended Mass and received the Holy Eucharist in preparation for possible spiritual warfare), I was met at the door by Anna, who said, "Welcome; please remove your shoes and join the sacred dance circle." When I joined the others, we were nine. They had gotten off to a late start, so I hadn't missed anything.

In the centre of the circle was a small embroidered cloth, with a lit candle in the middle, and a booklet, The Story of Ruth. This is what we danced around, taking our cue from Anna, sometimes drawing closer to the light, sometimes moving away to give space, sometimes joining hands and dancing the steps as directed by Anna. As we danced, Anna read to us poetry of women's suffering, drawing on Biblical sources such as the story of Naomi. (After the workshop, when I requested a copy of The Story of Ruth, I was politely refused by Anna.)

When we had "warmed up", we were told it was time for introductions, and we sat yoga-style in a circle. Anna led off: "I am who I am: I am Anna." Each woman followed suit, substituting her own name. I was the last, and not wanting to use the words God spoke of Himself to Moses "I am who I am," I prayed silently to the Holy Spirit, before saying, "By the grace of God I am who I am, and by the Precious Blood of Jesus Christ, who died for my sins on the Cross, I am Yvonne."

This resulted in shocked stares, and one member left the room, returning shortly after with another woman. They stared at me and whispered together, before leaving; and neither returned. I expected to be asked to leave at any moment, but it never happened. So, for the rest on the two-hour workshop, we were eight.

Rituals

Various styles of recorded sung and instrumental music were used, mostly very "New Age", but some not unpleasant. Twice during the session we were asked to join hands and bow low to the ground. I understood this as worshipping Mother Earth. While they grovelled, I remained upright instead, raised my eyes to Heaven, and made the Sign of the Cross.

Anna apologized for having forgotten her drum, so instructed us to use our bodies as drums. Again seated yoga-style in a circle, we used our thighs, knees, arms, chest to beat out a rhythm, repeating like a mantra, "Drum me unconditional love, drum me unconditional love . . .". That was Anna's prayer, and the others followed suit. "Drum me tolerance, drum me tolerance, drum me tolerance." They also said: "Drum her tolerance, drum her tolerance, drum her tolerance." Instead, I chanted, "Lord, give her Your Grace, Lord, give her Your Grace. . ."

We were then directed to "find our shape", with a partner, which led to a most absurd crawling of the floor, writhing and emulating giving birth, with faces twisted and contorted, and groans of agony and/or ecstasy; the partners finally rose and entered into embraces. I made sure to keep on waltzing to the 3/4 time music - alone, and praying constantly.

The other woman without a partner approached me to say, "I'm sorry, I'm not able to share myself." I replied that it was OK with me, as I was of the same mind! I said, "God bless you," and she wished me the same, with a hug. I said that Jesus knows and loves us, and she said that "Jesus is the centre of my life." I replied that He is the centre of my life too. It was the only time during the entire two hours that I heard anyone mention the name of Jesus.

God and goddess 

Anna had a large clear bowl of water containing a cedar branch placed at the centre of the circle (where previously the candle had been). She told us this was the second last event (the other being "blindfolding to lose our inhibitions" - I had decided no-one would blindfold me!). Once again, Anna demonstrated for us what we were to do. She crawled to the water on her knees and splashed the water on her head and arms, and dabbed it on her forehead and neck. The others followed suit with utterances such as, "I thank the Goddess for the gift of darkness, because without it I wouldn't recognize the light."

Again I was the last, but I remained where I was at the edge of the circle, not approaching the water. I said, "I thank God for everything I have, since everything I have comes from Him. I thank God for creating me, for sending His only begotten Son, Jesus Christ, to redeem me from my sins. I thank God for His One, Holy, Catholic and Apostolic Church, containing all Truth. I thank God for the Sacraments, and in particular, the Holy Eucharist, which is the Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world; for feeding me with His Real Presence, unworthy though I am." I added some other thanksgivings of a similar nature.

My testimony was followed by an apparent embarrassed, stunned silence (akin to the aftermath of a bomb being dropped). Anna looked down for a long time, and finally informed us that unfortunately we had run out of time and would be unable to do the blindfolding ceremony; though she strongly encouraged us to do it on our own, perhaps "under a tree."

And so the workshop was finally brought to an end.

P.S. Anna Douthwright was artistic director and choreographer of the Missa Gaia (Earth mass) performed at St Peter's Basilica, London, Ontario, on April 20, 1996. (Note: Gaia is the name of an ancient earth Goddess. Missa means Mass).

Report II

Circle Liturgy: rediscovering the Labyrinth as a spiritual tool

Lillian Hennessy

This "liturgy" was the focus of much anticipation and enthusiasm, and seemed to be the highlight of the weekend. The liturgist for the weekend, Margi Prashaw-O'Connor, explained beforehand her delight in discovering this "walking a sacred path" information at Kindred Spirits, a feminist/New Age book and resource outlet. Mrs. Prashaw-O'Connor is a religion teacher and former chaplain at Catholic Central High School in London, ON.

It began at the entrance to the auditorium, where the importance of meeting beforehand was emphasized. Members stood around chatting informally, and most removed their shoes here before entering inside for the "Sacred Path" walk. Unannounced, Anna Douthwright, local "liturgical dancer" and choreographer, began chanting a Latin verse, while a huge candle she carried was lit. Others quickly joined in the apparently familiar chant: "Adoremus te Domine..." and processed slowly inside to the totally darkened auditorium. The only light provided was from some candles in the centre of the plastic "labyrinth."

Once inside the auditorium, most of the women sat on the floor at the edge of the plastic labyrinth with knees crossed. We were among a few less enthusiastic participants who chose to sit on chairs at the periphery of the circle. My friend and I were also among the very few who wore skirts, not suitable attire for squatting on the floor. Mrs. Prashaw-O'Connor quickly and sternly approached to tell us: "If you don't want to join the circle, you can leave."

We then moved our chairs in line with those who seated on the floor, but remained on the chairs. Soon some recorded music was played and the ritual for "walking the labyrinth" was explained. The participants then rose, and began to shuffle into line for this ritual of "walking the sacred path" (the plastic circular labyrinth). Beginning to feel oppressed and nervous with this eerie encounter, we chose to leave. Despite the protection of many sacramentals, and having prepared ourselves that morning with Mass and Holy Communion and much prayer, I felt a feeling of apprehension in that darkened auditorium.

Standing outside waiting to enter was a "drummer" - waiting for other "drummers" to arrive for their entrance at the appointed time into the "circle liturgy." She carried a large tote bag from which emerged a long crooked stick, and various other props. Engaged in coversation, she confirmed that there was no Mass planned for Sunday morning. She said, "You know, (in traditional Catholicism) you have the Mass, the sacraments and the rosary." I got the impression that she regarded these "trappings" to be no longer significant or relevant. She described the prayer then taking place as "going inward," and as "goddess worship."

Report III

Our common vision

Yvonne Dienesch

Notes on a talk given by Saundra Glynn, Project Manager of the signature-gathering campaign of "Catholics of Vision", 1996-97. Glynn, of Arnprior, ON, is a former secondary school teacher of English, a former trustee of a separate school board, and a religious education head before she retired from teaching. She is married to a laicized priest.

The approximately 3/4 hour long talk was entitled "Our Common Vision," and Glynn began by comparing the women present, "bearers of the sacred," with "the Woman, the Theotokos, after the suffering and the bleeding of the birth," and after the "suffering and bleeding of the death."

After criticizing what she called "Eucharistic euphoria," she informed us that she has been alternately called a heretic, or praised for being "someone who has been awake for the last thirty years." A priest supporter told her, "Keep up the good work, Saundra, you're pissing on all the right people."

Glynn said the work of Catholics of Vision must not come to a stop. Her perceptions of the Church include: "The state of the Church in Canada today is a disaster; we are divided and regionalized, the same as the nation." She went on to talk about the recent federal election, saying that concerns are different in national as well as Church regions.

According to Glynn, "cafeteria Catholics" are not overly supportive of COV because they are "quite comfortable" with the state of the Church. However, she receives many letters from people who complain of a betrayal by the Church, a shortage of priests, and no access to regular Mass. They want women priests and married priests, someone to "celebrate Eucharist." But the so-called divisions between loyal and heretical Catholics, left and right wing, liberal and conservative, etc., are "not reality." This view is falsely promoted by "status quo" Catholics.

History

We were given a brief history of COV, begun in Oct. of 1995 in Ottawa by the Coalition of Concerned Canadian Catholics (CCCC) after the Austrian/German signature campaign demanding reform in the Church was set afoot. Italy, Holland, and the U.S. followed the Austrian/German example, and the CCCC decided that Canada should get aboard too.

The Vision Statement was issued from the Ottawa office on Oct. 31, 1995, "a fascinating day," said Glynn. "It does have meaning, but I haven't heard it articulated anywhere. It was on this day that Martin Luther nailed his [95] theses to the church door at Wittenberg [in 1517]. I can't see why the media ignored it."

Media and critics

The secular media were, however, very supportive. Vision's first critic was Bishop Troy from New Brunswick, and the second was Professor Teresa Quigley. C.O.V. was accused of "confusing discipline and doctrine," but said Glynn, "We did know what we were doing." She said that good local leadership helped, and "The money's still coming in, up to $500.00 a person." The bills are all paid, but they operate very frugally.

There was anger when they were forbidden to use the parishes for their signature campaign, since "they can be used for everything else." It was "annoying, but not surprising." She added that most of the hierarchy told people not to sign, "which is kind of stupid."

Then there was the opposition from the Real Catholics petition, accusing them of heresy. This was followed by the Vatican statement condemning all that COV stands for, which in the public press came out as "There'll be no change." Glynn considered this "very good politics, but not very good Church."

She complained that she had been forced to speak out on artificial contraception and women's ordination, because "Rome wouldn't be quiet." The Church claims to love homosexual and lesbian brothers and sisters - as long as they don't have any sexual activity, Glynn said, and this is "not satisfactory."

There was "lots of anger" concerning the excommunication of Father Tissa Balasuriya of Sri Lanka - a theologian from the Third World, not North America or Europe. This caused "great anger." "We don't have to agree with everything a theologian says. We have a right, nay a duty, to follow our conscience." The supposition that Church teachings are so beautiful that if we knew them, we would follow them, is wrong, says Glynn.

Sacraments

In the discussion on sacraments, we heard about an old priest who was unable to retire, even while there were five "ex-priests" living within his parish.

What held most people back from signing their petition was the call for freedom from discrimination on the grounds of sexual orientation. Glynn was shocked to learn how much suffering was caused by discrimination. For example, one woman (mother of 6) phoned her to say her son was a homosexual, and "Dignity" was the only bright spot in his life - until the bishop banned it from the church.

We were regaled by further similar sob stories. She received a twelve-page letter from a woman in her forties explaining what she had been put through in her high school because she was a lesbian. But now her correspondent "is in a good steady relationship, and both she and her partner work in counselling in Nova Scotia." Glynn said, "We have to listen to the experiences of homosexuals and lesbians, and not marginalize them." She had very high praise for Bishop Matthew Clarke of Rochester, who understands they are "somebody's brothers and sisters."

As for COV's goal to get "access to the sacraments by divorced and remarried Catholics," there had been very little response, especially in the media. But people "want discussion." She said the Church makes many statements about family values, but doesn't help people at all. When there is family trouble, no help is available. There is "nothing coming from the Church."

She said the bishops' response to their wishes is, "We can't talk about that"; but she told one bishop that they can lock the church door, bar the windows, but women are well educated, and liberated women know how to use picks and shovels, and will "come up through the church." Glynn is not surprised by the bishops' reaction.

We were informed that the real division is the vertical/horizontal. The Cross has both: vertical goes up, usually with heavy stress on sexual sins, while the other dimension, the horizontal, deals with "me and my relationship with the world; incarnational, messy, but non-judgmental, and very much of the real and now."

COV is going to meet with the bishops in August and will "try to open up dialogue." She said that there is a great need for teaching on social justice and intolerance.

In order to promote their agenda, they must "connect with other groups," and in the fall they plan to invite a large variety of them for a meeting. Also, she sees a newsletter as a good thing. Quebec, said Glynn, "is very vibrant."

The only way to get anywhere, we heard, is to "hold back money," hopefully Canada-wide. At the end of the year the bishops would receive a letter with a copy of a receipt. She estimated that, at $5.00/week minimum, this would amount to $260,000.00 annually that the CCCB would lose out on. "What would we do with the money?" she asked. Sending it to where Tissa Balasuriya works would be a good idea, she thought.

Glynn strongly encouraged her audience to press for ordination to the diaconate for women, saying that "theologically it can be done." She warned that the requests would be denied, but to keep reapplying when turned down. They "need to hear women's voices." "Talk to your Pastor." Get pastors to highly praise women lectors on Sunday from the pulpit - "It's already being done in parishes in Ontario." I understood this as a strategy to get women priests.

If spiritual nourishment is lacking in your parish, then form your own spiritual nourishment group, instructed Glynn, and let your pastor know. She said her parish priest hadn't known that she was in hospital last year, and told her later that he would have brought her Holy Communion if he had known. She had replied that she didn't need him as her husband Paul, a laicized priest, was "quite capable." Glynn said her pastor "didn't like it."

Editor's comment:

The pastor didn't like it because, as readers will know, laicized priests are prohibited from exercising their priestly functions, except in emergencies. The Holy Father reiterated this prohibition only last June.

Fr. Balasuryia from Sri Lanka was excommunicated in January 1997. (See our article by Thaddeus Pruss, "A case of self-excommunication, C.I., June 1997, pp 22-24.) Fr. Balasuryia will be a speaker at the Call to Action meeting in Detroit this November and so will Joanna Manning, cofoundress and chief spokeswoman of the Coalition of Concerned Canadian Catholics, joining a pantheon of wellknown American dissenters from Church doctrine. Both organizations, the American Call to Action and the Canadian CCCC, which parallel one another, have been denied the use of Church property in a number of Catholic dioceses throughout the continent. They are allied with smaller groups of which the Catholic Network for Women's Equality (CNWE) is one, and Catholics of Vision Canada another. They intermingle and share ideas, especially those of a clericalized secular feminism and antipathy towards a "patriarchal" and, therefore, "reactionary" Vatican.

Last August Catholics of Vision handed the bishops a petition with only 6,000 signatures, this after ample national media coverage. For the nature of this petition see our articles, especially "When reform means deform," Jan/Feb. 97, pp 20-21.

Report IV

Naming our God

Broadening our concept of God through the use of anthropomorphic language

Lillian Hennessy

This workshop by Joan Lenardon centred on the "problem" of a male God, a male Jesus, and a male priesthood. The full title was "Images of God; an introduction to the use of anthropomorphic language in the Christian Tradition." The dictionary defines anthropomorphic as: "attribute human form or personality to God." A "handout" contained pages of examples, chosen by the facilitator, of feminine and maternal imagery used to describe God in scripture.

Early in the discussion, the leader asked, "What do we think of when we hear `Our Father'? A quick and unified response arose from the women immediately - "A Male God!" There was obvious disdain in this seemingly well-rehearsed complaint, and this rejection of Our Father was emphasized repeatedly as the workshop and the day progressed.

Examples of female imagery were from Genesis, Exodus, Numbers, Deuteronomy, Ruth, Job, Psalms, Proverbs, Isaiah, Jeremiah, Hosea. Lenardon explained it is the female eagle who spreads her wings for the young. Other examples of anthropomorphic imagery are found in the New Testament.

The purpose seemed to be to disprove that God is male. To say this, is an error, it was argued, because God is neither male nor female. But where does that leave the designation of God the Father by Jesus as "Our Father"?

Some quotes from Joan Lenardon:

"Many people actually think that God is Male - to say this is heresy!"

"God is like an eagle, a hen." "God is LIKE our Father."

"We have been stuck with depending on men"

"Some women still call themselves Mrs. Wm., Mrs. Robt., etc."

"Christ could have been a woman."

"Latin is a gendered language;...takes away our visibility, entitlement. Historically, we have been `derivative'."

Guest: "Why did John Paul II not allow inclusive language in the Catechism?" Lenardon: "Ask your priest".

The thrust of the talk seemed to be that it is important to remember that at the Incarnation Jesus became human. That he also came as a male is not important.

When Ingrid Shafer, who was also a guest speaker, remarked that we should be androgynous, Lenardon clearly seemed to respond in the affirmative. The dictionary defines androgynous under hermaphrodite, i.e., "human being, animal, combining characteristics of both sexes."

The book Hail Sophia was recommended glowingly by several people. It is advertised in the June 1997 issue of Novalis missalette. The promotion reads: "For women who are no longer comfortable in the Catholic Church."

Mrs. Lenardon drew a chart on the board thus:

Women represent God; (female imagery?)

Jesus represents God;

Women can represent Jesus.

This theory reminded me of a little joke of years past which goes:

God is Love;

Love is blind;

Sammy Davis is blind;

Sammy Davis is God.

I asked how this theory can be reconciled with Christ's words to the Apostle, St. Philip, when he asked Jesus to "show us the Father," to which Christ replied: "Philip. . . Whoever has seen Me, has seen the Father. . ." (John 14:9).

I further queried Mrs. Lenardon, asking her by what "leap of logic" we can arrive at this conclusion (that women can represent Jesus) and whether or not we are asking Jesus to be a hermaphrodite. Even though Mrs. Lenardon had apparently agreed with Dr. Shafer that we should all be androgynous, my question clearly disturbed her, and she never did answer it, even though I repeated it to her.

Much emphasis was placed on the need, the validity, and the historical precedents for female deaconesses, with a lengthy article handed out from Catholic New Times, (much displayed among the literature), which claimed that the Church can ordain deaconesses.

The 32-page handout included a poem honouring "Lord" as Mother; and a version of the Lord's Prayer which began: "O Birther! Father-Mother of the Cosmos, Focus your light within us - make it useful . . ."

An outline and registration form for Mrs Lenardon's course taught at Brescia College, "Religious studies - Women in the Christian tradition" was handed out.

Editor's comment:

Readers are no doubt aware of efforts to "cleanse" the liturgy of masculine nouns and pronouns, even of changing the "Our Father," the prayer which Jesus himself taught his disciples. Again, some teachers in Catholic schools, instead of making the regular sign of the cross, say: In the name of the Creator, the Redeemer and the Sanctifier, all in an effort to avoid the masculine Father and Son. The recent Norms for biblical translations reiterate that these traditional names are to be retained (4/3) and that the feminine and neuter pronouns are not to be used to refer to the person of the Holy Spirit (4/4). See "Holy See rejects feminist language," C.I., Sept. 1997.

Is God like a Father? This seems incorrect because by sanctifying grace we become children of God, participating in the supernatural life of the Father. God is our Father.

Report V

Annual General Meeting

Yvonne Dienesch

The AGM was attended by 33 women, including my friend and me (acting as "observers"). We were quite crowded in the large lounge, with chairs touching each other.

Jo Young, of the CNWE National Work Group, reporting on their last AGM, said that the committee had to submit a clear agenda to the Bishops' Dialogue Commission. (Later, while eating supper with this lady, we learned that she is the CWL president at Sacred Heart Church in Sarnia.)

There was discussion about which organizations to join, and apparently the Ottawa members want to join only one group (which remained unnamed), because it was the "only group listened to by the bishops."

A large portion of the meeting was chaired by Mary Young of Ottawa (daughter of Jo), who recently got full-page coverage in both the Ottawa Citizen and the Toronto Star concerning her thwarted desire to be a priest. Priorities were listed:

1) Responses to Mary Malone's questions (from a talk given at Port Burwell last year, by her). It was reported that she had given a "dynamic and very engaging talk."

2) CNWE works with a publicity committee. There was a summary given of media reporting.

3) Active solidarity to be supported among members.

4) Stories of older women with CNWE to be collected, and put into a book form. (Further discussion revealed that these would be "sob stories" about the oppression of women, calculated to raise sympathy - and rage stories against males.)

5) To resolve the issue of who can or cannot be a member of CNWE; they already have male members, and seeing that CNWE is a member of NAC (the National Action Committee on the Status of Women), the question arose as to whether they can still belong to NAC while having male members. Answer: affirmative, since NAC has seen, and liked, the CNWE Constitution.

It was further revealed that they have not increased their membership in 6 years(!), and have only one member in all of Manitoba.