By Jose Kavi
New Delhi: The women section of the Conference of Religious of India undertook a study after media reported about widespread exploitation of Catholic women religious in the Church.
The reports in L’Osservatore Romano and Matters India in 2018 spoke of nuns in menial occupations with little recognition from their “employers” in the Church.
“The articles were eye openers and instrumental in telling us that it’s time sisters in India wake up and take responsibility for their collective future,” says a statement from Sisters Hazel D’Lima and Noella de Souza, who conducted the CRI study during 2019-2020.
Sister D’Lima is a member of the Daughters of the Heart of Mary and de Souza belongs to the Missionaries of Christ Jesus.
Besides exploring the truth in the media reports, the study looked at the working relations between women religious and the hierarchy.
The study was published mid-June as a book titled “It’s High Time, Women Religious speak up on Gender Justice in the Indian Church.” It is for private circulation, not for sale, de Souza clarifies.
According to her, change will come as women stand together, believing in their God-given potential and their responsibility to contribute to the growth and well-being of the people of God.
De Souza, a research writer in a reputed NGO in Mumbai to bring about reforms in educational content and pedagogy, spoke with Matters India about the highlights of the study.
Mattes India: What prompted you to undertake a study on the “enslavement” of Catholic women religious?
Noella de Souza: “Enslavement” is a very strong word, but yes ‘Sisters are not slaves to be ruled over.’ However, this is not a generalized view. Women religious are definitely considered less equal than other lay women in the Indian Church. Women religious are not enslaved so much by sacristy and menial work in Church institutions but more by the dealings and interactions of clergy and hierarchy in the various ministries entrusted to them in the mission of the Church. The “taken for granted” attitude of the Church authorities prevents women religious’ creative contribution.
Coming to your question, a sense of urgency was expressed by sisters, in the “need to fight” for their equal standing in the Church, where they felt it was their “fundamental right to be considered and treated as equals.” They could thus “contribute to the Church and society.” They felt the need to “speak about their needs” in a spirit of equality and justice irrespective of gender. This was the backdrop against which the study was undertaken.
What are the findings of your study?
Noella: Our study proved to be path breaking as it is the first of its kind. Although nothing seemed new to me, many areas are striking. One is to do with matters concerning property, where through the various different instances stated, it is the same problematic that comes across constantly, this which reflects the power relations between men and women in the Church. Church authorities almost always take the moral high ground. This power over property is only one symptom of the power dynamics within the structure of the Church.
Yes, there is the matter of low wages for work in ecclesiastical institutions, harassment of sisters in their pastoral engagements, ignoring professional and personal competence, but more stunning is humiliation of sisters by negative criticism of clergy from the pulpit, and also the refusal to administer sacraments or celebrate Mass as a way of manifesting negative reactions to sisters.
This is a matter of grave concern for priests use their sacerdotal power in a negative way producing an effect contrary to their role as spiritual leader which is intended to inspire the church community.
Another finding is that a deeper awareness and understanding of the functioning of patriarchy and clericalism helps us see how they lead to a hierarchical functioning and an inequality in the minds and personalities of women such that it is difficult for them to envisage an alternative way to the existing set of social structures.
Were the results expected? Or did they shock you? What shocked you the most?
Noella: Yes, the results were expected. No, they did not shock me. What was striking to me is already enlisted above.
Whom do you blame for the low status of religious women in the Church?
Noella: The patriarchal and hierarchical system that keeps women in a low second place. Many women’s congregations often times comply submissively to what the bishops desire, thinking it is the patriarchal and hierarchical Church that has to have the last right word in what has to be. Seminarians see sisters as menial labor and get used to ordering them around, parish priests see women religious there only to carry out their orders. The negativity on the part of the priest is expressed in actions and attitudes such as refusing to administer the sacraments to the sisters concerned, as already mentioned above.
With a few exceptions, most women keep a low profile in Church affairs and do only what has been asked; they do not confront unjust situations that lead to their exploitation and fail to claim their rightful place in decision-making bodies.
What is the relevance of women religious in the Church? Can the Church survive without its consecrated women?
Noella: Without consecrated women there would be no Church in India, let’s be clear about it. It is the women religious who reach far flung places where no clergy man would set up home and it is the women religious who undertake Mission work, which most clergymen would never think of doing.
What needs highlighting is this role of women religious, and their positive contribution. This contribution is always sidelined and taken for granted. This lacuna shows subtle ways of oppression and violence taking place against women in the institutional Church.
What are the ways to empower the women religious in the Church?
Noella: It is up to the Church to respect, recognize, and acknowledge the professional prowess of women religious, and women religious MUST be paid just wages and receive their share of social recognition and rightful place in the Church. The vow of obedience should not be abused by clergymen to suit their gains with the complicity of the nuns’ superiors.
Along with this, there has to be an attitude of respect towards sisters. Sisters wish to be engaged not so much as working for the hierarchy and clergy, but working with them for a higher purpose and mission. The verbal abuse of sisters has to stop; instead we should work in collaboration with, and dialogue to be partners in our common Mission.
Improved working conditions, just and fair wages in another area of empowerment. If there is a clear contract of work drawn up between the sisters concerned and the bishop before any work is undertaken there is a greater smoothness in working, and less occasions of conflict and a better witness of unity.
How have the recent scandals of bishops and priests sexually exploiting nuns affected the Church and religious life?
Noella: Evidently, what one does affects the whole. Unfortunately the Church is silent on the whole matter and at every level the Justice and Fairness that we preach from our pulpits seem forgotten in each and every case that comes out into the open. It is the women, along with sisters, who fight for the Integrity and Justice of the gospels.
Can women religious say “no” to bishops and priests? What would be consequences if they do?
Noella: Because religious patriarchy considers itself to be divinely ordained, women by and large, have succumbed to the sin of passivity and prefer to remain under a ‘benevolent patriarchy.’ However, many sisters/congregations are already saying No to bishops and priests.
By challenging authority as service, sisters take away the sting of power which corrupts and legitimizes processes of violence under religious, juridical and cultural garbs.
Is ordination an answer to emancipate and empower women in the Church?
Noella: It is only the male ordained who have power in the Church, and who most often than not are considered Church only. However, for reasons stated above, the way to empower women and in particular, women religious are many.
What happens to the many women who are not called to be ordained? Will they continue to be considered second class citizens?
Noella: Even if the Church offers to ordain women tomorrow, I would not want to be ordained; I would lose my prophetic charism, as I would become part of the structure of the Church. Now, I am free to exercise my prophetic vocation in the Church.
What do you plan to do with the results of the study?
Noella: Much can be done as a result of this study. It was hoped that with the data provided change in helping break the stereotype of how women religious are perceived in the Church will be initiated, wherein sisters are supported in their efforts to change the narrative, and enabled to assert their right to be part of the decision making that effect their lives and their congregations.
Suggestions for change begins with formation and ranges from formation of the formators, formees in the initial levels of formation, and explores possible opportunities for higher education to suggestions on content, methodology and environment for formation for sisters.
The role of the formator is seen as key to quality formation of the formees. They need to be equipped with efficient skills to help formees tackle problems they face.
The conscientization of formees are seen as an integral part of formation along with building awareness about their dignity as women and their inherent right to an equal treatment with men. Quality formation also takes into account building a Gender Perspective for seminarians in their formation.
We have a fair amount of suggestions for the CRI too. We suggest that:
The CRI and women religious initiate steps towards dialogue and reconciliation among bishops
Clergy and Women Religious to iron out problems that occur inevitably in the course of functioning together and smoothen the way for collaboration with fairness and consideration to all
The CRI Women’s Section envisage the setting up of an investigation team in situations of sexual abuse. The role of competent sisters on enquiry teams and in counseling in such situations must be recognized.
The CRI set up Regional Follow- up Committees by to carry forward the recommendations of the study.
Any concluding remarks?
Noella: In conclusion, please note that the study was done not for any sensation but to merely highlight areas of conflict among the groups concerned. It was meant to bring a realistic understanding of problem situations to clear the way for greater personal fulfillment of women religious and together with the clergy/hierarchy to be a witness to God’s active presence in our collective mission.
This is the first study where women religious have participated in a direct and active response. We look forward to the paths that have been opened with the strength and insight that they bring. Change will come as women stand together, believing in their God-given potential and their responsibility to contribute to the growth and well-being of the people of God.
If we look at the Church as one, the contribution of women religious is equally important and needs to be recognized in the struggle for the triumph of and love of truth. “The Church in India commits herself to be a dialogical church, a prophetic church, a communion church and a participatory church.” When the women religious are not treated as equals, the Church fails to radiate her beauty in its fullness. This was the cry that echoed in the hearts of the women religious when they said: It is high time to speak out!
Life is a precious gift. Women religious are yet to do justice to their enormous potential.
It is a well written article and relevant to the plight of women Religious in India. Well as I am writing this from Tanzania it is more found in African countries.
My suggestion is each Congregation , each Community, each member has to be enlightened about it , recognize and resist forcefully instances of priests and Bishop’s trying to exploit the good nature of complementary gender of religious. Such instances of exploitation must be made known to them not rebelliously but using civilian ly and firmly .
We need to be persons with a specific mission upholding each other with respect and dignity. Noella is right in her views on women’s ordination. The research document too is well done, rightly articulated. Regarding ordination of women, We cannot say that it is of higher order and the other is of lower. We need a change of mindset. Patriarchy and hierarchy, even anyone in authority need to be inclusive, learn to respect and recognize the worth of the other.
Chhotebhai’s comments r commendable. Those points highlighted shud be taken up for further research n d study b made comprehensive. All that is written in d report is one sided. Who can stop religious to take up sm of d frontier mission in d Church ? Many religious r only interested to hv their daily masses within convents their comfort zones. D models of Mother Teresa or Rani Maria shud b more emulated for God’s greater glory.
I agree with Chhotebhai’s comment: “Don’t know whether to laugh or cry at this report”.
Surprisingly and sadly, this study does not make any mention of the “sister versus sister” situation. In many women religious congregations, the real oppression/harassment starts within the four walls of a convent. A Superior or Provincial puts on the attitude of a “bad mother-in-law” and creates a “living hell” for innocent sisters. I can give hundreds of such examples. Can any congregation deny this fact?
It is true that there is a clerical domination. But just pointing a finger at the clergy does not solve the problem. The sisters must do a “sincere introspection” about the “domination, harassment (including sexual) and injustice” prevailing within. How do the sisters treat the lay women staff, especially the house keeping staff? is a million-dollar question. First and foremost, they should set their own house in order. Charity begins at home.
Noella’s statement: “Even if the Church offers to ordain women tomorrow, I would not want to be ordained.” This one statement is a clear evidence that they do not want to be empowered. They wish to continue to be “frogs in the well” and “do not want to come out of their comfort zones”.
The interviewee rightly condemns patriarchy and hierarchy, but doesn’t bite the bullet. She shies away from the issue of women’s ordination. Could she also please tell us what role the CRI has played in scandalous cases in Kadapah, Jalandhar and Mysore dioceses. My letters to them have fallen on deaf ears. Unfortunately all these”recognised” national level organisations have been reduced to paper tigers/ tigresses!
I am not aware of priests criticising nuns from the pulpit, though their praise be often limited to Mother Teresa. Surely they could also eulogise heroic martyrs like Srs Rani Maria FCC and Valsa SCJM. On the other hand celebrations and parties in parishes are very often restricted to the elite clergy and religious. The laity are personae non grata.
The statement that women religious are considered less equal than lay women takes the cake. Ask any mother knocking at the door of a convent school for admission of her child. You won’t require a pan India study to get the answer.
Don’t know whether to laugh or cry at this report/ interview. Firstly I would agree fully that women religious are at greater risk as frontline workers and they do proportionately more than the clergy in the overall mission of the church. However there are many statements that are questionable.