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But her priest says that she has to help people with their problems first. 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30 Start reading Queen Abigail the Wise (Every Tuesday Club Book 1) on your Kindle in under a My wife, who listened in a bit, has now picked it up and is giving it a read.
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The Catholic cosmos, in contrast to both of these, is cosmos of harmonious synergy—masculine and feminine entwined together in fruitful spiritual union. When feminists look at Catholicism from outside, they look through the lens of temporal power, and all they see is a male priesthood and hierarchy, mistakenly thinking that is the Church. They see Mary as a passive, docile symbol, rather than the Mother of God, the representative human being and first Christian, who crushes the serpent underfoot. They misinterpret courageous female saints like Hildegard of Bingen and Catherine of Siena as rebels, rather than faithful daughters and Doctors of the Church.

They disregard completely the profound insights on the question of gender from twentieth-century Catholic writers. There, only one kind of conversation is allowed, and it happens in an echo chamber.

MS M.638, fol. 33v

I first became a feminist because I was seeking an answer to this question: what is the sacred meaning of womanhood? Ironically, what I found within feminism was deep ambivalence toward the very concept of womanhood. I found a much more compelling answer in Catholicism. I have never had my dignity and purpose as a woman so celebrated and affirmed than under the mantle of Holy Mother Church.


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CWR: As in all great conversion accounts, love—both false love and the Love of God—play a central role in your journey. What sort of false or flawed loves did you pursue? How did they eventually point you to Source of Love, God Himself? Favale: Even when we run headlong into sin, we are pursuing some kind of good. Augustine on that. I sought this through turbulent relationships and sexual promiscuity, defining myself and my value in relation to men. I sought this through feminism, in an attempt to secure my identity as a woman, to belong to something larger than myself and imbue my life with purpose.

I sought this through personal achievements, thinking I could earn and work my way into a sense of identity and belonging. I fashioned a version of Christianity that was all-affirming, one that said nothing of sin, repentance, and grace; I crafted an image of God that was nothing more than an idealized version of myself.

From Evangelicalism to Feminism to Catholicism: A conversation with Abigail Favale

But none of these things could provide what I was seeking, because identity, meaning, and belonging can only be found in a heartfelt surrender to Love—not love as I imagined it to be, but Love as He truly is. And here we hit upon one of those beautiful paradoxes at the heart of Christianity: in seeking after my self, I lost it. In surrendering my self to Christ, I found it. This is surrender as trust , like an exhausted body giving in to blissful rest, or a bird surrendering to the wind. CWR: As you rightly note, your conversion echoes that of St.

Augustine in so many ways. What other conversion stories impacted you? For Augustine, this was Manichaeism. For me, it was postmodern feminism. These myths began to crack open, revealing their inner emptiness, after we both began delving into philosophy, particularly Plato. We both wrestled with our vocations—his as a call to celibacy, mine as a call to give myself over to motherhood—and we both had, shall we say, storied pasts and struggles with sexual sin.

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The Catholic Christian view of sexuality was probably, for both of us, the biggest hurdle to finally overcome. I was shocked to find these parallels when I read The Confessions not long after my own conversion. In feminist circles, he is the one credited for supposedly derailing Christianity, making it a shameful, body-loathing patriarchal stronghold.

But when I actually read him, I found a human being much like myself, a kindred soul, and nothing of that feminist caricature. There were several other conversion accounts that helped me better understand my own; some from the Gospels themselves, such as the conversion s of St. I relate so much to Peter—his reckless enthusiasm and inconstancy, his willingness to take sudden and radical leaps to Christ, but also his fickleness. Now, I long for the faith he shows in John 21, when he recognizes the resurrected Christ on the shore and immediately strips off his clothes and dives into the sea—the very sea that once terrified him.

Several twentieth-century women writers who have been instrumental in my ongoing conversion are all Catholic converts or reverts: Elisabeth Leseur, Gertrud von le Fort, Sigrid Undset, Edith Stein. CWR: Your account is somewhat unique in that your entrance in the Church is recounted about halfway through the book, rather than as a sort of culmination.

You are keen to highlight how entering the Church as Chesterton touched on his own conversion account is, in a way, the easy part. The harder part, as Chesterton noted, is to actually live the Faith. Has that been your experience? What were the key issues or struggles for you after having entered the Church? Favale: I could write an entire book on this question. Oh wait!

I did. When I became Catholic, I did so fairly suddenly and rather desperately. For me, the real conversion—the tumultuous inner transformation and whole worldview inversion—did not come about until over a year after I formally entered the Church. I could not fully understand the Catholic cosmos from a distance, from outside, not enough to resolve my lingering doubts. And this process of inner conversion was, to be honest, pretty grueling; I had to reckon with the wrongness of my most deeply-held beliefs and perceptions about the world.

The turning point was learning the fundamental spiritual posture of surrender. In a feminist worldview, surrender is not a virtue, but a cardinal sin. Instead, we are trained to embrace suspicion—suspicion toward God, toward the Church, toward the Bible, toward authority in general.

Unfortunately, this orientation of suspicion all but snuffed out my faith, because faith is less about intellectual assent as it is about trust. It was when I began to pray some dangerous prayers—prayers of surrender—that the hardened shell of suspicion around my heart crumbled, and my worldview exploded open. But the book ends on a beautiful and positive note in that regard. How has that been? Has he entered the Church? Michael has not formally joined the Church, but I will say this: he is more of a practicing Catholic than the vast majority of American Catholics! CWR: In hindsight, looking back at the arc so to speak of your journey to the Church, what stands out or surprises you the most now?

How is being inside the Church most different than being outside? I had no Catholic family, hardly any close Catholic friends or influences in my life. I am also continually surprised at the vast riches the Catholic intellectual tradition has to offer on the question of gender. There is always so much more to read, to contemplate, to explore.

Favale: It is much easier to teach at a Christian university as a committed Catholic than as an angsty post-evangelical, let me tell you. I remember having a fair amount of ambivalence when I first accepted this teaching job; I saw myself as a feminist missionary, entering the evangelical jungle to save the Christian gospel from itself. Now, I am so grateful to be in this environment, where everything I do in my teaching and writing can be refracted through my faith. I have far more intellectual academic freedom here than I would in a secular academic context.

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After spending years writing and publishing works I now see as heretical and misleading, I want every word I write from here on out to illuminate the beauty of Catholicism, and I have the freedom to do that in my current job. Moreover, my faith is bolstered and strengthened by the sincerity and faith of my students and colleagues. Especially here. If you value the news and views Catholic World Report provides, please consider donating to support our efforts. Your contribution will help us continue to make CWR available to all readers worldwide for free, without a subscription.

Thank you for your generosity! Click here for more information on donating to CWR. Click here to sign up for our newsletter. Orientation toward the sinful […]. Jesus Christ is both the source and the object of our hope.

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Even during times of crisis, he remains with us as he promised he […]. Answer: love. This looks like a very interesting book. Many thanks!

I was once considered myself a liberal, now consider myself a conservative. However my core values really has not changed. In this beautiful love story, we see that David granted her that grace, and within ten days God took the life of Nabal, and rewarded Abigail with her freedom. Where did that freedom lead her?

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Into the arms of David, a valiant soldier and soon-to-be king. She started Time-Warp Wife in out of a place of grace, with a passion to encourage women in their marriages. She and her husband Michael live in Manitoba Canada. Their lives are basically surrounded with three things: faith, music and everything books. You can find her blogging at Time-Warp Wife where she encourages women toward a Christ-centered marriage. Find her on Facebook , Twitter , and Pinterest.

My devotion time led me to this exact passage in my Bible this morning prior to receiving your email…. Guess it was time for me to learn about Abigail!! James is a passage I find myself referencing frequently. Great article! Thank you!