Woodbine’s beautiful narrative is extraordinarily self-aware, and deeply humane. Haskins’ own voice is strong, active, present throughout. I had not planned to read it in one sitting but I literally could not put it down. Only a couple miles northwest of Haskins’ Roxbury, in the mostly Irish Catholic neighborhood of Chestnut Hill near Boston College, there is a totally other religious and cultural world. This is the place of white priests, educated Catholics, lecture halls, and the circuits of urban Catholic power. Particularly in the 1960s and 70s, it might as well have been another planet from Afro-Caribbean Roxbury.
As Catholic Re-Visions welcomes two new members to its leadership team, the three co-conveners sit down for a conversation about their backgrounds and the blog’s direction.
This essay traces the story of Marie-Thérèse Lacaze, a French woman whose experience of Catholic communal life in solidarity with the poor and disenfranchised in Palestine eventually led her to denounce both the state of Israel and the Catholic Church as unjust institutions failing to live up to the ideals on which they were founded.
This essay presents some historical sources for tracing and understanding Corita Kent’s departure from Catholic religious life and the institutional Catholic church. This effort to make sense of Corita’s spiritual trajectory sheds light on wider trends in Post-Vatican II U.S. Catholic life.
Despite her rejection of Catholicism as irredeemably patriarchal, this essay explores Mary Daly’s complicated relationship with her theological past. Daly offers a vision for “boundary living” — where institutional disaffiliation creates a space for creatively reclaiming and reconstructing the tradition.
Because of its deployments within white supremacist and heteronormative projects, the natural law has not been seen as a partner in liberative ethical projects. Considerations with respect to José Muñoz’s concepts of disidentification and brownness, however, allow for a rapprochement between queer-of-color epistemologies and a Thomistic epistemology of the natural law.
Judith Butler’s work in queer theory inspires Catholics to consider the material relations of the body and contributes to a mystical-political, eschatological hope.
A different type of project beckons the queer, brown Christian: Invention, coupled with mourning for what is irrecoverably absent, becomes a necessary spiritual practice for all those who cannot find their own ancestors in the canons of church history
What would it look like to consider identity-based oppressions—queer marriage blessings and women’s ordination—as interrelated symptoms of a need for structural, ecclesial changes?
Queer Catholics live outside of the Church’s vision of the good life. Let us imagine what queer holiness looks like.
In this second set quick takes, feminist ethicists respond to the recent Dobbs v. Jackson decision, mixing and challenging Catholic ideas regarding reproductive health and justice.
In this first set quick takes, feminist ethicists respond to the recent Dobbs v. Jackson decision, mixing and challenging Catholic ideas regarding reproductive health and justice. Stay tuned for the second set next week!