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This makes me think… about who we are…

Will there be times when the Lord still reveals areas in our lives that need to change? Yes, of course. But His conviction is about what we do, not about who we are.

-Holley Gerth-

A social media sermon in a poem (Warning: this should be habit forming)

The world of communications can help us either to expand our knowledge or to lose our bearings. The desire for digital connectivity can have the effect of isolating us from our neighbours, from those closest to us.


It is not enough to be passersby on the digital highways, simply “connected”; connections need to grow into true encounters. We cannot live apart, closed in on ourselves. We need to love and to be loved. We need tenderness. Media strategies do not ensure beauty, goodness and truth in communication. The world of media also has to be concerned with humanity, it too is called to show tenderness. The digital world can be an environment rich in humanity; a network not of wires but of people.

Pope Francis
48th World Communications Day

World Communications Day will be celebrated June 1, 2014.

This makes me think… about how the Resurrection of Jesus changes human existence

The Christian faith stands or falls with the truth of the testimony that Christ is risen from the dead.

… Only if Jesus is risen has anything really new occurred that changes the world and the situation of mankind. Then he becomes the criterion on which we can rely. For then God has truly revealed himself.

To this extent, in our quest for the figure of Jesus, the Resurrection is the crucial point…

What actually happened? Clearly, for the witnesses who encountered the risen Lord, it was not easy to say. They were confronted with what for them was an entirely new reality, far beyond the limits of their experience.

… Now it must be acknowledged that if in Jesus’ Resurrection we were dealing simply with the miracle of a resuscitated corpse, it would ultimately be of no concern for us. For it would be no more important than the resuscitation of a clinically dead person through the art of doctors. For the world as such and for our human existence, nothing would have changed…

The New Testament testimonies leave us in no doubt that what happened in the “Resurrection of the Son of Man” was utterly different. Jesus’ Resurrection was about breaking out in an entirely new life form, into a life that is no longer subject to the law of dying and becoming, but lies beyond it — a life that opens to a new dimension of human existence… it constitutes an “evolutionary leap” (to draw an analogy, albeit one that is easily misunderstood). In Jesus’ Resurrection a new possibility of human existence is attained that affects everyone and that opens up a future, a new kind of future, for mankind.

So Paul was absolutely right to link the resurrections of Christians and the Resurrection of Jesus inseparably together: “If the dead are not raised, then Christ has not been raised… But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep” (1 Cor 15: 16, 20). Christ’s resurrection is either universal event, or it is nothing. And only if we understand it as a universal event, as the opening up of a new dimension of human experience, are we on the way toward any kind of correct understanding of the New Testament Resurrection testimony.

On this basis we can understand the unique character of the New Testament testimony. Jesus has not returned to a normal human life in this world like Lazarus and the others whom Jesus raised from the dead. He has entered upon a different life, a new life — he has entered the vast breath of God himself, and it is from there that he reveals himself to his followers.

-Benedict XVI-
Jesus of Nazareth, Holy Week: From the Entrance into Jerusalem to the Resurrection 

A little bit more from Francis on a theology of women in the church….

Most Catholics I know have heard of or read the now-famous interview with Pope Francis in America magazine. I sincerely hope that you read it for yourself, as some of the media summaries of the interview are skewed as they don’t often report from the lens, or context, of faith. Yes, its 12,000 words, but take some time –and read it for yourself.

(In other news, just yesterday, the Pope gave another interview in LaRepubblica in Italy — though some folks are quibbling about the translation to the English, and for now I’m just going to say that in regard to women, he told the reporter he’d like to cover that subject on a later day –  “We will also discuss the role of women in the Church. Remember that the Church (la chiesa) is feminine.”.)

As you may also recall, the Pope has been making some noise about women in the church in his post-WYD interview weeks back. So there are many of us who watching and wondering just when he might talk more about this. Turns out, we didn’t have to wait too long. However, must of what Pope Francis shares in this interview has been shared before.

Let’s look at that portion from the America interview…

Women in the Life of the Church

And what about the role of women in the church? The pope has made reference to this issue on several occasions. He took up the matter during the return trip from Rio de Janeiro, claiming that the church still lacks a profound theology of women. I ask: “What should be the role of women in the church? How do we make their role more visible today?”

We must therefore investigate further the role of women in the church.

He answers: “I am wary of a solution that can be reduced to a kind of ‘female machismo,’ because a woman has a different make-up than a man. But what I hear about the role of women is often inspired by an ideology of machismoWomen are asking deep questions that must be addressed. The church cannot be herself without the woman and her role. The woman is essential for the church. Mary, a woman, is more important than the bishops. I say this because we must not confuse the function with the dignity. We must therefore investigate further the role of women in the church. We have to work harder to develop a profound theology of the woman. Only by making this step will it be possible to better reflect on their function within the church. The feminine genius is needed wherever we make important decisions. The challenge today is this: to think about the specific place of women also in those places where the authority of the church is exercised for various areas of the church.”
That’s 263 words from the Pontiff on the subject, and I’m sure my own word-count in considering what he might mean will be more than that.
I wonder what are the deep questions that the women are asking– in the Pope’s mind? It can’t fully be gleaned from his recent comments. If we are talking about ordination for women, that is already settled. If we are talking about women talking leadership roles with parishes, dioceses, and the Curia — roles that work in tandem with the clergy/hierarchy — that is a subject for growth and possible change. Benedict began some of that conversation here when he was the #2 Man, as Cardinal Prefect of the Congregation for the Doctrine of the Faith. As Francis talks about “function” — I’m guessing he means work and leadership roles in the church — and there can more inroads for women’s leadership to be made, outside of ordination, for sure.
I wonder what are the deep questions that the women are asking– in the Pope’s mind? It can’t fully be gleaned from his recent comments. If we are talking about ordination for women, that is already settled. If we are talking about women talking leadership roles with parishes, dioceses, and the Curia — roles that work in tandem with the clergy/hierarchy — that is a subject for growth and possible change. Benedict began some of that conversation here when he was the #2 Man, as Cardinal Prefect of the Congregation for the Doctrine of the Faith. As Francis talks about “function” — I’m guessing he means work and leadership roles in the church — and there can more inroads for women’s leadership to be made, outside of ordination, for sure.

If we are talking about the deep questions of freeing women from the oppression of poverty, sexual slavery, mutilation, and war and other ghastly bondages, let’s keep talking and working on that too.

If we are talking about a woman’s dignity and vocation, the Holy Father is correct (not that he needs my approval) in pointing out Mary’s positive role, in that women are called to imitate her spiritual motherhood… and women ought to know the sublime dignity that Mary brings to a woman’s role in the life of a family, the church, and the community. Mary is the feminine genius par excellence. 

Spiritually and physically, women help give birth to and help nurture disciples of the Church already. How that might translate into “those places where the authority of the church is exercised” has yet to be revealed to me. In the meantime, I can write a good many words and I can make educated guesses about respect for the aforementioned vocation, and praying that it becomes more fully understood and implemented by the faithful. That is why I wrote my book, and why I recommend women and men cut their teeth on the theology of womanhood by starting with Mulieries Dignitatem, a groundbreaking document that is now 25 years old.

Keep talking Francis. we’re listening.

Discussions of a “theology of women in the church” continues in the press… my thoughts

Two pieces that have come out in the press this past week that continue to express interest in what Pope Francis alluded to when he talked about “a deeper theology of women in the church.” One very much reflecting an important Marian perspective found in magisterial teachings, and the other offering a wide ranging sampling of opinions from Catholic women from around the country — yours truly was even quoted among them.

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My photo of a pilgrim image of Our Lady of Guadalupe, Patroness of the Americas

The first is from theologian Pia di Solenni, PhD, in the National Catholic Register, who very much echoes my own view that the church already has a theology of women, and what we need is a deeper integration of that message world-wide. Further, in my previous post, and in my book, Blessed, Beautiful, and Bodacious, I made the point that Blessed John Paul II’s writings are calling women to a new feminism that fully integrates our Christian values. And in so doing, the Church must look to Mary, the Mother of God, as shedding light on a woman’s dignity. Long before John Paul took up the subject, we have had centuries of Marian meditation and Mariology, such that Mary ought to be the cornerstone of that new feminism, just as Jesus is the cornerstone of Christianity.

At the Register, Di Solenni describes her doctoral studies that explored John Paul II’s Mulieris Dignatatem as well as other works. She describes John Paul’s thoughts on womanhood through the lens of Mary… and how an adequate theology must look deeply into the woman as she truly is, not just what she does.

[John Paul II] focused on Mary, the woman, whom, in Mulieris, he had set up as a paradigm for all humanity, including himself and every other priest, by virtue of her response to God’s call.

The shift to Mary emphasizes the change in emphasis from doing to being. We actually know very little about what Mary did. But we know who she is: the Mother of God. Her ability to become a mother fundamentally enabled her to be open to God in a relationship that only a woman could have. Her response, uniquely feminine, paradoxically, became the model for all humanity.

Toward the end of John Paul’s life, the Congregation for the Doctrine of the Faith, under Cardinal Joseph Ratzinger, issued a letter to the bishops, On the Collaboration of Men and Women in the Church and in the World, which emphasized that women “have a role in every aspect of society.”

If we follow the example of Mary, that means working from within, wherever we happen to be, whether as chancellor of a major archdiocese, a mother home with small children, in business, politics or countless other places. It means recognizing that women bring something to the table by virtue of who they are rather than simply by what they do.

If Mary’s role as homemaker had been so vital, Jesus would have left the preparation of the Passover meal to her and not to the apostles. (I’m willing to bet she would’ve put on a better spread.) She was defined by who she was, by her relation with Jesus, not by what she did. Similarly, we know that the apostles weren’t the smartest or the holiest bunch of men. But Jesus didn’t pick them for their accomplishments.

[Read the rest.]

I think there are two areas that we should address when we want to discuss a theology of women… the first is the role of women in the church alluded to in the Pope’s comments. Specifically, that is, roles within the Church that equal leadership, that is the doing of things. Yet, this doing must flow from the primacy of one’s being. And the context of being is the larger context, embracing the doing. DiSolenni’s point is the profound starting place… women bring something to the table by virtue of who they are rather than simply by what they do.

In yesterday’s Washington Post’s “On Faith” article by Elizabeth Tenety, a wide-ranging discussion continues under the headline, “What Catholic Women Want.”

It is largely a discussion of the doings of women, and within it, and one aspect the article describes is the seeming inequity of women not being allowed to be priests. The Catholic Church has an ordained hierarchy. Francis makes the point that the subject of woman’s ordination is closed. And frankly, I don’t have a beef with that, and never have. I believe that decision flows from the being question. The “doing” of things is not requisite for the dignity of being. Yes, the human dignity questions go very deep, all the way to a person’s ontology — their very being. The dignity of a man, flows from his personhood, but in a man’s personhood we also see and regard his masculinity and his paternal gift, that of fatherhood. A woman’s dignity flows from her personhood, including her femininity and maternal gift  –motherhood. We share one human nature with complimentary and distinctive genders, male and female. There are ontological, biological, spiritual, and anthropologically differences between men and women, and respect for these aspects of our humanity need to be acknowledged.

Meanwhile over the last several years I increasingly see more women emerging in local Northeast church leadership and administration of dioceses and parishes. This trend, in time, may eventually lead to more qualified women serving in the Roman Curia or as leaders within Pontifical societies without having to be ordained. There is room for the complimentary gifts of lay women and lay men, as well as members of religious orders, to work in collaboration with the ordained hierarchy, as mentioned in DiSolenni’s article above.

I discussed the emergence of women leaders, both current and historical, with Ms. Tenety in our conversation leading up to her article, and I was very pleased to see her express similar ideas in her piece.

No one denies that women have played a crucial role in the spiritual life of the church, from the often-thankless work of raising children and ministering to the needy in parishes, to the theological contributions of the four female “doctors of the church” (all named since the 1970’s) like Saint Teresa of Avila and Saint Thérèse of Lisieux. The church, as Francis referenced, already has a theology of women, centered in documents like ‘On the Dignity of Women’ and John Paul II’s work on what is called the “theology of the body,” the teaching that differences in gender point to differences in men and women’s nature. But even the pope says more must be done.

Sister Mary Ann Walsh, the first female director of communications at the United States Conference of Catholic Bishops, says that “women don’t feel heard. So just being heard is a major move forward.”

Catholic writer, activist and new mother Ashley McGuire recommends the Vatican start by convening a council of women theologians, activists, educators and leaders at all levels to help the hierarchy address “the issues women are struggling with and then helping the church then to present church teaching back to women in a way that reaches women.”

Permission to lead

One issue Catholic women struggle with? The question of authority and leadership in the church. This is 2013, they say, and Catholic women want to lead, they want to be allowed to lead, and they want to be encouraged to lead.

“The feminine presence in the church has not been emphasized much, because the temptation of chauvinism has not allowed for the place that belongs to the women of the community to be made very visible.” The source of that quote? Jorge Bergoglio, the man now known as Pope Francis, in a 2010 book.

The exclusion of women from the priesthood is one highly-cited practice that is often seen, even within the church, as plainly discriminatory, and a 2010 poll by The New York Times/ CBS showed that 59 percent of American Catholics favor the ordination of women. But the church does not operate by popular opinion and the longstanding teaching on the all-male priesthood is one of the oldest traditions of one of the oldest religions in the world. Pope John Paul II said the question of female ordination was not open for debate and said the church “has no authority whatsoever to confer priestly ordination on women”; Pope Francis, in his news conference, affirmed that teaching. For some Catholics, anything short of ordination means that women will never achieve equal status or influence as men.

From my vantage point, according to the dignity of the human person, women already possess an equal status with men as persons, and women’s ordination will not change that, or strengthen it. This is a confusion of the being and doing. Not everyone is clamoring for women’s ordination and I was glad to see Tenety’s piece identify that.

Others see nothing unfair about men and women having different roles, and identify huge potential for female leadership in the church, from the parish level all the way to the Vatican.

“The first step is to encourage what is already permissible,” says [Sr Mary Ann] Walsh. In other words, deepening a theology of women would encourage the church to find ways to get women in positions of greater authority and influence. Catholic women have already proven their ability to lead major organizations like schools and hospitals. Can that authority extend to the Roman Curia?

Pope Francis says he wants to move beyond the image of the church as chauvinistic. Catholic women have some ideas on how to get there: Bring more women into key positions in the Vatican, as consultants and theologians and heads of offices that don’t require holy orders. Map an affirmative action plan for qualified females to infiltrate Curia positions, such as members of the Congregation on the Doctrine of the Faith, where few women today serve. Encourage women to work as chancellors of dioceses around the world. Help them to prepare for careers as pastoral associates, who fill many of the roles of the traditional parish priest, a task needed more than ever due to the priest shortage in the West. Some even say that a theological argument can be made for women to serve as deacons, with a spate of articles in the Catholic world exploring the issue. Catholic women across the ideological spectrum, many of whom point to female leaders already working in the church like Harvard legal scholar Mary Ann Glendon, now serving as adviser to Pope Francis on Vatican finances, nonetheless agree that these are positions that women not only can fill, but should.

So that’s part of the doing questions that should be discussed, and I’d welcome Francis’ thoughts on this in the future — how women can best serve within the church’s leadership, besides the many roles they are already doing within catechesis, in schools, or as diocesan or parish staff members.

What remains is the larger framework — the being questions — that side of “what women want” that is more universal. Simply, women would like to know the church is for them, not against them. The Church does have a positive message about women — with aspects that we call the feminine genius, or the gospel of life, or the dignity of the human person, or theology of the body —  but much of it is still not widespread and known. The media’s contrary spin about the church’s negative attitude toward women has affected our cultural mindset. We need a renewal of our consciences on these matters, and I take up the idea of renewing our conscience in chapter one of my book.

This message to women — the beauty of the feminine genius and the call to a new feminism — is clearly suffering from a marketing problem among Catholic women themselves. One of the reasons I wrote my book was to begin conversations to familiarize women with what the church has already proclaimed about women, and share the resources on the subject.

I see advancing the dignity and vocations of women as an important part of the new evangelization that cannot be overlooked. It is easy to see that from a human dignity standpoint, anti-women biases, especially in the third world are still prevalent and need correction. And in the West, where women have the most advantages, there are mounting anti-life losses that affect the maternal core of femininity — contraception, abortion, sexual abuse, and more.

A new feminism, a deeper or more profound theology of women, universally preached and taught will have life-giving and healing results for women and men. As more people embrace this message, it will transform the landscape, not just locally, but globally. I said as much in Tenety’s article:

Pat Gohn, a Catholic author of a recent book on the church and women, sees the potential for a renewed theology of women to “have a ripple effect in civil society.” Says Gohn, “I think this idea of the dignity of women has not been made universal yet. Women are still suffering on multiple levels from all types of injustice like abuse and sexual slavery.” Because the Catholic Church has global reach, she says, the result of a deepening theology of women could “touch all of those problem areas where women are in trouble and in need.”

The impact could not only touch those in desperate poverty, but also women in the developed world who still struggle in other ways.

For example, Alvaré says, “corporate culture, law and policy would have to do a whole lot more taking account of motherhood than it does now.” Paid maternity leave for all mothers is on the table. So is an invigorated cultural effort to support women who want to work part-time in order to spend more time with their families. Also just as relevant, says Janet Smith, would be a greater respect for women who choose to stay at home and raise children.

“Feminism didn’t fight the diminution of a woman who chose to spend her time dedicating herself to being a wife and mother,” Smith says. Enter: a theology of women, which she says “to some extent is meant to show that women don’t have to live life by the rules of men.” [Read the rest.]

To be clear, an enriched theology of women, like any good theology, is never about what any of us might want, as Tenety’s catchy headline might read, as if we could concoct a recipe for it…  a theology must examine how the church might apply Sacred scripture and tradition to the problems of our time, and in this case, to the problems that face women. A theology is the study of God, and if we are talking about a theology of women in the church, we must look critically at God’s creation in light of God’s revelation. And God’s Incarnation has revealed himself quite profoundly in and through The Woman, Mary — God’s masterpiece of creation.

A deeper or more profound theology of womanhood would speak to women universally, and at the same time, it would not invalidate what has been already accepted doctrinally within the church. It would build on them, enhance them. Divine revelation ended with the death of the last apostle. We already possess the fullness of truth, thanks to the coming of our Savior, Jesus Christ. Yet, we can grow deeper in our awareness and understanding of our faith traditions, such as the dignity of the human person, and of Mariology, already mentioned. These  social and Marian doctrines are in keeping with Scripture and Tradition.

One final thought for the moment in distinguishing between doctrine and disciplines. (And thanks to Fr Dwight Longenecker’s eloquence in an interview recently when he said, “Doctrines develop and grow, but they can’t be changed. A discipline of the church can be changed, however.”) We must remember that doctrine is different from the disciplines of the church, or even, say, the local or national hiring practices within dioceses and parishes. It is here where a deeper theology and universal acceptance of the dignity and vocation of women would assist increasing the number of women within leadership roles in the church, for that is within the disciplines of church governance, in collaboration with the hierarchy.

From a doctrinal standpoint, we already have the social doctrine of the dignity of the human person, and the dignity and vocation of women falls well within that. Plus, particularly in the last fifty years, the church through her popes have given us documents pointing out the beauty and strength of the feminine genius. And, finally, I’ll end where I began this post: we have Mary, whose power and influence cannot be overlooked in terms of the action of the Spirit of God through her.

We need a deeper, better, and more profound reception of these things now, and in the years ahead.

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Powerful wisdom from Emily Stimpson & Angela Franks – both recent guests on Among Women

While I’m busy in my own corner of the world launching a book to make the gift of womanhood and the feminine genius better known, I have to just stop and offer some praise for the genius of some of the bodacious –most excellent– writers and teachers I know who are doing the same. I learn so much from them!

First of all, there’s Angela Franks, my most recent guest on Among Women. We talk about a lot of issues on that show including how Catholic “new feminism” understands contraception, Margaret Sanger, and eugenics. For those of us who may not know our 20th century history very well, many of Margaret Sanger’s ideas have become part of the foundation that supports a culture that tries to “fix” society by weeding out undesirables, and has no true respect for the dignity of all human persons. Much of this thinking plays a role in our society’s contraceptive and abortive mentalities. But we have the power to change that both from a faith and a common-sense perspective.

In a recent blog post about working women, Angela Franks states:

According to Dr. [Jennifer Roback] Morse, fertility is not seen as the norm for women but is rather viewed as a problem.

This is exactly the problem facing women struggling with “work-life” issues today: their fertility is not a gift to be embraced but a problem to be solved.

What do we need? We need to recognize that fertility has certain biological coordinates that won’t change, no matter how much we want them to: namely, peak fertility in the twenties and decreasing fertility after that. Artificial reproductive technologies [ART] have less and less effect the older a woman is, not to mention the horrific side effects of hyperstimulating the ovaries plus multiple “left-over” frozen embryos. Check out Katie Elrod’s chapter on ART in Women, Sex, and the Church: A Case for Catholic Teaching.

What is changeable? Not really fertility, but rather social attitudes and structures. Let’s not attack biology. Let’s attack the real problems, and create better structures that allow women to bear and raise children…

Read the rest, it’s informative.

Then, there’s the amazing Emily Stimpson — also a previous guest on Among Women, (and whose book I recommend in the resources listed in my own book) — whose recent piece just further adds fuel to the fire that our societal standards are dangerous for women, especially our upcoming girls.

Here’s an excerpt from her post, “Mamas, Don’t Let Your Daughters Grow Up to be Disney Stars” over at CatholicVote.org:

Squeaky clean, wholesome goodness. For almost a century, that’s been Disney’s brand. But the young girls working for the Mouse have the most terrible habit of not getting the memo.

Case in point? Miley Cyrus (aka “Hannah Montana”), who went from teenage cutie to dominatrix sex kitten in little more than a calendar year.

There’s also Demi Lovato, who backed out of her hit Disney show after provocative photos surfaced online of her kissing another girl.

And now Selena Gomez has gotten in the game, with her newest flick, Spring Breakers, featuring The Wizards of Waverly star doing both drugs and engaging in threesomes with her female co-stars.

It’s not just Disney starlets that are the problem, though. The annals of Hollywood are filled with similarly cautionary tales. Not coincidentally, so too are homes across America, where girls from 5 to 15 and beyond are imitating the starlets they idolize, dressing, talking, and acting in ways that, in the not too distant past, would have made a sailor blush.

Setting aside the soul-destroying consequences of living life as a sexual object, from even the most secular vantage point the sexualization of young girls—Disney stars or otherwise—is bad news. Defining your worth by your sexual desirability causes grades to drop and athletic performance to suffer. It induces depression and triggers eating disorders. It leads to high-risk behaviors, sexually transmitted diseases, and situations where no amount of saying “no” can help.

On Sunday, two young football players in the town where I live, Steubenville, Ohio, were found guilty of raping an underage girl. That ruling has generated all sorts of chatter in the media about the lessons parents need to teach their boys.

And boys in this culture do need to learn some serious lessons. Parents need to teach their sons how to love, honor, and respect women, to see them as human beings to value, not bodies to use.

But as a cursory glance at either the Disney bullpen or the local junior high will tell you, our girls need to learn a few lessons too, lessons that are foundational to protecting their bodies, their souls, and their futures.

Then Emily gives some good lesson points for families, so go read the rest. You’ll be happy you did.

If the idea of living a kind of feminine freedom that is free of the shackles of a feminism that denies the gift of who we are as women — in the fullness of our biology  — and the fullness of our intellect, will, and emotions that are baptized by grace, you might just want to read my book  for an executive summary of the dignity, gifts, and mission of women. You might also wish keep on your radar the next books that both Emily Stimpson and Angela Franks will be publishing later this year. Emily Stimpson’s future title is: Everyday Theology of the Body: Meditations on the Mysteries and Manners of the Sacramental Worldview. Angela Franks, a theology PhD, will be writing about how we can better live out our lives with faith and knowledge of a sexuality and life that is loving, faithful, and fruitful —  and free of the entanglements of contraception and, oh, and so much more! So stay tuned!

There’s a lot of bodacious women out there. I hope you’ll count yourself among them.

Podcasts with Pro-Life Themes… share these!

Screen Shot 2012-10-19 at 6.55.00 PMHere’s a quick review of some of the Among Women podcasts that may interest you as we conclude this year’s March for Life.

(Click on the links for each show and find valuable resources related to the subject matter.)

Among Women 121: Pro-life advocate Leticia Velasquez combats the culture of death and discusses her book about families with children with Downs Syndrome.

Among Women 120: A compelling story of a birth mother and an adoptive mother who discuss the decisions they made, the prayers they prayed, and the daughter they share via an open adoption… 14 years after the child was placed for adoption.

Among Women 75: Guest Dr Theresa Burke, an international expert on post-abortion stress and healing, as well as a clinical psychiatrist, discusses healing after an abortion, and the ministry of Rachel’s Vineyard. Pass this information on to your friends and churches. Everyone should know of this important ministry.

Among Women 74: Pro-life teen Jessica Schacle discusses her reasons behind her pro-life advocacy. This episode also features teaching on the Church’s profound understanding of the dignity of the human person.

Among Women 29: Guest Kathleen Fitzpatrick chronicles her journey of becoming pregnant during college, and her decision to give birth to a son and raise him. Women in their college years are among the highest statistics for abortion rates in this country. Share Kathleen’s story with someone you know!

Among Women 155: This most recent podcast talks about the genius of women, my latest article in the Washington Post, and the Nine Day novena that you can pray for life.