Whoopi Goldberg...Big Whoop

I don’t watch The View.

I tried a few times, many moons ago; but found that even with the presence of conservative Elisabeth Hasslebeck, I couldn’t stomach the show.

I’m also a huge fan of Ann Romney.

Huge.

But even her guest spot on The View couldn’t entice me to tune in. Appearing the same week as the presidential debates wherein Candy Crowley made it know, once and for all, that the media bias was real and palpable—as if anyone still needed that confirmation—by derailing Romney with an intentional, unacceptable interruption meant to save Obama with a preposterous spin on Benghazi, I just wasn’t up to one second of Whoopi Goldberg.

I’m no psychic but even I could have foretold what was going to happen.

And I believe Ann Romney knew as well; and that is why I continue to admire this woman of courage and conviction.

As I write this little opinion piece, I desperately want to avoid using the phrase “war on women.” However, having read about Goldberg’s incredibly biased questions thrown at Ann Romney (versus the laughable way the cast of The View treated the Obamas who appeared right after our embassy was attacked and 4 Americans were left dead), I’m not sure if it is possible to avoid identifying that the real war on women comes from the likes of women such as Joy Behar and Whoopi Goldberg.

Add to the list Sandra Fluke (identified as an “American woman’s rights activist”—really?) and Kathleen Seblious yet another wayward Catholic in an Obama administration.

Where is the outrage from these “activists” when the numbers of unemployment for women is made known and we hear that 800,000 more women are in poverty than when Obama took office?

Where is the outrage from these “activists” when we hear that poverty for Hispanic women is growing at a rate faster than any other group?

And the liberal Twitter universe goes ballistic when Romney—who has a proven record of hiring women—talks about the binder in which the resumes of countless women were made available to him so that he could fill his cabinet posts?

Honestly?

I’ve taken away two things from this week’s nauseating bias towards the Romneys:

1.   I will throw out my copy Call Me Claus—the Whoopi Goldberg Christmas movie I own.
2. I have updated my resume and want to know how to get it into the binders of anyone looking for a Catholic writer and speaker.

Cheryl Dickow

www.BezalelBooks.com

What Biden Said Versus the Truth of the HHS Mandate

You may feel very confused if you happened to watch the vice-presidential debates and heard Joe Biden say:"With regard to the assault on the Catholic Church, let me make it absolutely clear. No religious institution—Catholic or otherwise, including Catholic social services, Georgetown hospital, Mercy hospital, any hospital—none has to either refer contraception, none has to pay for contraception, none has to be a vehicle to get contraception in any insurance policy they provide. That is a fact. That is a fact."

You may be saying to yourself, "Well, if those are the facts, then what is the problem?!"

But those aren't the facts and it is important for all Catholics to know the facts.

In response to the Vice President's "facts," The United States Conference of Catholic Bishops (USCCB) issued this statement that is worth reading. In part it says:

Last night, the following statement was made during the Vice Presidential debate regarding the decision of the U.S. Department of Health and Human Services (HHS) to force virtually all employers to include sterilization and contraception, including drugs that may cause abortion, in the health insurance coverage they provide their employees:

"With regard to the assault on the Catholic Church, let me make it absolutely clear. No religious institution—Catholic or otherwise, including Catholic social services, Georgetown hospital, Mercy hospital, any hospital—none has to either refer contraception, none has to pay for contraception, none has to be a vehicle to get contraception in any insurance policy they provide. That is a fact. That is a fact."

This is not a fact. The HHS mandate contains a narrow, four-part exemption for certain "religious employers." That exemption was made final in February and does not extend to "Catholic social services, Georgetown hospital, Mercy hospital, any hospital," or any other religious charity that offers its services to all, regardless of the faith of those served.

HHS has proposed an additional "accommodation" for religious organizations like these, which HHS itself describes as "non-exempt." That proposal does not even potentially relieve these organizations from the obligation "to pay for contraception" and "to be a vehicle to get contraception." They will have to serve as a vehicle, because they will still be forced to provide their employees with health coverage, and that coverage will still have to include sterilization, contraception, and abortifacients. They will have to pay for these things, because the premiums that the organizations (and their employees) are required to pay will still be applied, along with other funds, to cover the cost of these drugs and surgeries.

For the full statement, go here: http://www.usccb.org/news/2012/12-163.cfm

For more on the "accommodation," go here: http://www.usccb.org/about/general-counsel/rulemaking/upload/comments-on-advance-notice-of-proposed-rulemaking-on-preventive-services-12-05-15.pdf

Cheryl Dickow

www.Bezalelbooks.com 

Where Do You Write Your Hurts?

Two friends were walking through the desert. During some point of the journey, they had an argument and one friend slapped the other one in the face. The one who had been slapped was hurt but without saying anything, wrote in the sand: Today my best friend slapped me in the face.

They kept on walking until they found an oasis where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning. The friend saved her. After she recovered from the near drowning, she wrote on a stone: Today my best friend saved my life.

The friend who had slapped and saved her best friend asked: After I hurt you, you wrote in the sand and now you write on stone. Why?

The other friend replied: When someone hurts us we should write it down in sand where winds of forgiveness and waters of love can easily wash it away. When someone does something good for us we should engrave it in stone where it can remain for years to come.

From this wonderful tale of two friends we learn how important it is to write our hurts in sand and to carve our benefits in stone.

This is particularly important for women who, by their very nature, tend to be wounded more easily than men. This isn’t to say that men do not get hurt but that the inherent differences between men and women mean that each has a more specific response to experiences than does the other. It is the understanding that what makes women unique also makes women vulnerable. Women are made to be channels of love, selflessly given through acts of charity and as givers of life, which inevitably translates into a vulnerability of sorts.

It is never in a woman’s best interest to close herself up or “protect” herself with walls as this diminishes or even takes away her God-given “womanly” traits: her ability to “know” the things of God and man—what John Paul II called her “feminine genius.”

Rather, a woman serves God and herself best when she learns to experience the fullness of life as God intended and learns to write her sorrow in sand and her joy in stone.

Cheryl Dickow

www.BezalelBooks.com

Making a Mystic a Doctor of the Church

With the upcoming October 7th announcement that Pope Benedict XVI will pronounce that 12th century German mystic St. Hildegard of Bingen is a doctor of the church—as well as announcing that same honor being bestowed upon St. John of Avila—there is a renewed interest in the understanding of “mysticism” with our church.
The church’s history with mystics actually goes back to the Jewish roots of the faith. 
Mysticism itself can best be explained as man’s need to connect with God in ways that transcend his mere day-to-day experiences. Man wants to know God intimately, deeply, privately—to fill that place within his heart which God created for His own indwelling. St. Augustine perfectly captured this earthly feeling when he said, “Our hearts are restless until they rest with Thee.” Augustine’s life (354-386), as told in his Confessions, reflects the ways in which man experiences earthly restlessness and pursues Divine intimacy. 

Jewish mysticism, which dates back thousands of years, has always been a response to that personal quest. It flourished in many countries during Hildegard’s lifetime, including her own Germany. She was a fascinating figure who built a monastery for her nuns and wrote hundreds of letters filled with warnings and prophecies. Some criticized her while others welcomed her words and wisdom.
Another country that saw the growth of mysticism during the twelfth century was northern Spain where, it is interesting to note, St. Teresa of Avila would eventually experience her own inner mystical conversion in the 1500s and ultimately become, in 1970, the first female doctor of the Church. Now St. John of Avila joins her ranks. 
While we have these mystics in our Church’s history, not all are called to such a state nor encouraged. Looking to the Jewish roots of mysticism, we learn that its study and practice is considered uniquely powerful and was originally forbidden unless a Jewish male was at least 40 years old. This was considered an age where he would have had enough years of Torah study upon which to be firmly grounded in faith since mysticism has a both the potential for the development of good as well as the unleashing of evil. 
The Catholic Church affirms this dual possibility of mysticism and approaches the subject of mysticism with caution. She warns against pseudo-mystics as well as the formation of doctrines, such as pantheism, in which false teachings are perpetuated under the guise of mysticism. 
This paradox of exposing oneself to good or evil in spiritual practices is easy to understand. There is always the potential for ego, if not put fully aside, to become empowered in selfish and delusional ways. In St. Teresa’s writings on her mystical experiences, her humble attitude towards self is ever-apparent. Early Jewish mystics clearly warned that human ego has a way of polluting the heart. In the Jewish “standing prayer” which is called the Amidah, first and foremost the supplicant calls to mind and declares his or her own unworthiness to approach God. The petitioner stands before God in true and complete humility—all remnants of ego and self cast aside. St. Teresa of Avila called humility “truth,” recognizing it as the required approach for such a transforming spiritual experience. Think Galatians 2:20, “I have been crucified with Christ. It is now no longer I that live, but Christ lives in me.” 
Sadly, mysticism today is often misunderstood and has most recently been maligned because of new-agers as well as through the disclosure that Madonna (the pop icon and not the Blessed Mother) practices teachings from the Kabbalah, one of the earlier known works on Jewish mysticism. 

Kabbalah (which literally means “tradition” but connotes a “handing down of tradition”), is a school of thought in regards to contemplative prayer and union with God. Studying Elijah was a central point of early Jewish mystics. Reference to the “Chamber” experience appears in Jewish mysticism long before St. Teresa of Avila’s own experience, as shared in Interior Castles.

The day-to-day practice of contemplative prayer creates a peaceful existence for one’s soul. It is the constant giving of self, and the giving over of one’s will to the will of God, that will bear spiritual fruit. Contemplative prayer, of which the Catechism of the Catholic Church says is an “intense” time of prayer (#2714), the “simplest expression of the mystery of prayer” (#2713) and a “gaze of faith, fixed on Jesus” (#2715) is the form of prayer used by mystics—modern day and those in our Church’s history.

Catholics have always understood that the earthy passage “matters” and that salvation, given through the grace and mercy of God through His Son, can be lost (Romans 2:2-8, Ephesians 2:8-10, James 2:14-26). Just so, the development of the soul does not occur on its own but does so with a daily commitment to prayer and the pursuit of intimacy with the Creator. The conscience cannot rightly form on its own. Maintaining, or keeping, the gift of salvation—as well as development of the soul and conscience—require an “effort” on our part. The Catechism states that while we may not always be able to spend time in meditation, we are always able to enter into the inner prayer of contemplation (#2710).
Throughout Church history—from Pope Gregory I to Blessed Henry Suso and beyond—Catholic mystics have given examples of ways in which our soul’s longing to connect with God can be fulfilled. Contemplative prayer, and the ways of the mystics before us, are just a few of the tools we are able to use in answering our call to know, love and serve God in this life and be happy with Him in the next (Baltimore Catechism).

The Catholic Woman Voter

"The hour is coming, in fact has come, when the vocation of women is being acknowledged in its fullness, the hour in which women acquire in the world an influence, an effect and a power never hitherto achieved. That is why, at this moment when the human race is undergoing so deep a transformation, women imbued with a spirit of the Gospel can do so much to aid humanity in not falling".

Blessed John Paul II used those prolific words in 1988 in the opening paragraph of his encyclical Mulieris Dignitatem—speaking on the dignity and vocation of women. He knew the power a Catholic woman held when she was “imbued” with a spirit of the Gospel. Over and over again Blessed John Paul II wrote about the gifts, talents, and nature of the “feminine genius.” Whenever I read his words, I am struck by his excitement. His belief in what Catholic women can accomplish feels palpable.

And we live in a time where we have certainly seen the great and far-reaching power of Catholic women. We have witnessed Health and Human Services Secretary Kathleen Sebelius’ powerful attack on life through the HHS mandate. We have heard Nancy Pelosi in her role as Speaker of the House proclaim the grandeur of the most pro-abort president ever to step foot in the Oval Office. Other famous Catholic women fill out the current administration’s ranks as well, including Homeland Security Secretary Janet Napolitano. (To understand the Obama anti-life agenda please research his vote as an Illinois senator against the Born Alive act).

But are these powerful Catholic women “imbued” with the spirit of the Gospel that JPII referred to in that opening paragraph of Mulieris Dignitatem? Are they powerful in a way that they will aid humanity in not falling—or are they contributing to the fall?

Are you and I also contributing to the fall—or are we aiding humanity in not falling?

I think to better answer these questions we have to return to our Gospel roots; we have to understand its spirit and its teachings because this is what it all hinges upon, according to Bl. JPII. It can’t be a coincidence that in a few short weeks, Catholic woman voters will be able to wield a tremendous amount of power; a power to aid humanity in not falling.

I went on an interview recently for a position in a Catholic company. One of the questions asked was about “social justice.” For some reason the question felt like a trap but I responded the best way I knew how: I said that I am faithful to the Magisterium and to Church teaching.

I didn’t get the job—but I did get a new insight into what may be the problem we face as Catholic women voters. As women it is in our nature to care for the needy, our hearts ache for justice and equity among all. We often feel and sense things in a way much deeper—or different—than our male counterparts.

Social justice and social teaching are on our radars—and rightly so. Either term reaches out to women because we care deeply about the needs of others. The only caveat? We cannot—and should not—put them above the teaching of Mother Church on abortion—that it is intrinsically evil. 

Yet, we do have Church teachings on our responsibilities to society—and they are very clear. It is part of our call to feed the hungry, house the homeless, visit the sick.

So what is the “spirit of the Gospel” to which Bl. John Paul II refers, then, for those of us interested in helping mankind not fall?

Is it social justice?

Is it human dignity and the right to life?

This is where we must turn to Church teaching for a clear answer—and is where we will find one, whether we like it or not. Whether we agree or not.

No matter how we parse it, we cannot use any term or phrase in a way that it supersedes our first obligation to honor life from conception to death. In fact, I believe the reality is such that if we honor life in this way (from conception to natural death), social justice will be a normal extension of that commitment to life. And I believe the opposite is true as well: if we do not honor life from conception to death, it won’t be long before we no longer value “social justice” in any way, shape or form.

As Catholic Christians we understand a “hierarchy” of sins. We know the difference between venial and mortal sins. So when the Church invokes such language as “intrinsic evil” when referring to abortion, we are supposed to sit up and take note. It can’t be thrown in the same pile as a lack of social justice or the ways we may be failing some of our brothers and sisters.

There is a lot at stake in this election and the words Bl. John Paul II used to begin his encyclical on the dignity and vocation of women should strike a chord with any woman who reads them. It was his personal invitation and call to holiness to Catholic women everywhere. His faith was such that he most certainly believed that we would understand the stakes and then when faced with them we would choose to aid humanity in not falling.

Nothing more, nothing less: aid humanity in not falling.

It is a tremendous responsibility to be a Catholic woman voter this year. It seems to be the time Bl. John Paul wrote of with certainty and insight, guided by the Holy Spirit, so that we would rise confidently and compassionately to the challenge that was before us and, imbued with the Gospel, do our part to aiding humanity in not falling.

Girls Just Want to Have Fun!

A gorgeous jacket caught my eye as I was flipping through an issue of a fashion magazine, trying to find the “perfect” haircut—you know, just cute enough to say I am still “fashionable” yet not too cute as to say “I’m 54 years-old trying to look 30.” The jacket was what I would call “car length.” It was covered in an animal print.

I loved it!

At that point, having lost my focus on trying to find a picture of a perfect haircut to take to my stylist, I intently surveyed the different animal print products—from handbags to pants to shoes—each seeming a bit wild and yet quite appealing. Of course at my age I couldn’t fathom donning a full-on animal print ensemble—or maybe I was never at the correct age to wear such an outfit—but there was still something attractive about an animal print accessory, and most especially that coat!

It just seemed “fun.”

Sometimes, as Christian women, we forget that we are called to have fun. In our day-to-day living in which we embrace our roles as wives and mothers and sisters and care-givers, we forget that there ought to be joy in our journey. Often that joy is a quiet one, maybe it settles upon our spirit during Eucharistic Adoration or it may be found in caring for a sick family member or even in serving food to the homeless; but other times joy is that sheer pleasure of being alive. It is that recognition that God made us uniquely female and that we have an ability to experience our world in a very feminine, fun way.

Time spent with our friends tends to reflect who we are: those who have been created different but equal to men. In the space of a lunch together we can laugh, cry, pray and laugh some more. We have the capacity to contemplate the things of the world while being able to loving tend to a scraped knee.

Some of us can bake and sew—this gal has not been given those particular talents—while others may be able to organize school plays or board meetings.

Through it all, with everything that rests upon our shoulders, it is good to remember that we are called to have fun.

When my third son was a youngster I remember that he used to skip everywhere he went. I got such a kick out of watching him skipping to his bike, skipping down the hall to his bedroom and skipping through the grocery aisles. For me, seeing him skip around reflected his innate ability to have fun—his great joy at being alive and very much in the moment.

Ah, youth!

Looking at that animal print jacket in the magazine, I was reminded of my son’s skipping; I was reminded that my journey, too, is meant to be fun. As Christian women we have to be cautious to not get too bogged down in our duties at matriarchs wherein the fun of being alive sort of slowly vanishes.

Fun isn’t just for the young but, as they say, for the young at heart.

None of my friends can understand why I am so anxious for cooler temperatures to arrive. But it will all become clear when they see the fun coat I have to wear!

The Five Friends A Woman Needs

Recently God brought into my life a woman who I now call “friend.” I spent some time with her recently where we enjoyed a cup of tea and chatting. As I left I was buoyed by our visit. It got me to thinking how perfectly she fit into my life and reflect on the question: What sort of friends does a woman “need” in her life?

I know lots of women: the mothers of all the friends of my sons; women with whom I’ve worked and those with whom I’ve worshipped. There are women neighbors and there are women relatives. I’ve been blessed by meeting women at speaking engagements who have touched my heart.

But friends?

I have but a few.

I remember once being told that at the end of your life, if you can count on one hand your true friends, you will have been very lucky.

I guess that was the secular way of saying you have been very blessed.

At 54 years old, I see that I have been very blessed.

If we’ve got one hand to work off of, I believe these are the five friends each woman needs:

1. A woman needs a friend with whom she can pray. Not just words over a meal but the sort of prayers that erupt from the depths of the heart and soul.

2. A woman needs a friend with whom she can laugh. Not just a chuckle but a belly laugh—or better yet, the giggle of a little girl released and loved.

3. A woman needs a friend with whom she can cry. Not just tears that rim the eyes but the painful cry that seems to have no end but is met with kindness and compassion.

4. A woman needs a friend to whom she can expose her weakest self and still be loved. Not just the superficial “I’m not perfect” stuff but the real, true self who has been to the edge and back.

5. A woman needs a friend for whom no judgment exists. Not just in offering non-judgmental words to a dilemma but someone who simply could not see her friend through any eyes other than the eyes of Christ.

The thing about these five friends is that God gives them to us when we need them, if only we ask. Like my new friend. We may not be on the phone everyday but somehow I know she is just a phone call away.

There are seasons in which friends come and go.

And that’s okay.

I had a friend from my teen years that I’ve tried to connect with here and there even though we have nothing in common—other than having gone to middle school together. I liked the idea of saying we had been friends for 40 some years; but I’ve since realized that friendships aren’t marked by the length of time but by time they are in our lives.