The international press and pundits, across the theological spectrum, are still trying to figure out what Francis is all about. Is he a contemporary Catholic reformer like the jovial 1960s John XXIII? Or is he just a high-placed and clever ecclesiastical operator, whose papal packaging is more contemporary than that of Benedict but whose theology may be just as archaic and oppressive?

Right now the New York Times wonders, for instance, how Francs will handle the intrigue and corruption orchestrated by a gay network within his Curia Romana. CNN reports the Vatican, with an increasingly tight budget, has not yet resolved its credit card crisis. The flow of tourist credit card cash into the Vatican bank is still blocked. That river of dollars and euros is important. Right now, with two living popes, papal souvenirs are abundant and attractive. The Vatican would like to cash in on, once in a lifetime, papal duo souvenirs during the summer tourist season.

In any event, these days we have more than enough babble about the Vatican and the new Bishop of Rome.

I suggest it is time to put this pope and all popes in proper perspective. They exist, like all bishops, to serve and not to be served.

When thinking about the history of the papacy in the Roman Catholic Church, we need to be clear about a few historic realities.

The historic Jesus did not appoint anyone pope. He did not appoint anyone a bishop nor did he ordain anyone. Contrary to what one often hears, flowing unctuously from episcopal lips, no one at the Last Supper was ordained by Jesus nor designated a bishop. Ordination came much later in the early Jesus Movement as a kind of quality control mechanism: to protect Christian communities from incompetent or deceptive leaders. So the plan, anyway…..

And Peter? Contemporary biblical scholars and historians give us a rather clear picture of the young man. Peter and his wife belonged to the group of young men and women (probably in their late teens or early twenties) who were Jesus’ close disciples. Jesus recognized Peter’s leadership qualities and designated him as the leader of the Christian community in Jerusalem. Peter could also be stubborn and head-strong. Jesus and his friends called Peter by his nickname “Rocky.”

Some years before the Roman destruction of Jerusalem, Peter travelled to Rome. James, “the brother of the Lord,” had already succeeded Peter as leader of the Jerusalem Christian community. Peter was never bishop of Rome because the Christian community in Rome was governed not by a bishop but a group of elders: what today we would call a steering committee. Peter was held in high regard by the Christians in Rome; but he may or may not have been a member of the steering committee. We don’t know. Peter was martyred in Rome. The legend of his being crucified upside down is probably a bit of pious fantasy.

Long after Peter’s death, the Christian community in Rome did come under the leadership of a single overseer, as bishops were called. At first the Bishop of Rome had little broader- church importance. He was one of several key “papas” (popes) in the Christian world: one of several “papa” or “father” bishops. Later, because Rome was the seat of the Roman Empire, the Bishop of Rome held an honorary position of “first among equals.” His equals were, among other popes, the Pope of Alexandria, the Pope of Antioch, the Pope of Byzantium/Constantinople, etc.

Note well! The Bishop of Rome did not make important doctrinal or ecclesiastical decisions FOR the other popes but WITH the others. The practice —even when heated and argumentative — was collaborative with shared decision-making. At Vatican II we called this “collegiality.” Though often ignored, collegiality it is an old Catholic practice. “Traditional” Catholics who reject shared decision-making in the church need some adult education!

When Christianity became the official religion of the Roman Empire, the role and prestige of the Papa of Rome — the Bishop of Rome — increased significantly. Then when the Roman Empire fell apart, the Bishop of Rome stepped in and took over the clothing, pomp, ritual, and imperial authority of the Roman Emperors. In the Bishop of Rome, Caesar and God became one. Historically I can understand how and why this happened. Nevertheless, it was an unfortunate development and frankly a great aberration.

In the centuries after the collapse of the Roman Empire, there were of course some exemplary Bishops of Rome; but many of them often more “Caesar” and less “God.” A high point in the evolution of autocratic papal power came in the nineteenth century with Pio Nono: Pope Pius IX.

In the first year of his ministry as Bishop of Rome, Pius IX was open-minded and pastoral. He was, one could say, a breath of fresh air. The situation changed dramatically however with the Italian Unification Movement. Pio Nono lost his army and a very big chunk of land in the center of Italy: the Papal States. He was not pleased and morphed into an authoritarian despot and an egotistical, nasty old man. In 1870 at Vatican I of course he declared himself “Infallible.” A very strange man. Shortly before his death he began telling people he was part of the Holy Quartet: Father, Son, Holy Spirit, and Pope!

The Bishop of Rome is indeed head of the world-wide Roman Catholic Church. As a tradition-rooted Roman Catholic, I have no problem with that. The pope is like the Roman Catholic CEO; but my daily life and my contemporary faith experiences are neither shaped by nor controlled by the pope. Nor do I stay awake at night wondering what he will do tomorrow…..

We live in Christ not the pope. As I have written here before, I endeavor to be a faithful follower of Jesus of Nazareth not a Jesus of Rome. I am also a Roman Catholic historical theologian. When theological or ethical disputes arise within the church (and we will always have such disputes), they should be resolved through study, reflection, and mutual and respectful face to face dialogue —– not through one-sidedly covert condemnation and overt intimidation and punishment, as was so often the practice under Benedict Pope Emeritus.

And what about that young man Peter? Was “Rocky” the first pope? Well yes, if you use a bit of creative historical imagination.

Certainly a culture of encounter resonates better with our traditional Catholic understanding of the Incarnation: The contemporary world, our daily life events, the people and things around us are the place — the only place — where the Divine-human encounter occurs. God is not “up there,” nor “out three” but “in here.” We need to unhinge our church-talk from a supranaturalistic and mythological worldview that increasingly people find totally meaningless; and we need to shift the official rhetoric from fighting phantom evils of birth control, homosexuality, and women priests and direct our attention instead to signs of the Divine in places like shopping centers, unemployment lines, and shelters for the homeless.

A couple months ago, one of my university students said religion bored her to death, but she would really like to experience God. Indeed, the time is ripe for a culture of encounter. Contemporary-rooted people are not interested in a religion that simply hands out lists of things one has to swallow. They are far more interested in a faith that responds to the question: “what is there to eat?”

One of the most central and distinctive features of our Christian Faith is the deeply intimate and personal relationship with the Devine summed up in Jesus’ word “Abba” : “Daddy.” It is this relationship, at the heart of the universe, and at the very core of reality, for which Church leaders today must find contemporary expression. The time is ripe.

I am reminded of a poem by Christopher Fry, that continues to energize and motivate me:

The human heart can go to the lengths of God,
Dark and cold we may be, but this
Is no winter now. The frozen misery
Of centuries breaks, cracks, and begins to move;
The thunder is the thunder of the floes,
The thaw, the flood, the upstart Spring.
Thank God our time is now when wrong
Comes up to face us everywhere,
Never to leave us till we take
The longest stride of soul humans ever took.
Affairs are now soul size.
The enterprise
Is exploration into God.

Yes I continue to work for church reform and yes I remain a critical Roman Catholic; but more and more I want to shift the conversation. I want to engage people and engage with other people in the journey — in the exploration. I want to challenge our bishops, our theologians, and all church leaders at every level to move from harangues about the culture of death to the creative openness of a culture of encounter.

It’s an exciting life journey; but we need people who are trust-worthy map-makers to guide the way. without good maps, contemporary people cannot travel far without losing direction. If maps are absent or defective, all exploration into God will simply goes around and around in circles.

As an older theologian I now understand that the church cannot define God but it can point the way. Then, each woman and each man must make the journey……and if I understand Jesus correctly, he did say that it helps to have fellow faith-filled travelers along the way.

A life-giving culture of encounter.

Now I need to adjust my GPS…….

Some contemporary refections about aggiornamento:

(1) We all possess great capacities to sense, understand and respond to real events of transcendence in our everyday existence. A sense of the transcendent, or what we can call an instinct for the Divine, responds to real disclosures within the natural and historical: in all of our daily life realities. Very often we simply have to take time to reflect.

(2) And then we need to speak about these disclosures in our own language: a language that is readily understood, easily communicated, and a language that inspires and motivates people rather than annoying them, condemning them, or putting them to sleep.

(3) “God” names the who and the what actually present in the people, the power, depth, and scope of daily life. Right before our eyes. But they are often closed. We need a language that opens us to disclosures of divinity within the natural world and the historical realities of human life.

(4) Critical thinking – careful and care-filled reflection – is a necessary moment in the interpretation of Divine disclosures. A vigilant faith, a resolute hope, and abundant love open doors to the Divine. We need a Christian humanism that promotes attitudes and feelings of heartfelt gratitude, steadfast humility, and demanding compassion. Such deeply established attitudes and feelings can disclose and reinforce our shared humanity and bring the always-near Divine into our awareness and experience.

(5) Such a Christian humanism discloses and affirms that in spite of sorrow, pain, and agony, human life is nevertheless grounded in the Good. Responsible human action draws together that goodness into a complete life with others and for oneself. At the heart of our Christian humanism is a deep affirmation for life: a yes to existence, despite its loss and occasional terror. Christianity must still proclaim Good News.

Let us thank Pope John for reminding us about aggiornamento and let us renew our commitment to put it into practice.

For last year’s words
Belong to last year’s language
And next year’s words
Await another voice.

Cardinal Dearden’s words are not just pious nostalgia, but in their own way a special call to contemporary American Catholic action.
.

Opening Address : Call to Action Conference
John Cardinal Dearden, Archbishop of Detroit
Chairman, NCCB Ad Hoc Committee for the Bicentennial
October 1976

The journey to this day and this place has been long.

You have come to Detroit in October of the bicentennial year, 10 years after Pope Paul VI issued his “Call to Action” urging us to take up the cause of justice in the world, and two years after our own bishops summoned us to consider our responsibilities for the preservation and extension of the national promise of “liberty and justice for all.” We are here to participate in an extraordinary assembly of the American Catholic community.

This assembly has been convened to respond to the needs of our people as these have been revealed through two years of discussions, hearings and reflection. All of us are here to assist the American Catholic community to translate its sincere commitment to liberty and justice into concrete programs of action designed to make those ideals a living reality in Church and society. We will do all this in a setting of prayerful reflection on the call of the Holy Spirit.

Our central preoccupation here should be how we can more authentically as a Christian community live our faith in God and His Son, bearing witness to our confidence in Him and our awareness of His image in every person, and, together as a Church and individually as workers, citizens and Church members, serve the cause of justice and human development.

Never before has there been an attempt to bring together in this way representatives of the whole ecclesial community of the United States: bishops, priests, religious, and laity. Yet, this extraordinary assembly is not a radical departure from our traditions.

Our first bishop, John Carroll, initiated a policy of practical collegiality among the American hierarchy which resulted in seven provincial and three plenary councils of Baltimore between 1829 and 1884. In these meetings, the bishops and archbishops of the country, working closely with the Roman authorities, legislated for the Church in America. The hierarchy cooperated to insure that, despite the rapid expansion of the nation across the continent and the even more rapid growth of the Catholic people from the polyglot nationalities of Europe, the American Church would remain one in spirit, practice and discipline.

In the latter part of the century, in 1889 and 1893, national assemblies of the laity met to discuss what role the lay people of the Church could play in spreading the Gospel and providing a fuller and freer life for all Americans. The enthusiasm spurred by these meetings did not last. Later efforts to bring about unity through federal of hundreds of lay organizations met with only modest success. Yet, there was a tradition of fostering regional, sectional, and ethnic diversity, and out of it to form a unified Church which could communicate among the groups and regions, and lead to mutual enrichment and provide a basis for united action.

Our efforts at renewal require both an affirmation of our rich pluralism and a strong national organization, and both must take account of the pressing needs of our own people and the people of our country and our world. To forward these objectives, the American Catholic bishops decided to dedicate the Church’s bicentennial celebration to the theme of justice. With the help of many people, we formulated a unique plan: we would hold a series of regional hearings, where teams of bishops would sit and listen to the concerns of our people on issues of justice in the Church and in the world. These hearings were a marvelous experience.

At each of the hearings — held in six different cities: Washington, San Antonio, Minneapolis, Atlanta, Sacramento and Newark — we heard clearly the cries of people for a chance to raise their families in peace and dignity, pass on their distinctive cultural traditions to their children, find a responsible government and a responsive Church. Later, in a special hearing at Maryknoll, New York, we heard a number of invited guests from around the world tell us of the issues of human rights, economic justice and human survival in nations struggling for development and liberation. The hearings were an exhilarating and challenging experience for all who took part. People today, rich and poor, are often studied by scholars and pollsters; their needs, hopes and concerns are defined by questionnaires or by computers. Only rarely are they asked directly to speak up and be heard; so rarely, in fact, that many greet the invitation with understandable skepticism. Yet, that is what we have tried to do, in our perhaps inefficient way.

We are left with an enormous sense of responsibility and an equally strong feeling that there is great power in the spirit and faith of the people who appeared before us. The human resources of our Church and our nation are vast; our task is to carry forward, today, together, the work that has been begun — to unlock the structures of Church and world so that the spirit and energy of our people can flourish and contribute to renewing our communities. No one who sat through those 21 days of hearings could doubt that it can be done and that it must be done.

The regional hearings presented a model of a listening, learning, and caring Church. We hoped that the model would be reproduced in parishes and dioceses around the country. And we were right. More than half the nation’s dioceses sponsored parish discussions. These and other dioceses held their own regional and diocesan-wide meetings to hear the voice of the people and, in some cases, to begin formulating new goals and objectives for the local churches.

From parishes around the country came over three-quarters of a million responses, listing the people’s own perception of the major issues before us and their recommendations to deal with those issues. Of course, it was not a scientific sample; many sections of the country held no program; even where there was a program, the level of participation depended upon many factors. Together with the testimony of the regional hearings, this massive body of material represents the hopes and fears, the anxieties and the aspirations of many of our people……….

Myers has been much in the news, over the past month, for allowing a pedophile priest, Michael Fugee, continued access to minors, in violation of an agreement with prosecutors. Archbishop John Myers continues to show contempt for the safety of children in his diocese and still follows a pattern of leniency toward pedophiles, indifference to potential victims, and an arrogant disdain for anyone who dares to question his judgment.

Fr. Michael Fugee, a priest in the Newark Archdiocese with a history of sexual contact with minors, was arrested on Monday, 20 May, for violating a court agreement not to minister to children. According to the Bergen County Prosecutor’s office, Fugee was charged with seven counts of contempt of a judicial order.

This past April news reports revealed that Father Fugee, with Myers’ knowledge but no hindrance from Archbishop Myers, had still been ministering to children on youth retreats and trips as well as hearing their confessions. These actions clearly violated a July 2007 agreement between the Bergen County prosecutor and the Newark Archdiocese that restricted Michael Fugee from “any unsupervised contact with or to supervise or minister to any child/minor under the age of 18 or work in any position in which children are involved.” This agreement was drawn up as an alternative to a second trial for Fugee after an appeals court overturned in 2006 an earlier ruling that Fugee had sexually assaulted a 14-year-old boy on separate occasions in 1999 and 2000. Fugee did admit in 2001 to fondling the genitals of a teenage boy while wrestling with him and was ordered not to work with children. He ignored that order and continued attending weekend youth retreats.

In 2009, Myers had appointed Michael Fugee chaplain at St. Michael’s Medical Center in Newark, without ever telling the hospital about Fugee’s restrictions. Unlike some other bishops, Myers will not release the names of priests who have been credibly accused of abuse.

The steering committee of Catholic Whistleblowers is a group of distinguished American Catholic leaders: Rev. John P. Bambrick (Jackson NJ); Sr. Sally Butler, OP (Brooklyn NY); Sr. Jeanne Christensen, RSM (Kansas City MO); Rev. Patrick Collins, Ph.D. (Douglas MI); Rev. James Connell (Sheboygan WI); Rev. Thomas Doyle, OP (Vienna VA); Robert M. Hoatson, Ph.D. (West Orange NJ); Rev. Msgr. Kenneth E. Lasch, J.C.D. (Morristown NJ); Rev. Ronald D. Lemmert (Peekskill NY); Rev. Bruce N. Teague (Springfield MA); and Sr. Maureen Paul Turlish, SNDdeN (New Castle DE). They are to be commended for calling for the immediate removal of Archbishop John Myers from his position as Archbishop of Newark.

In addition to calling for the removal of John Myers, the Catholic Whistleblowers are calling on American Catholic bishops: (1) to support proposed legislation in New York, Wisconsin and elsewhere, that would lift statutes of limitations on sex crimes against children; and (2) to adopt policies, similar to one in the Archdiocese of Milwaukee, that protect priests, nuns and other church employees who report child sex abuse or cover-ups to civil authorities.

A spokesperson for Cardinal Dolan said that the Archdiocese of New York has had a policy for years that encourages those with allegations of abuse to report them to civil authorities. He did not respond to questions about Myers.

Indeed scripture assures us that the Holy Spirit is not a generic force, one-size-fits-all, but a person, a relationship, a Spirit that has “particular manifestations” and gives itself to each of us uniquely so that the understanding and strength that we receive are geared to help us in our own particular struggles. If this is true, if Pentecost is so differentiating, an important question arises: Where in life today do we most need the Holy Spirit to transform us? What are our peculiar spiritual disabilities?

What Pentecost needs to pour into us today is the spirit of resiliency, the spirit of forgiveness, the spirit of patience, the spirit of long-suffering, the spirit of understanding, and the spirit to not go jogging or bowling alone.

We need too a Pentecost that can help us cope with the idealogies and fundamentalism (social and ecclesial) that constantly beset us like so many nasty viruses. We are forever infected with ideologies, be they of the left or the right, that block us from living vital parts of the gospel. Whether we rationalize it as protecting proper values, defending a divine creed, or advocating an issue of justice, over and over again we compromise the hospitality, charity, respect, catholicity, and tolerance called for by the gospels, all in the name of sacred cause. Our hearts, unlike God’s, are forever wanting to lodge in just one room. We need a Pentecost to mellow us with the spirit of mildness, stretch us with the spirit of catholicity, and especially fill us with the spirit of hospitality so as to take us beyond the hardness that we rationalize as creed or cause.

— Pentecost reflections by my old friend Ron Rolheiser, writing about Pentecost last year.

“What is to be done if our expectations of reform are dashed? The time is past when Pope and bishops could rely on the obedience of the faithful. A certain mysticism of obedience was also introduced by the eleventh-century Gregorian Reform: obeying God means obeying the Church and that means obeying the Pope and vice versa.

“Since that time, it has been drummed into Catholics that the obedience of all Christians to the Pope is a cardinal virtue; commanding and enforcing obedience – by whatever means – has become the Roman style. But the medieval equation of ‘obedience to God = to the Church = to the Pope’ patently contradicts the word of Peter and the other apostles before the High Council in Jerusalem: ‘a person must obey God rather than any human authority.’

“We should then in no way fall into resigned acceptance. Instead, faced with a lack of impulse towards reform from the hierarchy, we must take the offensive, pressing for reform from the bottom up.

“If Pope Francis tackles reforms, he will find he has the wide approval of people far beyond the Catholic Church.

“However, if he allows things to continue as they are, without clearing the log-jam of reforms now in progress, such as that of the Leadership Conference of Women Religious, then the call of ‘Time for outrage! Indignez-vous!’ will ring out more and more in the Catholic Church, provoking reforms from the bottom up.

“These would be implemented without the approval of the hierarchy and frequently even in spite of the hierarchy’s attempts at circumvention. In the worst case – as I wrote before the recent papal election – the Catholic Church will experience a new Ice Age instead of a spring and will run the risk of dwindling into a barely relevant large sect.”

More information here:

http://www.thetablet.co.uk/article/164164

Protest organizer Joseph Amodeo wrote about the “cold” welcome they faced when they attempted to enter:

“At around 9:30am, the ten of us gathered were greeted by four police cars, eight uniformed officers, a police captain, and a detective from the Police Commissioner’s LGBT liaison unit. The detective informed us that the Cathedral would prohibit us to enter because of our dirty hands. It was at that moment that I realized the power of fear. The Archdiocese of New York was responding out of fear to a peaceful and silent presence at Mass.”

Strange goings on in New York. But then the Cardinal Archbishop’s new PR person used do the same fine work for Sarah Palin. I guess it is all about leadership styles.

Thinking of leadership, I remember what former US Secretary of State Colin Powell said: “Leaders are those people who create the conditions of trust that great things can happen.” I like that.

Even better, I like the words of Jesus in the Gospel. (Jesus forgot to mention dirty hands however.) “You know that the rulers of the Gentiles lord it over them and the great ones make their authority over them felt. But it shall not be so among you. Rather whoever wishes to be great among you shall be your servant. Whoever wishes to be first among you shall be your slave.” (Mt. 20:25-27)

On my seventieth birthday, I did a lot of re-thinking about my life and public posture and positions. I would like to be around for a few more years. My health is rather good for a corpulent old man; and longevity is characteristic in my paternal and maternal families. Nevertheless I know the clock is ticking for Jack and now I more carefully state my positions and beliefs.

I am indeed a follower of Jesus Christ. I am far from perfect; but my life is anchored in his life and teachings and spirit. I am also a member of the Roman Catholic Church. That church educated me, opened me to contemporary life, and sill sustains me. It is not a perfect institution; but then no institution is perfect. Indeed I can write horror stories about the Roman Catholic bastards — bishops, priests — who over the years cheated and screwed me. Pious bastards! No other words can better describe them. Despicable human beings.

On the other hand, I have known and have been nourished and supported by some remarkable Roman Catholic lay people, women religious, ordained ministers, bishops, and cardinals. One cardinal saved my skin when another cardinal tried to screw me and get me thrown out of the church and fired. Another cardinal and an archbishop became my spiritual fathers and gave me human support and encouragement in particularly dark moments of my life. No small things. Great men! Great Catholics!

I went to Roman Catholic grade school, high school, college, and university. My education was excellent and my formation left me an informed and critical thinking believer. Not afraid to ask questions.

As a contemporary Catholic I remain particularly critical. The papal administrations of JPII and Benedict XVI were not healthy moments in the history of our church. What will happen under the most recently elected Bishop of Rome remains to be seen. Time will tell. Nevertheless I am not much of a papal person. (And I am an American anchored in the values expressed in the Declaration of Independence.) The age of absolute monarchs is over and gone. I am more a follower of Jesus of Nazareth than the Jesus of Rome.

I must also say I am very disappointed in and about the current group of US Roman Catholic Bishops. If some of them were in my theology classes, I think I would have to flunk them. Their knowledge of church history and their understanding of biblical exegesis is pathetic. Far too many of these men proclaim their ignorance with an offensive and demeaning arrogance that has no place in the community of faith.

But the Catholic Church remains my home. It is where I live and work. There are bastards in the church but they don’t guide my life. There are also giants and wonderful women and men. Truly saints! I respect, appreciate, and admire them. And in the Catholic Church I have experienced more saints than bastards.

A number of my friends have left the Church of Rome. I understand what they have done and why. They have taken steps I chose not to take. They remain my good friends and sisters and brothers in the faith. One Lord, one Faith, One Baptism, one God who is Father (Mother) of all! Together we pursue the Truth. Together in respectful dialogue and fellowship.

And so we move on…in our pilgrimage.

Joan Chittister writing in NCR (24 April 2013):

“The BBC just called, an incident that in itself may well be a measure of the larger import of the situation. It’s a strange moment in history: Suddenly everyone in the world, it seems, wants to know what is happening to the nuns and what they can do next. “Next,” of course, means what they can do now that the Vatican is back to questioning both their intelligence and their faith.

“In fact, what self-respecting journalist could possibly skip the story? After thousands of years of life-giving service to the church at poverty level — building its schools, its orphanages, its hospitals, its missionary outposts, its soup kitchens, its homes for the indigent, its catechetical centers — the nuns are told the problem with their work is that it has been “tainted by radical feminism”? And that by a group of men whose chance of knowing what the term “radical feminism” even means is obviously close to zero.

“So what is going on? Especially at what seems to be a moment of the great change in the church of the autocrats and monarchs to the church of the Jesus who walked among the people and loved them?

“Well, for one thing, what’s going on is the same thing that’s been going on for more than 1,500 years: Nuns everywhere are working with the people, hearing their stories, attempting to meet their needs, having a presence in their lives, simply intent on being the caring face of a merciful church — their ministers in the midst of confusion. Not their dogmatizers, not their judges, only witnesses to the Gospel of unconditional love.

“At another level, what is going on now is a mysterious work in progress. This so-called “evaluation” of the life of women religious and the Leadership Conference of Women Religious in the United States is a process begun long before this papacy and so, perhaps, difficult to stop midstream.”

I remember what Gloria Steinem said some years ago: “This is no simple reform. It really is a revolution. Sex and race because they are easy and visible differences have been the primary ways of organizing human beings into superior and inferior groups and into the cheap labour in which this system still depends. We are talking about a society in which there will be no roles other than those chosen or those earned. We are really talking about humanism.”

And so we move forward. Regardless what some church authorities say, there really is no turning back. And no need to turn back………and I am convinced that the Holy Spirit leads the movement. Obviously because SHE knows better.