Catholic and Feminist: We Are Called to Be Both—A Response to Elizabeth Fox-Genovese

Abstract

Corrine L. Patton Catholic and Feminist: We Are Called to Be BothA Response to Elizabeth Fox- Genovese Nearthe beginning of her article, Fox-Genovese states, "Everything depends upon die meaning we ascribe to the words Catholicism and feminism." I start this response essentially agreeing with this statement. It will be seen that when Fox-Genovese and I disagree, it is usually over the question of the definition of diese terms. While Fox-Genovese often writes of the feminism of public policy groups such as the National Organization forWomen (NOW), feminist theologians write from a broader intellectual tradition of feminist critique . Similarly, Fox-Genovese identifies Catholicism with certain ecclesiastical institutions and teachings, while some Catholic feminists work within a broader definition of the term. Fox-Genovese concludes that Catholicism and feminism can indeed coexist, as long as Catholicism properly defines the limits of feminist principles.This is not a startling statement. I would contend that there is no such thing as a feminism not defined by some other outside principles.1 Secular feminism is defined by its commitment to various secular principles; radical feminism, essentialist femilogos 2:4 fall 1999 LOGOS nism, loyalist feminism, to name a few, are all further defined by principles beyond the simple assertion of the equality of men and women. In fact, we cannot make sense of the term "equality" without reference to something beyond feminism which itself defines equality. Even basic questions, such as on what basis do we decide whether treatment ofwomen is equal, cannot be answered without some prior decisions about the primary social or cultural structures essential for this determination. Is equality determined simply by income statistics?What about statistics on employment opportunities , promotions, acceptance into colleges and graduate schools? Certainly these seem to be minimums which Fox-Genovese would accept. But feminist research points to more subtle areas where equality is hindered: communication styles differ between men and women; the role of the media helps determine social definitions of the genders; and reproductive issues are still perceived as being a woman's problem. These factors affect women's opportunities for employment and promotions. Ifthe private is public, as earlier feminists noted, can wives be equal iftheir husbands, for instance, do not perform halfofthe domestic chores? Feminists themselves disagree on these issues, in part because things other than feminism determine in what spheres gender equality is defined. Many Catholic feminists assert that their Catholicism does in fact define their feminism. For instance, Sandra Schneiders introduces her book by stating she writes as a Catholic feminist.2 Elizabeth Johnson similarly writes, "Hence, amid the diverse streams of feminist theology that currently offer live intellectual options, and valuing the contributions made by each, my own stance is within the liberation stream of Catholic Christian feminist theology."3 Even Schüssler Fiorenza recognizes the influence of her Catholicism on her feminism.4That which separates Fox-Genovese from Fiorenza and Johnson depends more on their definition of Catholicism than it does on their acceptance of basic feminist principles. Catholics exploring feminism, from Ruether to the Pope, agree that the adjec- CATHOLIC AND FEMINIST: WE ARE CALLED TO BE BOTH tive "Catholic"means something in terms ofdefining feminism. Similarly , the noun"feminist"also affects the meaning of"Catholic": one would be hard-pressed to read the statements ofThomasAquinas on the defective nature ofwomen as possibly falling under the umbrella of"Catholic feminism." The difficulty is tiiat informed feminists are pretty clear about the variety offeminisms there are in our society. Catholic feminists have the further burden ofdefending which feminisms can be appropriate for a Catholic, as Fox-Genovese makes clear. The complication is that the definition of"Catholic" is no less debated, a point hardly addressed in the previous article. Before taking up the question ofthe term"Catholic,"however, it is necessary to note that the terms "Catholic" and"feminist"play out in very different social constructions. To be sure, as Fox-Genovese notes, some feminists would like to exclude some forms offeminism from laying claim to that title, but feminism does not have the social mechanism of a "Holy Mother" who can issue pronouncements on the true nature of women. Similarly, I am able to say...