I Heard the Voice of Catholic Fundamentalism

Listening to Bishop Leonard P. Blair of Toledo, Ohio, on National Public Radio’s “Fresh Air” program on July 25th, I heard the voce of Catholic fundamentalism. It is a dangerously arrogant voice; and we hear it ever more frequently in episcopal rhetoric.

Bishop Blair believes firmly that the bishops have the truth and the LCWR sisters need to conform and adhere to it. No one in fact has all the truth; and we should all be in respectful dialogue. But dialogue for Bishop Blair is not genuine dialogue. For him it appears to be more like a monologue demanding loyal submission of intellect and will.

On the dialogue that the LCWR would like to have with the Vatican, Bishop Blair said in the NPR interview: “If by dialogue, they mean that the doctrines of the church are negotiable, and that the bishops represent one position and the LCWR represents another position and somehow we find a middle ground about basic church teaching on faith and morals, then no, I don’t think that’s the dialogue the Holy See would envision. But if it’s a dialogue about how to have the LCWR really educate and help the sisters appreciate and accept church teaching and to implement it in their discussions, and try to heal some of the questions or concerns they have about these issues, that would be the dialogue.”

When the subject of women’s ordination came up, the Toledo bishop made statements that are simply wrong. I will explain in a minute what I mean. First Bishop Blair’s statement: “The church doesn’t say that the ordination of women is not possible because somehow women are unfit to carry out functions of the priest, but because on the level of sacramental signs, it’s not the choice that our Lord made when it comes to those who act in his very person, as the church’s bridegroom. And you can say that sounds like a lot of poetry or you know, how do we know that’s true, but if you’re a Catholic, this is part of our sacraments and practice for two millennia, and it’s not just an arbitrary decision of male oppression over women.”

Now why the bishop is dead wrong.

(1) Jesus did not ordain ANYONE! In the church’s first century, ordination, as we know it, did not exist.

(2) There is now ample and clear historic evidence that demonstrates beyond a doubt that women did in fact preside at Eucharist in early Christian communities; and women were called “apostles” by St. Paul and other early church leaders.

(3) And (as I indicated in an earlier post) there is also solid historic evidence that women were ORDAINED and functioned as deacons and priests even into the Middle Ages.

Yes…..Fundamentalism is hardly confined to just Islamic religion and is found in all societies and religions, including Roman Catholic Christianity; and the virus of Roman Catholic fundamentalism is pernicious, self-righteous, and devilishly destructive….

Increasingly, Roman Catholic fundamentalism (one need only reflect on many a red-faced outburst from the Cardinal Archbishop of New York) is a form of organized anger in reaction to social and religious change.

Fundamentalists find change emotionally disturbing and dangerous. Cultural, personal, and institutional religious “certitudes” are shaken. Today’s Catholic fundamentalists, like Cardinal Raymond Burke wrapped in his medieval cappa magna (picture below) pushing to bring back the Latin liturgy of the Council of Trent, yearn to return to a utopian past or a golden age, purified of “dangerous” contemporary ideas and practices.

Todays Catholic fundamentalists, like supporters of Pope Benedict’s New Evangelization, have aggressively banded together in order to put things right again – according to “orthodox” principles. They want to get things back to “normal”….Or as Bishop Blair said: dialogue is “about how to have the LCWR really educate and help the sisters appreciate and accept church teaching.”

Today’s Catholic fundamentalists are still troubled by: (1) the cultural revolution of the 1960s that questioned all institutions and brought profound social, economic and political consequences that continue to this day; and (2) the impact and immense cultural changes generated by the much-needed reforms of Second Vatican Council.

Catholic fundamentalism is becoming a powerful movement in the church to restore uncritically pre-Vatican II structures and attitudes.

Here are some clear signs of contemporary Catholic fundamentalism:

(1) Nostalgia for a pre-Vatican II Golden Age, when it is assumed that the church never changed, was then a powerful force in the world, undivided by the post 1960s misguided devotees of the Vatican II values. In fact, we know for certain that the church and its teachings have often changed. Some church statements have been shown to be wrong and were repealed or allowed to lapse.

(2) A highly selective approach to what fundamentalists think pertains to church teaching and belief. Statements about sexual ethics, for instance, are obsessively affirmed. At the same time, papal, conciliar, or episcopal pronouncements on social justice are ignored or considered simply matters for debate.

(3) An exaggerated concern for accidentals, not for the substance of issues, e.g., the Cardinal Burkes stress Latin for the Eucharist, failing to see that this does not pertain at all to the church’s authentic tradition.

(4) Vehemence and intolerance in attacking people like LCWR who are striving to relate the Gospel to the world around them according to the insights and teachings of Vatican II.

(5) An elitist assumption that Catholic fundamentalists have a kind of supernatural authority and the right to pursue and condemn Catholics who disagree with them, especially “radical feminists” and theologians.

(6) A spirituality which overlooks the humanity, compassion, and mercy of Christ and stresses in its place an unbending and punishing taskmaster God.

Remember: Membership in Catholic fundamentalist groups is not a question of logic, but an often sincere, but misguided, search for meaning and belonging.

If we react to Catholic fundamentalists with heated expressions of anger we will only confirm them about the rightness of their beliefs.

Our best witness to the truths of our Catholic beliefs, as they continue to be explored and developed, is our own inner peace built on faith, charity, and concern for justice, especially among the most marginalized.

And a closing biblical refection:

Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave-just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Matthew 20:25-28; cf. Mark 10:42-45 and Luke 22:25-27)


The Vatican Nightmare: WOMEN PRIESTS!

Something in Vatican DNA reacts negatively towards women.

But it was not always so……..


When it comes to the Vatican’s current attitude toward women in the church, I think of George Orwell’s famous line from Animal Farm that “All animals are equal, but some are more equal than others”. 

(1)   The Vatican is preparing to update the 2001 norms that deal with priestly sex abuse of minors, in effect codifying practices that have been in place for several years. At the same time, it will include the “attempted ordination of women” among the list of most serious crimes against church law, or “delicta graviora,” sources said.

(2)   Vatican opposition to women’s ordination is reprehensible and absolute theological nonsense.

(3)   The old men at the Vatican (well young men at the Vatican as well!)  need some serious in-service updating about women in Christian history.


What we know……………………..

Women in the ministry of Jesus: Jesus broke established religious and cultural taboes about women.

  • In stark contrast to the rabbis of his day, Jesus often used women as illustrations in his teaching.
  • He dared walk out to and speak to the Samaritan woman at the well in the heat of the day. He offered her living water. She talked to her neighbors and many of them believed in Jesus “because of the woman’s testimony” (John 4:28-29, 39).
  • Most Jewish and Greek men had negative views of women, but Jesus treated women with dignity and respect.
  • He healed various women, cast demons out of them, and raised their children from the dead.
  • The rabbis said that women should not be taught Scripture, but Mary (criticized by older sister Martha) rejects the typically female role, becomes a disciple learning at the feet of Rabbi Jesus. His response:  “Mary has chosen what is better.”
  • He protected the woman about to be stoned to death.
  • Women were the first witnesses to the Resurrection.

Women in ministry in the early Christian community

  • Following the example set by Jesus, women were acknowledged and respected as leaders in early Christian communities.
  • Euodia and Syntyche are called Paul’s fellow-workers in proclaiming the Gospel.
  • Priscilla (Prisca), Junia, Julia, and Nereus’ sister are all key leaders in the Christian community.
  • Paul praises Junia (or Junias) as “prominent among the apostles.”
  • For Paul and the early church: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”

Ordination and Eucharist in the early church 

  • Ordination as we know it did not exist in the early Christian church.
  • The “Twelve” were not ordained by Jesus at the Last Supper.
  • (Parenthetical remark: I find it comical and sadly stupid the way even some “informed” people posit events at the Last Supper based on what they see in the 15th century mural painting in Milan created by Leonardo da Vinci.)
  • The person who presided at Eucharist in early Christian communities was the head of the household or the leader recognized by the community.
  • Even when important visitors, like Paul,  came to visit and address the community – an early form of “apostolic visitation” – the person who presided at Eucharist was the community leader.
  • We know of course that women were heads of households and the acknowledged leaders in early Christian communities.

Women and ordination in later church history

  • There is now abundant historic evidence that right up into the late Middle Ages women in the church were ordained to diaconal, presbyteral and episcopal ministry. (See for instance The Hidden History of Women’s Ordination by Gary Macy)
  • In a great number of Christian communities today women are ministering as ordained ministers.
  • And of course there is an ever-increasing number of Roman Catholic women who are now ministering very effectively as women priests.

There is no valid excuse


Vatican patriarchy, misogyny and opposition to women’s ordination in the Roman Catholic Church.