Among the social justice issues around which, as announced on the its website, the LCWR “has taken recent action” are climate change, health care reform, relief for Haiti, immigration policy reform, and the U.S. military presence in Iran and Iraq. Elsewhere on its website the LCWR advocates the right to water, the Occupy movement, and just responses to hydrofracking and sex trafficking.
There are many important issues on this list. But the CDF is certainly right that the lack of attention to the life issues and other issues impacting family life are conspicuously lacking among the LCWR’s concerns. In sardonic tones The Daily Beast addresses the CDF’s concern with this lack:
“The sisters, it seemed, were staying silent on the church’s pet issues of abortion, euthanasia, homosexuality, and the ordination of women. Their silence was interpreted as endorsement—by not speaking out against such “evils,” the report said, the sisters were effectively showing their approval for the practices.”
But if LCWR silence on these major issues of Church doctrine is not to be interpreted as endorsement, then can someone point out an instance in which the LCWR speaks out loudly and confidently in defense of Church teaching on these matters? There is no evidence of such, at least, on their website. One might have hoped in light of the Gosnell atrocities for some statement of outrage from the nation’s largest association of women religious leaders. There’s a ringing defense of the right to water. Where’s the defense of the right to life itself?
What one takes away from the LCWR’s public presence is that this is a body far more concerned with a political agenda than with spiritual formation in light of the Church’s doctrine, and that even when it rightly fights for social justice it does so without full appreciation of the Church’s social teaching–of which life and family issues are the bedrock.
In its assessment the CDF got to the nub of its conflict with the LCWR in this way:
“On the doctrinal level, this crisis is characterized by a diminution of the fundamental Christological center and focus of religious consecration which leads, in turn, to a loss of a “constant and lively sense of the Church” among some Religious.”
The CDF’s beef with the LCWR is therefore not a matter of gender politics; it’s a matter of Christ and his Church not being at the center of the association’s activities.
In one passage of the LCWR’s Systems Thinking Handbook, a resource for “decision-making,” a scenario is imagined in which sisters argue over whether a Mass should be at the center of a communal celebration, since some sisters find the Mass “objectionable.” According to the CDF assessment, the Handbook identifies the source of this conflict in different cognitive models (the “Western mind” as opposed to an “Organic mental model”). One can almost hear the shocked tones as the CDF report continues: “These models, rather than the teaching of the Church, are offered as tools for the resolution of the controversy of whether or not to celebrate Mass.”
But such silliness–which Evelyn Waugh, though clearly not The Daily Beast, could well appreciate–is what the LCWR is substituting for a real life in Christ.
About Sr. Laurie Brink’s call for women religious to go “beyond Christ,” the CDF assessment observed with welcome wit: “Some might see in Sr. Brink’s analysis a phenomenological snapshot of religious life today. But Pastors of the Church should also see in it a cry for help.”
The CDF is striving valiantly to answer that cry for help, to keep the LCWR from spinning completely out of the orbit of the Faith. Let us hope and pray that the association will be docile in adhering to the CDF’s mandate for implementation of its assessment. It might help them to keep in mind some statistics that John Allen pointed out in an article some years ago:
“Just one percent of women’s communities belonging to the Leadership Conference of Women Religious, known for having a more liberal outlook, currently have more than 10 new members in initial formation, whereas a robust 28 percent of communities belonging to the Conference of Major Superiors of Women, known for being more conservative, have 10 or more members in the early stages of membership.”
Daniel McInerny is an author, journalist, philosopher, and member of Aleteia’s Editorial Board. You can contact him at email@example.com and follow him on Twitter: @danielmcinerny.
Yes, Francis Is Right to Continue the Reform of the LCWR
© Sid Hastings / CNS Photo
Daniel McInerny - published on 04/17/13 - updated on 06/07/17
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