Saint Scholastica Society

"Should I Cover My Hair, God?" Part Deux

2006-05-01T10:10:00.001-07:00

Have you ever noticed that even something done for a good and holy reason can have unintended consequences?

Last year I began to cover my hair before going into Mass. The whole thing started as an experiment: I remember discussing my advisor the reasons Catholic women had suddenly stopped covering, after having done so for more than two thousand years. Why, given the teaching of the Apostle Paul, did Catholic women no cover their "glory"?

He was, as usual, unfailingly kind and patient. "If you were to cover your hair at Mass," he observed, "It could be a sign of humility, and a good thing." And so, I decided to start covering, and during that time, I discovered it to be a source of true blessing, as I wrote in a previous article on Catholic Exchange: http://www.catholicexchange.com/vm/index.asp?vm_id=2&art_id=29369

Under Cover

For six months I draped my scarf or hat over my head unobtrusively as I stepped into the sanctuary. Of course, doing ANYTHING unobtrusively is next to impossible with my two reambunctious little ones. Three-year-old Sarah was fascinated with my covering, and kept tugging at it to see if she could dislodge the thing. She especially liked playing with it when I was on the kneeler, leaving me in a less-than-prayerful mood.

About five months into my six-month experiment, I took a class on "Women in the Gospels" at seminary, and the priest teaching the class informed us that binding up one's hair was considered by some to be an acceptable alternative to the covering. Still, I decided to stay the course.

The final straw came at the six-month point, when I arrived late at church for a teacher's meeting, and realized that the others had gone in to a special Mass. I had left my purse (with the headcovering) in the car, and had a choice to make: Go in to Mass without my head covered, or sit outside and wait for the others. I knelt down outside the day chapel and followed along... where Father Gordon found me a few minutes later. He looked at me, surprised and puzzled. "Go on in," he urged me.

"But I'm not prepared," I protested. He shook his head and kept going.

It was then I realized things had gotten out of hand. In my effort to do the right thing, I had gotten so caught up in form that it had gotten in the way of my taking my place in the public prayer life of my community. Remembering my advisor's words, I realized that, just as wearing a covering can be a sign of humility, it can also be a source of pride.

Three Indispensable "Body Parts"

As the "body of Christ" on earth, we have members with a variety of personalities, charisms, and gifts. We also each have a different purpose to serve -- even within the prayer life of the Church.

The human body has three layers: The inner core of the abdomen, with its delicate vital organs protected and transported by the skeleton. The brain and heart, the lungs and stomach would not last long if they were outside the body, exposed to the elements. This corresponds to the mystical aspect of Church life: the contemplatives and intercessors and mystics that sustain the life of the Church by the vital connection to the Spirit.

The next layer, the skeleton, provides structure and support. Without this structure, we would not survive, either -- just as, within in the Church, we need the structure that is provided by Tradition and the ongoing teaching authority of the Magisterium. There are also "skeletons" in the pews, members who are diligent in drawing the attention of the community back to the core teachings of the Church contained in the Catechism and Magisterial documents, and ensuring that as a community we do not wander too far afield in the liturgy. These men and women who have often invested their lives in writing, speaking, and teaching in the name of the Church are often walking encyclopedias of canon law and Church history. The American Church in particular is indebted to these brothers and sisters, and their zeal for the New Evangelization.

And yet, the internal organs and skeleton does not comprise the whole body: a third layer is also needed. This fleshy, "huggable" outer layer is comprised of the ordinary Catholics in the pew who live out their faith in daily life through relationship. Through corporal and spiritual works of mercy, and daily perseverance at work and within the faith community, they are lights in a world of darkness. They preach a wordless Gospel of love, sometimes because they know it is the most effective way to convey its message, other times (let's be honest) because they don't know the nuts and bolts of faith as they should. They are like the widow in the Temple, who gave everything she had -- and became a symbol of faith immortalized by Christ in the Scriptures because of her silent witness.

Many Parts, One Body

What do these "layers" have to do with headcoverings? As I talked with other women (both Catholic and Protestants) about their attitudes toward this practice, I found that there was often an interesting correlation between what motivated a woman to cover (or not) and her attitude toward the Church in general and her own faith community in particular.

The "mystics," for example, were generally most appreciative of the spiritual insights I gleaned from the headcovering experiment. At least one I know of -- a third-order Carmelite -- decided to start covering herself after reading my article. The "structured/apologists" who covered their hair spoke most frequently about upholding Tradition, or belonging to a community in which all the other women did so. The third group, which represented the vast majority of the faithful Catholic women with whom I spoke, seemed to consider headcoverings a spiritual "non-issue," except for the most pragmatic reasons (such as witnessing to a Muslim or a desire to please her husband).

The other thing that struck me about the experience as I contemplated these groups was the way their faith expressions complemented each other when they supported each other (such as in headcovering discussion groups, or sisters in my own faith community who did not choose to cover their heads but supported me in my own faith journey) -- and how discordant those voices became when one group came to regard another as being less "authentic" or "faithful."

Perhaps more than any other single experience since I joined the Church, the issue of headcovering crystalized for me the reality of the Apostle Paul's teaching in 1 Cor 12 (18-24):

But as it is, God arranged the organs in the body, each one of them, as he chose. If all were a single organ, where would the body be? As it is, there are many parts, yet one body. The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." On the contrary, the parts of the body which seem to be weaker are indispensable, and those parts of the body which we think less honorable we invest with the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require.

In the Body of Christ, all three groups -- prayerful mystics, traditional apologists, and relational workers -- are needed to sustain life and health, both in the physical world and the spiritual world: Without the life-giving vitality of the mystical "core," bare bones grow lifeless and cold. Without the structure and protection of the skeleton, vital organs are susceptible to the harsh realities of the elements, and suffer damage and even loss of function. Without a fleshy exterior, the vital organs and skeleton repel rather than attract; it is this outer layer faces the world, that communicates the warmth and life and vitality of its inner workings.

Finally, my haircovering experiment taught me an important lesson about myself: That just as spiritual truth is best expressed by the whole Church, rather than a single voice, so it is acquired over the course of a lifetime rather than grasped in a single moment of revelation. In any given moment, God has certain insights, certain spiritual truths He wants us to receive. When I covered my hair, God in His great mercy and wisdom spoke to my heart about my feminine gifts and place within the Body of Christ. When I stopped, I quickly discovered He had other lessons in store.

Tea with the Girls: Advent of Spiritual Friendship

2005-08-22T10:36:00.000-07:00

On the second Saturday before Christmas, the preparations begin. My “Old Country Roses” china tea service comes down to be gently washed and dried; the linen tablecloth I inherited from my grandmother is shaken out and pressed. Ingredients for the special Advent cake are assembled into pure chocolate decadence. My children watch with eagerness, for they know what is coming: Tomorrow is “Funday with Dad!”

The next day, my family makes themselves scarce as I set the table and, at the strike of two, light the Advent wreath. The doorbell rings, and my heart skips a beat: decade-old friendships are about to renew themselves. The five of us seldom gather more than twice a year (we celebrate birthdays together each summer over Tex-Mex); however, these gatherings are a priority. Praying, talking, eating, laughing… as the chapters of our lives turn from one page to the next, we have supported one another in good times and bad, and especially in times of waiting.

Katy is first; this year she brings fruit salad. The tenth of thirteen siblings, she is the anchor of our group, the one who always shows up for any crisis to tend to practical needs – painting a nursery, tending a sick person, and remembering an anniversary. This year she and her husband have another exchange student, a boy from Germany.

Denise is next, bearing her signature baklava. Many single women would hesitate to take on her financial and emotional commitments: She has adopted a girl from Ukraine and a boy from Kazakhstan. Though she has never been pregnant, she knows the joyful, anxious waiting that accompanies a familial addition. I admire her courage, and her determination not to put her life on hold until she finds a spouse.

Lilian, a nutritionist, arrives with a savory salsa dip and pictures of the son she and her husband adopted from Guatemala. This year there are also photos the girl they will soon retrieve from another Guatemalan foster home.

Patty’s specialty is muffins. “How can I pray for you guys?” she wants to know. A veteran auntie and accomplished flautist, Patty recently moved into a new home with her little dog, Buddy. Her solitude is a mixed blessing; the burdens she carries are real, but so is her faith. Hers is a life invested in other people.

This year we celebrate because my waiting is over. After three long years, the adoption for our foster children has been finalized, and we have the piece of paper that affirms what we have always known: We are truly a family. I pass around pictures from the baptism and talk about my studies at the seminary, which have slowed considerably since the children arrived. But that’s OK, too… as someone once told me, “Anticipation is often the greater part of pleasure.”

The Gift of Waiting

The last crumb disappears, the last drop empties from the teapot, and my friends depart for another year. Favorite teacup in hand, I settle myself to await my family’s return and think about what a blessing I have in the friendships of these four women.

In a sense, a woman’s life is about waiting: In childhood, we wait impatiently to be “all grown up,” to have a measure of freedom from parental constraints. In young adulthood, we wait for the phone to ring… for exam results… for the time we will be truly on our own. Later, we wait for first love, first homes, first children… it never ends. In the name of “liberation” we may strike out on our own and grab what we want by any means necessary. However, the results seldom satisfy, any more than a Christmas gift inspected on the sly increases our enjoyment of it when at last it is opened: The waiting is part of the gift.

When the Waiting Hurts

At times the waiting is anxious, even painful. About a year ago we hit a snag in our adoption process: Relatives of the birth parents expressed interest in adopting our children, who had been with us two years, since the baby was six months old. Outwardly I tried to remain calm; inside I was in turmoil. We were at the mercy of the state, without recourse if they decided to take these precious children from us.

The wait became even more intolerable when my sister-in-law – the only member of my husband’s family who was consistently kind and supportive of our decision to be foster parents – announced her decision to move to Arizona. The closest members of my own family live hundreds of miles away; I had never felt more alone.

Barbara’s impending departure caused something to snap inside me. For about a week my husband watched helplessly as I paced the floor day and night, bursting into tears for no apparent reason. Finally, I sat down at my computer and typed a note to “the Girls,” confessing that while I did not feel up to seeing them, I wanted them to know what I was going through.

Less than a day passed before each of them found a way to remind me of their love and prayers. One of them bravely ignored my “no visitors” directive, and came – not to rescue me, but to wait with me. Later, my sister called and convinced me to go and see my doctor: She recognized the depression symptoms, and knew what it would take to get back on track. Within a few weeks, my mood lifted.

Later, I worked up nerve to ask my mother if she had ever felt as overwhelmed with life as I was feeling just then. “Oh, when I get down I just sing hymns until I feel better,” she shrugged. Having lived with her for the first eighteen years of my life, this facile response was dissatisfying. Although maintaining our spiritual connection with God is important, I had learned that stubborn isolation and manufactured cheer does more harm than good. Like Peter sinking in the water, each of us needs a hand up at times.

In times of adversity, women are in some ways stronger than men. God gives us inner strength to wait not with passive resignation but with confidence in his goodness. He gives us intuition that helps us to nurture those who need our care, body and soul. God enables us to sense him at work even in the darkness, and gives us the ability to persevere and to intercede even when a task is thankless or an intention seems hopeless.

However, my encounter with depression taught me that there are times when these hidden, womanly spiritual gifts are meant to operate not in solitude, but within the context of community. “Bear one another’s burdens, and so fulfill the law of Christ,” St. Paul tells us (Galatians 6:2).

When Waiting Heals

My little circle of friends supports one another in our struggles: the oppression of abortion or devastation of miscarriage, the shame of childhood abuse, the dissolution of a relationship, the death of a family member, the struggles of married life. When a need surfaces, we instinctively draw a circle of love around it, tending not just to the symptoms but to the whole person.

First we tend to bodily needs: the jar of soup at the door, a painted nursery, an hour of babysitting so Mom can nap, or sheer presence when it is needed most – be it a wedding or a wake.
Next we support her soul – intellect and will, memories and emotions: a helpful book, a listening ear, a practical suggestion for an unresolved dilemma, conversation that moves from the trivial to the issues closest to the heart.
Finally, we care for her spirit: a commitment to pray for specific intentions, and to ask the hard questions when her life veers off-course. As single women, we would find each other at Mass, increasing our sense of solidarity as together we drew close to the heart of God through the sacraments. Another time, a friend’s courageous question drove me to a confessional prior as I prepared to marry. Because of her, I received the best wedding gift of all: healing from the past, and a clear slate for the future.

A Gift of Spiritual Friendship

“O Come, O Come Emmanuel…” In a few weeks we will celebrate this most precious of all gifts: God as one of us. Through Mary’s faith-filled assent, the eternal Word of God fulfilled centuries f promise, coming to reconcile all of humankind with our Creator.

This Advent season of joyful expectation, do you find yourself waiting physically or emotionally alone? Are you struggling to find peace, or healing from an old wound? Are you getting so caught up in the needs and wants of others that you neglect your own? Remember the Blessed Virgin who, upon hearing of the task entrusted to her, did the most natural thing in the world… She set off to share her news with a kindred spirit who would listen with faith and understanding. In good news and bad, we all need this kind of spiritual friendship. What can you do this Advent season to renew – or even initiate – one of your own?

"Should I Cover My Hair? One Woman's Reflection" (II)

2005-07-18T08:57:00.000-07:00

I was happy to see many strongly positive reactions to my article that appeared on CatholicExchange.com this weekend. (The article may be found at: http://catholicexchange.com/vm/index.asp?vm_id=2&art_id=29369) Many had similar follow-up questions, and for the sake of "chronological economy" I'll post a few of them here. Happy reading!

1. "What kind of head coverings do you wear?" For me, this is an issue of liberty and preference -- I'm not aware of any right or wrong way to do it. Some ladies want the traditional veil. Others -- especially if they are new to covering, or are self-conscious about it -- prefer something more subtle such as a hat or scarf.

I have a three-year-old, so my scarf stays in place best if I tie it under my chin. However, sometimes I wear a hat (you can find cute ones on e-bay). Sometimes I wear a snood and scarf (the snood gives me something to "anchor" the scarf). I've found beautiful coverings on websites of several faith traditions: http://www.modestworld.com/ or http://headcoverings-by-devorah.com/Headcoverings_Snoods.html (Jewish sites); one Mennonite/Amish site includes a pattern http://www.prayercoverings.com/patterns.shtml. "Catholic" sites include http://www.aquinasandmore.com/index.cfm/FuseAction/store.BrowseCategory and http://www.modestyveils.com/

Some have asked me whether my daughter wears a covering. My understanding is that children start wearing coverings after their first communion -- but if your daughter wants to be "like Mommy," I think the angels will get a kick out of your earnest little pray-er!

2. What does Canon Law say about head coverings? Although some will debate me on the significance of this point, nothing about women covering their heads appears in the most recent (1983) edition of the Code. The 1917 edition states that "Women... shall have a covered head and be modestly dressed, especially when they approach the table of the Lord." (Canon 1262, par 2). Interestingly, paragraph 1 of this canon also indicates that "It is desirable that, consistent with ancient discipline, women be separated from men in church." (To my knowledge, churches have not enforced this practice for a very long time, but it may be part of the reason the early church had deaconnesses -- to manage the "women's area" and to assist the bishop in administering rites such as baptism to women)

Having said that, it is also a fact that head coverings have been part of the ongoing tradition of the Church throughout its history, falling out of favor only recently. Catholics held on to this tradition longer than many other Christian groups -- however, in some circles there are stirrings within these groups to restore the practice. I recently encountered one "yahoo" online group comprised of women from a wide variety of Christian traditions who cover their heads out of respect for God, His Word, and their husbands. For more information, go to http://www.dovesdesign.com/headcovering/

3. When do you wear your covering? Just in church? or in your home? As I understand it, Scripture indicates that women should cover their heads when engaged in public worship -- praying or "prophesying" within the faith community.

Some women, therefore, choose to wear scarves that they can slip over their heads at the last moment. (This option tends to minimize the negative feedback about being "holier than thou" or "proud").

Others choose to put on their scarves as they get ready for church, to get themselves in the proper mindset to receive Eucharist (and minimize the time they spend fussing with their hair).

Still others choose to wear a scarf all the time -- or at least when they go out in public. They see it as an opportunity to witness for Christ to others who ask questions.

No matter which option you choose (after asking God and and consulting with your husband), remember that this is much more about cultivating an inner humility, rather than getting the attention of other people. Consequently, we must be very, very careful not to come across as critical or harsh toward women who choose not to cover. A loving response to an honest question will do far more good than criticism.

4. How should I respond to the snide comments and puzzled looks of other parishioners? When no response is needed, ignore them. Your first priority is to cultivate a heart that is open to God and ready to worship. Or smile gently and say a little prayer under your breath, "Jesus, help me to see You in every face I see today."

Proverbs 15:1 tells us that "A soft answer turns away wrath, but a harsh word stirs up anger." If someone asks angrily or defensively why you cover, gently say something like, "It helps me to be more aware of God's presence," or "I like to 'dress up for God,'" or "It makes me feel more feminine, and makes me more mindful of how God has blessed me as a woman."

If someone approaches you with a more curious tone, and seems open for more, offer a more "meaty" response. I often start with the story of my friend Kimberly, and talk about how her example made me take another look at 1 Corinthians 11:10 "A woman ought to have a veil on her head, because of the angels." You could also talk about the value of sacramentals, and the connection between the physical and spiritual world -- God relates to people through tangible things. "My head covering makes me more aware of God's presence, and His blessing on me and my family."

Finally, don't worry about getting in the last word. Pray for each person you speak with, and treat that person with courtesy, no matter what. Time after time, love speaks with far more authority and conviction than law. Ultimately, God is far more concerned about our hearts than our outward appearance. In the words of one great hymn writer, Helen Lemmel (1922):

O soul, are you weary and troubled, no light in the darkness you see?
There's light for a look at the Savior, and life more abundant and free!
Turn your eyes upon Jesus, look full in His wonderful face,
And the things of earth will grow strangely dim, in the light of His glory and grace.

Happy (belated) St. Benedict's Day!

2005-07-14T04:27:00.000-07:00

Dear Sisters:

Monday as I was driving home from the airport, I realized it was the feast day of our "spiritual brother," St. Benedict (the twin of St. Scholastica). This year, the first year of the pontificate of Pope Benedict XVI, this feast has special significance for us. Like Esther standing before her husband, the king, St. Benedict stands before the throne of grace, interceding for our Holy Father and all his brother bishops and priests. So our prayers, as their sisters, will bear even richer fruit.

Our Father in heaven, we thank you for the gift of holy orders Your Son bestowed on His apostles, and they on to other men. We remember today all those men who have taken up that cross, and followed as faithfully as they knew how.
We pray for our Holy Father, Pope Benedict XVI, that you would give him an extra measure of wisdom and discernment, strength and courage. May he continue to draw from the wisdom and example of his namesake, St. Benedict, as he leads Your Holy Church. And may we, his sisters in faith, encourage him to hear and obey Your holy will, just as St. Scholastica interceded for her brother Benedict with effectual prayers of faith.
We remember all those faithful leaders of the Church who have gone to their heavenly rest, especially those still in need of our prayers. We thank you especially for the holy witness of Pope John Paul the Great, and for his perpetual prayers on our behalf.
We remember all your faithful priests who labor diligently today, that they would not lose heart as they carry the cross you have entrusted to them. May we inspire and encourage them to embrace their holy work with greater zeal and fidelity.
We pray for all seminarians around the world, and for those men who are considering the priesthood. May they see in us, their sisters, a source of support and assistance. As they look to us, may they see the Bride of Christ and be inspired to give their lives for her, just as our Savior did.
For all these intentions, and for those hidden in our hearts, St. Benedict pray for us! St. Scholastica, pray for us!

Should priests marry?

2005-06-27T09:44:00.000-07:00

Every year in early June, a group of angry women converges outside the cathedral in my diocese. Ordination seems to bring out the barely submerged hostility in them, and it grieves me deeply that the last thing my brothers see before taking holy orders is those waving, anti-clerical placards. I've thought about paying for a banner to hold up and block it out, reading, "We are proud of you, dear brothers! We are praying for you!" This, it seems to me, is a better and more constructive message to be sending new priests: "We love you and support you for devoting your lives to us. We are on your side."

Sometimes the protests are a little more subtle -- and yet, in my mind, they are no less disrespectful (however reasonable they might seem on the surface). I'm talking about the push for discontinuing the discipline of priestly celibacy -- sometimes taking great, imaginative pains to draw a connection between sexual misconduct and "forced" continence.

Since celibacy is a matter of discipline rather than doctrine, this is something the Church could change her mind about down the line. However, there are a number of reasons I will always be grateful that these faithful men devote themselves entirely to single-minded service.

As a convert, I've known a number of married pastors and their families, and have rarely encountered a situation where the father's vocation did not present a real strain on the rest of the family, who were forced to assume roles (unofficially but very publicly) that they neither chose nor desired. Their fathers were frequently absent to them, and they were expected to go along without complaint. I once had the great privilege of meeting Ruth Bell Graham (Billy's wife) in her home in Montreat, NC. She deeply impressed me as a woman of faith and spiritual maturity -- and she devoted herself entirely to her family. Even in this situation, the marks on the family are evident.

As "other Christs," priests donate themselves 100%, just as Christ did, and this single-minded service is worthy of the utmost respect. Personally, I think that we would not have the vocations problem that is frequently expressed in Catholic circles if as the laity we did a better job of honoring our priests. Instead we treat them like "one of us" -- instead of as persons with inherent spiritual authority over us, by virtue of their holy orders.

Priests are not simply lay people with collars. Their authority is passed to them by the hands of their bishop, who ultimately received it from Christ himself. Affirming this authority and respect, in my mind, is something that as women we have the opportunity to take a leading role in turning the tide.

I know some will disagree with me on this (perhaps quite vehemently), but I will not allow my daughter to become an altar server. This is not about girls not being "good enough" to do the job -- after all, the Church allows girls to serve on the altar at the pleasure of their bishop. (In my church, there are servers of both genders.) However, I want to teach my daughter that she has an equally important job to do -- but one that is different from her brother. Pope John Paul II (and Edith Stein as well) spoke of the "gender complementarity" of God's design.

Young men look for opportunities to be MEN, and reserving this job for them, in my mind, gives us an opportunity to affirm them in their maturing spiritual development as men. If they have a vocation to the priesthood, that seed has an opportunity to grow without pressure and without conflict -- giving them a glimpse of the ordained life at a level that is appropriate to their development.

If we are truly dedicated to finding a solution to the priest shortage, we need to look first within ourselves. Are we the kind of Church, the kind of people, a young man should aspire to serve?

What do Catholics "have" to believe?

2005-06-20T06:57:00.000-07:00

Friends: I found this on the Catholic Exchange website, and in lieu of a St. Scholastica newsletter this month I wanted to post this and invite your comments. Have you ever faced a particular issue in which you struggled to find the "right" Catholic perspective? What was it -- and how did you resolve the question?

Catholic "Officialdom" and Theological Ambiguity
Mark P. Shea

A few months back I guested on a talk radio show and got a call from a man who wanted to know what the "official Catholic teaching" was on (I kid you not) "how much body mass you can lose before you lose your soul." The man was apparently under the impression that if a certain amount of tissue gets lopped off in an amputation, your soul would leak away and he was urgently interested in whether the Church had issued an official measurement (in grams?) of just how much tissue this would have to be.

The question, odd as it was, nonetheless is not the only one of its sort out there. On the Internet, in magazines and on other media I frequently run across the notion that the Catholic Church must have an "official teaching" on absolutely everything. My friend, James Akin, the noted apologist who works at Catholic Answers, has remarked on the same phenomenon and tells me he is tempted to draft a series of mock answers to the burning questions, "What is the Catholic Church's official favorite Beatle?" and "What is the official Catholic way to eat a Reese's?"What is going on here? Apparently, many people (one cherishes the flickering hope they are mainly non-Catholics) labor under the illusion that the Church operates according to the "That which is not forbidden is compulsory" model of totalitarian micro-management and thought control. The idea seems to be that, since the Church is hierarchical, it must therefore be the case that Catholic teaching is a thing of such nitnoid and picayune obsession with detail that no Catholic can set his watch without phoning the Vatican or brush his teeth without consulting the catechism on which hand to hold the brush in.

What is especially funny about this misperception is the garbled conversations one can have with people who hold this belief and who do not know whether it is accurate or inaccurate, nor whether they think it is good or bad.Thus, I have seen conversations on the Internet proceed in this fashion:

Somebody declares, for instance, that "the Pope has officially declared that evolution is true." (After all, if the Pope has not declared evolution absolutely 100% false, the only alternative must be that it is absolutely 100% dogma.)Much speculation then ensues about the motive for this "radical reversal" in Catholic teaching. Voices ask archly whether this might not be a gambit by Rome to prepare the way for other reversals of dogma like "married priests" or even Apostolic Succession (one wonders how apostolic succession might be reversed.) Much bustle ensues as the chatter in cyberspace attempts to cast some nuanced magisterial statement in concrete dogmatic galoshes and demand that it dance.

What never seems to occur in such conversations is the thought that the Catholic Church, so far from being obsessed with defining everything down to the last jot and tittle is, in reality, profoundly disinclined to define Her Tradition unless she absolutely has to. Thus, in the case of the Pope's statement on evolution, the fact is the Pope was aiming to open up various channels for reflection, not cram all Catholics into some narrow rut. He said, in essence, that certain aspects of evolutionary theory do not pose a theological problem to Catholic Faith, but that Catholics could not, of course, accept a strictly materialistic philosophy to account for the creation of human life since this is counter to one of the basic truths of the Faith.This is a far cry from saying that "evolution [which theory?] is dogma."

On the contrary, it is the declaration that a Catholic is free, if he likes, to accept or reject the possibility that God may have somehow used creatures whether angelic or apelike to create the body of the first man. The only thing a Catholic is not free to believe is that the soul is merely a function of matter (as some forms of naturalism claim). Moreover, this is neither a new thing nor a "reversal" of Catholic teaching. St. Augustine speculated 15 centuries ago about whether God made Adam immediately or over a long period of time. Pope Pius XII made substantially the same comments as Pope John Paul II in Humani Generis nearly 50 years ago. Catholics have felt themselves quite free to speculate on this and thousand other questions since the founding of the Church, for they have always understood that such questions are, to a very large degree, a matter of liberty and even ambiguity, not dogma.But contemporary culture is about 2000 years behind the times when it comes to comprehending Catholic theological liberty and ambiguity.

Hence the confused reaction to Pope John Paul II's recent expression of disapproval for the death penalty in Evangelium Vitae (when he said, in essence, that he couldn't see much justification for the death penalty anymore and that, if a criminal could be punished without the taking of human life that comes from God, then human life should be spared.) Many commentators wondered how an infallible Church could "reverse itself" on this topic.

But the reality is, this opinion of the Pope is no more dogmatic than previous teaching which allowed for the death penalty. All such teachings have been but prudential judgments, based on a reading of "the signs of the times" which the Church asks the faithful to consider seriously as they form their own consciences. The bottom line is, there is no "official teaching" stating unequivocally that the death penalty is Always Wrong, just as there was never an "official teaching" that it was Always Right. There is room in the Catholic tradition for endorsement of the death penalty. There is also room for opposition to it. Prudence seems to indicate increasingly that it is, in almost all circumstances, a greater evil than the evil it seeks to avoid. So the Pope counsels against it. But he makes no dogma.

And this is the case with the bulk of the Church's Tradition. There are a few (a very few) restrictions concerning what Catholics may and may not believe and do, but one can be a perfectly faithful Catholic and believe, disbelieve or care nothing about evolution, farm subsidies, tax reform, just war theory, pacifism and smoking. One can hold all sorts of opinions about the duration of purgatory, the music of Spike Jones, the authenticity of the Shroud of Turin, the question of whether there is time in Heaven, whether Our Lady died and whether we should have fought the Vietnam War. The Church has no "official position" on these and a billion other questions. She prefers freedom whenever possible. This is why, in 2000 years, the number of dogmatic definitions the Church has formulated is so very, very small.

And it is also why, strangely enough, I often encounter a weird reaction from those who set out to criticize the Church for being rigid, dogmatic and obsessed with angels on pinheads. For when they suddenly find that it is diverse, variegated, miscellaneous and Catholic, when they discover the Church has no "official teaching" on whether Mary died or Purgatory is instantaneous or farm subsidies are the eternal will of the living God, they react with tremendous confusion and resentment."What?" I am asked. "The Church doesn't know?! But if it can't even answer an elementary question like this, why should we put any faith in her claim to be infallible in larger things?"

The curious thing here is that many of the people who protest most loudly the Church's "overbearing authoritarianism" are also the ones who object most loudly when the Church refuses to tell us what to think. They complain the Church is dogmatic about everything and then they complain that it isn't.It seems that the world has gotten things almost exactly backward from the Church here.

The world often has a philosophy which treats all matters of Catholic dogma as open questions and many open questions as dogma.

Is there a God? Maybe.
Is smoking the locus of all evil in the universe? Absolutely.
Did Jesus say what is attributed to him in the gospels? Who knows?
Is homosexuality inborn, natural and God-given? Absolutely.
Are the Mosaic Laws against adultery valid in our day and age? That's debatable.
Can an office full of cubicled bureaucrats micromanage an elementary school room 3000 miles away? Absolutely.

Chesterton once remarked of H.G. Wells that he held two bizarre and contradictory philosophies. One of his philosophies held that everything is absolutely unique and therefore unclassifiable (making a common morality impossible). The other philosophy argued passionately for the need of the World State. Chesterton remarked, "It is a quaint and almost comic fact, that this chaotic negation especially attracts those who are always complaining of social chaos, and who propose to replace it by the most sweeping social regulations. It is the very men who say that nothing can be classified, who say that everything must be codified."

In contrast to this is the Catholic vision of a free human being. Catholics are certain about a few basic facts concerning the nature of the cosmos; facts sketched in the Creeds, offered in the sacraments and fleshed out in the few dogmatic pronouncements the Church has made about this and that. Beyond that, though, they are gloriously different and rather enjoy the fact that they do not see eye to eye on scarcely anything in the world.

Submitted to God they find they are taller when they bow, freer when they wear the "shackles" of dogma and wiser when they allow the Church to insist on the very few doctrines she cannot compromise. But the world, seeking to be free of the big laws, does not get freedom. It gets the small laws, the petty dogmatisms and the mental slavery that forces it to not think (in a hundred ways) about Jesus, but allows it to think in only one way about whatever ideology is the going thing at the moment. Catholics, having no detailed dogmatic program to go on besides "Love God and love your neighbor" can look like William F. Buckley, Dorothy Day, Joan of Arc, Mother Teresa, Richard John Neuhaus, or Oscar Romero. They can be all over the map once they leave mass, for they are all one in Christ at the altar. For Catholics, as Chesterton said, agree about everything. It is only everything else they disagree about.

Covered Graces: Feminine Faith in the Gospels

2005-06-04T04:14:00.000-07:00

Any man who prays or prophesies with his head covered dishonors his head, but any woman who prays or prophesies with her head unveiled dishonors her head – it is the same as if her head were shaven…. [W]omen ought to have a veil on her head, because of the angels. (Nevertheless, in the Lord woman is not independent
of man nor man of woman; for as woman was made from man, so man is now born of woman. And all things are from God.)
1 Corinthians 11:4-5, 10-12

In many faith communities in America, this passage from St. Paul is written off as a cultural anachronism rather than a spiritual principle – even among those women who take great pains to interpret every other word of Scripture as literally as possible. To do otherwise, it is supposed, is to relegate half the human population to second-class citizenry in the kingdom of heaven, fit for nothing but dishing up Jell-O salads and washing dishes at church suppers.

The words and actions of Jesus – who revealed to St. Paul His heart for the Church – suggest otherwise. This paper will examine three types of encounters, in order to provide a way to juxtapose the equality and uniqueness of the masculine and feminine persons, and how St. Paul was in fact expressing a vision of complementarity that he received from the Lord Himself. We will further explore how the “hiddenness” of the covering expresses not a woman’s weakness or inferiority, but the source of her true strength and God-given purpose: to be a true partner in the redemption of the world.

Human Face of the Divine

Though she is extolled for her purity and obedience, the most remarkable contribution of the Blessed Virgin Mary was giving the Word of God a human face. For the first time in human history, we could truly see and touch the divine. Her genes determined the shape of His eyes, the curve of His jaw, the wave of His hair. Hers were the hands that held His own, leading Him out into the world to explore and learn for many years before the world would discover Him.

Our “glory” covered with lace or cotton, the eye is naturally drawn to our faces. In a very real sense, the words we speak and the things we do are another incarnation of God and His love to a world desperately in need of the touch of the divine. Time and again in the Gospels, it is woman who catches a glimpse of that reality, and through her words and actions compels the Lord to reveal Himself even more fully and plainly.

While the crowd pressed closer to hear the Teacher and Healer speak about the indissolubility of the family, the apostles jostled to create a human barrier that would protect their Master. It is likely the women, however, who had a singular goal: to bring their children forward, for His blessing. Immediately Jesus saw and affirmed their intent: “Let the little children come to me, and do not hinder them, for to such belongs the kingdom of heaven” (Matthew 19:13-14).

With a word from His mother, Jesus launched His public ministry (see John 2:1-7). The radiant countenance of the Samaritan woman at the well, along with her public affirmation of faith, compelled the crowds to see for themselves the Savior of the World (see John 4:42). In the Gospel of John, the tears of the Magdalene prompt the Risen Christ to reveal Himself (see John 20:15-16).

St. Paul wrote: “…any woman who prays or prophesies with her head unveiled, dishonors her head…” (1 Corinthians 11:5). There is no question that she may pray or prophesy – that is understood to be the task of every believer. And yet, by drawing attention away from her natural “glory” – her hair – she causes the angels to contemplate a deeper mystery: How Woman in word and deed presents a unique revelation, the human face of God.

This presentation, of course, extends to every aspect of life. We reveal the God of love when we extend ourselves with spiritual and corporal acts of mercy. We encourage children to trust our holy God by carefully instructing them both in words and example to follow Him in obedience. In a very real sense, as the “Body of Christ” we continue to reveal the hands and heart of God moment by moment, one person at a time.

Intuitive Seeker of Wisdom

Because of her unique feminine nature, woman is often able to transcend mere rationality to embrace deeper underlying truth. As wife and mother, she relies on her intuitive and relational powers to care for her family. As daughter of God, she sometimes perceives spiritual realities that are not always immediately apparent to her brothers. This intuitive power, combined with her instinct to place intellectual knowledge within the context of relationship, is the path to Wisdom. This may account, at least in part, for the reason the “wisdom literature” of the Old Testament presents Sophia (Wisdom) as a woman.

This is not to say woman is incapable of rational thought – clearly this would be an untruth. Nor is it true that all men are devoid of intuitive gifts. However, woman’s characteristic ability to “enliven” sheer rationality through her intuitive and relational gifts – and his ability to channel those gifts constructively with his gifts of systematic reason – is an exquisite example of the gender complementarity of God’s original design.

Jesus’ encounter with the woman at the well in John’s Gospel is a compelling example of this. She notices social peculiarities: “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” (John 4:9). She engages Him with humor: “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water!” (4:15). She is not put off by his bold exposure of her shortcomings, but seeks to “connect” the truth she is hearing with that of her people by questioning Jesus on the proper place of worship. In her thesis, Anne Dietterich explains, “The woman recognizes that Jesus is revealing something far more important than proper ritual location…. The continuing dialogue nurtures the woman’s faith as she contemplates the possibility of Jesus being the Messiah.”[1]

Another moving example is found in the eleventh chapter of John, at the death of

Lazarus. While Mary sat at home, receiving visitors, her sister rushed ahead, struggling to reconcile the death of her brother with the love of the Master. Didn’t He know they needed Him? Didn’t He care? Her quiet words are both a statement of faith and a gentle reproach: “Lord, if you had been here, my brother would not have died” (John 11:21).

“Your brother will rise again…”

“I know. He will rise on the last day.” But we want him with us now. Can’t you see that? Don’t you understand how much we love him, need him?

Jesus squares His shoulders, lifts His voice. “I am the resurrection and the life… whoever lives and believes in me shall never die. Do you believe this?”

Somehow, through the fog of grief and pain, Martha sees the light of revelation. “Yes, Lord. I believe you are the Christ, the Son of God, he who is coming into the world” (John 11:27). Only Peter would speak the words as plainly, his declaration prompted not by “flesh and blood,” but through the Father (see Matthew 16:17). Dietterich notes, “[Note] … the way the Evangelist treats the faith development of the disciples and the two sisters. Martha comes to full Christological confession in a couple of verses in contrast to nine chapters for Thomas![2]

Selfless, Unseen Worker of Virtue

The first time I wore a head covering to church, it had an immediate affect upon me. In that state it is impossible, I discovered, to yell at my children for dawdling, or snipe at my husband for wearing grubby work shoes. I could feel the angels watching me. And while in the past I had run out the door without giving much thought to my appearance, I now started pulling on skirts and hose and adding a touch of lipstick. What sense is wearing the headdress of a woman, if I look decidedly un-feminine from the eyebrows down?

And yet, in another sense, the covering also reminded me of other, and far more important, interior qualities and virtues. As a single woman and musician, there was a time when I equated fidelity to God with visibility of service. There was always one more piano to play, one more choir to direct, one more Bible study to lead, one more event to plan. As a Catholic woman, I came to realize that God was far more concerned about the state of my heart, the things I said and did when no one else was watching.

The women Christ most admired in the Gospels were those who lived lives of courageous virtue that went all but unnoticed – or drew negative attention. He commended the courage of the widow who gave two copper coins to the Temple treasury (see Luke 21:2ff; Mark 12:42). He responded to the faith of the Canaanite woman, who trusted Him to make her tormented daughter though they were not of the “house of Israel” (Matthew 14:24). And he immortalized the love of the sinful woman who poured out her devotion, exposing herself to public ridicule (Luke 7:37ff).[3]

Despite His evident affection for the elder sister of Lazarus, Jesus chided Martha – not for continuing to work while He taught, but for complaining that her sister did not leave His feet to labor alongside her: “Martha, Martha, you are troubled about many things…” (Luke 10:41). [4]

The virtue of hidden service is not unique to women – indeed, Jesus proclaimed that to be first in God’s kingdom is to be “last of all and servant of all” (Mark 9:35). Similarly, He urged discretion in acts of charity, such that “when you give alms, do not let your left hand know what your right hand is doing” (Matthew 6:3), and “When you hold a lunch or dinner… invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you” (Luke 14:12-14). The hidden life of women is particularly suited to such powerful testimony in this life, and spiritual greatness in the next.

Conclusion

In writing this paper, I have presented a perspective on Paul’s admonition on head coverings that is highly compatible with the liberating message of the gospel. The most vital organs of the human body are covered with layers of bone and muscle and tissue, to protect the delicate functions for which the organs were designed. Similarly, the structure of the Church’s hierarchy, including her authoritative “covering” of men, provides women with a level of freedom to engage her particular gifts to the fullest degree.

“It is not good for man to be alone,” we read in the Creation account. Biology alone does not account for this necessity of complementarity. Equal in dignity and fidelity, we are nevertheless necessarily distinct in function from our brothers. Jesus – and Paul after Him – acknowledged the singular contributions of women by including them in His ministry, despite cultural taboos and prohibitions. It is likely the hidden life of women, dedicated to prayerful service, that Jesus had in mind when He proclaimed in the Gospel of Matthew (6:1-6):

Beware of practicing your piety before men in order to be seen by them; for then
you will have no reward from your Father who is in heaven. Thus, when you give
alms, sound no trumpet before you, as the hypocrites do in the synagogues and in
the streets, that they may be praised by men. Truly, I say to you, they have
received their reward. But when you give alms, do not let your left hand know
what your right hand is doing, so that your alms may be in secret; and your
Father who sees in secret will reward you.
And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

Bibliography

Cassidy, Father Richard. Society and Politics in Acts. Maryknoll, New York: Orbis Books (1987).
Dietterich, Anne Carr. The Women of John’s Gospel in Narrative Perspective. Clarence, New York: St. Joseph Center for Spirituality (undated).
Getty-Sullivan, Mary Ann. Women in the New Testament. Collegeville, Minnesota: Liturgical Press (2001).

[1] Anne Carr Dietterich, The Women in John’s Gospel in Narrative Perspective (Clarence, New York: St. Joseph Center for Spirituality), 25.
[2] Dietterich, 34.
[3] As Getty points out in her work Women in the New Testament, the woman’s loosened hair – her “glory” according to Paul – was not necessarily indicative of prostitution. “There is no indication that she is being flirtatious or calling attention to herself; rather, she is focusing on Jesus” (p.110).

[4] Referencing Father Richard Cassidy’s work Society and Politics in Acts, Getty notes, “In the eighth decade, when Luke was writing, the respective role(s) of women was much debated. At least one of Luke’s concerns is showing that being a Christian did not conflict with the Greco-Roman ideals for men and women living in the empire…. Luke tries to show that Christian life is compatible with the social patterns of Roman-administered Judea and Galilee. Jesus praises certain behavior in women, as if suggesting they could serve as models to others” (193-194).

Newsletter -- Vol.2, No.4

2005-04-19T10:20:00.000-07:00

My Dear Sisters:

For the third time in 100 years, the new pope was elected two days after the convocation of the conclave: Joseph Cardinal Ratzinger, Pope Benedict XVI. A scholar and staunch defender of the Catholic faith, the new Holy Father may lack the warmth of his predecessor at times, but we can take heart in the fact that he is no less a true son of Mary.

The Hidden Life contains a poem by Saint Teresa Benedicta of the Cross, a fellow Deutscher, entitled “I am always in your midst” (speaking for Saint Angela Merici). One stanza reads:

You’ve recognized it: that is what God likes—
Patient waiting till the hour comes
That he determines; in the dark to wander
As the Spirit’s quiet movement leads us,
And unseen by human eyes,
To gather the flowers that bloom along the path.
The little buds daily given us at the hand of the Mother
Of the Son of God—
He takes them to his heart: there they bloom
And never wither; their fragrance
Spreads sweet and strong, with wondrous healing power,
Over all the world, closing wounds
That people’s “mighty deeds” produce in it.

May we “little buds” of the Spirit continue to love and support our beloved brother Benedict in this life as our namesake did in hers. May Our Lady take us close to the heart of Jesus, and may we bring an aroma of sweetness wherever we go.

Under the Mercy,

Heidi

I Remember Papa: Reflection on Pope John Paul II

2005-04-02T18:33:00.000-08:00

April 2, 2005

It was just today, on the eve of Mercy Sunday, that he breathed his last and found himself at the Gates of Heaven. No doubt Saint Faustina was there to welcome him, along with his other good friend, Blessed Mother Teresa. His father and mother, brother and sister… All were present to greet their Karol as he broke the bonds of earth, running just ahead of the rest of his earthly family, having accomplished the work his Master had asked him to do.

“Holy Father.” Never has the appellation been quite so apt. One glance into those startling blue eyes, and you could see heaven itself. He spoke eight languages, penned fourteen encyclicals and countless letters, and visited almost 130 countries over the course of his twenty-six year pontificate. And yet he always had time to hug a child, write a letter, or extend a dinner invitation. When my husband and I honeymooned in Rome, we were first in line to be presented to Pope John Paul II and receive his apostolic blessing on our marriage. There were eleven other couples behind us, and yet he fixed his full attention on us, his hand extended not in cold ritual, but in fatherly welcome.

He was a man of great passion and intelligence. No other pope was so prolific, or so generous in extending himself for the good of his children. He canonized or beatified more saints than all his predecessors put together, and he was a tireless proponent for human dignity. This is evident even in the way the Holy Father defined the mission of the Church, in which every person – without respect to age, gender, vocation, or nationality – was invited to share in the great work of the New Evangelization.

Without compromising Truth, he extended himself in love to bridge the chasm between Catholics and the rest of the world – Muslim, Jew, Buddhist, and especially other Christians. Time and again, they reciprocated that love and respect.

As a convert to the Catholic faith, I am particularly indebted to Papa John for leading the Church in renewal, so that when I finally got close enough to look inside, I found a faith so vital and relevant, I knew I could never be happy anywhere else.

Like the Prodigal Son, I was welcomed with open arms; unlike him, it was not until I finally wandered home that I realized just how lost I had been.

Time and again, reporters spoke of the “legacy” of Pope John Paul II, asking one person after the other to articulate the Holy Father’s greatest contribution to the Church over the course of his pontificate. In reality, I think this is not the correct question to ask. A shepherd’s work is not about personal ambition. It is about keeping the sheep safe.

Through his writings, his appearances, and especially by his own example, Papa John led the sheep entrusted to him around the pits and brambles of the world in which we live. Though his intellectual capacity and diplomatic prowess were beyond reproach, his true greatness was in his capacity to love.

And so, dear Papa, we entrust you to the angels with all the rest,
like you, who poured out themselves in living sacrifice.
May Our Lady take you by the hand, and lead you to our Brother,
And may the Son rejoice to hear her speak your name.
May you adore, in beloved company of those long anticipated,
and receive your just reward, and dance in jubilation
with the host from every nation, at the love-fest of the Lamb.
Holy Father, our Papa John, please pray for us.

Your loving daughter, Heidi

Women Under Cover

2005-03-08T09:10:00.000-08:00

March 6, 2005

Hello! Well, the good news is that I think I have landed my thesis topic: Women Under Cover: Authentic Catholic Femininity in the New Evangelization. I want to explore the benefits of sexual complementarity to the mission of the Church, especially as portrayed in the writings of Saint Teresa Benedicta of the Cross (Edith Stein). Now THERE was a woman ahead of her time. The spirit of her writing is all over the work of PJPII, especially in Mulieris Dignitatum and his "Letter to Women."

I want to thank those of you who responded to my "cosmic query" regarding headcoverings. Dr. Fastiggi, bless him, gave me helpful direction in understanding how Canon Law relates to Church practice. Ultimately, I decided to take this "nudge" as a sign that, for whatever reason, the Lord wants me to interpret the 1 Cor 11 passage literally, and cover up.

I put on my headcovering for the first time last Sunday at the 11:30 Mass. In the middle of the service, Sarah stood behind me on the pew, and started poking her fingers through the holes in the netting. “Pretty Mommy, pretty hair.” Christopher also asked about it. The adults mostly just looked and smiled; a few had quizzical looks, but only one person actually asked me about it.

I did not know Agnes, an older woman who was the only other person who had any sort of headgear – a boyish tan brimmed cap. Agnes followed me out to the parking lot, mourning the days when every woman would go to church with a hat on. She attributed the breakdown of marriage to the same resistance to subject oneself to another person – and to the introduction of contraception, which was good for a solid ten minutes.

It was hard not to feel conspicuous, though we sat at the back. I'm thinking a hat would probably be better… but they are so expensive, and this $5 snood suits just as well. Somehow the inexpensive snood seems more in keeping with the attitude of humility and obedience, which as Dr. Fastiggi reminded me is the whole point of the cover. At least, more in keeping than a $100 chapeau.

It bothers me that the ones who most adamantly espouse women wearing hats tend to be men on the extreme right end of the apologetics spectrum. I think this is a message that would much better come from another woman. And so, I start with me.

Pray for me!

Heidi

Newsletter - Volume 2, Letter 2

2005-02-02T13:31:00.000-08:00

Dear Sisters in Christ:

This semester I’ve been “off,” tending to family needs. However, I have not forgotten our little group, and wanted to get this off right away, so as not to lose momentum.
Father Daniel Jones has kindly agreed to preside at our first medal blessing on Thursday, February 10. This will take place right after the 11:45 Mass on the Cardinal Dearden Porch. If you possibly can, please plan to join us for the blessing and for the tea reception I’m setting up for us afterward. (If you’d like to help with the food, let me know.)
A few weeks ago when I was on campus, my daughter Sarah and I had an opportunity to interview John Lajiness, who has taken a new position on the staff of SHMS. I gave him several copies of our newsletter, to pass along to any women he thought might appreciate getting to know some of the other women at Sacred Heart. As I pointed out to one of our group recently, there aren’t many natural opportunities for us to interact outside of class, as we all have busy schedules. That is why it is important that we make these opportunities for ourselves!
One of our new members suggested that we take a census, and ask when people are most likely to be available to pray or get together informally. The “first Monday” Masses don’t seem to draw many of us. Maybe we need a “virtual” meeting room to post prayer requests and other communications. Or maybe we should have one day when whomever is available will meet in the chapel to pray a Divine Mercy chaplet. I want our group to meet the needs of its members – but first we need to identify what those needs are.
So, this newsletter is a little “heads up.” Please be giving this some thought and prayer, so that on the tenth we can come up with a game plan. I look forward to seeing you “on the porch”!
St. Scholastica, pray for us. Thanks for listening, and for spreading the word!
God bless you –
Heidi Saxton (hsaxton@christianword.com)

P.S. If you know other women who might want to get our newsletter, have them send a message to stscholasticasociety-subscribe@yahoogroups.com.

Newsletter - Vol. 2, No.1

2005-01-03T13:28:00.002-08:00

Happy New Year!

Next week I've been asked to give a talk about "Real Women of the Bible." The idea is to meditate on the Scriptures until we get a clear image of the silent heroines of the faith, and the virtues they encourage us to emulate.

Take Sarah, for example. Now, imagine that while you were in your prime your husband told people you were his SISTER -- twice -- in order to save his own neck? Her son Isaac thought Pops was so smoothe, he tried the same thing on his wife. Unfortunately it was on the same king, who remembered the trick Abraham had pulled, resulting in the wombs of his entire country to be sewn shut by the Fertility Angel.

Both Abigail and Jael overrode their husbands poor judgment, and spared the lives of countless men. Dear Judith, all she did was bat her eyes and, FWOCK, off came the head of the oppressor. All without breaking a sweat, or compromising her virtue.

My favorite gal, however, is Tamar. When her father-in-law refuses to do his duty by her, consigning her to a lifetime of widows rags, she takes matters into her own hands. You can almost hear it. "Me? An adulteress? Perhaps. Let's see... Here's the ring and emblem of the guy I was with. Look familiar?...."

Men problems and fertility frustrations, forced anonymity and persistent underestimation. The problems that plagued our sisters in faith haven't changed much, have they? St. Scholastica, prayer warrior and faithful maiden, pray for us.

Who is YOUR favorite "leading lady" in the Scriptures?

Newsletter - Vol. 2, No.1

2005-01-03T13:28:00.000-08:00

Happy New Year!

In two weeks I am presenting a talk entitled "Real Women of the Bible." The idea is to meditate on the Scriptures to get a sense of the "human side" of the women in its pages. For example, Sarah had to endure -- twice -- her husband Abraham calling her his sister, to spare his own hide. Her son, Isaac, thought it worked so well that he followed his father's example.

Judith, shades of Wonder Woman, delivered her people from a Gentile oppressor without breaking a sweat or losing her virtue. She just batted her eyelashes -- and took his head off.

My personal favorite is in Gen 28, when the wretched Tamar tricks her father-in-law to do his duty by her, rather than consigning her to widows rags forever. "Me? An adulteress? Maybe... let's ask the guy who was last with me, whose ring and emblem I happen to have right here... Look familiar?

The courage and humor of our sisters in faith can brighten our darker days, and inspire us to (in the words of the Little Flower) do small things with great love. St. Scholastica, prayer warrior and humble maiden, pray for us.

Who is your favorite "leading lady" in the Bible?

Catholic myopia

2004-12-30T06:08:00.000-08:00

This morning as I listened to the "two cents" segment on your morning program, I could not help but wonder if as Catholics, in our efforts to raise the flag on the horror of abortion and gay marriage, we sometimes drop the ball on other aspects of living out our Christian faith.

For example, if we are opposed to gay men and women becoming foster parents, are we prepared to step in to care for the more than six hundred thousand children who are court wards and without a permanent home? If every Catholic family in the United States took one child, or one sibling group -- perhaps in reparation for one of those lives ripped limb from limb -- we could also redeem one more life, whose prospects are otherwise unquestionably dim.

As Christians, and particularly American Catholics, it is not enough to wring our hands at the tragedy in Asia and Africa. Similarly, using this story as an opportunity to "preach to the choir" about the lives lost through abortion in the States would seem to take the focus from where it belongs: How can we, the richest people group in the world, best respond to the real needs of our brothers and sisters who are struggling to survive in Asia and Africa? Scripture tells us that each of us will have to give an account for how we used the resources God entrusted to us to help our brothers and sisters who cannot help themselves.

Consider it from this perspective: The Church entrusts those forty-four million innocents to the care of their heavenly Father. The hundred thousand lives lost since Sunday, on the other hand, very likely had no opportunity to avail themselves of the sacraments before they died. Those who live are going through their own personal hell on earth. The world is watching how we are going to respond. Our faith demands that we do our part.

Below are some links for Catholic organizations that are seeking to alleviate the suffering in the East. Please respond generously.

Catholic Relief Services: https://www.kintera.org/AutoGen/Simple/Donor.asp?ievent=90705&en=ieIHILPqF4KAITOuH3IALTMvGgLUKSPrGbIGKYOCKjIMLTNrHcJJJUNIF

Here is an article from America magazine on this organization: http://www.americamagazine.org/editorial.cfm?articleTypeID=3&textID=3126&issueID=448

God bless you!

Finals week

2004-12-15T19:29:00.000-08:00

"Who's dat?" three-year-old Sarah toys with the medals I wear around my neck just as I was about to leave for school, to take my last exam.
One eye on the clock, the other on her grubby forefinger, I look closely at the three disks at the end of my chain. "Well, that one's St. Teresa... She's a doctor of the Church."
"Ta-eesa? Oh. Who's dat?"
"That's Mother Mary. She watches over us both while we're away from each other."
"Mother Mary," she echoes, her brown eyes wide. "Who's dat?"
"That," I tell her, "is St. Scholastica."
She regards me with great seriousness for a moment. "Sooo... kooo... asaka."
"Schoooo LAST ica."
"Saskaka?" I smile and hug her. "That's it. Someday, when you go to college like Mommy, I'll get you a set of your very own. These smart ladies help me do my very best at school. I ask them to help me whenever I need to be especially smart, like today."
She grins at me broadly. "SAS suh kuh."
As I pulled out the driveway, I contemplated what a special moment that was. Finals week is always a little tense... The extra studying puts the whole family a bit on edge, as I try to get everything done, and the rugrats vie for my attention. (I call them that in the very fondest sense of the word, of course.) My husband is a man about it, and steps up to fill in the gap with courage and his own inimitable brand of fatherly ministrations. But it is Mom they want, and we all know it.
Not too long ago, my son's preschool teacher accused me of selfishly putting my own education above Christopher's needs. Her words cut to the quick, though everyone who knew us was quick to assure me that Christopher is well within the "normal" range (if a bit active.) Even so, I've decided to take a semester and sort things out. Put my world in order, and give these little kids the attention they crave, and probably will not deign to give me too many years from now.
And so I went into my last final (Church History) with a slight sense of dread (no matter how much I study, it never seems like enough), temporarily buoyed by the return of my research paper on "Widows and Virgins: The Feminine Face of the Early Church." Father called it "objective" and "well-researched," and had some nice words for my writing style.
And once again, I was reminded that one's preferences do not always coincide with one's highest obligations. The computer will always tolerate my muddled ramblings, as I formulate just the right combination of modifiers and superlatives. But for now, a higher call awaits.
Well, actually, a little lower to the ground at the moment. But that, too, will change before I am ready.
Hope your finals week allows your diligence and intelligence to shine with their fullest potential. St. "Saskika," pray for us.