EDITORIAL Women are different from men, and the Vatican knows it
A rose is a rose is a rose.
If Gertrude Stein could understand that basic concept -- that a
thing is what it is -- then why is it so hard for the Roman Catholic
church?
Why do we recite in the creed "for us men and for our salvation"
-- is Jesus savior for just half the human race?
Why do we hear Paul address "brothers" when it's clear from the
text that the audience was made up of both sexes? Why do we tolerate liturgical
songs that refer to women as "men" or "brothers" when a simple translation
could make things right? (Often the inclusive translation appears in music
texts, but some churches, in a bold affront to many women, use the exclusive
translation anyway.)
Why did U.S. cardinals have to travel to Rome in February,
spending thousands of dollars of the church's resources, to tell the Vatican
what it already knows: A woman is a woman is a woman?
We know the Vatican already knows this because of what the pope
has said: that the differences between men and women are so fundamental that
women can't be priests. But it's still okay to call them men?
A rose by any other name may smell as sweet, but a woman by any
other name is likely to raise a stink.
If all of this sounds like a rehashing of old stuff, be aware that
according to a recent Roper poll sponsored by Ignatius Press, 73 percent of
U.S. Catholics are unfamiliar with the phrase "inclusive language." Further, 52
percent of Catholics believe that Catholic women have no preference regarding
the use of "man" or "mankind" in church texts.
Educationally, there is a lot of work to be done.
Fortunately for those who do care and care deeply, some change is
on the horizon. In a compromise worked out between U.S. cardinals at their
meeting with Vatican officials in February, the first volume of a new
lectionary will embrace a moderate degree of horizontal inclusive language
(that referring to people rather than to God), allowing, for example,
people or men and women in scriptural texts as a
translation for certain words now translated as men. It will allow the use of
brothers and sisters instead of just brothers in readings where the
audience is clearly mixed (NCR, May 9).
U.S. bishops deserve credit for seeking to move ahead on language
issues, and U.S. cardinals deserve thanks for traveling to Rome in February to
lobby for change.
Unfortunately, the Vatican flashed a yellow light instead of a go,
and some of the changes previously approved by U.S. bishops were denied. The
bishops will vote in Kansas City in June on the allowable changes in the first
volume of a new lectionary for the Mass.
While we wish more progress could be made, those women who view
these events as a setback rather than a victory might reflect that the women's
movement in the United States is not yet 30 years old -- a tiny infant when
viewed in the context of the slowness of church change. Any forward movement in
such a short time in the area of language should be regarded as a victory
indeed.
About the Roper poll sponsored by Ignatius Press, two observations
are in order.
First, the methodology of this study was a bit sneaky. In one part
of the survey, respondents were asked to choose between two translations of a
given text, one now in use, the other inclusive. It is not surprising that most
people chose the non-inclusive wording they are used to hearing when the
inclusive language option was structurally awkward or clunky.
People who care about inclusive language aren't stupid. They know
that inclusive language doesn't have to be at the expense of graceful language.
It shouldn't be. The very fact that inclusive language in the liturgy is such
an important issue for many women is a sign that the language -- all of the
language -- of the liturgy matters.
Second, if Catholics have been reminded of anything over and over
in recent years, it's that the church isn't a democracy, and doctrinal issues
aren't determined by polls. While inclusive language is not a doctrinal issue,
it's no less important.
Just as the language of central doctrines defines the bottom-line
issues of our Christian identity, being called what we are expresses the
bottom-line issue of who and what we are.
A rose is a rose. A man is a man. A woman is a woman.
National Catholic Reporter, May 23,
1997
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