Wednesday, March 22, 2017

Teresa the Rebel

By Elisabetta Muritti and Gloria Riva (English translation by Rebel Girl)
La Repubblica (in Italiano)
March 9, 2017

Interview with Sister Teresa Forcades. The Benedictine theologian in her fifties, born in the more popular and "atheist" Barcelona, astonishes women by her nonconformist thinking.

There is a small revival of female vocations ...

"In Spain, we are seeing late vocations of educated and independent women. And vocations of teenagers who are entering the monastery right after high school. The two cases are to be distinguished clearly. The influence of charismatic personalities and movements (such as the Neocatechumenal one), who look on the secular world with superiority and make the Church (and its affiliates) the outpost of a moral crusade, might be weighing on the girls. In late vocations like mine (28 years old, in the monastery at 30) various reasons coexist, but there is no fear of the world. If anything, the search for a space of freedom, from which to help those who suffer most and fight against injustice."

The Vatican has led an apostolic visitation to investigate the orthodoxy of US nuns.

"The nuns of the LCWR (Leadership Conference of Women Religious) account for 80% of the 56 thousand US nuns. The way they responded to Cardinal Rodé's visitation was exemplary. They practiced "constructive resistance", that is instead ceding to or opposing it, they took the opportunity to deepen their understanding of themselves and of the Church, as well as the bonds that unite the different communities. This attitude, neither high-handed nor submissive, is the main theoretical contribution that many female orders already offer. And then there are specific contributions. For years, many sisters have been revising history and theology from the gender equality perspective. Elisabeth Johnson explores feminine imagery and language and the relationship between theology and ecology; Ivone Gebara is a liberation theologian, committed against injustice; Margaret Farley argues for a moral theology that separates sexuality from sin and guilt. Today a queer theology is crucial -- thinking about sexual diversity from the theological perspective and, from there, developing an anthropology that promotes the originality of each human being and his/her freedom. In the community perspective, it's not about strengthening capitalist individualism, but the solidarity that makes us happy. Yes, I have faith in this moment being experienced by the Church, not because I'm waiting for a solution from Pope Francis, but because I expect that he will give space to proposals that come from below, from the margins."

Pope Francis has limited the web in the monasteries.

"Recommending to contemplative women religious and not to contemplative male religious to restrict the use of social networks reflects a still prevailing sexist prejudice in the Roman Catholic Church. In my monastery, the fact has not provoked changes. We continue to use the social media and try as always to use it responsibly."

About Catholic feminist theology, what's on the horizon? Women priests? The reformulation of chastity and sexual identity?

"There is the awareness that the 'woman problem' has not yet been overcome in the Church or even in 21st century society. In Europe in 2015, women earned 16% less wages than men for equal work -- everything else proceeds from that. How do theology and ecclesial practices continue to contribute to the exploitation of women? Why is their exclusion from the liturgical representation and Church government still being justified?"

What do you think of the new sexism?

"Most of the women, particularly the young, feel themselves to be "women" and different from "men". This gender diversity feels attractive to them and they don't accept that men or society impose anything on them, like switching from a paid job to an unpaid one or dressing in a certain way. But, with the imposition eliminated, there are many women who leave work after the birth of their first child or dress sexy, even if it means annoying shoes and cosmetic surgery. I believe, however, that this patriarchal model is not the society that men impose on women, but the one that men and women build together when they do not have the courage to be queer, to each develop their own originality."

Will you return to the convent?

"The exclaustration permit will end in August 2018. It's my intention to respect it."

Christina in the name of Christ

By V.M.R. (AGN) -- English translation by Rebel Girl
El Progreso
March 19, 2017

Christina Moreira of Corunna defends her pastoral work as the only woman priest in Spain. The Association of Roman Catholic Women Priests is calling for equality but its members are excommunicated.

Even a pontiff deemed "progressive" in his social vision like Pope Francis has stated his opposition to introducing change in the matter. "On the ordination of women in the Catholic Church, the last word is clear and was said by Saint John Paul II," he declared in November after meeting with the head of the Lutheran Church of Sweden. Not even the shortage of priests makes a dent in a rule carved in stone, an infallible part of the Catholic tradition and heritage itself of the word of Christ, who only surrounded himself with men to form his group of apostles.

The woman from Corunna, Christina Moreira, however, accepts the principles that Christianity is a faith that, by its very nature, is egalitarian and she stands against what is established, rebellious against the hierarchies and privileges of the status quo. Breaking canon law, therefore, seems to her an act of social -- and especially moral and spiritual -- justice. Something similar to what Manuel Espiña, founder of the Comunidade Cristiana do Home Novo to which she belongs, did by introducing Galician into the Mass.

The Bible says nothing about prohibition against the priesthood for women, argues the theology student. The ways to which the interpretations of the divine word lead are inscrutable -- heretical or legitimate depending on who you ask. "Only the baptized male validly receives holy ordination," booms Catholic law on this sacrament, which is accessible to women in Lutheranism and Anglicanism. "There is no longer Jew or Gentile, slave or free, male or female, for you are all one in Christ Jesus," reply others quoting the Apostle Paul's Epistle to the Galatians. "The Church in no way has the power to give women priestly ordination, and this judgment must be considered final by all the faithful," proclaimed John Paul II. "God created male and female in His image," says the Association of Roman Catholic Priests (ARCWP), the "movement of renewal and justice" with which Moreira is associated together with more than a hundred women priests and which aims to "heal centuries of misogyny" by demanding that women "preside at the altar and in all leadership roles in the Church." The first seven of them were ordained in 2002 on the waters of the Danube by a prelate objector who transmitted to them the apostolic succession. It happened, therefore, outside the jurisdiction of the bishops in order to be free of the authority that the latter have over the priests.

ACTIVE RESISTANCE. Sacrifice in the name of one's beliefs, another foundation of Christianity, has been fulfilled by Moreira, who in 2015 had to move to Florida to be ordained a priest by the ARCWP, the first one in all of Spain. And, like Job, she assumes with perseverance the trials of adversity, since the Vatican has excommunicated all these women priests.

"This lady's ordination is illegal and invalid, so neither she nor the faithful who follow her validly celebrate the sacraments nor are they in communion with the Catholic Church," responds the archbishopric of Santiago de Compostela to disavow any sacrament that Moreira officiates. "What this lady is doing has the same value in the Church as if she were making pancakes," charge the most conservative faithful.

Moreira has a pink shirt with a clerical collar that reads "Do not be ashamed of what you are, show it." The woman from Corunna relies on the beneficial effect of her actions, her continuation of the ministry of Jesus, to ask Pope Francis for dialogue and openness. Up to now, the so-called "women's theology" of the pontiff has been reduced to the announcement of his intention to create a commission to study the possibility that women might be deacons -- a rank inferior to the priesthood and who can perform a service but not administer a sacrament -- as well as claiming that "the Virgin Mary was more important" than apostles, bishops, deacons and priests. Theoretical, symbolic power.

Meanwhile, with active resistance, Christina Moreira and the ARCWP await actual progress, this time with the Gospel of Luke in hand. "Jesus called women and men to be disciples," is written there.

Tuesday, February 21, 2017

The Boston Declaration

Below is the English version of the final message issued by the First Ibero-American Theology Meeting which took place at Boston College, February 6-10, 2017. The message was issued in four languages -- Spanish, Portuguese, English and French -- and you can find them all on Religión Digital.

For several days, Catholic theologians from Ibero-America met in the city of Boston, United States, guided by a spirit of interculturality, ecumenism, and solidarity. Our ecclesial vocation inspired us to examine, learn, teach, and communicate the richness of the Christian faith in the church and society. We shared our experiences, reflections, prayers, and the Eucharist to commonly discern the signs of the times in this new global era. In this declaration, we share some of the fruits of our work with both the church community and the public in general.

We recognize, with happiness and joy, that we live at an auspicious time for the development of theology and in the life of the church. We live in an ecclesial kairos moment, evident in the new processes initiated by Francis, the bishop of Rome and the first Latin-American pope. His efforts towards evangelical renewal, expressed in the need for a reform of both our limited ways of thinking and our ecclesial structures, encourage us to consider the presence of God in history and to examine the realities that reject God therein. Our deliberations uncovered shared features and signs of a common history, and it is from them that we want to examine the present and future challenges of this global era. Hence, we stress the importance of examining, from the perspective of the Word of God proclaimed in the church, the socio-political and economic situation of our nations, which is an essential locus theologicus for the church. It is in this situation, in this place, that the church is called to incarnate itself in order to accompany, as the people of God, the peoples of this world.

We want to discern our experience as believers from the perspective of the key social questions of this time. Socioeconomically, this experience is characterized by the presence of social systems and relationships of exclusion and inequality. The socio-cultural sphere points to the need to move from the pluri-cultural to the intercultural. The socio-political calls for the urgent need to consolidate representative democratic systems and foster those expressions of civil society that propose a more humane vision of the world. In this context, we confirm our preferential option for those who are poor and excluded.

Latin America and the Caribbean is not the poorest region in economic terms, but continue to be the most unequal. The cause for this is not a question of inheritances or the rent of land, as it is in Europe or the United States of America, but in the unequal distribution of income and opportunities, including the unequal distribution of concentrated private land, which generates wealth for a few and poverty for the many. We urgently need a prophetic theology able to desacralize false gods. We cannot stop denouncing the economic and cultural causes for poverty, and must be attentive to the different sociopolitical mediations that seek to overcome it. An inculturated prophetic theology presumes the whence of our theology and the social place where we choose to stand to understand reality. Thus, it is necessary a critical discernment of the new styles of "neo-populist type" (Document of Aparecida 74), which have begun to emerge through Democratic ways in various Countries of the Americas.

In the context of all the Ibero-American languages that mediate the Gospel, we have reflected upon the service that a theology articulated in Spanish or Castilian offers to the church community, and especially to the universal magisterium. We are mindful of the widespread and the socio-cultural importance of the Spanish language in the Catholic world. Our work has confirmed the need to increase the personal and institutional relationship between Spanish and Portuguese speaking LatinAmerican theologians, Spanish theologians, and U.S. Latino/a theologians. We propose a historical and theologal theology ready to engage those issues that affect the Ibero-Latin-American cultural and ecclesial context.

Encouraged by the Spirit who moves from the margins of the church and the underside of history, we believe that the peripheries are theological places that force theology to ask: When is a people authentically Christian? When it has many churches, or when it rejects poverty? Thus, we ratify our inescapable commitment to our brothers and sisters from the peripheries of society, scourged by poverty and so many forms of social, economic, political, and ecclesial exclusion that call for our urgent struggle on behalf of greater integration and inclusion. It also demands a greater fidelity from our ecclesial institutions to Jesus of Nazareth, the liberating Messiah, Lord of history and Son of God. We recognize that unjust poverty kills because it generates forms of premature death that we must reject. We are believers who wager on the praxis of mercy with justice. Our option for the poor is rooted in the memory of our martyrs' blood, in celebrating their lives, and in remembering their self-offering for the people of God, which is the light that illuminates our theological task.

In light of the gravity of this historical moment, which calls for the deeper commitment of our communities, we insist on the urgent need to collaborate with the theology and pastoral plan of Pope Francis. We support a theology that attends to the reality of social conflicts and makes its way through the peripheries. Just like the shepherds who live with the smell of sheep, theologians must smell like their people and their streets; thus, the need to pay back the pastoral debt that professional theology still has with our poor people. Within this context, theology must be saturated by an evangelical mercy that promotes a church of the poor and for the poor—a church where the poor become the subjects of their own history and not the object of ideological manipulations. The poor, many times victims of violence, are privileged theological places, our commitment is not only to walk with them, but also to let ourselves be evangelized and transformed by them in an ongoing process of pastoral and missionary conversion.

We recognize that current globalization processes have allowed a greater interdependence and exchange between distant people. Nonetheless, we also endure its sociocultural outcomes. Thus, we note, with some perplexity, the globalization of indifference, of indolence. We pay special attention to the complex phenomenon of migration, the precarious nature of employment, and the lack of opportunities generated by systems that do not assume the cause of the poor or consider them authentic subjects of their own processes. We have entered a new world stage that some call "de-globalization," and that seems to be characterized by our inability to relate as mutual subjects engaged in reciprocal humanizing relationships.

We believe that migrants are a great sign of our times. In them, Christians are called to recognize the face and the voice of Jesus (Mt. 25:35) and respond to the following insights: the affirmation of the dignity of every human being, the promotion of a "culture of encounter," and the praxis of fraternity, hospitality, and compassion. The reality of migration invites us to build processes of interculturality as a key element in our theological reflection. The presence of multiple cultures in our countries calls for a deepening of our recognition of alterity, a welcoming embrace to the richness given to us by our differences, and the permanent expansion of the horizon of our theological reflections. All of this assumes the reciprocal learning from our daily experiences, and demands the constant openness to changing our thinking based on our encounter with the life of the poor.

Our practices cannot continue producing forms of domination, like those marked by the clericalism that disrespects lay people. Institutional rigidities fail to mediate the merciful images of the God of Jesus and hinder the much-needed process of pastoral conversion in the church. In this regard, it is important to emphasize the value of the new contextual theologies, like those practiced by indigenous and AfroAmerican women, which highlight the experiences of subjects who have been marginalized in their social and ecclesial life. Their commitment to the liberation of victims of exclusion has emphasized their struggles and the difficulties they have endured. In a similar manner, we note the work produced by women theologians who invite us to make a greater commitment toward nature and against the causes of women's oppression. They articulate a more adequate conception of the type of transformation that our societies must follow for a fuller and more authentically Christian development.

We also highlight the contributions of U.S. Latino/a theology as an effective way to reflect upon the preferential option for the poor, and the defense of the cultural and religious identity of Latino/a communities that are all too often discriminated against in society and within the church. This theology has focused its attention on key themes of the Latino/a experience in the United States like mestizaje and popular religion with its particular Marian expressions and lo cotidiano. We believe that only through the recognition of the socio-cultural and religious roots of the Latino/a population will the churches of the United States and Canada be able to offer an effective pastoral response to the increased transformation of these churches. In this sense, a better preparation and sensitivity of the ministers and all the pastoral agents is urged.

These considerations point out that the synodical reform of the whole Church, in the complexity of its various instances and in creative fidelity to the spirit of the Second Vatican Council, constitutes an inescapable presupposition for the conception of life, mission, and theology of the ecclesial communities. As Ibero-Latin-American theologians, we support with great hope the process of reform that the current Bishop of Rome has called for in the mentalities and structures of the church.

The people of God is a community of missionary disciples called, in a dynamic of departure and donation, to witness the Gospel under the guidance of the Holy Spirit. Only an institution that is spiritually more evangelical, theologically more consistent, and pastorally more open to sociocultural and religious diversity will be able to respond to the challenges of working for justice, peace, and the care of our common home, from a stance of genuine attention to the most poor and the excluded of our age.

Mary, especially in the image and the name of the Virgin of Guadalupe, Patroness of America, accompanies our walk.

Photo: Some of the participants at the First Ibero-American Theology Meeting.

Rosary of the Migrant

I found this Rosary in Spanish online here but chose to substitute in the Mysteries from the U.S. Conference of Catholic Bishops Migration and Refugee Services' "Scriptural Rosary." It strikes me as something we could commit to praying in the face of the Trump administration's recent actions against our immigrant brothers and sisters. I have translated some of the prayers from the Spanish version of the Rosary which is more elaborate than the usual English one. This text is available in Spanish here.-- Rebel Girl

The Church has always contemplated in migrants and refugees the image of Christ who said, "I was a stranger and you welcomed me." (Gospel of Matthew, 25:35). For her, their tribulations are a challenge to the faith and love of believers who thus are called to heal the injuries that arise from migration. Therefore, throughout the centuries, she has given great importance to the spiritual care of migrants...

By the sign of the cross deliver us from our enemies, you who are our God. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

My God, I heartily repent for having offended You because You are infinitely good. You suffered and died on the cross for me. I love you with all my heart and resolve never to offend You again. Amen.

Our Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen

Hail Mary, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Glory be to the Father, the Son, and the Holy Spirit; as it was in the beginning, is now, and ever shall be, world without end. Amen.

FIRST MYSTERY: Lord Jesus, help us to trust in you as Mary did, to be the dwelling in which you live and to carry you with us wherever we go. Read the first mystery. Pray one "Our Father", ten "Hail Mary"s and a "Glory Be."

SECOND MYSTERY: Lord Jesus, help us to find worthy work so we might serve others, according to Mary's example. Read the second  mystery. Pray one "Our Father", ten "Hail Mary"s and a "Glory Be."

THIRD MYSTERY: Lord Jesus, help us find a place to stay and give us generous hearts to receive our fellow migrants with love. Read the third mystery. Pray one "Our Father", ten "Hail Mary"s and a "Glory Be."

FOURTH MYSTERY: Lord Jesus, give us the necessary strength and courage that, wherever we are, we might defend the sacred values of our family. Read the fourth mystery. Pray one "Our Father", ten "Hail Mary"s and a "Glory Be."

FIFTH MYSTERY: Lord Jesus, give us the strength to go on walking, loving, and serving in this life, like Mary, that we might, like her, merit arriving at the final homeland that you have promised us.Read the fifth mystery. Pray one "Our Father", ten "Hail Mary"s and a "Glory Be."


O sovereign Sanctuary, Tabernacle of the Eternal Word.
Free from Hell, Most Holy Virgin, those of us who pray your Rosary.

Powerful Empress, consolation of mortals,
Free us, Virgin of Heaven, with a blessed death.

And give us purity of heart.
Since you are so powerful.

Hail Most Holy Mary, Daughter of God the Father, Virgin Most Pure before the birth, into your hands we commend our faith that you might enlighten it, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Hail Most Holy Mary, Mother of God the Son, Virgin Most Pure during the birth, into your hands we commend our hope that you might lift it, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Hail Most Holy Mary, Wife of God the Holy Spirit, Virgin Most Pure after the birth, into your hands we commend our charity that you might kindle it, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Hail Most Holy Mary, temple and sanctuary of the Holy Trinity, Virgin conceived without original sin.


Hail, holy Queen, mother of mercy, our life, our sweetness, and our hope. To you we cry, poor banished children of Eve; to you we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious advocate, your eyes of mercy toward us; and after this, our exile, show unto us the blessed fruit of your womb, Jesus. O clement, O loving, O sweet Virgin Mary.

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. Amen.


Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God the Holy Spirit, Have mercy on us.
Holy Trinity, one God, Have mercy on us.
Holy Mary, pray for us.
Holy Mother of God, pray for us.
Our Lady who welcomed the Holy Spirit, pray for us.
Our Lady of every path, pray for us.
Our Lady of every race, pray for us.
Our Lady of every language, pray for us.
Consolation of every family, pray for us.
Hope of every nation, pray for us.
Queen of all continents, pray for us.
Faithful Servant Virgin, pray for us.
Virgin humble and poor like us, pray for us.
Sanctuary of the One who is Life, pray for us.
Refuge in our leaving and returning, pray for us.
Our Lady of migrants, pray for us.
Mother of wanderers and pilgrims, pray for us.
Mother of the discriminated against, pray for us.
Mother of the persecuted, pray for us.
Mother of refugees and deportees, pray for us.
Mother of strangers, pray for us.
Mother of native peoples, pray for us.
Mother of the undocumented, pray for us.
Mother of abandoned children, pray for us.
Mother of the enslaved, pray for us.
Mother of those chained by vices, pray for us.
Mother of the homeless, pray for us.
Mother of the sick and suffering, pray for us.
Mother of the lonely, pray for us.
Mother of the hopeless, pray for us.
Mother of the disabled, pray for us.
Queen of those who work for peace, pray for us.
Queen of those who fight for justice, pray for us.
Queen of those who help their neighbor, pray for us.
Queen of the merciful, pray for us.
Queen of those who defend life, pray for us.
Queen of those who help migrants, pray for us.
Queen of those who are faithful in marriage, pray for us.
Queen of all the saints, pray for us.
Queen of heaven and earth, pray for us.
Star of the New Evangelization, pray for us.
Dawn of a New World, pray for us.
Mother of unity of the Church, pray for us.
Lamb of God who takes away the sins of the world, forgive us, O Lord.
Lamb of God who takes away the sins of the world, hear us, O Lord
Lamb of God who takes away the sins of the world, have mercy on us.

Under your protection we take refuge, Holy Mother of God. Do not despise our petitions in our necessities, but deliver us from all dangers, O Glorious and Blessed Virgin.

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. Amen.

Sweet Mother, do not depart from me, do not turn your eyes from me. Come with me everywhere and never leave me alone. Since you protect me like a true Mother, make the Father, Son, and the Holy Spirit bless me. AMEN.

THE JOYFUL MYSTERIES (Monday and Saturday)

The Annunciation--Luke 1:29-32
"Do not be afraid," the Angel Gabriel told Mary. When we are confronted with change in our lives, it is hard not to be afraid. For the immigrant and refugee, change may require leaving behind family, friends, and home. When we make room in our lives to welcome newcomers, we change as well. We pray for the grace of love, which casts out all fear.

The Visitation--Luke 1:39-45
During her pregnancy, Mary was a woman on the move, going to visit her cousin Elizabeth in the hill country. Today, millions of women—often pregnant or with young children—are forced to flee their homelands. We pray for the grace of hospitality, to welcome them into our country and our homes as Elizabeth welcomed Mary.

The Nativity--Luke 2:1-7; Matthew 2:13-15
Jesus was born a migrant. Bethlehem had no room, no welcome for the outsiders, so Jesus was born in a stable. The wrath of King Herod turned Jesus and his family into refugees. Today, migrants and refugees are still forced from their homes by poverty, war, disaster, or oppression. We pray for the grace of charity, to offer them comfort and consolation.

The Presentation--Luke 2:22-38
Simeon and Anna created a welcoming community when the Holy Family came to the temple. They were rewarded with the recognition that they had seen God's Holy One. We are challenged to create welcoming communities in our own churches. We pray for the grace to recognize Jesus present in each immigrant and refugee.

The Finding in the Temple--Luke 2:41-50
How frantic Mary and Joseph must have been to discover that the child Jesus was missing, and how relieved they were to recover him. Many thousands of refugees today are "unaccompanied minors"—lost children with no parents to seek and reclaim them. We pray for the grace to find loving homes and families for them, as we would for Jesus himself.


The Baptism in the Jordan--Mark 1:9-11
When John baptized Jesus, the heavens opened, the Spirit descended, and a heavenly voice proclaimed: "You are my beloved Son." Yet many still refused to recognize Jesus as the anointed one of God. Today, many still fail to recognize the signs of our Christ's presence in our immigrant sisters and brothers. We pray for the grace to open ourselves to welcome Christ.

The Wedding at Cana--John 2:1-12
Jesus initially resisted beginning his public ministry at Cana, saying, "My hour has not yet come." Yet in the face of need, he could not fail to respond. We too have many reasons why we do not have time to get involved in public issues such as immigration. In the face of our sister's and brother's need, however, how can we refuse? We ask for the grace to act on behalf of others when God calls us.

The Proclamation of the Kingdom--Matthew 5–7
In the Sermon on the Mount, Jesus proclaimed a Kingdom that turns the world's traditional wisdom on end. In the Kingdom of God, it is the poor, the meek, the peacemakers, and the oppressed who are blessed, while the rich and powerful turn away sad. We pray for the grace to create this Peaceable Kingdom in our age, by welcoming the poor, oppressed migrants who turn to us seeking a home.

The Transfiguration--Luke 9:29-36
When the dazzling brilliance of the transfigured Jesus was revealed to the disciples, they saw not only a prefiguring of the Resurrection, but also the change they themselves would undergo when the received the fullness of the Spirit at Pentecost. We pray for the grace of transformation—of ourselves and of our nation—into the welcoming Body of Christ.

The Institution of the Eucharist--Luke 24:19-27
Even as Jesus gave his own body and blood to the Apostles, they persisted in quarreling over who was the greatest. Christ's last instruction to them was that the greatest is the one who serves the lowliest. We ask for the grace to serve those who come among us as "aliens," unwelcome and spurned.


The Agony in the Garden--Mark 14:34-42
Part of Christ's suffering was that he endured it alone. The Apostles slumbered while his persecutors approached. Are we asleep as well? Do we recognize the injustice of current immigration policy? Do we speak on behalf of asylum seekers? We pray for the grace of solidarity with those who are denied welcome in our country.

The Scourging at the Pillar--John 19:1
Pilate used torture to try to force a confession from Jesus. Today, asylum seekers and torture victims who flee to the United States are often deported or imprisoned for failing to possess proper documents. We pray for forgiveness for our silence and the courage to speak out on their behalf.

The Crowning with Thorns--Matthew 27:27-30
Jesus' captors were not content with torture; they humiliated him, crowned him with thorns, and mocked him. Racism, prejudice, cruel stereotypes, and verbal abuse are the thorns that pierce many new migrants as they seek work, housing, and education for their children. We pray for compassion and for the grace to heal the wounds that divide us.

The Carrying of the Cross--Luke 23:26
The burden of the Cross was so great that without the help of Simon of Cyrene, Jesus would have been crushed by its weight. Often, refugees bear crushing guilt from having survived when their children, parents, and spouses died horribly. Who can endure this alone? We pray for the grace to be present to their suffering and help them carry their burden.

The Crucifixion--Mark 15:37
And with a loud cry, he breathed his last and died. Do the "illegal aliens" cry when they die of dehydration in the western desert, or drown in the Florida Straits, or suffocate in a cargo container? We pray for the grace to understand that no human is illegal, and that every life is sacred.

THE GLORIOUS MYSTERIES (Wednesday and Sunday)

The Resurrection--John 20:18
"I have seen the Lord!" With these words, Mary Magdalene answered the call to evangelize, to share the Gospel of new life with others. We are also called to share the Good News that Jesus is alive and among us today. Like Mary, however, at first we may not recognize him. We pray for the grace to recognize and proclaim the Body of Christ, alive in each person we meet.

The Ascension--Acts 1:11
"Why are you standing there looking at the sky?" the angels asked after Jesus was taken up. Why indeed do we stand waiting for Jesus to miraculously create a welcoming Kingdom? We are the ones who must seek the grace to change our hearts and our society. We are the ones who must create the welcoming community here on earth. We pray for the grace of conversion.

The Coming of the Holy Spirit--Acts 2:5-11
At Pentecost, people of every nation were in Jerusalem, yet each heard the Apostles' proclamation of the Spirit in their native tongues. Today we experience the same diversity of language and culture in our land. We pray for the grace of true communion: the appreciation of the richness and beauty that each tradition brings to God's table.

The Assumption--Luke 1:46-55
Mary glorified the Lord, and her spirit rejoiced in God her savior, and God raised her up and exalted her. In her Assumption, the lowly are raised up, the hungry are fed, and mercy is bestowed on God's children. We pray for the grace to follow Mary's example by our tender care for the stranger in our midst.

The Coronation of Mary--Revelations 12:1-6
It is a radiant Mary, clothed in the sun and crowned with stars, who reigns as Queen of Heaven and battles the dragon who would destroy her child. As her children, we are called to battle the dragons of fear, prejudice, intolerance, and exclusion that separate us from our sisters and brothers. We pray for the grace of courageous, loving hearts.

Thursday, January 26, 2017

Rosario del Migrante

I found this Rosary online here but chose to substitute in the Mysteries from the U.S. Conference of Catholic Bishops Migration and Refugee Services' "Scriptural Rosary." It strikes me as something we could commit to praying in the face of the Trump administration's recent actions against our immigrant brothers and sisters. I will try to create an English version later, bearing in mind that English speaking Catholics don't do such an elaborate version of the Holy Rosary.-- Rebel Girl

La Iglesia ha contemplado siempre en los emigrantes y refugiados la imagen de Cristo que dijo: "era forastero, y me recogisteis" (Evangelio de San Mateo 25,35). Para ella sus tribulaciones son interpelación a la fe y al amor de los creyentes, llamados, de este modo, a sanar los males que surgen de las migraciones. Por eso ha dado gran importancia -- a través de los siglos -- al cuidado espiritual de los migrantes...

*Por la señal de la Santa Cruz, de nuestros enemigos líbranos Señor, Dios nuestro, en el nombre del Padre, y del Hijo, y del Espíritu Santo. Amén.

Creo en Dios, Padre todopoderoso, Creador del cielo y de la tierra. Creo en Jesucristo, su único Hijo, nuestro Señor, que fue concebido por obra y gracia del Espíritu Santo, nació de Santa María Virgen, padeció bajo el poder de Poncio Pilato, fue crucificado, muerto y sepultado, descendió a los infiernos, al tercer día resucitó de entre los muertos, subió a los cielos y está sentado a la derecha de Dios, Padre todopoderoso. Desde allí ha de venir a juzgar a vivos y muertos. Creo en el Espíritu Santo, la santa Iglesia católica, la comunión de los santos, el perdón de los pecados, la resurrección de la carne y la vida eterna. Amén.

Dios mío, me arrepiento de todo corazón de haberte ofendido porque eres infinitamente bueno, padeciste y moriste por mí clavando en la cruz; te amo con todo mi corazón y propongo no volver a ofenderte más. Amén.

Padre nuestro, que estás en el cielo, santificado sea tu Nombre; venga a nosotros tu reino; hágase tu voluntad, en la tierra como en el cielo. Danos hoy nuestro pan de cada día; perdona nuestras ofensas, como también nosotros perdonamos a los que nos ofenden; no nos dejes caer en la tentación y líbranos del mal. Amén.

Dios te salve, María; llena eres de gracia; el Señor es contigo; bendita Tú eres entre todas las mujeres, y bendito es el fruto de tu vientre, Jesús. Santa María, Madre de Dios, ruega por nosotros pecadores, ahora y en la hora de nuestra muerte. Amén.

Gloria al Padre, y al Hijo, y al Espíritu Santo. Como era en el principio, ahora y siempre, y por los siglos de los siglos. Amén.

PRIMER MISTERIO: Señor Jesús, ayúdanos a confiar en tí, como María, para ser la morada donde Tú habites y llevarte a donde sea que caminemos. Se reza un Padrenuestro, diez Avemarías y una Gloria.

SEGUNDO MISTERIO: Señor Jesús, ayúdanos a encontrar un trabajo digno para poder servir a los demás, según el ejemplo de María. Se reza un Padrenuestro, diez Avemarías y una Gloria.

TERCER MISTERIO: Señor Jesús, ayúdanos a encontrar un sitio dónde hospedarnos y danos un corazón generoso para recibir con amor a nuestros hermanos migrantes. Se reza un Padrenuestro, diez Avemarías y una Gloria.

CUARTO MISTERIO: Señor Jesús, danos la fuerza y la valentía necesarias, para que, dondequiera que estemos, sepamos defender los sagrados valores de nuestra familia. Se reza un Padrenuestro, diez Avemarías y una Gloria.

QUINTO MISTERIO: Señor Jesús, danos la fuerza para seguir peregrinando, amando y sirviendo en esta vida, a ejemplo de María, para que podamos merecer, como ella, llegar a la patria definitiva que tú nos has prometido. Se reza un Padrenuestro, diez Avemarías y una Gloria.


– Oh soberano Santuario, Sagrario del Verbo eterno.
Libra, Virgen, del infierno a los que rezamos tu Rosario.

– Emperatríz poderosa, del mortal eres consuelo.
Líbranos, Virgen del cielo, con una muerte dichosa.

– Y danos pureza de alma.
Pues eres tan poderosa.

Dios te salve, María santísima, Hija de Dios Padre, Virgen purísima antes del parto, en tus manos encomendamos nuestra fe para que la ilumines, llena eres de gracia, el Señor está contigo, bendita tú entre las mujeres y bendito el fruto de tu vientre, Jesús. Santa María...

Dios te salve, María santísima, Madre de Dios Hijo, Virgen purísima en el parto, en tus manos encomendamos nuestra esperanza para que la alientes, llena eres de gracia... Santa María...

Dios te salve, María santísima, Esposa de Dios Espíritu Santo, Virgen purísima después del parto, en tus manos encomendamos nuestra caridad para que la inflames, llena eres de gracia... Santa María...

Dios te salve, María santísima, templo y sanctuario de la Santísima Trinidad. Virgen concebida sin pecado original.


Dios te salve, Reina y Madre de misericordia. Vida, dulzura y esperanza nuestra, Dios te salve. A tí clamamos los desterrados hijos de Eva. A tí suspiramos gimiendo y llorando en este valle de lágrimas. Ea, pues, Señora, abogada nuestra. Vuelve a nosotros esos tus ojos misericordiosos. Y después de este destierro muéstranos a Jesús, fruto bendito de tu vientre. ¡Oh, clemente!, ¡oh, piadosa!, ¡oh, dulce Virgen María!

Ruega por nosotros, santa Madre de Dios, para que seamos dignos de alcanzar la promesas de nuestro Señor Jesucristo. Amén.


Señor, ten piedad de nosotros.
Cristo, ten piedad de nosotros.
Señor, ten piedad de nosotros.
Cristo, óyenos,
Cristo, escúchanos.
Dios Padre celestial que eres Dios, ten piedad de nosotros.
Dios Hijo, Redentor del mundo, ten piedad de nosotros.
Dios Espíritu Santo, ten piedad de nosotros.
Trinidad Santa que eres un solo Dios, ten piedad de nosotros.
Santa María. Ruega por nosotros.
Santa Madre de Dios. Ruega por nosotros.
Señora que acogiste al Espíritu Santo. Ruega por nosotros.
Señora de todos los caminos. Ruega por nosotros.
Señora de todas las razas. Ruega por nosotros.
Señora de todos los idiomas, Ruega por nosotros.
Consuelo de todas las familias. Ruega por nosotros.
Esperanza de todos los países. Ruega por nosotros.
Reina de los continentes. Ruega por nosotros.
Virgen servidora y fiel. Ruega por nosotros.
Virgen humilde y pobre como nosotros. Ruega por nosotros.
Santuario del que es la Vida. Ruega por nosotros.
Refugio en la salida y en el regreso. Ruega por nosotros.
Señora de los migrantes. Ruega por nosotros.
Madre de los caminantes y peregrinos. Ruega por nosotros.
Madre de los discriminados. Ruega por nosotros.
Madre de los perseguidos. Ruega por nosotros.
Madre de los refugiados y deportados. Ruega por nosotros.
Madre de los extranjeros. Ruega por nosotros.
Madre de los indígenas. Ruega por nosotros.
Madre de los indocumentados. Ruega por nosotros.
Madre de los niños abandonados. Ruega por nosotros.
Madre de los esclavizados. Ruega por nosotros.
Madre de los encadenados a los vicios. Ruega por nosotros.
Madre de los que no tienen casa. Ruega por nosotros.
Madre de los enfermos y dolientes. Ruega por nosotros.
Madre de los que viven en soledad. Ruega por nosotros.
Madre de los que viven sin esperanza. Ruega por nosotros.
Madre de los discapacitados. Ruega por nosotros.
Reina de los que trabajan por la paz. Ruega por nosotros.
Reina de los que luchan por la justicia. Ruega por nosotros.
Reina de los que ayudan a su prójimo. Ruega por nosotros.
Reina de los misericordiosos. Ruega por nosotros.
Reina de los que defienden la vida. Ruega por nosotros.
Reina de los que ayudan a los migrantes. Ruega por nosotros.
Reina de los fieles en su matrimonio. Ruega por nosotros.
Reina de todos los santos. Ruega por nosotros.
Reina del cielo y de la tierra. Ruega por nosotros.
Estrella de la Nueva Evangelización. Ruega por nosotros.
Aurora de un Mundo Nuevo. Ruega por nosotros.
Madre de la unidad en la Iglesia. Ruega por nosotros.
Cordero de Dios que quitas el pecado del mundo. Perdónanos, Señor.
Cordero de Dios que quitas el pecado del mundo. Escúchanos, Señor.
Cordero de Dios que quitas el pecado del mundo. Ten misericordia de nosotros.

*Bajo tu amparo nos refugiamos, Santa Madre de Dios; no desprecies las súplicas que te hacemos en nuestras necesidades, antes bien, líbranos de todos los peligros, oh Virgen gloriosa y bendita.

Ruega por nosotros, Santa Madre de Dios, para que seamos dignos de alcanzar las divinas gracias y promesas de nuestro Señor Jesucristo. Amén.

*Dulce Madre, no te alejes, tu vista de mí no apartes. Ven conmigo a todas partes y solo nunca me dejes. Ya que me protejes tanto como verdadera Madre, haz que me bendiga el Padre, el Hijo y el Espíritu Santo. AMEN.


La Anunciación — Lucas 1:29-32
"No temas", dijo el Ángel Gabriel a María. Cuando nos enfrentamos a un cambio en nuestras vidas, es difícil no temer. Para el inmigrante y refugiado, el cambio puede exigir dejar atrás familia, amigos y hogar. Cuando hacemos espacio en nuestras vidas para acoger a recién llegados, nosotros cambiamos también. Oramos por la gracia del amor, que desecha todo temor.

La Visitación — Lucas 1:39-45
Durante su embarazo, María fue una mujer que tuvo que viajar, yendo a visitar a su prima Isabel en una ciudad entre los cerros. Hoy, millones de mujeres —a menudo embarazadas o con hijos pequeños— se ven obligadas a huir de su tierra natal. Oramos por la gracia de la hospitalidad, para acogerlas en nuestro país y nuestros hogares como Isabel acogió a María.

El Nacimiento — Lucas 2:1-7; Mateo 2:13-15
Jesús nació como migrante. Belén no tenía espacio, ni acogía a los forasteros, así que Jesús nació en un establo. La ira del rey Herodes convirtió a Jesús y su familia en refugiados. Hoy, migrantes y refugiados se ven todavía obligados a dejar sus hogares debido a la pobreza, la guerra, el desastre o la opresión. Oramos por la gracia de la caridad, para ofrecerles confortamiento y consuelo.

La Presentación — Lucas 2:22-38
Simeón y Ana crearon una comunidad de acogida cuando la Sagrada Familia llegó al templo. Fueron recompensados con el reconocimiento de que habían visto al Santo de Dios. Nos vemos desafiados a crear comunidades acogedoras en nuestras propias iglesias. Oramos por la gracia de reconocer a Jesús presente en cada inmigrante y refugiado.

El Hallazgo en el Templo — Lucas 2:41-50
Cuánta desesperación deben de haberse sentido María y José al descubrir que el niño Jesús se había perdido, y cuánto alivio al recuperarlo. Muchos miles de refugiados son hoy "menores sin compañía", niños perdidos sin padres que los busquen y reclamen. Oramos por la gracia de encontrar hogares y familias amorosas con ellos, como seríamos con Jesús mismo.


El Bautismo en el Jordán — Marcos 1:9-11
Cuando Juan bautizó a Jesús, los cielos se abrieron, el Espíritu descendió, y una voz celestial proclamó: "Este es mi Hijo bienamado". Sin embargo, muchos se negaron todavía a reconocer a Jesús como el ungido de Dios. Hoy, muchos todavía dejan de reconocer las señales de la presencia de nuestro Cristo en nuestras hermanas y hermanos inmigrantes. Oramos por la gracia de abrirnos para acoger a Cristo.

La boda de Caná — Juan 2:1-12
Inicialmente Jesús se resistió a comenzar su ministerio público en Caná, diciendo, "Todavía no llega mi hora". Pero, ante la necesidad, no pudo dejar de responder. También nosotros tenemos muchas razones por las que no tenemos tiempo para dedicarnos a asuntos públicos tales como la inmigración. Sin embargo, ante la necesidad de nuestra hermana y nuestro hermano, ¿cómo podemos negarnos? Pedimos la gracia de actuar en favor de otros cuando Dios nos llame.

La Proclamación del Reino — Mateo 5–7
En el Sermón del Monte, Jesús proclama un Reino que pone de cabeza la sabiduría tradicional del mundo. En el Reino de Dios, son los pobres, los mansos, los que trabajan por la paz y los oprimidos los que son bendecidos, mientras que los ricos y poderosos se marchan entristecidos. Oramos por la gracia de crear este Reino Apacible en nuestro tiempo, acogiendo a los migrantes pobres y oprimidos que acuden a nosotros en busca de un hogar.

La Transfiguración — Lucas 9:29-36
Cuando el deslumbrante brillo del Jesús transfigurado fue revelado a los discípulos, éstos no vieron sólo una prefiguración de la Resurrección, sino también del cambio que ellos mismos experimentarían cuando recibieran la plenitud del Espíritu Santo en Pentecostés. Oramos por la gracia de la transformación —de nosotros mismos y de nuestra nación— en el acogedor Cuerpo de Cristo.

La Institución de la Eucaristía — Lucas 24:19-27
Incluso cuando Jesús dio su propio cuerpo y sangre a los Apóstoles, éstos persistieron en discutir sobre quién era el más grande. La última instrucción que Jesús les dio fue que el más grande es el que sirve a los más humildes. Pedimos la gracia de servir a los que llegan entre nosotros como "forasteros", mal recibidos y desdeñados.


La Agonía en el Huerto — Marcos 14:34-42
Parte del sufrimiento de Cristo fue que lo soportó solo. Los Apóstoles dormían mientras sus perseguidores se aproximaban. ¿También nosotros estamos dormidos? ¿Reconocemos la injusticia de la actual política inmigratoria? ¿Nos manifestamos en favor de los que buscan asilo? Oramos por la gracia de la solidaridad con aquellos a quienes se niega acogida en nuestro país.

El Azote en el Pilar — Juan 19:1
Pilato empleó la tortura para tratar de arrancar a Jesús una confesión. Hoy, personas que buscan asilo y víctimas de la tortura que huyen a Estados Unidos son muchas veces deportadas o encarceladas por no poseer los documentos adecuados. Oramos por el perdón por nuestro silencio y por el valor de manifestarnos a favor de estas personas.

La Coronación de Espinas — Mateo 27:27-30
Los captores de Jesús no se quedaron contentos con la tortura; lo humillaron, le pusieron una corona de espinas y se burlaron de él. El racismo, el prejuicio, los crueles estereotipos y el abuso verbal son las espinas que se clavan en muchos nuevos migrantes mientras buscan trabajo, vivienda y educación para sus hijos. Oramos por la compasión y por la gracia de curar las heridas que nos dividen.

El Acarreo de la Cruz — Lucas 23:26
La carga de la Cruz era tan grande que, sin la ayuda de Simón de Cirene, Jesús habría quedado aplastado bajo su peso. Muchas veces los refugiados soportan la culpa aplastante de haber sobrevivido mientras que sus hijos, padres y cónyuges murieron horriblemente. ¿Quién puede sobrellevar esto solo? Oramos por la gracia de estar con ellos en sus sufrimientos y ayudarlos a llevar su carga.

La Crucifixión — Marcos 15:37
Y dando un fuerte grito, expiró. Los "extranjeros ilegales" ¿gritan cuando mueren de deshidratación en el desierto del oeste, o ahogados en los Estrechos de Florida, o asfixiados en un contenedor de carga? Oramos por la gracia de entender que ningún ser humano es ilegal, y que toda vida es sagrada.


La Resurrección — Juan 20:18
"¡He visto al Señor!" Con estas palabras María Magdalena respondió al llamado a evangelizar, a compartir con los demás el Evangelio de la nueva vida. También nosotros estamos llamados a compartir la Buena Nueva de que Jesús está vivo y entre nosotros el día de hoy. Sin embargo, como María, tal vez al principio no lo reconozcamos. Oramos por la gracia de reconocer y proclamar el Cuerpo de Cristo, vivo en cada persona que conozcamos.

La Ascensión — Hechos 1:11
"¿Qué hacen allí parados, mirando al cielo?", preguntaron los ángeles después que Jesús fue elevado. ¿Por qué en verdad nos quedamos esperando que Jesús cree milagrosamente un Reino acogedor? Somos nosotros los que debemos buscar la gracia de cambiar nuestros corazones y nuestra sociedad. Somos nosotros los que debemos crear la comunidad acogedora aquí en la tierra. Oramos por la gracia de la conversión.

La Venida del Espíritu Santo — Hechos 2:5-11
En Pentecostés, gente de todas las naciones se congregaba en Jerusalén; sin embargo, cada uno escuchaba, en su lengua materna, a los Apóstoles proclamar el Espíritu. Hoy experimentamos la misma diversidad de lenguas y culturas en nuestra tierra. Oramos por la gracia de la verdadera comunión: la apreciación de la riqueza y la belleza que cada tradición trae a la mesa de Dios.

La Asunción — Lucas 1:46-55
María glorificó al Señor, y su espíritu se regocijó en Dios su salvador, y Dios la elevó al cielo y la exaltó. En la Asunción de María, los humildes son elevados, los hambrientos alimentados, y se concede la misericordia a los hijos de Dios. Oramos por la gracia de seguir el ejemplo de María velando afectuosamente por el forastero entre nosotros.

La Coronación de María — Apocalipsis 12:1-6
Es una radiante María, vestida con el sol y coronada de estrellas, que reina como la Reina del Cielo y combate al dragón que quiere destruir a su hijo. Como hijos suyos, estamos llamados a combatir a los dragones del temor, el prejuicio, la intolerancia y la exclusión que nos separan de nuestras hermanas y hermanos. Oramos por la gracia de tener un corazón valiente y amoroso.

Friday, January 13, 2017

Primer Encuentro Iberoamericano de Teologia -- February 6-10, 2017

Boston College will host what is being billed as the First Ibero-American Theology Encounter on the theme "Present and Future of an Inculturated Ibero-American Theology in Times of Globalization, Interculturality and Exclusion." The meeting, which is mostly closed to the general public, will be held February 6-10, 2017, and participants include:

  • Omar César Albado (Argentina)
  • Virginia Azcuy (Argentina)
  • Luis Aranguren Gonzalo (Spain)
  • Agenor Brighenti (Brazil)
  • Harvey Cox (USA)
  • José Carlos Caamaño (Argentina)
  • Víctor Codina SJ (Bolivia)
  • Emilce Cuda (Argentina)
  • Allan Figueroa-Deck SJ (USA)
  • Mario Ángel Flores (Mexico)
  • Carlos María Galli (Argentina)
  • José Ignacio González Faus SJ (Spain)
  • Roberto Goizueta (USA)
  • Gustavo Gutiérrez OP (Peru)
  • Michael Lee (USA)
  • Rafael Luciani (Venezuela)
  • María Clara Lucchetti (Brazil)
  • Carmen Márquez Beunsa (Spain)
  • Cesare Del Mastro (Peru)
  • Carlos Mendoza OP (Mexico)
  • Patricio Merino (Chile)
  • Humberto Ortiz (Peru)
  • Hosffman Ospino (USA)
  • Félix Palazzi (Venezuela)
  • Nancy Pineda-Madrid (USA)
  • Luis Guillermo Sarasa SJ (Colombia)
  • Juan Carlos Scannone SJ (Argentina)
  • Carlos Schickendantz (Argentina)
  • María del Pilar Silveira (Uruguay)
  • Ahída Pilarski (Peru)
  • Gilles Routhier (Canada)
  • Jon Sobrino SJ (El Salvador)
  • Roberto Tomichá OFM Conv (Bolivia)
  • Pedro Trigo SJ (Venezuela)
  • Gabino Uríbarri SJ (Spain)
  • Ernesto Valiente (El Salvador)
  • Gonzalo Zarazaga SJ (Argentina)
  • Olga Consuelo Velez (Colombia)
  • Raúl Zegarra (Peru)
Also invited are Venezuelan Cardinal Archbishop Baltazar Enrique Porras Cardozo (Mérida)and Bishop Raúl Biord Castillo (La Guaira)


The conference, which is being jointly organized by theologians Rafael Luciani (Venezuela, currently teaching at BC), Juan Carlos Scannone SJ (Argentina), Carlos Galli (Argentina) and Félix Palazzi (Venezuela), will include one free public session on Wednesday, February 8 from 5:30-7:00 p.m. in Boston College's Robsham Theater. That session, titled "Towards an Ibero-American Theology", will feature the well-known liberation theologians Gustavo Gutierrez and Jon Sobrino, and "teología del pueblo" scholar Juan Carlos Scannone. "Teología del pueblo" ["Theology of the People"] is the Argentinian theology current associated with Pope Francis. The session will be moderated by Thomas Groome, a professor of theology and religious education at BC. Professors Rafael Luciani and Thomas Stegman will also offer some remarks.


The rest of the program is private but it has been posted online in Spanish. Here are some of the presentations planned:

  • "The challenge of the poor in a globalized world 50 years after the Council" by Gustavo Gutierrez
  • "Living and dying, especially in Latin America" by Jon Sobrino
  • "Inequality and exclusion in Latin America: problem and proposals" by Humberto Ortiz, an economist
  • "Geographic and existential peripheries: Challenges for theology" by Consuelo Vélez
  • "Talking about God in times of globalization" by Luis Guillermo Sarasa
  • "Towards a theological collaboration with Pope Francis' ministry" by Juan Carlos Scannone
  • "Theology and politics in Latin America today" by Emilce Cuda
  • "Church reform in the current pontificate in the light of Vatican II" by Carlos Schickendantz
  • "The new relationship between geopolitics and ministry" by Rafael Luciani
  • "The challenge of interculturality for ministry and theology" by Agenor Brighenti
  • "Interculturality and the challenge of the migratory phenomenon in Europe" by Carmen Márquez Beunsa
  • "Interculturality and mission in Latin America" by Roberto Tomichá
  • "Theology and the New Evangelization" by Mons. Raúl Biord Castillo
  • "Present situation and challenges of Latino theology in the current global context in Pope Francis' time" by Roberto Goizueta
  • "Feminist perspective of Latin American theology" by Nancy Pineda-Madrid
  • "Toward a political theology from the Latino perspective" by Michael E. Lee
  • "The challenge of practical ecclesiology in an intercultural context" by Hosffman Ospino
Participants will also be having special sessions with students and faculty at Boston College's School of Theology and Ministry, and Mass with representatives of Hispanic social and religious movements in Boston.

Concluding this "sneak preview," we would like to say that we hope that, given the restricted nature of this gathering but the popularity of the participants and subject matter, the organizers will seriously consider making the materials available over the Internet to the rest of us after the conference, whether online videos or PDFs of major papers or both.

Wednesday, January 11, 2017

I Congreso Continental de Teología Feminista: March 1-3, 2017

The Cátedra de Teología Feminista Carmen Montull Vallés is sponsoring the 1st Feminist Theology Continental Congress on March 1-3, 2017, at the Universidad Iboamericana in Mexico City. Registration for the conference is 300 pesos. The conference will be in Spanish.

The theme of this first conference is violence against women. As the conference website states: "Violence towards women's bodies has become more acute in recent times. This fact has repercussions in the dehumanization of people and social injustice in Latin America. Hence the Cátedra de Teología Feminista has proposed making a critical analysis of the genealogy of violence and promoting feminist theology as a political tool based on the values of the gospel." And it states that the objective is "identifying the genealogy of power and mechanisms of violence in the political-religious space to liberate women's bodies."


March 1
  • 8:30-9:15 Registration
  • 9:15-9:30 Opening Remarks by David Fernández -- Rector of Universidad Iberoamericana, Dr. Luis Macías -- Director of the Department of Religion, and Prof. Mari Carmen Servitje, President of the Cátedra de Teología Feminista
  • 9:30-10:30 1st Lecture: "Critical genealogy of violence towards bodies" by Dr. Norma Morandini. Moderator: Ms. Conchita Flores
  • 10:30-10:45 Coffee break
  • 10:45-11:45 1st Panel: "Suffering Bodies" -- Points of intersection between voices, experiences and pains that seek another explanation of the present and possible futures. Speakers: Julia Monárrez (researcher), Maricel Mena (theologian), Lucía Lagunes (journalist). Moderator: Prof. Gerardo Cortés.
  • 11:45-12:45 Conversation 1: Trivialization of the damage inflicted on women's bodies. Coordinator: Prof. Elvia González. Speakers: Julia Estela Monárrez, Citlalin Ulloa (sociogist). Other participants to be confirmed.
  • 13:00- 15:00 Lunch
  • 15:00-16:00 2nd Lecture: "The beliefs of feminism" by Dr. Marta Lamas. Moderator: Marisa Noriega.
  • 16:00-17:00 2nd Panel: Anthropology and theology of women's bodies. Speakers: Saúl Espino (historian), Marilú Rojas (theologian), Steffan Igor Ayora (anthropologist). Moderator: Prof. María Andrea González.
  • 17:00-17:15 Break
  • 17:15-18:30 Conversation 2: Cultural, political and religious devaluation of the terms "gender" and "feminism." Coordinator: Ms. Martha González. Speakers: Ivone Gebara, Marta Lamas, Helena Varela. Presenter: Dr. Miguel Ángel Sánchez.
March 2
  • 9:15-9:30 Introduction of the Cátedra. Ms. María Laura Manrique.
  • 9:30-10:30 3rd Lecture: "Towards liberation from violence" by Dr. María Pilar Aquino. Moderator: Dr. Carlos Mendoza.
  • 10:30-10:45 Break
  • 10:45-11:45 3rd Panel: Critical genealogy of violence towards women's bodies. Speakers: Gloria Prado (Letters), Teresa Lartigue (psychoanalyst), Ivone Gebara (theologian). Moderator: Prof. Adriana Martínez.
  • 11:45-12:45 Conversation 3: Patriarchy and the economics of exclusion. Coordinator: Dr. Edwin Culp. Speakers: Alberto Athié, Norma "la Patrona", Saskia Niño de Rivera. Presenter: Dr. Karen Cordero.
  • 13:00- 15:00 Lunch
  • 15:00-16:00 4th Lecture: "Prostitution and human trafficking" by Ms. Lydia Cacho. Moderator: Prof. Lucila Servitje.
  • 16:00-17:00 4th Panel: 'Daily life is political' -- liberation as a paradigm of resistance of women in Mexico. Speakers: Lydia Cacho (journalist), Norma Morandini (journalist), Dolores González (SERAPAZ). Moderator: Prof. Gabriela Juárez.
  • 17:00-17:15 Break
  • 17:15-18:15 Conversation 4: Gender - towards non-hegemonic masculinities. Coordinator: Dr. José Legorreta Speakers: Juan Guillermo Figueroa, Ángel Méndez, Cirilo Rivera. Presenter: Ms. Ruth Casas
March 3
  • 9:15-9:30 Presentation of Cátedra's publication. Cátedra Academic Committee.
  • 9:30-10:30 5th Panel: The contribution of feminist theory and theology to critical awareness and political involvement. Speakers: Oliva Espín (psychologist), Ricardo Bucio (political scientist), Ma. Pilar Aquino (theologian). Moderator: Prof. José Guadalupe Sánchez
  • 10:30-11:00 Break
  • 11:00-12:00 5th Lecture: "The body as a political-religious space" by Dr. Ivone Gebara. Moderator: Prof. Mari Carmen Servitje.
  • 12:00- 12:30 Tribute to Dr. Ivone Gebara.
  • 12:30-13:30 Performance.
  • 13:30-14:30 Closing reception.

Phone: 59504000 ext. 4825