Pope Francis and His Critics on Gender Issues

August 24, 2017

Fr. James J. Bacik

Introduction

  1. Pope Francis, an 80-year-old Latin American male has been Bishop of Rome for over four years since March 13, 2013.
  2. Francis enjoys high approval ratings among U.S. Catholics but he has critics on various matters, including issues of doctrine, immigration, economics and gender.
  3. Gender issues: roles of women in the Church; women deacons; women priests; gender complementarity; marriage equality; glass ceiling; equal pay

I. Background

A. Biblical

1. OT - Genesis God created humans in his own image and likeness, male and female.

2. NT- Galatians 3:28 in Christ there is neither male nor female but all are one; Eph 5 wives should be subject to their husbands who should love their wives (also Cor 3:18-19) Jesus sent Mary of Magdala to tell the good news to the Twelve. Paul calls Junia a preeminent apostle.

B. Theological

1. Aquinas (d1274) accepted Aristotle’s notion that females are misbegotten males, meaning they were inferior and subject to men and unable to be ordained as priests.

2. Hildegard of Bingen (1098-1179) – wrote extensively on gender differences, emphasizing the equality and complementarity of various types of women and men.

3. The notion of “gender complementarity” developed in the 20th century in response to cultural trends to blur the distinctions designed to open up the possibility of gay marriage, and establish equality for women in church and society. Theologian Hans Urs von Balthasar claimed the obvious reproductive complementarity of males and females, who are active recipients in intercourse, is normative for all male female relationships, meaning women are defined by ability to produce children and represent the receptivity of all humans in relationship to the self-giving of God and cannot be ordained to the priesthood.

4. Pope John Paul II published The Theology of the Body: Human Love in the Divine Plan (1997). It provides a positive understanding of human sexuality; sees the body as a sacrament of divine revelation; challenges the cultural emphasis on sex as an autonomous pleasurable possession. His theory of gender complementarity based on anatomical differences and reproductive sex see women as fundamentally receptive of male activity. Marital intercourse serves as a metaphor for the divine human relationship in which God is the active agent and we humans are recipients of divine love. Men and women are equal but women are receptive in all male female relationships. This rules out women from the priesthood and effectively limits their role in the public forum while emphasizing their dignity as mothers. He was critical of forms of feminism that seeks to make women “like men.” His approach rules out gay marriages and contraception that thwarts the total self-giving that should characterize marital intercourse.

II. Pope Francis

  1. In General
  1. A Latin American male who grew up in a patriarchal society; says he supports women but not feminism; accepts some forms of gender complementarity; has cited Balthasar on the issue.
  2. Open to women and their individual gifts.
  3. Halted investigation of U.S. women religious and often praised their work.
  4. Opposes gender theory taught in schools that denies or downplays gender differences.
  5. “I am in support of women, yes! But feminism, no!”
  1. Francis on Gender Complementarity cf Michael Lawler and Todd Salzman in NCR
  1. The fundamental complementarity is created by the gift of the Holy Spirit who grounds the “ecological harmony” of human relationships. The Spirit moves us to overcome divisions and to promote harmony and unity, which should characterize marital and family relationships.
  2. He moves beyond the classical approach of John Paul II and sees gender complementarity as an evolving idea that is open to various expressions influenced by changing cultural patterns. This could be used to challenge stereotypical roles (males defined in terms of fatherhood, initiation and activity and females in terms of motherhood receptivity and nurturing).
  3. He recognizes the way social sin impacts marital and family relationships, for instance racism, poverty, sexism, homophobia, patriarchy. Overcoming social sin is crucial to developing healthy forms of complementarity.
  4. We should deal with family relationships as they actually exist in various historical periods and diverse cultures. Empirical studies are important in analyzing the actual relationships. Francis wants pastors to accompany couples in diverse relationships.

III. Criticisms of Francis

  1. Jamie Manson NCR online using quotes from Francis to International Union of Superiors General on women deacons.
  1. “The way of viewing a problem, of seeing things, is different in a woman compared to a man. They must be complementary, and in consultation it is important that there are women.” Manson says this quote shows Francis accepts a theory of gender complementarity that denies public roles to women based on anatomy.
  2. Francis said that women can preach but not at Eucharistic liturgy where the priest celebrates in the person of Christ. “The consecrated woman is an icon of the Church, an icon of Mary…The priest is not an icon of the Church….he is an icon of the Apostles, of the disciples who were sent to preach.” Manson points out even Mary of Nazareth and Mary of Magdala (the Apostle to the Apostles) could not preach at Mass today.
  3. The church is “a woman married to Jesus Christ” her bridegroom. Women are icons of this relationship; men are not. Manson thinks this nuptial imagery, used by John Paul II and Francis keeps women in a fixed positions of subordination in the church.
  4. Francis: “We must not fall into the trap of feminism, because this would reduce the importance of a woman.” Francis quoting John Paul II speaks of “the feminine genius,” suggesting God calls women to be “wives and mothers, receivers and nurturers.” (Manson)
  5. Manson’s major point: “Francis’ theological imagination makes it impossible for women to achieve equal decision-making power and sacramental authority in this church. And it’s time we faced it.”
  1. Insensitive Language Rita Ferrone
  1. Noting the need for more women theologians, Francis observed: “They are the strawberries on the cake, but there is need for more.”
  2. Speaking to vowed religious: “The consecrated women must be a mother and not an old maid.”
  3. Arguing for a greater role of women in the church, he added: “I am wary of a solution that can be reduced to a kind of female machismo.”
  4. In a speech to the European Parliament he identified a cultural problem of weariness and aging noting it was like a “grandmother no longer fertile and vibrant.”
  5. This language is rooted in the assumption that women have their worth defined by childbearing. Francis borrowing from John Paul II the notion “feminine genius” which refers to bearing and nurturing children. Women are perceived as an issue, a problem, a mystery.

IV. Defending Francis

  1. Christine Schenk in NCR praises Francis
  1. Francis supports women working with the disadvantaged.
  2. He set up a commission to study the possibility of ordaining women deacons.
  3. He ended the Vatican investigation of U.S. women religious.
  4. He has increased the number of women serving in Vatican positions including the formerly all- male Pontifical Council for Culture.
  5. Women religious are no longer excluded from the plenary session of the Vatican office that oversees them.
  6. Most importantly, Francis is willing to listen to the experiences of women. He has not suppressed discussions of women’s ordination as did John Paul II and Benedict.
  1. Secular Defenses
  1. Much of the feminist criticism of Francis focuses on women’s ordination and misses other good things he does for women.
  2. His call to care for the earth and the poor is of great help to women.
  3. His personal integrity and authenticity implicitly challenges misogyny and sexism.
  4. By stopping the investigation of U.S. women religious and heaping praise on them, he opened the door for greater appreciation of the role of women in the church.
  1. Encouraging Quotes from Francis
  1. “We need more women theologians.”
  2. “We need to create still broader opportunities for a more incisive female presence in the Church.”
  3. “Why is it taken for granted that women must earn less than men? No! They have the same rights. The discrepancy is a pure scandal.”
  4. Francis does not speak of wives being subject to their husbands but of “a radical equality between spouses.”
  5. “The role of women in the church must not be limited to being mothers, workers, a limited role….No! It is something else.”
  6. “Women, in the Church, are more important than bishops and priests: how, this is something we have to try to explain better, because I believe that we lack a theological explanation of this.”
  1. Moving Forward on Women Deacons cf Holy Saturday by Phyllis Zagano
  1. In August of 2016 Francis appointed 6 men and 6 women to study the issue of women deacons and their ministry especially in the early Church. In response to a request of the International Union of Superiors General.
  2. The International Theological Commission reported on this issue in 2002, concluding there were differences in the roles of male and female deacons in the early church.
  3. Phyllis Zagano of Hofstra University, a member of the 12 person commission has written extensively on the issue, claiming women were ordained ministers in the early church and could be ordained today. Zagano argues that women were ordained deacons in the early church and up to the Middle Ages, including abbesses ordained to serve monastic communities. She is very positive about the commission. Her arguments: Paul called Phoebe a deacon; the ritual for ordaining women deacons was the same for men and women; the Councils of Nicaea (325) and Chalcedon (451) speak of bishops “laying hands on her;” the diaconate shares in the sacrament of order; in 1985 Cardinal Hume favored women being ordained deacons; the Eastern churches ordained women deacons through the first six centuries and are considering reestablishing that practice. The German bishops have asked to ordain women deacons several times since 1975; surveys show most Catholics favor women deacons;

the church would benefit from women deacons.

  1. Francis and the LGBT Community
  1. June, 2016 massacre at a gay nightclub in Orlando left 49 dead, shot by Omar Mateen, a Muslim.
  2. Some Catholic leaders, including German Cardinal Reinhold Marx and Bishop Robert Lynch of St. Petersburg said the church should apologize to the gay community for its scandalous treatment of gay persons and breeding contempt for gays, lesbians and transgender persons.
  3. In response Francis affirmed that homosexuals “should not be discriminated against” and should be respected, accompanied pastorally. He went on: “I think that the Church not only should apologize to a gay person whom it offended” but also to others who have been exploited. Christians “must ask for forgiveness, not just say sorry.”
  4. Some Catholics object to the idea of seeking forgiveness because the Church has not done anything to hurt gay persons (Willian Donohue, president of the Catholic League, Elliot Milco an editor for First Things and Archbishop Thomas Wenski)
  5. Fr. James Martin S.J. defends Francis claiming his “take and response itself are historic” a very positive step forward for the Church and the LGBT community which often feels unwelcome in Catholic parishes and resents the Catechism statement that their inclination is “objectively disordered.”
  6. Some think that Francis in the Joy of Love was not as strong in his support of gay persons as he should have been and was expressed in the Synod summaries.
  7. Francis: “And people should not be defined by their sexual tendencies; let us not forget that God loves all his creatures and we’re destined to receive his infinite love.”
  8. His comment on his statement “If a person’s is gay and seeks out the Lord and is willing who am I to judge that person?” I was paraphrasing the Catechism that these people “should be treated with dignity and not be marginalized.” Catechism (n2357) says homosexual inclinations are “intrinsically disordered” and in “contrast to natural law.”
  9. His actions: meeting with a transgender man; dining with LGBT prisoners; and openly embracing a gay couple in Washington.
  10. He has not explicitly contradicted the teaching of Benedict that same-sex “inclinations” are “objectively disordered.”

Mark your calendars for these upcoming Father Bacik Lectures

TUESDAY, AUGUST 29,

5:30 – 7:00 pm at the Franciscan Center

Combatting White Supremacy: Christian Responses

Speakers Fr. Jim Bacik and Bishop Robert Culp address the scourge of white supremacy from their respective religious traditions, followed by the opportunity for anyone present to make comment.

THURSDAY, SEPTEMBER 14

5:30 – 7:00 pm at the Franciscan Center

Pope Francis and His Critics on Economic Issues

An examination of the fundamental moral teachings of Pope Francis on the economy and the main criticisms of economists who claim the Pope does not understand the accomplishments and dynamics of free market capitalism.

THURSDAY, OCTOBER 19

5:30 – 7:00 pm at the Franciscan Center

Catholic Lutheran Dialogue

A reflection on the 500-year anniversary of the Protestant reformation. The presentation will concentrate on the history of the Catholic Lutheran Dialogue, especially recent agreements on the controversial issue of justification.

Looking ahead:

November 16th Topic TBD

December 14th Advent Reflection (no Mass)

$10 Pre-registered; $15 at the door

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Email Elizabeth Reiter at and you’ll save $5 at the door.