Deacon Dan Wright

Austin Planned Parenthood Clergy Panel

In late 2002 I spent a year working at an inner-city mission of the Episcopal Church whose primary role in the community was to provide services to undocumented immigrants.  I suppose that being a Catholic deacon on the staff made me something of an anomaly, and I was certainly thought of by the mission leadership as merely a mercenary.  However, I understood that the vast majority of the clients were Catholic, and for me it was a role of ministry, and not so much just a job. 

The point relevant to my post today is that the position at the Episcopal mission brought me into contact with several things that I considered to be strange in terms of my experience of the Christian religion.  Overall it was an extraordinarily educational experience working at the mission.  In my experiences I grew personally and as a minister of service.  I also learned even more that when it comes to doctrine and moral values, there is a world of difference between faith expressions.

During the year that I worked at the mission my co-workers informed me that Planned Parenthood supposedly had Protestant clergy serving in some capacity of oversight.  I was never sure about the claim, but it seemed odd at the time.  I wondered, if it were true, what the reasons behind it were. Also at the mission I worked closely with a former Catholic priest, still a Catholic but married, who told me that he had been offered a leadership position with Planned Parenthood and had refused it on moral grounds.

So the story I found for today, which I present in excerpts, serves to shed some light on Austin's Planned Parenthood clergy relationship.

Late last year, Rabbi Alan Freedman responded to a counseling request for a woman making an agonizing decision. She was terminating her pregnancy in the 19th week of gestation because of severe fetal deformities.

The woman wasn't Jewish, but she told the staff at the Planned Parenthood clinic in South Austin where she was seeking the abortion that she wanted to talk to a member of the clergy before going through with the procedure. Freedman, the chairman of the clergy panel for Planned Parenthood of the Texas Capital Region, asked the woman to tell him about her baby. Then the two planned a ceremony to memorialize the child before the abortion took place.

"This was the end of a precious life," he said.

Freedman later said it was one of the most challenging experiences he'd faced as a rabbi, but it was exactly how he wanted to help. Already a Planned Parenthood board member, he said he knew he and other religious leaders could provide a much-needed spiritual resource for women.

Though religion often marks the battle lines in the abortion debate, clergy involvement at Planned Parenthood, an institution that has long supported abortion rights, is nothing new. One of the founding board members of Austin's Planned Parenthood in 1938 was Rabbi Abraham Goodman of Congregation Beth Israel, the city's largest synagogue.

The clinic has had a chaplain on staff and has helped organize interfaith renewal services for women struggling with abortions they've had and other issues in their past. Planned Parenthood also is creating an outdoor space for spiritual reflection at the South Austin clinic.

The current seven-member clergy panel, formed about a year and a half ago, includes Protestant ministers and a Buddhist priest — all of whom are available not only to Planned Parenthood clients, but to staff members as well.

On a chilly Friday morning early last month, Freedman delivered the panel's message to a Planned Parenthood staff meeting: "God is a loving and a forgiving God"

....Freedman suggested that the [Planned Parenthood staff] strive to be a "nonanxious presence" for clients and to recognize that if a client needs to hear from the clergy, "it's OK; God loves you and will love you at the end of this."

For many clergy members, abortion is a thorny issue, Freedman said, stressing that no one wants to promote it. And the truth is, he added, "you can never say that it's OK. You don't know that. I don't know that."

Though he has not received complaints from his congregation, Temple Beth Shalom in Northwest Austin, Freedman said that he was not representing his synagogue in his role at Planned Parenthood.

But he said he wants women in crisis who are seeking spiritual help to see God as a loving and forgiving force.

The organization's staff and board include people active in a variety of faith traditions. One Christian staff member wears a cross around her neck and has prayed with patients who request it. She said she's not afraid to talk openly about faith.

"If you get the religious people, send them my way..."

....But the idea of spiritual guidance that does not explicitly dissuade a woman from having an abortion is unthinkable to many religious leaders. Bishop Gregory Aymond, who leads the Catholic Diocese of Austin, said he finds the notion particularly troubling, given the other options available to women facing unplanned pregnancies.

The diocese provides resources for pregnant women through Project Gabriel as well as two maternity homes where women can live and learn life and parenting skills. In addition, the diocese offers a confidential ministry called Project Rachel, which counsels men and women with abortions in their past.

Aymond said that women seeking spiritual guidance about an unplanned pregnancy need to hear about these options as well as understand the church's theological position on the sanctity of life in the womb.

He said he would like Catholic Church leaders to participate in the clergy panel at Planned Parenthood to help women "form their conscience so they can take full responsibility for their decision."

"It's more than just saying, 'God will forgive,'" said Aymond, who noted that he has counseled women before and after abortions.

Though he stressed that he's "radically pro-life," Aymond said he would like to sit down with Planned Parenthood leaders and talk about how the diocese might participate in clergy counseling.

Read the entire story

Here I am Lord

As I sat down last night to compose what was to be a short blog post for today there were several things that were on my mind.  Certainly I was feeling appreciative to have another day off this weekend, and I considered that too often I take days off for granted. 

Many years ago, before I was married, and before I was a deacon and a teacher, the kinds of jobs I had typically involved physical labor of one kind or another.  It seems that having an extra day to rest had more value then, though don't get me wrong I still value it greatly.  It's just now that it has a different character--this day off gives more of an opportunity to reflect.

Also as I was thinking about today's post I was considering the readings from Sunday.  Perhaps it's the sign of having heard a successful homily when the readings have the power to impress something on us that we can carry through the week.  Undoubtedly I heard a good homily, but the readings by themselves also have the power to do this all on their own when we listen and when we learn to allow what we hear become part of who we are.

As I listened to the priest talk about the importance of hearing the call--and not just for vocations to the priesthood or religious life alone, though that is an important part of it--I thought about the person that Americans and others throughout the world celebrate today.  That is, I thought about Martin Luther King Jr. and the call he heard to address the great injustices of his world.  It's something that we as Catholics should relate to well because our social justice teachings demand that we too stand up for the causes of justice and take the side of those who are least powerful in this world. Surely Martin Luther King Jr. heard such a call, and he acted with determination in its regard.

It becomes more and more apparent with each passing day that the times we live in demand strong action on our part.  Many of the things that Martin Luther King Jr. struggled against still make their presence felt in our world.  In addition we live in times that demand both action and prayer if humanity is to survive, and ironically it is humanity that poses the greatest threat to its own existence.

Hearing the call of the Lord, and answering "Here I am," means that we must put all of our intellect and resources together to effectively address the complex issues we face.  I believe wholeheartedly that the Christian faith still possesses the ability to continue to be a force that shapes the world.  Our faith can still satisfy the souls of the spiritually hungry as well as those who hunger physically.  We still possess the ability to show the love of God to the world.  By no means is our respect for the sacred nature of God's creation and the human person ineffectual, rather it is a necessity.

Indeed we stand on the brink of a new era, which on the eve of President Obama's inauguration we may see more clearly than at other times.  While the Obama presidency symbolizes the fulfillment, at least in part, of King's dream that humanity would stand together without regard to race, this new era is yet to be an era of great challenge, not only in terms of how we regard others but to what lengths we are willing to go to in order to preserve humanity and our world. Indeed the times demand a spirit of cooperation, but for us as Christians they demand that our evangelization must express and precipitate the sheer power of the God who is love to reach into the world and to transform it utterly into something new and full of goodness.

As I take the day off from my work as a teacher I reflect on the call--no simple matter really--and how I might answer it better.  In reflecting on how in my own life I can say "Here I am Lord," I am reflecting also on how I can join with you to bring about a kingdom of peace where we will no longer destroy the handiwork of God.

Diversity and Multicultural Utopianism

The discussions last week in the combox resulting from my post regarding the appointment of a Hindu as head of the religion department at St. Olaf College (Evangelical Lutheran Church of America) were still fresh on my mind when I discovered a story linked to on TCRNews on the rise of Islam in London.

Although I agree with TCR, and I find many of of the claims in the article they reference to be highly doubtful, something inside tells me there is there is a truth being communicated that is still relevant in a world where the traditional religious makeup is quickly changing.  Moreover, it precisely brought up the important question, which I had just visited in the post mentioned above, about how we relate to those in our society who differ from us.  It's more than interesting to me because I find that multiculturalism is a challenge that we cannot ignore.  In response to the story on London's Islamic future TCR's editor writes:

The Church has never embraced a naive multicultural utopianism which mixes irreconcilable principles and thereby risks terrible conflict, but rather urges peace and caring between nations across respectful borders, sharing the bounties of each for each, without precluding reasonable international institutions which assist all nations when called upon.

TCR's response caused me to ask myself several questions. How much is my commitment to multiculturalism naive, and is not multiculturalism in keeping with Catholic social doctrine?"  Does multiculturalism in fact mix irreconcilable principles?  Is there any hope for the world beyond establishing a peaceful or respectful border?

The official answers from the Church concerning multiculturalism required a good bit of searching, but the question has been addressed in several statements concerning the migratory people in our midst.  Often I've heard it said that provided that immigration is legal, and those immigrants show willingness to assimilate into our culture, there's no problem.  I find both these positions to be problematic and possibly untenable.

Moreover, when immigrant people share our religion, my observation is that acceptance, while often being troublesome, is not impossible.  However, when we add in the variable of a religion that in recent years has shown itself to be challenging, both in terms of its growth worldwide and the intolerance associated with its extremists, multiculturalism asserts unrealistic demands.  Do we then dismiss multiculturalism as the enemy of the Church?

Pope John Paul II made the following statement:

In a rapidly changing global order, I am convinced that multi-cultural and multi-religious societies...have much to offer to other nations, since they can assist the wider international community in developing new global models of unity within diversity. A sustained commitment to dialogue between different religions, cultures and traditions is in fact "the obligatory path to the building of a reconciled world, a world able to look with serenity to its own future." (Source )

Such sentiment was shared by Rev. P. Antonio Pernia, S.V.D.

Our ever increasingly multi-cultural world is challenging the Church to also become multi-cultural itself. A multi-cultural Church will be seen by strangers and foreigners not just as a more tolerant but also a more welcoming Church. Part of the missionary task of the Bishop will be to promote a multi-cultural Church - a Church, that is, that fosters recognition of the other, respect for cultural difference, and healthy interaction between cultures. (source)

Actually, I have held off a few days on posting this particular entry.  I needed to give it time and prayer because I sense that it is immensely serious as well as being relevant to our times and needs.  The gospel today tells us to let our righteousness surpass that of the scribes and Pharisees, and we live in a world that more and more demands that we understand and represent the truth in what we convey in our claim to faith.

Ours is the ministry of mercy; the ministry of preaching Christ as Lord.  Certainly since the truth of God is in our message we have nothing to fear from the challenges of a changing world.  We have no need to be concerned about phenomenal growth in a religion that does not recognize Jesus Christ as the Son of God.  Ours is still to show mercy--in it I cannot help but see a gentle hand; a loving and listening heart--rather than to fret over the doubts of a thousand tomorrows.

I believe entirely that God has a plan for us and in that plan we are called to accept those who are most different from us like they were one of us.  Vatican II showed us that this thing we call Church is much larger than we imagined.  In standing for multiculturalism with all its diversity--not as an empty utopian ideal that gives away all we value, but as part of God's final plan--we stand for the deepest and truest meaning of Church. 

 

Noted Catholic Worker Dies

One of the founders of the Catholic Worker movement has died, leaving two types of legacy in Oregon.

Benedictine Sister Ruth Ann Heaney, a widow and well-known advocate of prisoners religious rights, died in December in Columbia, Mo. at age 91.

Oregon has two Catholic Worker houses, and Sister Ruth Ann's son John lives in Aloha.

Sister Ruth Ann was born in 1914 in Casper, Wyo. She grew up in Chester, Neb., and attended St. Mary College in South Bend, Ind., where she graduated in 1936 with a degree in social work. When at school, she heard a speech by Peter Maurin, intellectual force behind the fledgling Catholic Worker movement. Adherents offer Gospel-based hospitality to the poor and advocate for non-violence, peace and justice.

Read more. Although Sister Ruth Ann died in December, the story is new. 

Still it's true, we are known in the end by the things we've done, by the truths we've stood for, and by the righteous fights we've won.  Rest in peace sister--what a blessing you were.

To Bury the Dead

Having been called upon to provide several vigil services recently I was reminded of what a special ministry it is to be able to offer comfort and solace to families in times of grief.  I thought back on the times when I attended the funerals of my loved ones and how important it was to be able to gather with family and friends to bid our last farewell to those whom we knew and loved. 

However, looking through the Sunday edition of the local newspaper I discovered a story that tells of the the unfortunate fact that most often the homeless must go without the benefit of a proper funeral service.

A couple of women from the church will sing a requiem for the dead man. A friend will remember his beautiful smile and his generosity. Someone else will read a poem. Others will light candles.

It probably will be the only opportunity for George Wessberg's friends to eulogize him after the 59-year-old was beaten to death under a Wells Branch Parkway bridge earlier this month.

When homeless people die, there's often no funeral or place for survivors to gather and grieve.

"Many of them, they're just taken out there and stuck in a hole," said Kathy Mueller, a friend of Wessberg's, referring to the public cemetery where the county buries the indigent. "They have got a family on the street, and the people on the street should know what's going on, what happened to their friend."

Certainly this was on my mind last night as I provided a vigil service.  I looked out into the funeral home chapel, which was filled to capacity with the family and friends of the deceased.  It was only a couple years ago that I had done a similar service for a member of the same family.  I thought of the connectedness that we all share, and I briefly mentioned it in my homily. 

While it is a work of mercy to bury the dead, how much more so for those members of the community who may lack connections to churches and funeral resources.  To us they may be the nameless individuals on street corners or camping in parks, but to their friends--often the only family they have--their passing is grieved with the same intensity and feeling of loss as those who at least have the benefit of having a funeral.

In my diocese there are close to 200 deacons such as myself with several more to be ordained soon.  Something that I suggest, in my community and in other places where deacons minister, is to consider offering your services to provide funerals for the homeless.  It's easy to have your name listed with a local funeral home as being interested in providing such outreach.

Also, lay people might consider offering something similar to the kind of ministry the church in the story offers.  In communities across the country there are interfaith alliances that might be approached with similar ideas.  Something that I have always considered to be a priceless ministry in the parish is offering meals after funerals.  I think that for the homeless, such a meal would not be forgotten easily.

Read the story here (subscription)