Francis wants more women theologians advising the CDF
In an interview with L'Osservatore Romano (
not yet published in English Update: strike that, here it is), Cardinal Gerhard Müller, head of the Congregation for the Doctrine of the Faith, revealed that Pope Francis has directed that more women be included in the Vatican's international theological commission. Andrea Tornielli reports for Vatican Insider:
The members of the theological commission that assists the Holy See, particularly the Congregation for the Doctrine of the Faith, in examining crucial doctrinal questions are nominated for a five-year period and there are currently thirty of them, including two women: Barbara Hallensleben (professor of Dogmatic Theology and Ecumenism at the Faculty of Theology in Fribourg, Switzerland) from Germany and sister Sara Butler (professor of Dogmatic Theology at the University of Saint Mary of the Lake - Mundelein Seminary – in Chicago, US).
According to Müller, the number will increase to "five or six," which "would be a significant increase," Tornielli points out.
An increase in the number of women theologians would also, of necessity, mean an increase in the number of lay theologians. I'm a little baffled by the honorific titles in the list of members on the Vatican website, but from what I can tell, everyone identified as "Rev." is ordained -- with the exception of "Rev. Sr. Sara Butler, MSBT." That means twenty-five priests and five lay members of the commission, including Butler; the other four are Hallensleben, Thomas Söding, and Johannes Reiter, all of Germany, and our friend John Cavadini of Notre Dame.
In her address to the LCWR last month (which I blogged about here), Elizabeth Johnson, CSJ, pointed out that the opening of the study of theology to lay Catholics after Vatican II led directly to the increased participation of women in church life. That participation has been reflected, valued, and celebrated in academia, in many dioceses, and most especially in the congregations of women religious whose leaders make up the LCWR. But it has not been reflected in the hierarchy, where the relationship between power and sex remains firm (and is carefully protected).
Johnson talked about what it means for her to do theology as a woman:
Early on one key question arose for me when I realized that all the great thinkers whom I had been exposed to in my studies were men. I loved many of their insights. But where were the women? I was struck by the absence of their critical insights and spiritual wisdom. Inspired by a pioneering generation of American women theologians, I grew committed to bringing women’s voices to the table. This does not mean thinking about women all the time. It does mean using the human dignity of women as one lens through which think about other religious and ethical subjects. It means attending to poverty, lack of education, sexual violence, and other injustices that ruin women’s lives. It means employing theologically what promotes the flourishing of women in all their diversity....
Clearly, my work engages theology done by men and does so with critical appreciation. But I am convinced that this is not enough for the church of today and tomorrow. The submerged female half of the church, indeed of the human race, is rising, and the faith we pass on to the next generations will be poorer if women’s insights are ignored.
Now, she said, thanks to the open doors of Vatican II, "while excellent theology continues to be done by ordained priests, all kinds of new questions, methods, and understandings are now blossoming, fed by the experience of the laity, women and men alike." That experience will be reflected to a much greater degree on the international theological commission if the number of women members is increased, even to just one-sixth of the membership instead of one-fifteenth.
What kind of difference could that make? Well, imagine if the U.S. bishops' conference committee on doctrine had sought out the input of some women theologians before expressing its alarm at Johnson's not-very-radical thoughts on female images of God. And the evidence is strong that the CDF could benefit from closer aquaintance with a diversity of women's views. See David Gibson's report on the same interview with Müller, which focuses on his remarks about the LCWR. He sounds some familiar, minimizing notes -- they don't represent all the U.S. nuns; they need help to "rediscover their identity"; the CDF is obliged to come to the rescue of more orthodox sisters who are upset with their orders' rogue leadership. But Müller also insists that he is not a misogynist, which is a good sign, I guess. I presume the way in which he phrased that avowal -- "We are not women gobblers!" in Tornielli's account; "We don’t want to gobble up a woman a day!" in Gibson's -- makes more sense in Italian.