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45TH
CRI - NATIONAL ASSEMBLY STATEMENT
Preamble:
The
45th National Assembly of the C.R.I. met from 27th
January to 1st February 2006, at the Renewal Centre
in Kochi, Kerala State. We were 486 major superiors
representing about 125,000 religious women and men of India.
Enlightened by the Spirit of God speaking to us through the
signs of the times, events, and persons, we felt inspired to
reflect on the theme: WAY FORWARD: A COLLABORATIVE CHURCH WITH
GENDER JUSTICE. We have been drawn to this theme by the
increasing awareness of gender sensitivity and movements for
change in the world as well as by the numerous invitations in
the encyclicals and teachings of the Church which themselves
are inspired by the Gospels.
Present Scenario
From
the Assembly:
The insights from
the inputs of several significant resource persons and the
experience-filled exchanges during the Assembly brought to our
consciousness the pivotal issue that makes gender-sensitivity
and equality difficult: an all pervading patriarchal culture
which has permeated all spheres of life, be it social,
cultural, religious, political, ideological or economic. We
have come to realize that this reality, so embedded in our
history and unconscious selves, has a systemic, systematic and
symbolic impact and influence on our beliefs, practices,
choices and their consequences.
From
the Indian Reality:
We are confronted
by the complexity of Indian socio-political reality where
multiple religions, cultures, castes and regional identities
co-exist. Threatened by forces of religious fundamentalism and
political ideologies that vie with each other for dominance,
power, assertion and control, India seems internally divided
at many levels. This state of affairs in turn keeps the vast
majority of our population, particularly the women, in abject
poverty excluding them from control over their lives and
participation in the life of the nation. This
socio-politico-religious reality has a devastating consequence
on Gender Justice in our country.
From
the Regionalistic / Ethnic Reality:
We are also very much apprised of the reality of ethnicity and
regionalism in the Church and in the religious congregations /
orders. While affirming the positive contributions and
strength of linguistic and regional groups, we are saddened by
the lack of opportunity given to some groups in exercising
leadership roles due to the seeming insensitivity of other
ethnic groups in leadership. This is perceived by some as
another form of human rights violation that seems to affect
women more than men.
From
the World Reality:
We are deeply
moved and even distressed (challenged) by the consequences of
this patriarchal culture which has impacted female foeticide,
commodification of women in and through the media, unequal
employment and education opportunities for women, woman
un-friendly work places, unequal wages for the same work,
dowry system, sexual exploitation, etc.
From
the Church Scenario:
We also realize
how this culture exists in the Church in many obvious and
subtle ways when women, religious and lay, are generally
assigned to subservient or service roles and not to the
decision making positions. We are aware of how their dignity
is defaced with abuse or neglect. Some of the practices in our
schools or parishes or in the missions may appear as
collaboration but in fact are ways of exploiting women
religious and give us glimpses of this all pervading culture.
Because of such practices, much energy, good will and dynamism
is lost and the mission of Christ is deprived of its rightful
focus.
Contradiction
and Vision:
Knowing the
contradiction between the awareness of this reality and lack
of appropriate action, we as religious feel urged to envision
and build a world and a Church with a sense of Gender Justice
that ensures partnership and collaboration. We dream of a
future with respect and dignity to every person following the
example of Jesus.
Preferred (Envisioned) Scenario
Vision for Gender Justice and
Collaborative Action
Drawing
inspiration, direction, and guidance from the Scriptures,
Church documents and traditions we believe that the Holy
Trinity is the first and most significant model of
collaboration in that their diversity makes unity and
communion. It is this Triune God who created human beings in
God’s image and likeness. (Gen. 1:27-28). God created them
male and female and blessed them. In the Acts we read, “Even
on my servants both men and women, I’ll pour out my Spirit
in those days and they will proclaim my message.” (Acts
2:18). The Spirit has continued to pour its graces on both
women and men in the early Christian community and they played
crucial roles in the growth of the Church.
From
the Lord:
We see in the
Gospels Jesus empowering the Samaritan woman and restoring the
dignity of her womanhood enabling her to participate in His
mission (Jn. 4). We also have many other examples of women as
collaborators of Jesus. such as
Mary Magdalene – the first witness and an apostle of
Jesus’ Resurrection (Lk. 24:1-9) and the ‘Table
Fellowship’ with Mary Magdalene, Martha and Mary as
disciples of Jesus (Lk. 10:38-42). Today, after the example of
Jesus we as religious want to liberate and empower both women
and men. (Lk.13:11-12).
From
the Teachings of the Church:
The Church has also made numerous declarations concerning the
equality and relationship between women and men.
Pope John XXIII reflected this concern of the Church
for women in his encyclical Pacem
In Terris “Since women are becoming ever more conscious
of their human dignity, they will not tolerate being treated
as mere material instruments, but demand rights befitting a
human person both in domestic and public life.” And again
“Man and woman are called to work in a relationship of
equality towards the attainment of universal good.”
The
second Vatican Council on various occasions dared to wipe
aside (remove) the many layers of patriarchal dominance in the
Church to come face to face with the egalitarian message of
Jesus, with glimpses of models of a collaborative Church with
Gender Justice. Vatican
II in its Pastoral Constitution, Gaudeum
et Spes (No. 29) condemns any form of discrimination on
the basis of sex, race, colour, social condition, language, or
religion. Pope
John Paul II in his Apostolic Letter, Mulieris
Dignitatem, on the dignity and vocation of women affirms
that the “essential equality of men and women since both of
them – the woman as much as man –are created in the image
and likeness of God.” He further states, “Both of them
(man and woman) are equally capable of receiving the
outpouring of the divine truth and love in the Holy Spirit.
Both receive his salvific and sanctifying ‘visits’”
From
Natural Reality:
This will entail first of all a new understanding of the
Church and our Congregations / orders to become gender
sensitive. In this journey women will play a vital role in
understanding, communicating and living out the feminine
aspect of womanhood. The “WOMB” symbolizes promotion of
life. This reality which is typical of women should be
promoted and not exploited. She carries within her unique
abilities of tenacity and perseverance for commitment.
Gender
Justice will also imply that the natural and biological
qualities of womanhood are to be enhanced and promoted for an
egalitarian world where women and men work in collaboration.
Equal partnership will give emergence to a new way of being
human with strength drawn from the gifts of both. It is a
strength drawn from their differences. Such a partnership
founded on equality and mutuality will open ourselves to new
horizons with vitality and multiple perspectives. This is
possible where the relationship is based not on fear but on
trust. This trust becomes the foundation and basis of
collaboration.
Directives for Action
This
vision of Gender Justice needs to be promoted by the religious
women and men of India at all levels: National, Regional and
Local. It should become a policy of both individuals and
communities in our ecclesial commitments as well as in our
mission. A wholehearted commitment born out of conviction
alone motivates change, conversion of heart, thinking and
action. Hence,
we the major superiors, suggest bringing about a directional
change in our beliefs and culture, our behaviours and actions,
and our choices and decisions within our congregations /
orders, communities and ministries.
We
commit ourselves to the following policy changes and
strategies for implementing this new vision of reality.
a)
Change from a Patriarchal Culture to Gender Justice
One
of the core challenges when we think of Gender Justice is the
change from an internalized patriarchal mind-set to a
participatory and collaborative culture where women and men
can work together for promoting justice and solidarity within
the Church and the Society.
Hence we propose/recommend:
Ø
A renewal in theological and biblical, (canonical)
studies that promotes Gender Justice and renewed ecclesiology
of Partnership.
Ø
A deconstruction of patriarchal image of God leading to
ethical practice of Gender Justice
Ø
Promotion of holistic approach to spirituality which
respects the feminine and masculine elements of human growth
and faith
Ø
Encourage research and development of feminist theology
faithful to the original message of Jesus and the tradition of
early Church
Ø
Use of inclusive language in liturgy and all other
occasions
Ø
Cultivate an eco-spirituality which is an extension of
the respect for God’s creation in everything and in
everyone.
b)
Change from Gender Discrimination to Collaboration
within the Church
The current
structures within our Christian communities do not promote
Gender Justice and a collaborative partnership between women
and men due to unequal status and absence of partnership
models in the Church. This leads to a male dominated model
where women are excluded from decision making levels and
relegated to the role of implementing decisions made for them
by the male authorities of the Church.
Hence we propose/recommend:
v
That women, both religious and lay, be appointed to
positions of responsibility in ministries at all levels,
National, Regional and Local, based on their competence and
that adequate provision be made for women in commissions where
decisions are processed.
v
That wherever there is collaboration in ministry,
written contracts be made between both parties which ensure
Gender Justice, sharing of resources, mutual consultation and
participation in decision-making
v
That whenever possible we run co-educational
institutions in order to foster and ensure a healthy gender
integration and interaction.
c)
From Apathy to Action for
Social Change
This new awareness
concerning Gender Justice and participation should go beyond
the limited boundaries of ecclesial communities and
congregations / orders. While acknowledging our own apathy it
should impel us forward in sharing the struggles of
marginalized women and men in our society whose rights are
denied and neglected.
Hence we urge:
ü
That a radical commitment to social justice should
engage us in the struggles
of tribal, dalit and other disadvantaged sections of
people
ü
That religious women and men participate in peoples’
movements for the promotion of Gender Justice
ü
That in all institutions of the Church and the
ministries, new initiatives are promoted to ensure Gender
sensitivity, equality and justice which ensures fair wages,
creation of women-friendly environments and opportunities for
growth
ü
That a Grievance Cell is set up within two years in
every regional CRI Unit to address gender abuse, breach of
contractual agreements and other forms of conflicts affecting
religious.
ü
That National and Regional CRI actively encourage the
members to join the Pro-Life Movement in their area or create
one where it does not exist in order to promote respect for
life and protection of especially the girl child.
d)
Formation for Gender Justice and Participatory
Collaboration
Experience shows that
there has been a strongly embedded internalization of Gender
Discrimination in the minds of both women and men of the
Church, religious and lay. It will remain a status quo unless
there is an education for change.
Hence we propose/recommend:
·
That a CBCI-CRI dialogue be initiated within two years
towards policy making directives that ensure Gender Justice at
all levels
·
That (bishops), Major Superiors and formators in
communities of both women and men religious be conscientized
by ongoing Programs conducted by either CRI or their
respective bodies
·
That pastoral formation of priests include Gender
Justice awareness
·
That formation of religious and seminarians is
restructured so that Gender Justice and collaboratory
attitudes are imbibed as a norm during the stages of initial
and ongoing formation
·
That faith-formation programs are so designed that
catechists, children, youth, those in marriage preparation,
couples and families are reoriented towards Gender Justice and
collaboration
·
That our prayer and liturgy in Christian communities
and families reflect a language and an attitude promoting
gender sensitivity and collaboration
·
That more women, religious and lay, be encouraged to do
research and get professional qualification in theology,
scripture, canon law and spirituality (related disciplines)
·
That more Christians are encouraged to get professional
legal qualification to address cases and issues related to
Gender Justice and human rights violations.
Conclusion:
We invite all the
Religious women and men of India to commit themselves
wholeheartedly to the spirit of Gender Justice and
Collaborative Partnership at the service of the Kingdom. This
will ensure renewal of our religious life and our commitment
to the Mission entrusted to us by Jesus. Together with Mary
our Mother - a conscious, committed and empowered woman of all
ages - in union with all women and men of our times, we sing
the Magnificat for
the glory of our Triune God who is our Mother and Father.
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