WOMAN AND MAN: ONE IN CHRIST JESUS: A RETROSPECTIVE
A paper presented by Sr Sonia Wagner SGS at the Conference Women: Gathering, Affirming, Celebrating, held in Canberra 26-28 August 2009.
Introduction
I want to acknowledge the original owners of this land on which we gather. Let us pay tribute to them and to all who have come before us.
It is a privilege to speak with you today about the groundbreaking Report - Woman and Man: One in Christ Jesus.
My first response to the invitation was one of reluctance and hesitation for a number of reasons. While I was involved closely in the Project for eight years, I was only one member of a large team. Since 2003 I have been out of contact with the project and not in a position to know what has happened especially about implementation in the dioceses.
Accepting and putting aside those limitations, I came to see that having been both an insider and an outsider could have advantages. No matter where you stand perception is always skewed.
In my reflections I have relied largely on my recall and personal records. I have tried to avoid the temptation to cherry pick only the examples that support my claims. What is needed is access to the collective wisdom and the corrective and balance that each one of you can bring.
A Retrospective
The Research project, on the participation of women in the Catholic Church in Australia, was launched on 21 August 1996 by Cardinal Clancy. The Project was undertaken for the Australian Catholic Bishops' by the Bishops' Committee for Justice, Development and Peace, the Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. The culmination of the research was the publication of the Report, Woman and Man: One in Christ Jesus. In every way and at every stage the aim and the reality was that of collaboration.
I intend to set the context for the Report and reflect on each of the steps:
Then, recognizing that the Report was intended to be a stepping stone rather than a destination, I will open up reflection on the follow through:
- the establishment of the CACW
- the years 1999 - 2009
A Retrospective calls us to look back on, and contemplate the past. I intend look back on the Project, seeking out what has worked, what has endured, what we have learnt, what new understandings have emerged? What did this high point in the life of the Church mean and how can that give us energy and direction for the future? My aim is to take an appreciative and respectful look at reality, one that might nourish hope and foster the good health of our Church.
These words from Joan Chittister describe well the rationale for this Conference.
Reality is the only thing we have that can possibly nourish hope. Hope is not based on the ability to fabricate a better future; it is grounded in the ability to remember with new understanding an equally difficult past — either our own or someone else's. The fact is that our memories are the seedbed of our hope.
(Joan Chittister in Scarred by Struggle: Transformed by Hope.William Eerdmans, Grand Rapids, Michigan, 2003. P104)
Questions
In looking back I want to raise some questions to frame our retrospective.
How did the project come about?
What was the purpose?
How was it undertaken? (climate, methodology, events)
What were the findings?
What was the Bishops' Response?
What has happened since?
To take up this last question we could turn to the words of Pope John Paul II in a Letter to Women written in July 1995.
When it comes to setting women free from every kind of exploitation and domination, the Gospel contains an ever relevant message which goes back to the attitude of Jesus Christ himself. Transcending the established norms of his own culture, Jesus treated women with openness, respect, acceptance and tenderness. ... As we look to Christ at the end of this Second Millennium, it is natural to ask ourselves: how much of his message has been heard and acted upon?
We, in 2009, could pose a parallel question:
After a decade How much of the message of Woman and Man has been heard and acted upon? Is it Forgotten, Finished or a Work in Progress?
More Questions
- What are some pitfalls for Church Projects?
- What are the Signs of the Times?
- Still a Long Way to Go?
How did the Project come about?
It would be true to say that the women's movement has been one of the most notable developments for the Churches in recent times. It has been recognized explicitly as such by a number of Popes.
In 1963, Pope John XXIII, reflecting on the Signs of the Times, identified the emergence of women asserting their right to be treated with dignity and equality as one of the major thrusts of the times. (Pacem in Terris, n 41).
Over a period of time the Australian Bishops had been asked to undertake research that would provide comprehensive and reliable data on the experience of women in the Church.
In 1977 the Catholic Commission for Justice and Peace published the Social Justice Sunday Statement, Towards a More Whole Church, addressing a range of gender issues in the Church.
During the latter part of the 20th century the Bishops received many suggestions from a range of people and groups that emphasized that issues concerning the role and status of women were a high priority social justice concern to the community.
In 1993 Bishop Brennan, Chair of the Australian Catholic Social Justice Council, and Bishop Manning reported to the Bishops' Committee for Justice, Development and Peace that there was a recognized need to study the actual position of women in the Church in Australia. It was the persistence of a couple of women, and many women's groups, that led to this significant event.
Pope John Paul II in May 1994 gave definitive statements concerning the lack of authority to change the current teaching on the ordination of women. These statements were heeded and fully respected. However, it was agreed that ordination would not be the focus of the study. The participation of women cannot be limited to a single issue and participation cannot be subsumed under ordination. It could not be denied that the question would be raised during the research, and it was.
In June 1994 the first of fifteen meetings of the Research Working Party was held and the project was underway.
Purpose of the Project
The overall aim of the study was to gather data on the participation of women in the Catholic Church in Australia in order to provide a solid basis for:
- Theological reflection
- Dialogue with women and women's groups
- Pastoral planning
The Project hoped to foster growth in mutual understanding by bringing substance, historical depth and accuracy to the conversation - within Church circles and beyond. Many believed that they were engaged in a process of fundamental change.
What was the Climate?
There were mixed reactions to the news that a survey would be conducted on the participation of women in the church. Many were excited and encouraged that the Bishops had initiated the project with, to use Cardinal Clancy's words, a desire to learn from it. From the outset they demonstrated a seriousness of commitment to that task.
Despite a prevailing climate of hope there were fears expressed, fears that surfaced as nervousness, cynicism and skepticism.
There was some doubt expressed that the Bishops would really listen to all the voices.
Some were concerned that it would be all talk and no action.
"It will be a cruel hoax if after all this listening and extensive research no action were to flow. The disappointment and let down would be greater than if the Project had never been undertaken".
Some feared confronting the polarization that existed in the Church community. They felt that speaking honestly could be dangerous and that, in the end, the project would widen the divisions.
Others felt that the project was overly ambitious and doomed to failure. They believed it would be impossible to hear all the voices and that the wrong people would get a hearing.
Still others were of the opinion that the focus was a mistake. Why women? What about lay men?
With that climate as a significant context, work on the Project began.
How was the Project Undertaken?
Four Key Questions that focused on participation of women in the Church were developed. These questions were central to every method of investigation.
- What happens at present?
- What helps?
- What hinders?
- What else can we do?
Methods of Investigation
The study used a whole range of ways of listening to the views of women and men, old and young, church goers and those who have given up. Many of the Bishops were personally involved in the Hearing sessions that were conducted throughout Australia. That process itself was successful and often gathered people who would not normally come together. They spoke with passion and for the most part were listened to with reverence.
- Contextual papers
- Written submissions: 2500
- Public Hearings: on 32 days over 500 people spoke in 23 regional and capital city centres in 22 dioceses
- Large-scale sampling of Church attenders: 4,500 questionnaires from parishes in 28 dioceses
- Targeted groups: 50 groups
- A survey of Catholic organisations
Findings
It is interesting to return to Cardinal Clancy's summary of the findings as expressed at the National Press Club Launch of the Report.
- The active involvement of women in the life of the Church and in all aspects except for the ordained ministry is in fact very considerable, and significantly greater than that of lay men.
- The roles they fill, however, are secondary, ancillary, and even menial, which leaves women feeling hurt, angry and alienated
- Both women and men are calling for women to have leadership roles and a real voice in the decision-making processes of the Church. Many are of the view that this is achievable only if women are admitted to the ordained ministry.
Key recommendations
- Women's involvement in decision-making and leadership be increased;
- he nature of ministry and associated pastoral issues be examined;
- attitudes and practices concerning gender equality and equal opportunities be addressed; and
-
attitudes and practices concerning racial equality and Australian Indigenous women be addressed. Dialogue with Australian indigenous people concerning the Report.
The huge response and widespread interest shown in the survey in its various aspects and the deep appreciation for the process itself, are themselves significant indicators and important findings. This surely said that the matter of women in the church was important in the 90s and that the study was timely. The overwhelming response constituted a strong message to the Bishops and to the whole church community.
That women are integral and central to the very nature and life of the church was highlighted in every aspect of the research. Their participation was presented as increasingly diverse. Women were described as the backbone of the church, as principally those who keep the church going, especially in rural areas. Women are often the 'de facto' leaders within the church community.
The participation of women was identified as a whole church issue, not a women's issue alone. Important aspects of theology, ecclesiology, mutuality, inclusion and justice are touched upon in this frequently quoted passage, ultimately the source of the title of the Report.
All baptised in Christ, you have all clothed yourselves in Christ, and there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus. Galatians 3:28
A heartfelt and persistent plea throughout the Project was that listening and dialogue would occur and that action would flow. Many people expressed deep frustration and weariness with consultations that promise the world and go nowhere.
The Report provided Appendices that give information about effective working models for the inclusion of women in decision making and leadership drawn from the Australian church - from the archdioceses of Brisbane and Adelaide - and from overseas.
Common Characteristics
A number of opinions emerged as characteristics common to all respondents across all methods of investigation and they were:
- Love of & commitment to Church
- Concerns for young people
- Concerns for future Church
- No unjust discrimination against women on basis of gender
- Great contribution of women
Two Approaches
As well as the commonalities there were distinct differences. Two broad approaches were identified:
(a) Maintaining the current participation of women or even returning to the position of the pre-Vatican II Church
(b) Seeking an expanded role for women
The researchers were aware that the naming of these approaches was a delicate and even dangerous matter. It is important to note that in describing the two approaches, labels such as Conservative and Radical were avoided. To employ any labels would be, I believe, not only unhelpful but also inaccurate. The two approaches do not represent mutually exclusive groups. Then, nobody is entirely consistent in life - over time or on different issues. Furthermore, the ends of the spectrum did not account for all the respondents. In fact people expressed a mix of views that spread right along the continuum.
Tensions
The polarization inherent in the two approaches is at the heart of many of the tensions that we experience. I will explore the diversity of views and the ensuing tensions from two perspectives:
1) How we deal with Change
2) How we see ourselves as Church
Change
As Heraclitus reminds us, change is a given in life. You cannot step into the same river twice. (Fragment 41)
Amid rapid and universal change it has been said, two things will never change: The will to change and the fear of change. The Project certainly heard from people who were frustrated that not enough change was happening and from others who were concerned that there had been too much change.
As GK Chesterton in a passage from Orthodoxy reminds us, living in the past without choice or action is not an option.
"All conservatism is based upon the idea that if you leave things alone you leave them as they are. But you do not. If you leave a thing alone, you leave it open to a torrent of change. If you leave a white post alone, it will soon be a black post. If you particularly want it to be white you must always be painting it again; that is you must be having a revolution. Briefly, if you want the old white post you must have a new white post".
While the Project was geared to action outcomes, there was recognition that the real changes are attitudinal. Changing structures sometimes requires a shift in living patterns and actions and that can prompt thinking and feeling our way to new perspectives and changed attitudes. So, the change is not just about painting posts but it is about turning dreams into reality. Might that be revolution?
The dream of one woman alone might remain utopian
The dream of many women together becomes prophecy
The dream shared with and among people everywhere becomes reality.
The Church
Different models of Church were presented either explicitly or implicitly. Some respondents in speaking of Church stressed the saving presence of Christ. For others the accent was on Church as institution. Obvious tensions surfaced in speaking of the role of the hierarchy and the role of the laity; about teaching, leadership, authority and decision making in the Church. One approach focused strongly on emphasizing the divinely ordained role of the Magisterium. At the other end of the spectrum there was the plea to honour and explore the role of all the faithful - the Sensus fidelium.
Timothy Radcliffe OP, describes the differing views of the groups that are dividing the Church, or the two approaches, as Kingdom Catholics and Communion Catholics. "Some Catholics, he says, see our Church as primarily the People of God on pilgrimage towards the Kingdom. Others see us as primarily members of the institution of the Church, the communion of believers". (Radcliffe, T. What is the Point of Being a Catholic? London, Burns & Oates, 2005. p166.) Radcliffe argues strongly that as Catholics we need both sorts of identity.
However, these two approaches certainly challenge us to hold in tension a faithful remembering of the past and a trusting embrace of the future. They call us to dialogue, theological reflection and authentic pastoral planning. It is my belief that tensions adequately addressed need not be destructive or divisive but can indeed be fruitful and dynamic
Evaluation
Competent evaluators, from within and outside the Catholic Church, with significant academic experience and capacity to scrutinise the Report, gave strong support. Some of the comments from evaluators were: A rich multi-layered project. Unique of its kind. Has produced reliable and representative data. It is an honest, candid appraisal of the subject. A valid and sound reflection of current attitudes
Response of the Bishops
On 12 April 1999, the Report on the Participation of Women in the Catholic Church in Australia, Woman and Man: One in Christ Jesus, was presented to the Australian Catholic Bishops Conference.
On 18 August 1999 the publication of the entire Report on the participation of Women in the Catholic Church in Australia, Woman and Man: One in Christ Jesus, was launched at the National Press Club, here in Canberra. It was quite an amazing feat that the publishers, Harper Collins Religious, were able to complete the task in a remarkably short time of four months. Amazing, too, that the Bishops had agreed to publish the findings in full.
On 13 September 2000 the Bishops response to the Report was published in the Social Justice Sunday Statement, 2000. The Statement included NINE decisions of national significance and THIRTY ONE proposals for possible implementation at diocesan level. In the Statement the Bishops expressed their hope that the "dignity of women be honoured and their gifts given space to flourish for the sake of the Church's Life and Mission"
It is significant that while the Bishops had given their own stamp to the outcomes, all of the Decisions and Proposals can be sourced back to the findings of Woman and Man:One in Christ Jesus.
The Bishops reminded us that they cannot and would not wish to change the teaching of the Church on any matter despite the difficulty some respondents had with some elements of the Church's teaching.
Likewise they reminded us that they cannot and will not reverse the changes ushered in by the Second Vatican Council or turn away from its path.
In both cases they said they are willing to dialogue with women about these matters for the sake of mutual understanding and in a spirit of Christian love.
Decisions for Church Action at the National Level
(1) Achieving a Better Balance
- To achieve a better balance of men and women, clergy, religious, laity on councils, boards, organizations, advisory bodies.
- To achieve a better balance of women and men in leadership roles
- To achieve a better balance of women and men in professional roles
(2) Request ACCER to develop policies to assist Church bodies to develop programs to promote the equality and dignity of women.
(3) That the ACBC will foster research in ministry in the Church and, in particular, the role of the lay faithful and especially women in ecclesial ministries, from the scriptural, historical, theological, liturgical, sociological and canonical perspectives.
(4) That the ACBC study the possibility of providing at the national level guidelines, education and appropriate resources to provide rituals to be used in the absence of a priest in the prison and hospital apostolates.
(5) That the ACBC draw up policies of care to respond to the pain of people and groups of people within the church who are struggling with the implications of Church teaching by providing pastoral and spiritual support for those suffering the pain of failed marriage or divorce and those who have entered into another marriage.
(6) That the ACBC foster at a national level, educational possibilities to assist in the implementation of the recommendations of the Report by fostering programs of professional preparation and supervision for women and men involved in ministry.
(7) That the ACBC enters into dialogue with Australian Indigenous peoples about suggested actions arising from the Report on the Participation of Women in the Catholic Church in Australia.
(8) The establishment of a Commission for Australian Catholic Women.
(9) The establishment of an office to support the Commission and to enable converse with diverse groups within the Church.
Commission for Australian Catholic Women
At their meeting on 18 May 2000 the Australian Catholic Bishops Conference, as a key action step, agreed to establish, at the national level, a Commission for Australian Catholic Women with the following role:
- To assist in the implementation of the decisions and proposals as contained in the Social Justice Sunday Statement issued by the ACBC September 2000. (Strategic Planning, best practice, evaluation)
- To act as a focal point for ongoing dialogue and the integration of ideas about the participation of women in the Catholic Church in Australia. (Publications, communication, networking)
On 11 December 2000 the Bishops announced the establishment of the CACW.
The first meeting of the Commission was held in Sydney on 2 February 2001.
Therese Vassarotti was appointed Executive Officer on 10 May 2001.
The Commissioning and Blessing of the Commission for Australian Catholic Women took place in St Mary's Cathedral, Sydney on 15 June 2001.
Hopes for Commission
- Collaboration between groups eg -WATAC and CWL
- Inclusion - diocese, individuals, groups
- Direct dialogue with Bishops
- Involvement in Church and society
- To meet needs of the Australian Church
Woman and Man: Forgotten, Finished or a Work in Progress?
Over on the western edge, in Broome, for the last three years and totally absorbed in matters of Reconciliation and Indigenous Education, I have heard little or nothing about the ongoing life of the Project.
Most women I have spoken to, admittedly a limited sample, are not even aware that the Project happened. Those who are in touch with Church life at the national and diocesan levels thought that the Commission had been sidelined or had fallen into a black hole.
Has the Project been forgotten? Perhaps.
Is the Project finished? Definitely not.
Is the Project a Work in Progress? I think so.
A Work in Progress
If I focus attention on the key action outcome from the Report - the Commission for Australian Catholic Women - I can see that there has been fidelity to the task. The findings have not been lost. There have been many initiatives taken to implement the Decisions and Proposals and I applaud all the people who have invested energy and creativity.
However, in the progress there have been significant changes that some would read as a diminution of importance of the matter of women in the Church and a failure in follow through from the Woman and Man Report.
In May 2006, the Bishops undertook a review of the structures of their conference. At that time, in line with the changes in ACBC structures, the Commission (CACW) became a Council for Australian Catholic Women (CACW) advisory to the Bishops Commission for Church Ministry and with a changed Mandate.
The Office for the Participation of Women was set up. Kimberley Davis was appointed with a dual role - Director of OPW and Executive Secretary for the Bishops Commission for Church Ministry.
The Council exists at the "national level to ensure that the dignity of women is honoured and their gifts are given space to flourish for the sake of the Church's life and mission". (ACBC Social Justice Sunday Statement 2000).
The Council is responsible to the Bishops Commission for Church Ministry to give advice about:
The Council is responsible to the Bishops Commission for Church Ministry to make recommendations about:
- Development, selection and dissemination of examples of best practice related to the promotion of the participation of women in matters other than employment
- Development of specialized publications and resources which draw on Woman and Man: One in Christ Jesus and the Bishops response.
What are some Pitfalls for Church Projects?
In naming some pitfalls that challenge us in the Catholic Church in Australia, I would like, also, to suggest some corresponding promises.
Daunting agendas
Where the attempt to include everyone and address all areas at once leads either to ineffective hyperactivity or paralysis.
Some people said - why a study of women? What about men? Married men? Don't we need to address the question of their involvement in the Church? That could be true. But if we never decide to take action for one group of people because it may be seen to be partisan, then that is the surest way to absolve ourselves from doing anything.
Promises: Setting priorities. Choosing a focus. Doing the doable. Delegation.
Difficulty in matching vision to strategy
Where barriers identified in the consultation related not so much to Catholic doctrine or belief but rather to Church structures and pastoral practices.
Promises: Recognition of different gifts. The ministry of invitation. Collaboration.
Undue focus on the gaps
Where gaps and problems absorb undue attention and workable examples and fresh possibilities languish.
Promises: Appreciation. Affirmation. Empowerment.
National/diocesan church divisions
Where difficulties are encountered in the gathering of dioceses to work on national Projects.
Promises: The appreciation of diversity and the capacity to work together in unity for a common purpose.
Lack of follow through
Where major initiatives lapse, the thread is lost, there is reinventing of wheels, duplication of efforts and waste of energy.
Promises: Fidelity to the mission. Careful tracking of changes and developments. Learning the skill of 'baton changing'.
The Signs of the Times: 1999-2009
Not surprisingly, when we, as Church, look back on the last decade, we see that we continue to live with the contradictions and the tensions that came to light in the Project.
In our world, in our country and across the Church universal we can see signs of hope that give energy and cause for celebration and also signs for concern that find us lamenting. Both the signs of hope and the signs for concern challenge us and suggest some new calls for the future. Let me touch on a few that stand out.
In 2008 Pope Benedict XVI spoke of three Signs of the Times: globalization, secularism and a search for spirituality outside institutional religion.
The National Apology. On 13 February 2008 Prime Minister Kevin Rudd offered a broad apology to all Aborigines and the Stolen Generations for their profound grief, suffering and loss. It is time to turn a new page in Australia's history. He spoke of his hope for a future based on mutual respect, mutual resolve and mutual responsibility, one in which all Australians are truly equal partners.
Mary MacKillop, spiritual leader, pioneer woman, radical thinker, educational reformer was beatified by Pope John Paul II in 1995 and is now we are assured only a step away from becoming the first Australian saint. Her words of advice to us all - Never see a need without doing something about it.
Despite all resistance Mary endured and succeeded in translating her gospel vision into reality.
World Youth Day Sydney 2008 was a wonderful celebration of Church hosted in Sydney. Despite the prophets of doom it was an unparalleled success. For one whole week Sydney was free from crime and people of all ages enjoyed themselves around a religious focus.
Two Church events in recent years are surely significant signs of the times.
I refer to the 2007 publication of Bishop Geoffrey Robinson's book Confronting Power and Sex in the Catholic Church and the gathering of the St Mary's in exile community around Fr Peter Kennedy at the Trades and Labour Council building in South Brisbane. Praise and blame have been apportioned according to one's perspective. Labels such as prophet, betrayer, saint, sinner have been applied. How we read those signs and respond to them has been the cause of much heated discussion and extensive media attention. I am not pretending for one minute that there are easy answers to such complex situations. However, both events seem to signal a lamentable breakdown in managing debate and dissent and lost opportunities for respectful dialogue about the real issues.
Pope Benedict XVI's letter to Hans Kung on 15 June 2005 is, I believe, an encouraging example for us to note in this context of managing debate and dissent. "I am especially grateful to you for emphasising what we have continued to have in common and the mutual human respect despite all the controversies, which must always remain a matter of course for Christians. Of course I am prepared to have a conversation with you."
Still a Long Way to Go?
The signs of the times, and our own experience tell us that there is still a long way to go if the gospel is to be preached as good news and the Bishops' hope of "ensuring that the dignity of women is honoured and their gifts are given space to flourish for the sake of the Church's life and mission". (ACBC Social Justice Statement 2000) is to be realised. Challenges present themselves; none of them, in my view, insurmountable.
Accountability
The 2006 structural changes from Commission to Council for Australian Catholic Women raise concerns that the location of the engine room for change and the lines of communication and accountability are somewhat unclear.
Once responsible for reporting directly to the ACBC, the Council's role is now to advise the Bishops Commission for Church Ministry. So, who is ultimately responsible for ensuring that the participation of women remains on the agenda?
What accountability is there regarding the decisions and proposals contained in the Bishops Response to Woman and Man? What happens if a particular diocese does not see the participation of women as an issue? What can be done to ensure life and growth for the Church in these circumstances?
In the case of the appointment of a new Bishop, alongside pledging loyalty to the Pope in regard to the ordination of women question, is he also required to promise to engage the wisdom, gifts and talents of the women in his diocese?
Assessment, Evaluation and Refocus
Questions of assessment, evaluation and refocus received constant attention as the Project unfolded. The original Commission for Australian Catholic Women was charged, by the Bishops, with the responsibilities of:
- Monitoring the development of strategic planning
- Evaluation of the outcomes of the ACBC recommendations.
The Council does not have these same responsibilities. Of the nine decisions, Decisions 1, 6 and 7 were selected for priority attention. I assume that setting a manageable agenda for the Council and for the Office for the Participation of Women were driving forces in that move. That is understandable and in many respects wise. It does raise the question, however, of what happens to the rest of the decisions?
Dialogue
The Woman and Man Research and Report placed the issue of the participation of women as a whole Church issue, clearly and unambiguously on the Church's Agenda. It modeled a process for dialogue, demonstrated that collaboration does work and pointed a way forward.
One of the tasks of the Council is to provide advice to the Bishops about ongoing dialogue and the integration of ideas. Without being unduly pessimistic, I am aware of the difficulties involved in getting a structure and process to work at the national level. Has the Council got the reach, the resources and the networks to enable that to happen?
Communication with diverse church groups was expected of the original Women's Commission and Office. I wonder if this is still seen as an important aspect of the mandate, and if so, how does it happen?
As a church community we are seriously challenged to develop our capacities for honest exchange, for speaking the truth in love without being divisive. We need institutional creativity, a dynamic Catholic culture where questions about the participation of women and other issues as well, are acceptable and even welcomed.
The Bishops made a commitment to listen and learn and to dialogue with those people who are hurting because of Church teaching or pastoral practice.
They said they are willing to dialogue with women about these matters for the sake of mutual understanding and in a spirit of Christian love. Let us continue to take them seriously.
The Woman and Man Project is a call to action for the whole church - not just for the Bishops. Recalling the church's teaching on the Sensus Fidelium confirms this whole Church community privilege and responsibility. The Sensus Fidelium, the sense of faith that the People of God share among themselves means that The body of the faithful as a whole, anointed as they are by the Holy One (see 1 John 2:20, 27), cannot err in matters of belief. (Dogmatic Constitution on the Church, n.12).
Those who exercise episcope are not to be separated from the 'symphony' of the whole people of God in which they have their part to play; bishops have to remain alert to the sensus fidelium "... if they are to be made aware when something is needed for the well-being and mission of the community, or when some element of the Tradition needs to be received in a fresh way." ARCIC II: The Gift of Authority. Origins 29 (27 May 1999) pp 17-29.
A fresh understanding of the role of the Magesterium and the Sensus Fidelium might ask, What does this really mean in practice for us? What are the pastoral implications?
Whole Church Issue
Since the participation of women is a whole church issue the implications are that we are all involved and that the focus is not restricted to considering the role of women in the church.
During the Millennium Lectures in 2000, author and social commentator, Hugh McKay, convincingly argued that, just as the Women's Movement in its broadest sense has been the most significant influence on social structures in the past twenty-five years, the impetus to rebuild community will be the movement of the next twenty-five.
Conclusion
It is my hope that the work identified by the Woman and Man Project, will continue to be 'in progress'. It is my hope that the Report would be used as a tool and a resource in identifying and addressing the issues that face our Church communities today.
While structures and processes, commissions and councils, decisions and proposals are indispensable, the real changes, we know, will occur in the hearts and minds of people who respond to the call of the Gospel.
Remembering:
The dream of one woman alone might remain utopian
The dream of many women together becomes prophecy
The dream shared with and among people everywhere becomes reality.
May that dream become reality.
Let us savour the wisdom of Habakkuk's prophetic message for all times.
The vision still has its time, presses on to fulfillment, and will not disappoint; if it delays, wait for it, it will surely come. (Hab 2: 2-4)
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