Religion: Listening to The Voices of Women

Consider these assertions: for centuries "sexist attitudes" have tainted Roman Catholicism. Even today some priests "assume they have the right to dominate women." Nuns feel "alienated"; lesbians speak of the "pain of exclusion." Women are "underrepresented or not represented at all" in church administration. A "significant number" are convinced that becoming priests will be the "only way to attain full participation." Many Catholic women feel that the official teaching against artificial birth control is "oppressive." Some are upset that "the dialogue about abortion appears to be closed."

Sound like a feminist tract? In fact, those observations come from the first draft of a major policy statement on women by American bishops. The 164-page paper, Partners in the Mystery of Redemption, was written by a panel of six bishops chaired by Joseph Imesch of Joliet, Ill., with the assistance of five scholars and two staffers -- all women. The text was released last week for reactions, after being unanimously approved by the U.S. hierarchy's 50-member administrative board.

Like the bishops' landmark statements on nuclear arms (1983) and economic policy (1986), Partners was written after extensive hearings and consultations with experts and interested constituents -- in this case, two dozen women's groups and a total of 75,000 women in dioceses and at colleges and military bases. For the first time, however, the text is alive with direct quotes from participants in those often heated discussions. "We wanted the letter to be authentic, not just bishops speaking but women also," explains Chairman Imesch. A sample zinger from Savannah: "I maintain membership in a church that is blatantly sexist." In Fort Worth, women complained that the ban on birth control meant "finding peace of mind only after childbearing years were over or husbands had died."

While remarkable for its diversity of voices, Partners stops short of delivering any startling new recommendations. It boldly proclaims that sexism is a "sin" and affirms women's dignity and social equality. But on issues within the church, the bishops tend to acknowledge dissent and then cite Roman traditionalism. They note, for instance, that the Vatican's 1977 case against women priests is not "convincing or persuasive" to some scholars and suggest "further study," even though Pope John Paul wants the issue closed. Nonetheless, the document dutifully recites Rome's official opposition and the reasons for it.

Similarly, the text does not dispute the papal teaching on birth control but encourages discussion and "compassion towards those who in good conscience" disobey such teaching. Without challenging doctrine, the bishops urge that a greater effort be made to reach out to divorced women who have become isolated from the church and suggest that married women be given a "forum" in which to discuss and clarify traditional sexual teachings.