There is no reality! There are only perceptions!
— Phil McGraw, The Dr. Phil Show, 2003 11 20
Although I have no idea whether Phil McGraw is a religious man in the Christian or any other sense, the world view he promotes fits in well with feminism, Christian feminism, and, more specifically, Catholic feminism. His world view is an expression of the foundation of feminist ideology: modern liberalism.
In a nutshell, Catholic feminism is not much different from any other variety of radical feminism. Catholic feminists, too, hate men, or at best they have disdain for them; they promote the vilification of men, spread lies about men as batterers and women as victims, and they wish to replace God with the goddess.
Catholic feminism is actually a "goddess movement" in which the "goddess within" replaces the Christian God of objectivity and becomes the object of feminist worship.
— quoted by John F. McCarthy in a review of
Ungodly Rage: The Hidden Face of Catholic Feminism
by Donna Steichen
(Note: * If the term "radical feminism" (a.k.a.
Marxist- or socialist-feminism) is somewhat new to you, you need to expand
your knowledge. After all, radical feminism, the currently controlling
faction of feminism, governs just about everything that is happening in your
Carey Roberts column
Carey Roberts is an analyst and commentator on
His best-known work is an exposé on Marxism and the roots of radical feminism.
Carey Roberts' best-known work, his exposé on Marxism and the roots of radical feminism, is not necessarily easy to find, but
this link will help with that. (Some of the URLs for the article
series appear to keep changing. For that reason the identified link
leads to an Internet search for the series. The first or second link in
the return list will most likely lead you to the series.))
It may seem somewhat unfair to single it out for criticism, but it deserves special attention. Catholic feminism is arguably the most visible faction of Christian feminism, and it is still radical feminism. In the words of Robert H. Bork:
Radical feminism is the most destructive and fanatical movement to come down to us from the Sixties. This is a revolutionary, not a reformist, movement, and it is meeting with considerable success. Totalitarian in spirit, it is deeply antagonistic to traditional Western culture and proposes the complete restructuring of society, morality, and human nature.
— Robert H. Bork
in Slouching Towards Gomorrah, p. 193
But not only that:
The strongest force seeking to destroy traditional religions is feminism. Radical feminists have little use for religion or churches as they are, but they do not leave the churches whose doctrines and liturgies they find objectionable. They work within to change the churches so that the final product will bear little resemblance to Christianity. The feminists call for "reimagining" the Christian religion, which means rejecting all traditional doctrine. One form of reimagining is to reject the gospels because they were written by men and replace them with a history that pleases feminists. Feminists see no problem with that, according to Catholic theologian Joyce Little, because they believe that written history is merely the record of the victors, and that includes the Bible. "Everything is a form of propaganda pushing somebody's ideology. Nothing is to be trusted at face value. This is what the feminists mean by their 'hermeneutics of suspicion'. And on this foundation of suspicion the feminists have constructed their ideological alternative to Christian faith." The implications of this approach for honest investigation are obvious: anything goes. "The purpose of scholarship has become, not the discovery of truth, but the nurture of feminist consciousness," wrote theologian William Oddie, then an Anglican, in the process of analyzing the views of a feminist theologian teaching at Notre Dame. Thus, biblical history is rewritten, without evidence to support the rewriting, so that it better fits the feminist view of what women must have done, what ought to have happened.
— Robert H. Bork
in Slouching Towards Gomorrah, p. 287
In his book 1984, George Orwell described such systematic rewriting of history, but it would not be totally fair to blame only feminists for wanting to do that. Feminism is merely a consequence of modern liberalism; and that demands the replacement of absolute moral standards and universal, objective reality with self-centered, relative standards and subjective realities. Feminists — Christian, Catholic, Wiccan, Pagan, Marxist or almost any other kind — merely do their very best to rewrite history from their perspective. History, not unlike clothing that is taken to the tailor time and again to be altered as circumstances of its owner change, does have a habit of becoming a little shabby and decrepit in the process of too many alterations. In the end it can no longer serve a useful purpose and needs to be discarded.
Perhaps the most telling expression of the philosophy of relativism ever offered by anyone was that given by Phil McGraw of The Dr. Phil Show, a project by HARPO Productions, who also produce The Oprah Show, which, in unison with The Dr. Phil Show, constitutes the most outstanding and enormously popular forum for the new brand of television "evangelism" via which the new religion of relativism is now being spread.
On his TV show Phil McGraw excoriated a couple, whose argumentative daughter rebelled because she felt under-appreciated, that they should get in tune with their daughter's concerns, not impose on her their parental values. He told them:
There is no reality! There are only perceptions!
— Phil McGraw, The Dr. Phil Show, 2003 11 20
That statement poses a great difficulty, namely that to perceive something that doesn't exist is extremely difficult to do. Perceptions are the consequence of reality. To give perceptions recognition but to deny the reality that is their cause is a ludicrous proposition. The next time anyone experiences a painful burn, let her try to convince herself that the pain she feels is only a figment of her imagination, nothing more than a perception, and that the reality of the stove that is the source of the heat that caused the burn doesn't exist. To deny the reality of the stove would deny its usefulness. More importantly, the self-centered focus on the perception of the pain of the burn — to the exclusion and denial of reality — would prevent the recognition of the true causes for the burn, the clumsiness and perhaps the stupidity of the individual that contracted the burn through her carelessness.
Interestingly but not surprisingly, Dr. Phil contradicts
himself in another piece of advice he offers to any of his fans who should
find themselves to be wrongly accused:
Accept that there is no way you can erase what has
happened. Even though the accusations may be unfair and untrue, the
situation is real. You need to get out of denial about that in order to
deal with it in the here and now. (Full
In the Nov. 20, 2003 episode of the Dr. Phil Show, it seemed that for Dr. Phil McGraw and his son Jay, both involved in counselling the family featured on the show, it was not so important that the daughter should accept her parents' world view, but that the girl's parents should adjust to and tune into their daughter's perceptions. To their credit, Dr. Phil and his son Jay both felt that the girl had an obligation to become more polite to her parents (it's a good idea that if you want to receive father-like attention from your dad, to call him "Dad", not by his first name) and to learn how to curb her anger. Still, they both appeared to feel very strongly that the parents should adjust their world view according to the one their daughter is in the process of developing, that the daughter has a right to develop her character and life according to her own wishes, largely unconstrained by parental interference, and that she has a right to expect her parents to adjust to her evolving character.
Would a couple of parents be driven up the walls as they try their futile best, in good parenting style of the brave new world, to adapt to the individually, autonomously evolving characters of three or more children who each grow up according to their own desired directions and that each dictate to their parents how they wish to be catered to? Maybe the parents will be able to escape that particular reality by fleeing into schizophrenia, the ultimate subjective "reality" of perceptions and denial of reality.
That, so it appears, is the model desired by Catholic feminists for the relationship between them and the Catholic Church.
It is obvious from the assessments of Catholic feminism by both sides of the argument provided in the appended links and excerpts from various writers that Catholic feminism is in the main nothing more than radical feminism cloaked in the guise of the Catholic religion. Even if a faction of radical feminism calls itself Catholic feminism, it is still radical feminism, full of hatred of everything male, especially full of hatred against the Christian religion, which it aims to destroy by making it over in "her" image until nothing remains of the Christian religion that feminists hold to be a male, conspiratorial, patriarchal plot to subdue women. Donna Steichen calls Catholic feminism the "Ungodly Rage". That is a fitting description.
The Catholic Church experiences many serious problems in consequence of the social revolution caused by the growth of modern liberalism, not the least of which is declining participation by men in activities of the Church, both in the secular and clerical sectors. Robert H. Bork identifies that much of that is the Church's own doing.
...the mainline Protestant churches have conformed their standards to those of the secular culture, on the theory, which has proved mistaken again and again, that to remain "relevant" and keep its members, a church must change with the time. The Roman Catholic Church has made the same mistake, but to a somewhat lesser degree.
The obtrusive fact is that the churches that make the highest demands on their members, that focus on salvation, community, and morality, that stand against the direction of the secular culture, are the churches that have gained in membership. The same phenomenon is observable within denominations. The Catholic Church suffers from a shortage of priests and men seeking to become priests, but there is no shortage of vocations in the orthodox dioceses.
— Robert H. Bork
in Slouching Towards Gomorrah, pp. 286, 287
An intensified effort by feminists to have women invade and more intensely feminize one of the last vestiges of male power, the all-male clergy of the Roman Catholic Church, will not do anything to avert the crisis of the aversion felt by many Catholic men. It will not bring them back to the pews, nor entice them to become priests.
An article by John T. Finnegan, at the Catholic Internet Library: On the ordination of women in the Catholic Church, argues in effect that because women occupy a controlling position in church-sponsored enterprises, the Church may as well ordain women. John Finnegan doesn't even touch on the enormous political power of some orders of nuns that are virtual hot-beds of socialist-feminism, but he states that "hardly a decision maker in the American Catholic Church — be he bishop, pastor or priest — has been untouched [by the power and pressure of feminist women] here." In other words, because women have virtually all the power, the Church may as well go that last little step, ordain them, and thereby give them all of the power that can be had by merely demanding it.
The problem that women's power presented to the Church is not a new one. The rising power of holy women (the sidebar on page 20 of Volume 4 of The Christians: Their First Two Thousand Years, 2003), for example, explains that "The idea of sanctified virginity draws so many adherents that the church has to defend sex within marriage and scold those who look down on it." The sidebar relates to the history of that phenomenon from the early apostolic times right through to
the end of the sixth century A.D. But that was by no means the only manifestation of the potential of women's power. The Christians describes other instances.
"...The eunuchs, the women and the bishops governed the feeble mind of the emperor [Constantius, one of the sons of Constantine]." The "women" in this case were led by the emperor's wife, a passionate Arian* whose influence over her husband was great and whose female attendants strongly influenced the imperial guards. (The Christians, Vol. 4, p. 33)
* Arian: relating to the teachings of Arius, who maintained that Jesus is not of the same substance as the Father, but that he was only an agent of God.
John Chrysostom was a clear choice for archbishop....a new patriarch for Constantinople....His contemporaries called him Khrisostom or "Golden Mouth," a tribute to his enduring eloquence, borne witness to in the prayer books and devotional literature of Christians throughout the ages. More of his works have survived than those of any other early Christian authors.
Small wonder therefore, that he was sought as the next patriarch of Constantinople. Officialdom knew that Antioch would not lightly part with him; hence his furtive removal to the capital. At first, all went well there. He quickly preached his way into the affections of his new flock. The Empress Eudoxia, daughter of a barbarian general and manipulator of her unresisting husband, the emperor Arcadius, became an early enthusiast. (Ibid. p. 110)
The Christians goes on to tell how John Chrysostom set out to clean house in the capital and his diocese.
In short, notes his biographer Palladius, he began "by sweeping the stairs from the top." At the top was the empress Eudoxia.... (Ibid., 110)
John Chrysostom's "sweeping" earned him the enmity of empress Eudoxia and in short order led to his early demise.
Later, in the last days of the western Roman empire,
As the western empire crumbled, the death throes of its expiring court became increasingly bizarre. Central roles, for example, would be played by two women of royal birth: one who fell deeply in love with a Visigoth chieftain, and one who offered herself as one of the many brides of the dreaded Attila the Hun. (Ibid., p. 132)
That is the opening to the description of the life of Galla Placidia.
Galla Placidia (born
A.D. 388) "survived the sack of Rome, captivity, marriage to a Barbarian [King Athaulf of the Visigoths and brother-in-law of Alaric, whom he succeeded in command after Alaric's death], ransom and accusations of treason," went on to become married to the Roman general Constantius, to have two children by him, and to manage to have her husband promoted to emperor of the west in 421.
Through having her son Valentinian, who was then six, installed as emperor of the west, Placidia in effect ruled the Roman empire for 25 years; and she did quite well at that. (Ibid., pp. 132-140)
But there were also women like Pulcheria, who, as a holy virgin and imperial princess, laid claim to having given birth to God. That claim manifested itself in the tradition, established in the eastern Church at that time, to depict the mother of God as wearing the imperial jeweled head dress that is still today seen in many icons of her. (Ibid., pp. 172-174)
Today's feminists have not yet quite gone so far, unless we consider their claim that any woman can speak for the pain and experiences of all women to be true. Whether there is any truth to that claim or not, it is a central part of the feminist ideology that is now being used to return civilization once more into barbarism and paganism — with paganism being a major feature of the trend exhibited by Christian feminists in their attempts to replace God with the "goddess within".
Many men do not wish to be active members of a religious organization that is already overly feminized, partially on account of the mother cult it created to placate the historical all-pervasive power of women in families and in society. Vastly more men will be driven away from the Church on account of its transformation to a feminist-dominated organization, although such developments will without doubt be attractive to homosexuals.
John Finnegan even recommends that the Church doesn't have to do original work to design the transformation required due to the need for catering to feminist women's demands. He states that there is a plethora of pioneering work already done by organizations such as the World Congress of Churches, that "Catholics do not have to 'invent the wheel' on the revision of liturgical language and symbols, however, there will be the task of translating this learning to the practical problems that will be generated by Catholic attitudes and experience." He concludes that in the process of adjusting to modern liberalism and that in the process of transforming the Church (into becoming another feminist power structure), "On the journey we might just purify ourselves and the Church of Christ." What John Finnegan means by that, it seems, is that as long as the Church denies ordination to feminists, it and its members are in need of purification.
However, at the end of that journey we and the Church will most likely not find purification but total and absolute paganism, as described in Ye Goddesses!, by Diane L. Knippers.
A week after I observed a joyous Easter in my own home parish celebrating the victory of our risen Lord over death and sin I stood in a packed ballroom in St. Paul, MN, at a very different kind of religious gathering.
There some 900 churchwomen raised their voices in song. But the praises were sung to "Sophia," rather than to Jesus Christ. Rather than the Eucharist, the central liturgy was a "milk and honey ceremony," during which the communicants were invited to "savor the life-giving juices of our bodies and the planet." The sins denounced were homophobia, environmental abuse, Western imperialism, structural adjustment, and welfare "deform." But other kinds of sin, particularly sexual, were not addressed because "in the heart and soul of the deities, it doesn't matter who we're sleeping with."....
...the heart of Re-Imagining is less in its words and more in its rituals. The program notes explain the power of the milk and honey ceremony: "A cup of milk and honey crosses into the pre-symbolic, the physicality of breasts and milk and infants." The conference opened with primeval and pagan overtones - a darkened room, throbbing drums, and a single bonfire in the center. "We call upon spirits, we call upon you from the past," explain the program notes. Light bouncing off a revolving disco ball gave an illusion of rotating stars, the creation of the Cosmos.
The chorus enjoined, "First Woman, tell us of your time, we summon you."
First Woman responded with hesitation, "Do you summon me for shame, for ridicule, for scorn?" No, they answer, "We summon you for wisdom." First Woman greets them: "I am of the earth, I am water, I am spirit, Sacrament of Holy Light. I am of the earth. I am of the stars."
The conference ended with another Re-imagining tradition, making even clearer who First Woman is. Re-Imagining participants shared biting into large red apples to express their solidarity with Eve....
As Diane Knippers' essay makes perfectly clear, the journey envisioned by people like John Finnegan will not "purify ourselves and the Church of Christ," but it will more precisely indoctrinate us into purging Christ from the Church.
The National Socialistic Workers Party of Germany (a.k.a. the Nazi Party of Germany) long before the current Catholic or Christian feminists, too, tried to supplant God with the goddess.
The Nazis almost succeeded in doing that, through force, domination, massive killing and brutal totalitarianism. However, in doing so they brought about their own destruction and that of much of Europe. Then as now, as the artist's depiction of the Nazi-goddess (on the right) in a Nazi women's magazine shows, "the goddess" was not a very appealing lady.
Robert H. Bork deserves to have the last word on that.
Feminist gatherings within traditional denominations celebrate and pray to pagan goddesses. Witchcraft is undergoing an enormous revival in feminist circles as the antagonist of Christian faith. The damage done to traditional religion that is most obvious to the people in the pews is the feminist drive to make the language of the scriptures and the liturgy "inclusive." As in all of feminism's endeavors, the charge is that the traditional—in this case the English language and the original language of the Bible—are unjust and offensive because they make women feel left out.
The complaint is both silly and one more instance of feminists' ability to find offense everywhere and whine about it. But in churches as in universities and the military, the opposition collapses at once when belligerent women claim to be offended.
— Robert H. Bork
in Slouching Towards Gomorrah, pp. 287, 288
The Catholic Church must choose between two alternatives, to,
Strengthen its conservative traditions out of which Western civilization largely and arguably grew, thereby bringing back into its fold many men that left the church, and attracting many others that now have no interest in the Church, because they are alienated by the escalating feminization of the Church, or
Transform the Church into a feminist-dominated organization that will eventually repel not only men but even Christ himself, as the feminists dominating it will return to paganism under the auspices of and within the Church, a Church that welcomes with open arms all and perhaps only homosexual men.
Joyce Little, The Church and the Culture War: Secular Anarchy or Sacred Order (San Francisco: Ignatius Press, 1995) p. 143 [as per Slouching Towards Gomorrah, Chapter 14, note 33 (p. 363)]
William Oddie, What Will Happen to God?: Feminism and the Reconstruction of Christian Belief (San Francisco: Ignatius Press, 1988) p. 25 [as per Slouching Towards Gomorrah, Chapter 14, note 34 (p. 363)]
John T. Finnegan, An Agenda for Dialogue between Catholic Feminists and Church Authorities; from Sexism and Church Law
edited by James Coriden 1977, pp. 136-149.
published by Paulist Press, New York/Ramsey, N.J./Toronto
- The Christians: Their First Two Thousand Years (© 2003, Christian History Project Inc., ISBN 0-968973-3-8)
Vol. 4, By Ted Byfield, Darkness Descends: A.D. 350 to 565, The Fall of the Western Roman Empire / Ted Byfield, Calvin Demmon; Printed in Canada by Friesen's Corporation
Note: The following identifies the first seven out of 387 search returns using google.com for the string "Catholic feminists". Those search returns include two anti-feminist and five pro-feminist documents. That is most likely a reasonable approximation of the extent of the resistance against the substantial size of the feminist forces that are corrupting the traditions of the Church from within.
Hindu “Mass” Sparks Violent Altercation in
Toronto Churchyard, by Cornelia R. Ferreira, M.Sc.; Catholic Family
George’s eyes were glazing
over. The “Indian Rite of Mass” was in full swing at St. Ann’s
Church in Toronto on Sunday, July 2, 2006, and he felt he was being
hypnotized by the endless monotonous chants and the flowing hand
movements of the Indian dancing girls. Feeling nauseated, he left
the front of the church and walked to the back to clear his mind.
Along the way he noticed people frozen in the pews as though in a
George and some friends had learnt of this event at St. Ann’s
through flyers that announced a “Roman Rite Liturgy of the Eucharist
with religious cultural adaptations of India, approved by the
Catholic Bishops’ Conference of India”. The Presider would be a
certain Father Thomas D’Sa, Director of the National Biblical
Catechetical Liturgical Centre (NBCLC) of the Indian Bishops’
Conference in Bangalore, India. The flyer pictured a “Jesus” dressed
like a Hinduized Catholic priest, squatting in front of a large
plate on which rested a huge “host” the size of an Indian unleavened
bread called chappati.
George, unaware that the NBCLC was actually founded by the Indian
bishops forty years ago in order to Hinduize the Church in India,
was scandalized by the idea of pagan rituals at a Catholic Mass....(Full
It is strongly recommended that you also watch this:
Feminism: Russia’s Deadly Weapon Against the Family, talk
(60 minutes) by Cornelia R. Ferreira, at the Fatima Challenge
Conference, Rome, May 3 - 7, 2010
That presentation by
Cornelia Ferreira establishes the greater context of the planned
destruction of the family within which things such as the violent
altercation in the Toronto churchyard are taking place. As
Cornelia Ferreira explains, the agenda for the planned destruction
of the family was set into motion, in earnest, with the advent of
the Bolshevik revolution in 1917 but, initiated by Freemasonry and
the Illuminati, has been in existence for more than a hundred years,
since the end of the 19th century.
Joanna Bogle, an English Catholic journalist who has made her reputation as a critic of liberals within the Church, has left a prominent group of English feminists with red faces by revealing that she is the author of an article recently published in a feminist journal. Bogle wrote the article as a parody; the Catholic Women's Network treated it as a serious contribution. ....
...When she was not chuckling over her comic coup, Joanna Bogle was driving home the point she had thereby proven: the Catholic Women's Network is so thoroughly extreme, and so much out of sympathy with the Catholic Church that it is impossible to distinguish between its real editorial offerings and a conservative columnist's parody.
Seven Catholic women who have been imposed [sic–that should probably have been translated as "ordained"] on 29 June by a dissident bishop and excommunicated by Church are appealing to Vatican contesting restrictions directed against them.
(more in Russian)
Polls repeatedly demonstrate that the current status of women in the Catholic church deters young women’s active participation in contemporary church life. Vatican policies which discriminate against women are a major hindrance to young women’s involvement. They often encounter both sexism and ageism and therefore have difficulty discerning how to respond to God’s call.
The Young Feminist Network (YFN), is a community of Catholic feminists committed to transforming themselves, the church, and the world through grace, prayer and activism. As a national education and advocacy program of the Women’s Ordination Conference, YFN:
Supports young adults seeking to integrate their faith and feminism.
Challenges gender discrimination wherever they find it.
Re-imagines and works towards Catholic church structures that are fully inclusive of women, affirming, and participatory.
Encourages young women and men to participate in parishes or small faith-based groups.
Provides visible leadership opportunities for young Catholic feminists.
We, as young Catholic feminists, feel compelled to enter the conversation regarding sex crimes committed by Catholic clergy that have so dominated the U.S. media over the last months. We acknowledge the pain of sexual assault survivors, both male and female, as well as their anger and experience of injustice. We understand the perilous misuse of power that results from capitalizing on the experiences of those oppressed. However, we speak now out of a desire to raise awareness, faith, and wisdom about the complexity of these issues.
The implied assertion is that women are pure and not
homosexual so as to sexually molest or sexually abuse the children and
students in their charge.
The reality of that is that about half (or more) of sexual abuse of children
is being perpetrated by women (including nuns), and that women (many being
lesbians) play a dominant role in the statutory rape of male and female
students in their charge.
I cannot fail to express my admiration for those women of good will who have devoted their lives to defending the dignity of womanhood by fighting for their basic social, economic, and political rights, demonstrating courageous initiative at a time when this was considered extremely inappropriate, the sign of a lack of femininity, a manifestation of exhibitionism, and even a sin!
—Pope John Paul II, Letter to Women no. 6
Feminists appear to be unwilling to make the distinction between feminine womanhood and feminism and therefore indirectly put words into the Pope's mouth to further their ends, by quoting the Pope out of context. The full text of Pope John Paul II's letter creates an entirely different impression. Not once is feminism mentioned, but what is stressed and emphasized, amongst many other things is what feminism tries to destroy: "femininity...women who are mothers...wives...daughters...sisters...women who work...consecrated women...that Jesus treated women with openness, respect, acceptance and tenderness...how the gift of motherhood is often penalized rather than rewarded, even though humanity owes its very survival to this gift...an urgent need to achieve real equality in every area: equal pay for equal work...equality of spouses with regard to family rights...the processes of humanization which mark the "civilization of love"...the word of God enables us to grasp clearly the ultimate anthropological basis of the dignity of women, making it evident as a part of God's plan for humanity..."God created man in his own image, in the image of God he created him; male and female he created them" (Gen 1:27)...
Within that context, Pope John Paul II stated:
We are then told that, from the very beginning, man has been created "male and female" (Gen 1:27). Scripture itself provides the interpretation of this fact: even though man is surrounded by the innumerable creatures of the created world, he realizes that he is alone (cf. Gen 2:20). God intervenes in order to help him escape from this situation of solitude: "It is not good that the man should be alone; I will make him a helper fit for him" (Gen 2:18). The creation of woman is thus marked from the outset by the principle of help: a help which is not one-sided but mutual. Woman complements man, just as man complements woman: men and women are complementary. Womanhood expresses the "human" as much as manhood does, but in a different and complementary way.
When the Book of Genesis speaks of "help", it is not referring merely to acting, but also to being. Womanhood and manhood are complementary not only from the physical and psychological points of view, but also from the ontological. It is only through the duality of the "masculine" and the "feminine" that the "human" finds full realization.
Naturally, with their bent for selectivity, that very important thread running through Pope John Paul II's message to the UN Beijing Women's Conference got ignored by the feminists who merely quoted the paragraph that they selected because it was to their liking and, based on it, stated the following:
CAN CATHOLICS BE FEMINISTS?
Is it possible to be both an orthodox Catholic and a "feminist"? Not only is it possible to be both, Pope John Paul II has explicitly called women to "promote a 'new feminism'... in order to acknowledge and affirm the true genius of women in every aspect of the life of society, and overcome all discrimination, violence and exploitation."
Indeed, orthodox Catholic faith makes an authentic feminism possible.
Historically, feminism has two essential and universal impulses:
the express desire of women to participate in all areas of social, political, economic, and cultural life, not restricted to the so-called "private realm."
a growing recognition and condemnation of discrimination, segregation, double standards, domination, and violence against women and their personal dignity.
Even in those areas, the gender lens prevents that group of feminists to differ from any other feminist faction. True to the nature of their selfish and self-centered "reality", they can perceive only their own pain, not that of others. The fact is that for every female victim of violence there are two male victims of violence. Another fact, a fact that unfortunately even Pope John Paul II ignores, is that without any biological reason being the cause, men in the whole world live on average five fewer years than women do. Perhaps it can be argued that women have not received sufficient recognition throughout history for their controlling role in society. However, it is a fact that men sacrifice on average five more whole years of their lives in the service of humanity, society, families and women; and that enormous sacrifice is not receiving recognition at all in the feminists' all-out effort to convert women into victims.
Ungodly Rage: The Hidden Face of Catholic Feminism, by Donna Steichen.
San Francisco: Ignatius Press, 1991 (420 pages, USA $11.95). Reviewed by John F. McCarthy
This well written book gives a studied presentation and analysis of the phenomenon of feminism, especially among Catholic religious women, during the latter half of the 1980s. Donna Steichen spent twelve years documenting and analyzing the activity that she describes. The book is, in a sense, as Helen Hull Hitchcock says in the Foreword, "about darkness," about "an infectious and communicable disease of the human spirit for which there is no easy cure," whose dominant symptom is the cult of feminism. But the greatest value of the book lies in the masterful way in which Mrs. Steichen analyzes and characterizes this phenomenon from the viewpoint of sound faith and deep theological insight, while offering good advice on how to deal with it. Ungodly Rage is the ideal textbook for university courses on the feminist movement.
....The range of women's liberation in our country is as broad as American geography and as deep as our present-day American culture. Perhaps the best way to see how widely feminism has penetrated our society is to quote some typical statements of feminists who call themselves Catholic but have been seduced by Marxism.
Bearing and raising one's children have very little to do with shaping the future and still less with finding one's own identity. On the contrary, as the same range of potential ability exists for women as for men, the problem of finding their identity is precisely the same-it lies in their work outside the home ... to find herself, to know herself as a person is creative work of her own outside the home.
Women are not to find ways to use their full capacities and work creatively within the structure set by marriage and motherhood. It is marriage and motherhood which must be adapted to the structure of one's work life.
Although the new wave of feminist theology is only twenty years old, it has already developed a broad base of critical scriptural studies, revisionist church history, historical systematic theology, as well as work in ethics and pastoral psychology, upon which to base a comprehensive rethinking of tradition.
of particular importance is the patriarchal bias of Scripture. It is one thing to critique the tradition as flawed, but on what basis can one speak of Scripture as distorted by sexist bias and still regarded as an authoritative source of revelation?
Women have opted to seek an egalitarian society that existed before the rise of patriarchy and that ancient religions centered in the Goddess reflect this pre-patriarchal society... They believe, in the groups of persecuted Christianity, such as medieval witches, which Christian inquisitors falsely described as "devil worshipper " Thus these women see themselves as reviving an ancient feminist religion.
Thus the litany of feminist quotations could go on for literally hundreds of volumes that are currently in print. What has been the result in the United States? Inclusive language in the liturgy is only a minor effect of Marxist feminism which has penetrated the Catholic Church. In one diocese after another, women-I dare say-are in charge. One of the most devastating effects of this radical feminism has been the breakdown of literally tens of thousands of once dedicated women who decide they were sick and tired of being dominated by a male hierarchy, especially by a male Bishop of Rome.
It is no wonder that Pope John Paul II urged American bishops to combat what he termed a "bitter, ideological" feminism among some American Catholic women, which he said has led to "forms of nature worship and the celebration of myths and symbols" usurping the practice and celebration of the Christian faith. The ordination of women to the priesthood is infallibly excluded by the Catholic faith. Yet it is being widely promoted in some high, professedly Catholic circles, evidence of the Marxist mentality in our country. ...
Andrew Greeley may seem strangely out of character in his role of co-author of Angry Catholic Women. Those of us who have come to know him as novelist may tend to forget that his original claim to fame came from plying the trade of sociologist. He is adept at the work of sociologist in this book, and he even keeps his broadsides against his clerical confreres and the hierarchy to a minimum. Mary Durkin, theologian, wife, mother, and, coincidentally, sister of Andrew Greeley, provides a theological reflection on how and why a ministering church can and should address the fundamental causes of women's anger. Both Andrew Greeley and Mary Durkin assume prophetic roles when they speak to the alienation many women experience in the Catholic Church. They predict that their analyses and agenda for change will as likely be ignored, as were the challenges of the biblical prophets.
Angry Catholic Women reads like a typed, double-spaced term paper; the publisher describes it as "an outsized monograph format." The text is supplemented by fifty-one pages of statistical tables and thirteen pages of illustrative diagrams. Greeley is painstaking in defining terms and cautious in drawing conclusions. By "anger" he means a negative correlation between church attendance and certain attitudes about the participation of women in political, economic, and religious life. Persons who reject old stereotypes which severely restrict women's aspirations and opportunities are likely to be feminists and, if these feminists are young Catholic women (between 18 and 30), they are likely to be angry at the Church and alienated from it. "Feminist," in Greeley's lexicon, refers to those men and women who favor ordination of women and employment of women outside the home for reasons of personal satisfaction, regardless of economic need. In addition, "feminists" disagree that pre-schoolers suffer emotional damage if mother works, that men are better suited for politics than women, and that men are better able to run the country while women are better able to manage the home.
to the Roman Catholic Church in the UK
I am, in fact, convinced, that what feminism
promotes in its radical form is no longer the Christianity that we
know; it is another religion.
Pope Benedict XVI
speaking (as Cardinal Joseph Ratzinger) on radical feminism.
Excerpt from 'The Ratzinger Report' (Ignatius Press)
The preceding quote is from
This resource website on catholic feminism has been
created in response to a series of articles titled "The Feminist
Threat to the Church" by Patricia Phillips, published in the monthly
journal Christian Order. It has been produced and funded by an
inter-diocesan group of Catholics, who are not affiliated to, or
funded by, any organisation/journal. The adverse effect that radical
feminism is having on the Church in the UK - and indeed across the
world - is a matter of deep concern to many Catholics. There is also
grave concern regarding the failure of the bishops even to
acknowledge there is a problem, let alone address it....(Full
For Male College Students — A Short Guide to the Truth, by Angry
Feminism? You want feminism? Which brand would you like?