DECLARATION FOR THE DIGNITY AND HUMAN RIGHTS OF WOMEN

This is a long post from The Parliament of World Religions which sets forth some of my reasons for my Biblical Women posts. I will be attending and blogging from The Parliament in Salt Lake City October 15-19, including reflections on the first Women’s Assembly.

Introductory Note:
The following Declaration is intended to elicit the commitment and action of the world’s religious leaders, adherents and institutions to honor and uphold the dignity and human rights of women. It is the critical role of religion as a powerful force of influence on the quality of life experienced by women and girls throughout the world and advocates the moral responsibility of religions in improving those lives. Declarations including the Universal Declaration of Human Rights, the Declaration Towards a Global Ethic issued at the 1993 Parliament of the World’s Religions, the United Nation’s 1979 international treaty (and bill of rights for women) entitled Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) ratified by 189 States, the UN’s Beijing Declaration and Platform for Action, President Carter’s Call to Action, essays and statements including his presentation at the 2009 Parliament, as well as international religious doctrines and statements of religious founders and leaders, prominent political, women’s, and human rights leaders and activists were reviewed for content and language. The wording of this declaration combines precise language and paraphrasing from these sources as well as original material. A specific list of sources will be available as an addendum.
Care was taken not to use language that reflects any one religious tradition, so that leaders and adherents of all religious traditions and spiritual paths, or none, might support its objectives. This declaration does recommend actions we hope will be undertaken to alleviate the subjugation and suffering of women and girls. It is designed to be universal in scope and inspirational in tone.
The Problem
The struggle for the dignity and equal rights of women is the global human and civil rights struggle of our time. War and violence, economic disparity and impoverishment, environmental damage and its devastating consequences fall disproportionately upon women and girls who also suffer the most prevalent injustices in our world today. Violence, child marriage, slavery and forced prostitution, rape and sexual assault, domestic brutality and abuse, “honor killings” and immolation, bodily and genital mutilation, gendercide of girls and selective abortion of female fetuses, and legitimized murder of women are pandemic.
• Throughout the world, one in three women has been raped, beaten or violently assaulted.
• Seven hundred million women were children when they were married.
• More than one hundred and thirty three million girls and women have experienced some form of female genital mutilation (FGM).
• More than twenty thousand women a year are victims of “honor killings,” usually murdered by their father, uncle, or brother.
Institutions in which women are given little or no voice impose constraints on women’s basic freedoms to control their own bodies, move about freely, own property, choose to marry or obtain a divorce, retain custody of their children, receive an education, work, or have their testimony given equal weight in court. All over the world, they risk being ostracized, abused, or killed if they try to change these unjust conditions. Even where advances toward equality have been made, women continue to suffer disproportionately from poverty and environmental devastation, from violence and abuse, life-damaging discrimination in access to education and health care, the burdens of unpaid care-giving and unequal pay, and the systematic exclusion from decision-making within religious and other institutions that determine the quality of their lives.
These shameful violations of women’s dignity and human rights are based on the false premise that men and boys are superior to women and girls, an outdated view perpetuated by too many religious leaders and adherents who choose to misinterpret or use carefully selected scriptures, texts, and teachings to proclaim the inferiority of women and girls. These harmful and religiously justified beliefs permeate societies and contribute to the pervasive deprivations and abuse suffered by women and girls throughout the world.
As the Elders have advised: “The justification of discrimination against women and girls on grounds of religion or tradition, as if it were prescribed by a Higher Authority, is unacceptable.”
It is time to end these practices and views. It is time to heal the broken heart of humanity’s feminine half.
The Role of Faith in Ending the Subjugation of Women
Being treated justly and with respect should not depend on whether one is male or female. The Universal Declaration of Human Rights and the Declaration Toward a Global Ethic call for the equal rights of men and women, and the teachings of the world’s religions universally call for compassionate and equitable treatment of all—both men and women.
The principle of treating others the same way one wishes to be treated is stated, in one form or another, throughout the religions of the world. We are all interconnected and interdependent and when half the human race suffers, we all suffer. We must all be treated with justice, respect, kindness, and love.
It is impossible to imagine a God, a Divine Source, a Sacred and Ultimate Reality, that is unjust. There is no religion that despises women, for hatred and oppression cannot come from the heart of God, or Goddess, or Holy Mother/Father, nor flow from that which is Divine, the Creator, the One, the Source, the All.
It is impossible to imagine the healthy, sustainable, just, and peaceful world of our collective future without the spiritual wisdom and leadership of women.
Commitments of Conscience
Therefore, we, your grandmothers, mothers, daughters, wives, and sisters, call upon our grandfathers, fathers, husbands, sons, and brothers, and upon each other–upon all people of faith—to alleviate the unwarranted deprivation and suffering of women and girls.
We are mindful of and grateful for leaders, adherents and institutions of faith and those interfaith institutions already fighting for the dignity, well-being, equal status and human rights of women around the globe – but more good work to remains to be done.
We call upon the religions of the world to lead the way in ending violence against women and girls.
We call upon faith and interfaith organizations to work collaboratively with institutions and organizations that are working to advance the well-being, and rights of women around the globe. Furthermore, we call upon the world’s guiding institutions to partner with faith and interfaith organizations working to advance women’s well-being and rights.
We call upon all religious leaders and adherents to challenge and change harmful teachings and practices that justify discrimination and violence against women and girls.
We call upon all religious leaders and adherents to acknowledge and emphasize the positive messages of dignity and equality that the world’s faiths share.
We call upon all religious leaders and adherents to embrace their moral responsibility and collectively commit to ensuring that women are fully and equally involved in decision-making within religions and in every sphere that involves their lives.
We call upon the world’s religions to honor and uphold the dignity, well-being, and human rights of women and girls.
We commit ourselves to this collective undertaking to heal the heart of our humanity by releasing women, girls, men, and boys from the bondage of gender-based discrimination and violence. We do so with hope and with faith in our future.
© 2015 Parliament of the World’s Religions________________________________________

Biblical Stories of Women: Death-dealing or Life-giving?

Justice is what love looks like in public. ~~Cornel West

PART 1
These next blogs are about justice, what love looks like in public, and the “last” taboo: daring to question the patriarchal, traditional, white Western male interpretation of Biblical stories. Daring to propose that God imaged as a man and addressed with male language is unjust. Daring to say that I long to hear my woman name spoken in liturgies and raised up in Bible studies. Daring to proclaim the abuse of women in Biblical stories. Daring to suggest that male-centered language and liturgies are driving people from churches and synagogues. Daring to recommend that we begin to read Biblical stories of women—and of men, once we have considered the stories of women—through a hermeneutic (interpretation) of suspicion, wondering who benefits from the way the stories are written and interpreted and lived out in the world.
In this series, I will begin each blog by challenging you to reflect on two questions. I encourage you to jot down your thoughts before continuing to read the blog. I hope you will discover that your thoughts add to my reflection. I have led studies on many of these stories with over 500 people. Each time there have been fresh insights. Please add your final reflections in the comment area of the blog so that we can enrich our collective knowledge.

Let’s begin with the first two questions.
1. What is your response to what you have read above?
2. When did you recognize male privilege in your life?

The way women and girls are represented and spoken about by the world’s religions has a profound impact on women’s and girls’ sense of their bodies/themselves. Because Western society has been permeated by a patriarchal and male-centered Jewish and Christian ethic, Biblical images of women are ingrained into the collective unconscious in ways often destructive to women’s sense of themselves. In addition, with rare exceptions, Christian and Jewish teaching, preaching, liturgies and theologies continue to image God as male. As a result, women are faced with the ultimate stained-glass ceiling: God is pictured and referred to as a man. The implicit message is that women’s bodies and beings are less acceptable than men’s. The impact of the Godhead depicted as a man has distorted women’s images of themselves, body, mind and spirit. The reverse is also true. Men have a distorted view of their superiority, lording over others being a birth right as well as often burdened by not measuring up to this God-standard.
Christian, Jewish and Muslim teachings and doctrines (as well as those of other faith expressions) that devalue, degrade and dismiss women have resulted in spiritual as well as psychological stress and trauma for millennium. To challenge the pervasiveness of this connection, it is as vital to raise up empowering and life-giving Biblical images of women as it is to proclaim dis-empowering and traumatizing aspects of the Biblical stories of women. Naming narratives which have oppressed women can release blocked energy. Re-imagining narratives which have the power to liberate women can become the creative and redemptive use of that freed energy.

To take your thinking a step further, I encourage you to write down your responses to these questions:
1. What are you thinking after reading the above?
2. What have you learned?
3. What life giving action might you take in response?
These questions will be asked at the conclusion of each part of this series. Thank you.

POPE FRANCIS: Moving the conversation and questions forward

During his visit to the United States, Pope Francis’ gentle and compassionate presence was authoritative without a punishing edge; he called us to take responsibility for the problems facing us as human beings. Specifically Francis challenged people to intentionally address our responsibility for climate change, for the oppressed living in poverty, and for displaced refugees.

My response to his call is to push the conversation forward by raising underlying questions about the foundational images of the world’s major religions which stand in the way of each of these challenges being addressed fully. Considering these questions might deepen our responses to the Pope’s challenges.

How does naming God almost exclusively as male, and imaging “Him” as omniscient (all knowing), omnipotent (all powerful/almighty), and omnipresent (always present) contribute to the problems of climate change, poverty, refugees and religious fundamentalism? How is man’s (literally) treatment of the earth–often called Mother Earth and associated with the fecundity of the female–interwoven with the treatment of women as secondary citizens in most of the world? How does Christianity along with other faith expressions perpetuate this treatment of the Earth and of the oppressed peoples of the Earth by focusing on achieving eternal life in Heaven rather than on the quality of life on Earth? How has the image of a punishing Father God led to the subjugation of some people, particularly of women and their children, by men whose power over others has been sanctioned by male-dominated faith communities?

These are complex questions which lead on to further questions. My desire is to explore these questions and raise new ones in conversation with your responses.

I invite you to begin by pondering Mary Daly’s 1973 proclamation, “If God is male, then male is God.” As you consider her statement, I would like to slow down the discussion by inviting you to read my understanding of several Biblical stories of women in an eight-part occasional series “Biblical Stories of Women: Death dealing or Life Giving?” The original article upon which this series will expand appears under the tab DARING Faith.

There is MORE!

MORE, the essence of life. MORE questioning, reflection, seeking, envisioning, openness, reaching out, living fully.
MORE is not static; it is not accepting life as passed on or proclaimed by others. MORE is mystery, awe and wonder, an awareness of life unfolding before us as we follow where the Spirit leads us. MORE: mindfully, shared in loving relationship with others. Taken so seriously that it is held lightly, lovingly.

MORE is the supple luminous thread intended to weave through each reflection on my website and in each of my blog entries. This thread encourages you to recognize that there is MORE possible in your life than you have yet imagined, dreamt of, or hoped for. Like Nancy, MORE may seem far away until, because you are seeking, struggling and questioning, suddenly it is right beneath your feet waiting for you to look down, pick it up and treasure it as its meaning unfolds.

I identify myself as a white, Western, middle class woman, privileged to have earned an undergraduate degree and taught high school English for ten years. In my thirties I attended a week-long conference which introduced me to the work of Carl Jung in relation to Christianity, discovering that there are more expansive and profound aspects of faith than the beliefs proclaimed during religious services.

Simultaneously, I became passionate about exploring the impact of traditional God language and images. This led to my questioning why Biblical men are the center of attention in discussions and proclamations of scriptures, thereby, obscuring the crucial roles of Biblical women.

I also knew that to move forward in my life, I had to deepen my understanding of my family legacies, particularly my mother’s. As I did this therapeutic work, I experienced the psychological journey to also be a faith journey. Uncovering my history and heritage revealed a fuller sense of who I was created to become as well as the old patterns that stood in the way of my developing spiritually and psychologically. Over the next seven years I pursued in-depth psycho-therapeutic work with a Jungian-oriented therapist.

During these years, I also developed my thinking as I pursued a Masters in Pastoral Ministry, a Masters of Divinity, certification as a Fellow of the American Association of Pastoral Counselors, and ordination as a priest in the Episcopal Church. In seminary I was challenged to broaden and deepen my inclusion of the perspectives of other faith traditions, races, classes, and gender orientations. I have continued to re-imagine and re-image the Sacred as well as to reflect intentionally upon this sustaining opening out of my faith.

These explorations are addressed under the website heading “Daring Faith” as well as in future blogs. Although some of the website pieces were initially written from a Christian perspective, just as our culture has encompassed wider faith perspectives, so have I. Many of my Biblical explorations can be generalized to other faith expressions.

Questioning and seeking drew me close to several people as they were dying. Nancy’s story turned me not only toward pondering what MORE there might be after death; I turned toward what MORE there might be during this life.
Nancy’s telling me the story of finding the blue seaglass coincided with my daily visits with a woman who was dying of a terminal cancer. Unusually late one evening, I felt compelled to visit this woman, taking with me A New Zealand (Anglican) Prayer Book. I turned to the alternative version of the Lord’s Prayer which begins “Eternal Spirit, Earth-maker, Pain-bearer, Life-giver,…”; then realized that the prayer was embedded in the “Night Prayer” service. As she lay in the hospital bed in her bedroom, the morphine pump delivering closely timed injections for pain relief, I began reading this short service with her. Absorbed into the gentle rhythm of the words, stopping often to reflect together, it was an hour later when I read the ending prayer “Blessing, light, and glory surround us and scatter the darkness of the long and lonely night.” As we both dried our eyes, she said, “If only I could memorize all those words to carry with me.” In our time together we had experienced that MORE.

I began to know the MORE of the mysterious process we call dying. As a priest, I want to share some of my understandings and experiences of this mystery so that living into our dying can become a conscious process for both the dying and for those who journey with them to the threshold between life and beyond. This is the focus of reflections under the website heading “Living into Our Dying” and will continue to be a thread throughout my blogs.

Many of my blogs will address current experiences of and reflections on these topics as well as refer you to recommended related resources. Your comments and reflections will expand and deepen the conversation. I look forward to a lively and enlivening dialogue as we engage one another through my website and blogs.

I feel blessed to begin this work and send blessings as you read and reflect, Joy Mils

The Blue Seaglass

A True Story of MORE

Nancy’s mother lay dying in a nursing home. Years of mental and physical anguish, enduring life in the shadow of her domineering husband, had drained her belief that life has meaning. Despite having witnessed and endured her mother’s suffering and now her desolation, Nancy’s faith remained strong. When her mother questioned, Nancy replied, “You can lean on me now; I have enough faith for both of us.”

One day after her mother had come back from the edge between life and death, Nancy reached out further, saying, “Mother, there has to be more than this or nothing would make sense. I want to make a covenant with you. I want us to promise that whoever dies first will do everything possible to let the other know if there is More.” Her mother laughed, “Anyway I can, I will.”

Weeks later Nancy’s mother died. After the immediate relief Nancy felt empty, then angry. Several months later, now in despair, having had no sense of there being More after death, Nancy was walking on Duxbury Beach, that five mile spit of land jutting out into the Atlantic just north of Plymouth, Massachusetts. Meaning had dissipated. All she believed amounted to nothing; what she had put her trust in was not there.

Sobbing, she stopped walking, raised her arms toward the sky, fiercely yelling, “God, you’re a phony; it’s all fake! Mother, if there is More, you have to tell me NOW!” Nancy looked down. Through the blur of her tears, a bit of blue sea glass partially buried in the sand caught her eye. Sea glass, once sharp and dangerous, now tumbled and softened by waves and sand, cobalt blue a rare find. As she picked it up and brushed the sand away, Nancy felt smooth, slightly curved glass the size of a communion wafer. Running her fingers over the smoothed glass, she detected embossed letters near one edge. Wiping away her tears, she slowly made out the letters M-O-R-E, then, in an instant, the word: MORE.

Immediate disbelief and harder sobbing. “It can’t be!” Then awe and gratitude.

Nancy did not put this blue sea glass in a frame or safe deposit box. She tells the story to anyone who will listen and shares the sea glass with people who are dying. Eventually she had it mounted in soft silver on a thick chain making it easier to hold or wear.