A

COURSE

on

STREET MINISTRIES:

WITH EMPHASIS ON FEMALE PROSTITUTION

Course given at Catholic Theological Union

April 2 to June 4, 1980

M-478

Father Depaul A. Genska, O.F.M.

Submitted to the Faculty of

The Catholic Theological Union at Chicago

in partial fulfillment of the requirements for

the degree of

Master of Theological Studies

October 27, 1980

STREET MINISTRIES: With Emphasis on Female Prostitution
(A course offered at C.T.U., Spring Quarter, April 2 – June 4, 1980)
	1.	Expectation - Realization - Dream		1-4
	2.	Catholic Theological Union, Purpose		5-5/a
	3.	Mission-in-Reverse, Concept and Attitude		6-10
	4.	M-478, Course Syllabus		11-16
	5.	Summary, Questions for Reflection		17-20
	6.	Evaluations		21-23
	7.	Names and Addresses		24-32

	8.	Compilation of papers written for the courses
		I took at CTU and throughout the Chicago Theological 
		Cluster in preparation for M-478		33-74
	9.	Financial Statement		75-77
	10.	‘PR’ pieces		78-80

11.	My Own Reflections, Theological and Otherwise, 
	on the Course on STREET MINISTRIES, With Emphasis
on the Phenomenon of Female Prostitution		      	81-92

To the Administration,
To the faculty,
To the participants in the Course M-478,
To the CTU Community,
To all persons of good will,

Paul’s Prayer

I thank my God for you every time I think of you; and every time I pray for you all, I pray with joy ‘because of the way in which you have helped me in the work of the gospel from the very first day until now. 6And so I am sure that God, who began this good work in you, will carry it on until it is finished on the Day of Christ Jesus. ‘ You are always in my heart! And so it is only right for me to feel as I do about you. For you have all shared with me in this privilege that God has given me, both now that I am in prison and also while I was free to defend the gospel and establish it firmly. God
is my witness that I tell the truth when I say that my deep feeling for you all comes from the heart of Christ Jesus himself.
‘I pray that your love will keep on growing more and more, together with true knowledge and perfect judgment, ° so that you will be able to choose what is best. Then von will be free from all impurity and blame on the Day of Christ. ‘~ Your lives will be filled with the truly good qualities which only Jesus Christ can produce, for the glory and praise of God.

-	PHILIPPIANS 1

Expectation – Realization – Dream

“What has been…What is now…And what will be”

The material which follows is in summary “what has been”: the course on STREET MINISTRIES, with emphasis on the phenomenon of female prostitution and Church response.  This course was first offered at Catholic Theological Union (5401 South Cornell Ave., Chicago, IL 60615), during the Spring Quarter, April 2 to June 4, 1980.  This was the first time, I believe, that such a course was ever offered in a theological context.

From September 1978 to June 1980, I availed myself of the richness of several courses both at Catholic Theological Union and throughout the Chicago Theological Cluster.  It was/is my intention to “translate” these existing courses into a specific course on female prostitution and what should/could be a Church response.  What follows is the “translation.”

Fortunately, I have been involved in ministry and friendship with persons (both the women and the men) involved in female prostitution since June 1972.  It has been my ardent desire to share my experiences and reflections, the agonies and the ecstasies, with any and all seriously interested persons.  The course described here is a partial fulfillment of this desire, a dream come true.  And for that I am deeply grateful!

Several persons both at CTU and throughout the Chicago Cluster were/are responsible for the development of this course, and to single out any one person will in no way, I hope, offend the many others who offer their insights, advice, and encouragement.  The individual, however, whom I wish to specifically mention is my prime initiator and sustainer: Rev. Claude-Marie Barbour.  Her own personality and professionalism was and continues to be the heart who inspires my own heart.  It is true: “Hearts can inspire other hearts with their fire!”  Claude-Marie’s insights and reflections, her listening heart and acute mind, are ever with me in “fleshing out” both this course and ministry.  To her and the many others at CTU and the Chicago Cluster – THANK YOU!

Expectation

The expectation of expectations was and continues to be: that a significant number of persons become sufficiently aware of the dynamics/facts concerning female prostitution, and who can and will reach out in ministry and friendship to persons in female prostitution.  Ministerial students, especially, I firmly believe, are already well disposed by reason of their ‘call’ to mission and ministry, and by reason of their serious commitment to study/research leading to concrete and compassionate actions on behalf of persons.  CTU, its administration, faculty and student body are a place and, I believe, the place where ministry of this nature can and will grow to fulfillment.  To use a phrase that is poignant, but which lacks logic: “I feel I have a pregnant idea looking for a womb in which to grow!”  The pregnant idea – this course and ministry with persons in female prostitution have, I firmly believe, found a “womb” (environment) in which to mature – CTU!

The expectation of expectations is, at least partially, fulfilled in the offering of this course to 21 ministerial students during the Spring Quarter at CTU, April to June 1980.

Fulfillment (At Least Partially)

The following pages give the syllabus for the course on STREET MINISTRIES with emphasis on female prostitution and Church response.  Listed are the readings, required and recommended, the practica of “going-on-the-stroll” and the “ride-alongs” with the Chicago Police Vice Control Division.  With minor exceptions, this syllabus is the way the course actually was carried out in practice.  

This first-of-its-kind-course in a theological context was participated in by 21 ministerial students, 17 men and 4 women.  Of the 4 women, 3 are Religious Sisters, and 1 is a Catholic lay woman.  Of the 17 men, 4 are Protestant, and 13 are Catholic.

The 21 participants were: Sr. Sarah Ferriell, Sr. Margaret Nawn, Sr. Jane Sprankel, Ms. Jane Boyer.  The Protestant participants were: Lauree Tockey and Greg Jones both from Chicago Theological School; Raymond Thomas and Daniel Spike both from McCormick Seminary.  The Catholic participants (besides the four women mentioned above) were: Lane Akiona, Greg Jones, Michael Keefe, David Kelly, William Nordenbrock, Patrick Querfurth, Eugene Schnipke, Gerard Wallency, John Kearney, Arthur Fuldauer, Michael Perry, Ferdinando de Cabo, and Father Jeremy Tobin.

This course was announced and publicized only one week prior to its beginning.  Therefore, the fact that 16 students signed up for it for credit, and another 5 students “sat-in” for the majority of the sessions, is, to me, a very clear indication that there was/is sincere interest in this kind of course.  The 5 persons who “sat-in” were Daniel Spike, Arthur Fuldauer, Michael Perry, Ferdinando de Cabo, and Father Jeremy Tobin.  As the course progressed and became better known throughout CTU and the Chicago Cluster, many persons asked if this course would be given again.

Both this initial interest and the attached evaluations of those who participated in this first offering of the course, are indicative that there is a genuine desire upon the part of several persons that this course could/should be offered again.

Dream

Throughout the ministry with persons in female prostitution, I often dream (impossible?) that consistently a course could/would be offered in a serious and well-disposed environment, such as CTU manifests.

Attached is a copy of the Impossible Dream.  This is still very much my dream.  Part of it has come true with the offering for the first time of this course.  But, I believe, it is in the nature of a dream that no dream is really ever completely fulfilled, finished.  The partial fulfillment of this dream only whets my appetite for continually striving to make the dream a reality.  My soul, my body, my spirit and heart will not rest until the dream, which at times seems impossible, is more concretely fulfilled.  PRAY!

FOR ALL THAT HAS BEEN:  THANK YOU!

FOR ALL STILL TO BE:  PRAY!

It seems to me the streets are just waiting for a new St. Francis to emerge.  
I don’t see him.  And I think this is a real challenge – 
for especially to the Catholic Church with its 2,000-year tradition.  
I’d like to see some energy.

Governor Jerry Brown of California

Our mission is as near as the street on which live.

Our city was meant to be the place where God and man meet 
to celebrate life in the 20th century.

Insofar as it is not that, 
Insofar as there is still

hunger and loneliness
prejudice and injustice
strife and division
all in our city – 

There is a mission.

The Impossible Dream

To dream the impossible dream,
to fight the unbeatable foe,
to bear with unbearable sorrow,
to run where the brave dare not go.

To right the unrightable wrong,
to love pure and chaste from afar,
to try when your arms are too weary,
to reach the unreachable star.

This is my quest

to follow that star --
no matter how hopeless,
no matter how far.

To fight for the right
without question or pause,
to be willing to march into hell for a
heavenly cause.

And I know if I'll only be true to this
glorious quest
that my heart will be peaceful and calm
when I'm laid to my rest.

And the world will be better for this,
that one man scorned and covered with scars
still strove with his last ounce of courage.

To reach the unreachable star!

Everyone recognizes this piece from the MAN FROM LA MANCHA.  
It is a favorite of mine and the theme of the ministry with persons in female prostitution.

A dream shared is the beginning of a new reality.
The following is taken from the Catholic Theological Catalog, 1979-1981, pages 6 and 7.  Read in the light of ministry with persons in female prostitution, I believe, these words amply apply:

Catholic Theological Union is unique among U.S. seminaries. It is not a coalition of independent schools. Rather, the participating orders have closed their individual seminaries and merged their manpower and resources into one school, with one administration and faculty. Control is vested in the Board of Trustees. The school has the advantages of unity of administration and breadth of tradition and support. It has been accepted by its peers in the world of theological education.

There is a living sense of purpose which guides a school more effectively than any written statement. From the very beginning it was understood that CTU would be a school for ministry. Theology would be directed to practice. The by-laws concisely stated this objective:
To train and teach aspirants to the Roman Catholic priesthood so that they may be fully qualified to meet the requirements of such priesthood.

As the school became more aware of its identity, it came to understand that a comprehensive formulation of its purposes was necessary. In 1971, after much study and discussion, the following statement was adopted:

Catholic Theological Union is dedicated to the education of students interested in ministering to the contemporary world as Roman Catholic priests. It also welcomes students interested in graduate theological education in preparation for a variety of Christian ministries.

Its vision of the effective minister includes a mastery of the Christian heritage, a basic understanding of the other religious traditions, individual maturity and sensitivity to the human and religious needs today, the ability for personal theological reflection and the communication of religious insights and values to others.

It assures each participating community all the courses necessary for ordination in the Roman Catholic priesthood, the school offers programs culminating in degrees of Master of Divinity and Master of Arts in Theology. The thrust of this school includes a strong academic program that encourages serious theological research both on part of the faculty and of the students.

Catholic Theological Union envisions itself as an integral part of the cluster of theological schools in the University area. Its role within the cluster is to offer a Roman Catholic presence and it commits itself to utilizing this ecumenical setting as far as possible in constructing its theological program.

While the main focus of CTU is the priesthood candidate, CTU has adjusted its programs to the present needs of Church and society. Such adjustments include a strong commitment to women in ministry, and educational opportunities for religious brothers and laypersons.

Mission Statement

1			Catholic Theological Union at Chicago is a school
2 		of ministry in the Roman Catholic tradition, begun in
3 		1968 by a number of religious communities of men who
4 		combined resources in order to educate more creatively
5 		for priesthood.  Today that founding vision embraces
6 		preparation for many forms of public ministry in the
7 		Church from ordained priesthood to lay ministries.
8 		CTU accepts qualified men and women who show vocational
9 		commitment and seek graduate ministerial education.
10			The community life of the school reveals the
11 		influence of the religious institutes which founded and
12 		sponsor the school.  Thus inclusion, mutuality and parti-
13		cipation mark the ecclesial context of the entire educa- 
14 		tional program. Within this context students live, grow
15 		and experience formation in faith and ministry. It also
16		provides the impetus for the school’s strong emphasis on
17 		mission, justice and the cross-cultural dynamics of ministry
18 		in the modern world and in a global church. Membership
19		in the Chicago Cluster of Theological Schools and coopera-
20 		tion with the Divinity School of the University of Chicago
21 		offer opportunities for ecumenical participation in the
22 		preparation for ministry and for academic research in
23 		theology.
24			CTU possesses a rich variety of academic and pastoral
25 		resources. These enable it to educate capable ministers
26 		for the present and future Church.

In the preface to this summary of the course on STREET MINISTRIES with emphasis on the phenomenon of female prostitution, special thanks were extended to Rev. Claude-Marie Barbour, one of the teachers at Catholic Theological Union.

Claude-Marie’s professionalism enhances the ministry with persons in female prostitution by her development of the concept and attitude of Mission-in-Reverse, which is briefly described on the attached papers.  The attached papers specifically refer to the SHALOM Community in the Kenwood-Oakland area of Chicago.  “Translating” this concept and attitude of Mission-in-Reverse to ministry with persons in female prostitution, I find Mission-in-Reverse a constitutive ingredient of the ministry with persons in prostitution, also.

February 1, 1979

URBAN MINISTRY WORKSHOP

“THE CHURCH WITHOUT WALLS”
SHALOM COMMUNITY

Background

During the summer of 1978, a small ecumenical group of women were invited to come and live and work among the people of the Kenwood/Oakland neighborhood in Chicago. Key to the beginning of this ministry was the invitation of Mrs. Hattie Williams, resident of over forty years and very active in church and community affairs.  Under her guidance the Reverend Claude Marie Barbour founded Shalom Community.  Four women - one Catholic Sister, a Presbyterian minister, and two lay women - have committed themselves to mutual support in order to achieve their simple goal: to be present to the people of the area, ready to receive as well as to give. They live in a low income high-rise in this poor neighborhood.

Based on the ministry of mission in reverse, the work is already developing at the grass-roots level. Basic to their ministry is Paulo Freire’s dialogical approach to education and the fact that peoples and their cultures must be so respected that the Gospel can really take root in them and be contextualized, not only in Third World countries but in all societies.

Goals

We, the members of Shalom Community, will strive to be signs of 
unity and healing in a broken world.
Where there is division we seek to be bridges,
To rejoice with others, to carry their burdens and share concretely in their sufferings,
To take risks, never stand still,
Be signs of joy and love,
Be present and open, ready to receive as well as to give,
Freeing us all to become what we are meant to be.

The Cenacle, October 25, 1978

The Ministry of Mission in Reverse

The essential characteristic of mission in reverse is the willingness of the minister to become a listener, a learner, particularly from the poor and “marginal” people. By taking these people seriously, by listening to them and indeed learning from them, personal relationships are developed, and the dignity of the people is enhanced. Such a presence to people is seen as necessarily allowing them to be the leaders of the relationship; what the minister desires to achieve by his/her total presence to the people is to enable them to see alternatives and hopefully to choose to remove the stumbling blocks that prevent them from becoming fuller human persons. The same process of being enabled to remove stumbling blocks to personal growth is also relevant for the minister so that there is a true mutuality in which the minister is ministered unto. Mutuality in mission simply cannot happen before mission in reverse has taken place.

The Church Without Walls, 2/1/79

Allowing the “poor” to be the leaders of the relationship means that the ministers must wait, that they must be willing to give up for a time their “power” - their skills, their programs, etc.- until the other (person or community) is ready, perhaps, to make use of them, until in a very real sense the other allows the ministers to use their “power.” Part of this waiting means a real trust in the fact that the poor really know what is best for them and that the ministers must put aside their own spontaneous reactions about what needs to be done. This also includes the “hard” fact that the other is never going to conform to the minister’s image of what he/she ought be. The minister must learn to allow the persons to be themselves. Faith that God is present in the lives of the poor in all their beauty and uniqueness means that the minister’s task is to discern Him in that uniqueness.

Another way of stating the idea of mission in reverse is to speak of “a dialogic model of ministry and service.” Ministry and service are often understood in terms of what the minister can do for people, what services he/she can provide, what goods can be made available. In contrast, the dialogic model aims to do things with people, to be at their side, to enable them to discover in themselves what they can do for themselves, to be available to the people as persons so that their own self-worth is affirmed.

From one point of view, such an approach to ministry is based on insights from educational psychology and client-centered therapy. For some time now these disciplines have been telling us that the most important source of human growth and development is the realization by people that they are taken seriously, that they are listened to. It is this affirmation of themselves which empowers people to take responsibility for their lives and for their world. This is especially true of the “marginal” people of society, people whom society considers outcasts and who have internalized the image of worthlessness which society projects on them.

From another, more theological point of view, such a model of ministry is based solidly on the model of Christ himself who “became poor for (our) sake, to make (us) rich out of his poverty” (II Cor. 8:9). The whole thrust of the Incarnation is that God takes us seriously enough to enter into our world; He cares enough for us to become one with us, to stand at our side. In following this model of Christ himself, the minister develops attitudes and abilities that are relevant to everyone and not only to ministry among the marginalized people of society, even though they are perhaps best learnt from such situations. The attitude of openness to other people, of taking other people seriously, the ability to listen to people and not to impose one’s own ideas and programs - such qualities are essential to ministry among people of any social or economic level.

Activities/Programs

Under the guidance of Mrs. Hattie Williams and the supervision of Rev. Claude Marie Barbour, contact has gradually been made with a number of neighborhood people who began to function as grass-roots team members. In dialogue with them, the following programs have evolved since October 1978:

Tutoring
Tutoring was considered one of the greatest needs by the neighborhood leaders. There are currently 10 tutors, including tutors from the neighborhood itself, working on a one-to-one basis with 16 people, who range from primary school children, to high school students, to several adults. Ten others are in line for tutoring.

Gathering of Resources
To assist in the tutoring as well as to meet the needs of the many children who visit Shalom Community, various teaching resources and books have been gathered, especially from Martin Luther King High School and St. Ambrose School. Presently the Shalom Community apartment has a small library of 70 children’s books.

Visiting Agencies and Neighborhood Churches
Contact has been made with as many local agencies and churches as possible in order to explain the nature and purpose of Shalom Community and to open the door for possible future cooperation.

Peace and Justice Task Force
Kenwood/Oakland is one of the poorest neighborhoods of Chicago. The Shalom task force is concerned especially with justice issues on the level of institutions, agencies, and city planning. Fr. Charles Strack, O.F.M., and Mrs. Hattie Williams offer important support and guidance in this crucial area of concern. Alderman Tim Evans has already visited with Shalom Community.

Job Counseling
In order to find jobs for people of the neighborhood, various businesses and employers have been contacted in order to gain their confidence for future referrals to them.

Youth Group
A group of 10 teenagers have become involved with the Shalom Community activities, and some of them are very interested in forming a club. They have been in contact with a youth group in Gary and are now searching for ways in which club can take concrete shape.

Ecumenica1 Prayer Group
A group of some of the “key women” who used to pray together in the home of Mrs. Hattie Williams continue to meet for prayer now in the Shalom apartment.

Visitation of the Elderly
Of the many people of the area, the elderly have also received special attention. A nearby high-rise for senior citizens is being regularly visited, and eventually some concrete activities will be planned.

Distribution of Emergency Goods
When available, furniture, clothes, and food are distributed among needy families. This involves working with neighborhood churches, particularly on the distribution of Christmas baskets.

Clothes Basement
For a number of years, Mrs. Hattie Williams has collected and distributed clothes in her basement. This year the basement was remodeled and shelves were built to facilitate the collecting, sorting, and distribution of clothing.

Orientation to Inner-City Ministry
Along with the Cross Cultural Institute of Gary, Shalom Community has shared in educating various groups on cross-cultural, inner-city ministry and mission in reverse. These groups have recently included members of a Lutheran World Federation Seminar, some McCormick international students, visiting missionaries from other countries, two groups from the Catholic Committee on Urban Ministry at the University of Notre Dame, and a group of Presbyterians from the McKinley Memorial Foundation at the University of Illinois in Champaign. Shalom Community will also serve as a field placement for 

the Cross-Cultural Communication Course of the Chicago Cluster Schools during the spring quarter and for Catholic Theological Union’s Summer Program in Mission Studies.

Training of Seminarians
In less than 6 months, the tiny community of women already serves as a focus for Cluster seminarians and others committed to this kind of ministry and concerned about the shape of inner-city ministry in the future.

Work among Native Americans
The outreach of Shalom Community extends beyond Kenwood/Oakland to the American Indian Center and to St. Augustine’s Center for American Indians on the near north side of Chicago. At the American Indian Center, members of Shalom Community were involved in the preparation of a Christmas party for over 1,000 children. The work included getting together some 500 toys, donated by the Children and friends of Hough Street School in Barrington, Illinois, supplying three Santa Clause suits - and one Santa, as well as providing several hosts and hostesses for the party itself. At St. Augustine’s Center, Shalom Community is involved in the development of an emergency shelter for children in need.

									March 31, 1980

Please pardon the Xeroxing of this letter.					SHALOM COMMUNITY
There are many persons to reach in a short					4064 South Lake Park
time. This letter, however, is meant for					Chicago, IL 60653
you personally.
										373—2559

Dear Friend,

May the Lord give you His Peace always and in all ways.

YCU ARE WELCOME ‘10 COME AND BE WITH US FOR THE CLASS ON STREET MINISTRIES:
M—478.

The classes begin on April 2, 1980 - Catholic Theological Union - room 202 - from 7 - 9:30 P.M. Join us for all or any class. Class is each Wednesday evening. Enclosed is a syllabus.

•	“Thoughts are but dreams till their effect is tried.” (Shakespeare)
•	“A dream shared is the beginning of a new reality.”
•	“When single efforts join together, then there is hope.”
These express some of my many sentiments on the initiation of these classes on Street Ministries: “dreams shared,” “joined efforts,” become effective through these classes on behalf of our sisters and brothers in female prostitution. PRAY!

Your own personal openness and friendliness are responsible in initiating this class on Street Ministries; and they also encourage continual improvement both in presentation and practice for ministry with our sisters and brothers in female prostitution.

I humbly and confidently ask your prayers, sacrifices and critiques so that this class and ministry will be in truth a constitutive dimension of Church concern.

For all that has been: THANK YOU! For all still to be: PLEASE HELP! 

Another Paul best expresses this Paul’s gratefulness to you personally:

“I give thanks to my God every time I think of you which is constantly, in every prayer I utter - rejoicing, as I plead on your behalf, at the way you have all continually helped promote the gospel from the very first day. I am sure of this much: that he who has begun the good work…will carry it through to completion, right up to the day of Christ Jesus. It is only right that I should entertain such expectations in your regard since I hold all of you dear…God himself can testify how much I long for each of you with the affection of Christ Jesus! My prayer is that your love may more and more abound, both in understanding and wealth of experience…It is my wish that you may be found rich in the harvest of justice which Jesus Christ has ripened in you, to the glory and praise of Cod.” (Philippians 1:3-11).

Gratefully and fraternally in mission and ministry,

Depaul Genska, OFM
M-478: STREET MINISTRIES

A course concentrating on ministry with those who feel most alienated from the Church’s conscious concern and ministry. The specific focus will center upon female prostitution. The course includes readings, lectures, discussions, and field experience among the alienated.

Procedures:

Sessions consist of ‘input,’ discussion, and reflections by participants upon the various classes. Focus on appropriation of material.

Requirements:

a.	Participation in class discussions and reflections;

b.	Field experiences: required -
1.   Visiting of Chicago Police Department Vice-Squad - Lt. John Kyle
2.   ‘Ride-along’ in CPD Squad cars - Officer Radney

      Field experiences: recommended - 
1.   Visiting Warren’ s Court - Judge Donald Joyce
2.   Visiting of ‘pros-stroll’ - Fr. Depaul Genska, OFM

c.	Written requirements:	
(anyone of the below - open to suggestions from participants - one page on what one each participant wishes to do - by second class)

1.   One written paper (20-25 pages) incorporating several of the ingredients presented in     this course with focus on viable ministerial approach with persons in prostitution; or
2.   Five smaller written papers (4-5 pages) covering each of the five sections of this course: ministerial qualities for ministers with alienated; prostitution in general, prostitution specifically - ‘john,’ prostitute, pimp; illegalities/legalities/decriminalization; viable options; or
3.   Keeping of a journal - reflections on course presentations; or
4.   3 or 6 participants presenting class #7 on the illegalities/legalities/decriminalization  (either one or two participants on each of these three positions)

Availability of Professor (s):

Anytime and place by ‘appointment’ convenient with participants. Call Depaul at 373-2559; or see and make ‘appointment’ at class time.

Readings:

A.   REQUIRED:

a.   LIVELY COMMERCE - Xerox copies of chapters will be passed out
b.   MIRICLE OF DIALOGUE - Xerox copies of chapters passed out
c.   NOT THE LAW’S BUSINESS - section on prostitution - Xerox copies
	
Readings:

A.   REQUIRED (cont‘d):

d.   Ladies of the Night - Susan Hall
e.   Gentleman of Leisure - Susan Hall
f.   There will be a few pages on various aspects of female prostitution passed out from tine to time: e.g. SCAPEGOAT material, etc.

B.   RECCOMENDED: (these are on the reserve shelf in the library)

a.   PROSTITUTION:

1.   Harry Benjamin and R.E.L. Masters, Prostitution and Morality, The Julian Press, New York, 1964.

2.   Jenifer James, The Politics of Prostitution, Coyote, San Francisco, 1975.

3.   Sam Janus, A Sexual Profile of Men in Power, Prentice Hall, Englewood, NJ, 1977.

4.   John Murtagh, Cast the First Stone, Sheed and Ward, New York, 1957.

5.   Bonnie Bullough and Bern L., Prostitution: Illustrated Social History, Crown Publishers, New York, 1978.

b.   PERSONHOOD:

1.   Paul Tournier, Escape from Loneliness, Westminster, Philadelphia, 1962.

2.   Paul Tournier, The Meaning of Persons, Harper and Row, New York, 1957.

3.   Paul Tournier, The Strong and the Weak, Westminster Press, Philadelphia, 1948.

4.   Paul Tournier, The Whole Person in a Broken World, Harper and Row, New York, 1964.

5.   Kenneth Eberhard, The Alienated Christian, Pilgrim Press, Philadelphia, 1971.

c.   SIN AND SOCIAL STRUCTURES:

1.   Patrick Kearns, Sinful Social Structures, Paulist Press, New York, 1974.

2.   Karl Menninger, Whatever Became of Sin?, Hawthorn Books, New York, 1973.

3.   Gordon Allport, The Nature of Prejudice, Doubleday, New York, 1958.

B.   RECCOMENDED (cont’d):

d.   FRIENDSHIP AND SPIRTIUALITY:

1.   Gaetan Bernoville, Saint Mary Euphrasia Pelletier, Newman Press, Westminster, Maryland, 1959.

2.   Raymond-Leopold Bruckberger, Mary Magdalene, Pantheon Books, New York, 1953.

3.   Stewart Emery, Actualizations: Transform Your Relationships, Doubleday, New York, 1978.

4.   Christopher Jones, Listen Pilgrim, Bruce Publishing, Milwaukee, 1968.

5.   Christopher Jones, Look Around Pilgrim, Bruce Publishing, Milwaukee, 1968.

6.   William McNamara, Mystica1 Passion: Spirituality for a Bored Society, Paulist Press, New York, 1977.

7.   Henri Nouwen, The Wounded Healer: Ministry in Contemporary Society, Doubleday, New York, 1972.

8.   Adrian VanKaam, The Woman at the Well, Dimension Books, Denville, New Jersey, 1976.

9.   Robert Griffin, In the Kingdom of the Lonely God, Paulist Press, New York, 1973.

          10.   Eugene Kennedy, A Time for Loving, Doubleday, New York, 1970.

 

M-478: STREET MINISTRIES

“When through one person a little more peace and justice, joy and happiness comes into the world, then that person’s life has been worthwhile.” - Alfred Depp, S.J. 

CLASS 1:

1.  Overview of syllabus – questions, expectations of participants, etc.
2.   Inter-relationships with other courses being taken, and which have been taken in CTU and throughout the Chicago Theological Cluster
3.   Brief secular history of female prostitution
4.   Brief religious history of female prostitution
5.   Definition of terms used in female prostitution
6.   ‘Groundings’ of ministerial approaches with persons in prostitution

Required readings for CLASS 2: The Alienated Christian (Chapters 1, 5 & 6); The Lively Commerce (Chapter 1).

CLASS 2:

1.   Alienation - definition, examples, “our friends or theirs?” etc.
2.   Friendships: ingredients for friendships with alienated
3.   Justice and Peace efforts:
a.   Interconnections of JP efforts in other areas
		b.   Women’s issues, men’s issues
	4.   Prostitution:			-
		a.   Definition
		b.   Descriptions
		c.   ‘Types’
		d.   ‘Reasons’ for its existence
5.   Brief introduction to CLASS 3

Required reading for CLASS 3: Empathy Skills - Xerox sheets; Miracle of Dialogue - Xerox sheets.

CLASS 3:

1.   Communication skills: (what counseling course already had by participants?)
2.   ‘Role-playing’: street, bar, etc.
3.   Brief introduction to CLASS 4

Required reading for CLASS 4: Psychological Profile of ‘John’, Pimp, Prostitute - Xerox sheets; The Lively Commerce (Chapters 2, 4 & 7).

CLASS 4:

1.   Psychological profile of prostitute, ‘john’, pimp - presentations by Fr. John Paul Szura, OSA.
2.	Brief introduction to CLASS 5

CLASS 4 (cont’d):

Required readings for CLASS 5: Ladies of the Night; material on Sr. Agnes Marie Baer, CSJ, from St. Louis, MO - she and one of the ‘girls’ she works with in THE NEW LIFE PROGRAM (alternative for women in prostitution). Formulate one question each participant would ask during presentation.

CLASS 5:

1.   Presentation by Sr. Agnes Marie Baer, CSJ and one of the ‘girls’ from St. Louis, MO.
2.   Brief introduction to CLASS 6

Required reading for CLASS 6: Not the Laws Business? - Xerox sheets.

CLASS 6:

1.   Visiting of CPD Vice-Squad - Lt. John Kyle
2.   Drugs, alcoholism, etc.

CLASS 7:

1.   ‘Debate’ between legalities, illegalities, decriminalization
2.   Brief introduction to CLASS 8

Required readings for CLASS 8: Xerox sheets on SCAPEGOAT, COYOTE, Prostitutes’ Anonymous, LENID, CIDD, etc. -

CLASS 8:

1.   Some models for prostitution ministry:
a.   SCAPEGOAT
b.   LeNid
c.   CIDD
d.   St. Louis, MD, THE NEW LIFE PROGRAM
e.   Prostitutes’ Anonymous
2.   Future contacts - names/addresses of U.S. contacts
3.   Brief introduction to CLASS 9

Required readings for CLASS 9: SAFER Foundation material

CLASS 9:

1.   Visiting of SAFER Foundation

CLASS 10:

No class - final papers/projects due.

This is not the end, only the beginning. “The human adventure has only begun!” (Star Trek). “Let us begin for up to now we have done nothing.” (St. Francis of Assisi).
STREET MINISTRIES COURSE WITH EMPHASIS ON FEMALE PROSTITUTION 
(April 2 to June 4, 1980)
CTU Course: M-478

Hopefully, this can/will serve both as a summary of what we tried to do as participants in the STREET MINISTRIES Course, and also as a framework for further building of ministry -- to put ‘flesh and blood’ on the course.

The five ‘pieces’ of female prostitution: Prayer, Persons, Prostitution, Penalties, Positive Alternatives. What are your feelings/thoughts on these? 

Specifically:

1.   PRAYER: my attitude with...

a.   My own sex and sexuality
b.   The sex and sexuality of the same sex as myself
c.   The sex and sexuality of another (female with male; male with female)
d.   Those who do not, for whatever reasons, live according to my sexual lifestyle
e.   Do I (privately/publicly, individually/communally) thank God for my sex and sexuality, and the sex/sexuality of others?
f.    Is sex/sexuality for me more of a blessing or curse?
g.   Do I personally pray for and with persons in female prostitution? Would/could I encourage others to do the same? (e.g. in prayer services, liturgies, etc.); do I celebrate the gift of sex and sexuality?

2.   PERSONS: my attitude with...

a.   What are my feelings/thoughts concerning the concept/reality of person?
b.   What could/would I do to encourage others in my congregation, etc., to seriously consider persons in female prostitution and other ‘street’ people primarily as persons, rather than the common stereotypes of perverts, deviants, sinner, etc.?
c.   Is it necessary, and if so why, to emphasize the fact/truth of persons in prostitution rather than labeling them as prostitutes, pimps, ‘johns’?
d.   Are prostitutes sinning? Comment on hesitancy of negative judgment.
e.   What is alienation? How does alienation occur in myself/others?
f.    How do I/can I overcome alienation in myself/others?
g.   Discuss reasons present in society in genera] and in the church in particular which create an environment of exploitation and alienation, especially in terms of sexual alienation.
h.   Discuss connections between money and emotionality (dollars and sense).
i.    What are ‘words’/responses in word and deed for persons who are alienated. (‘For a gospel that does not have a word…for persons who are…oppressed, alienated…then we wonder if we have presented a gospel, good news…to the women and men of our time’)
j.   Comment on: miracles of dialog, the ingredients which promote/hinder meaningful dialog; mission in reverse/mutuality of ministry, with rather than to others; empathetic skills.
k.   One of the responses with the alienated/exploited is the building of relationships/friendships. What are some of the manifold ingredients of initiating/maintaining friendships?
1.   Love is the Christian virtue (‘By this shall all know you are my followers, if you have love for one another’). How is my love life?
m.   What are some of the interconnections between this STREET MINISTRIES course and other courses I have/will take in the Theological Cluster?
n.   Comment on inclusion of ministry with and for persons of the ‘street’ into the main stream of the church’s concern: ‘Unless this ministry with persons in female prostitution becomes engrafted into the vine of the church’s concrete concern, then it will wither and die!’
o.   Justice and Peace efforts are ‘words’/responses to persons who are oppressed. ‘Action on behalf of justice and participation in the transformation of the world fully appear to us (me?) as a constitutive dimension of the preaching of the gospel.’ (1971 Synod of Catholic Bishops What are some of the connections between justice and peace efforts and this STREET MINISTRIES course and practica?
p.   Would/could I admit that I am part of many of the problems I struggle to solve? Are we all prostitutes? - at least to some degree?

3.   PROSTITUTION: my attitude with...

a.   What is sexual prostitution? What is non-sexual prostitution?
b.   What is the extent of female prostitution in the U.S./world?
c.   What are the kinds/forms of female prostitution?
d.   What is the ‘language’ of female prostitution?
e.   What are some of the current views/attitudes towards prostitution? What are my attitudes?
f.   What are the ‘grounds’ for creating an atmosphere conducive for the existence/proliferation of prostitution? - From a sociological, psychological, philosophical, theological, legal, historical perspective?
g.   Who/where are the significant persons/groups involved in prostitution?
h.   What are the myths/facts of female prostitution? Is prostitution ‘the world’s oldest profession?’

4.   PENALTIES: my attitude with...

a.   Why is sexual prostitution illegal in the U.S.?
b.   What are the arguments for/against legalizing prostitution?
c.   What are the arguments for/against decriminalizing prostitution? Does decriminalizing female prostitution for consenting adults necessarily imply endorsement of sexual immorality? Explain your answer. What Catholic/secular groups support decriminalization? List Protestant/ Orthodox/Jewish groups which support decriminalization.

5.   POSITIVE ALTERNATIVES: my attitude with...

a.   When I perceive of ministry, what do I think of? - Ministry between 8 A.M. to 10 P.M. - Daylight ministry only? - Am I aware of active ministry between the hours of 10 P.M. to 8 A.M.? - Night ministry also? (God created all 24-hours, did he/she not? - And certainly in our larger cities, people are on the move all 24-hours! Police, fire personnel, hospital services, etc., are available around the clock, but where are the minister of the churches???)
b.   What are some of the many qualities for a minister who ministers with the alienated? - Especially with and for persons in the ‘street’, female prostitutes, etc.? - Especially with our sisters and brothers in female prostitution? - With persons in a cross-cultural phenomenon (world of prostitution with the ‘square’ world)?
c.   What is the NEW LIFE STYLE ALTERNATIVE FOR WOMEN, St. Louis?
d.   What is SCAPEGOAT, COYOTE, UNDER 21, LENID, CIDD, LATASTE MOVEMENT, PROSTITUTES’ ANONYMOUS?
e.   Criminal justice system involvement: SAFER Foundation, Women’s Court, and other criminal justice ministries with which you are familiar.

Some of the many other areas to reflect on:

WHAT ARE YOUR FEELINGS/THOUGHTS ABOUT YOUR EXPERIENCES WITH…

1.   Visiting the ‘pros-stroll’, the bar scene - persons we saw, talked with, places we went?
2.   The VCD (Vice Control Division) of the Chicago Police, and the ‘ride-alongs’?
3.   The readings: required and recommended, and with the material on the reserved shelf of the CTU library?
4.   The presenters: VCD - Sgt. Theodore Faulkner and Officer Roosevelt Allen; Sr. Agnes Marie Baer, CSJ, and Ms. Darleen MacBeth with her children; ‘john’ - Mr. Dean Walk; and COYOTE Task-Force on Prostitution representative - Ms. Linda Sours; and Mr. Larry Fergenson of SAFER; Fr. John Paul Szura, OSA.
5.   Were your expectations met? If so, how? If not, where/why not? Please be specific.

CLASS EVALUATIONS

The following pages are the evaluations by the participants in this course on STREET MINISTRIES with special emphasis on female prostitution offered at CTU, April 2 to June 4, 1980.

These evaluations offer encouragement both because of the generousness of the participants in their praise, and because of the challenges they present to develop this course.

The Biggie Questions:

1.	What are your suggestions/comments/critiques of where/how to improve this course on female prostitution – both for the benefit of the participants, and for our sisters and brothers in female prostitution?

2.	What/how will what I received in and through this course coupled with my former awareness of the world of female prostitution, serve me in ministry – with whatever ministry I am involved in?

3.	How do I plan to continue learning/serving persons in female prostitution?

CATHOLIC THEOLOGICAL UNION
SURVEY OF STUDENT OPINION OF TEACHING

Instructor ________________________________________ 

Course				  Section 			 Date 			          
         
	The following questions were rated on a 1-7 scale: 
		1 = Outstanding, More interested, Very high, Always, Many, etc.
		7 = Very Poor, Less interested, Very low, Never, None, etc.

1.	Instructor interpreted pertinent ideas and theories clearly.
2.	Instructor showed an active, personal interest in the subject matter of the course.
3.	This course helped me to improve my thinking skills.
4.	Instructor made good use of examples and illustrations.
5.	This course gave me new viewpoints or appreciation.
6.	Instructor’s explanations were clear and understandable.
7.	Instructor presented material enthusiastically.
8.	Instructor presented material in a well-organized fashion.
9.	Instructor was readily available to students outside of class.
10.	The objectives of this course were clearly defined.
11.	The text (or reading assignments) were valuable.
12.	How much was your interest in the subject changed by the course? 
13.	What level of student sophistication was assumed in class sessions?
14.	Were students free to ask questions, disagree, express their ideas, etc.?
15.	 Do you feel the instructor evaluated your work fairly?
16.	Would you recommend this course by this instructor to other students?
17.	Did you prepare for your class assignments regularly?
18.	How much work was demanded in this course?
19.	Did you see relationships between this course and others you are taking?
20.	Did you do independent work outside of class?
21.	Did other students recommend this professor?

Student Opinion of Teaching  - 0780*

Genska: 
Mean Rating 2.11	 
Centile 70.3	

Course:
Required	Pop. Mean - 2.50
Elective	Pop. Mean - 2.33

Survey Questions:
Item	N    Class Mean   Standard Deviation      Pop Mean            Centile
1.	12	2.08	     	0.79			2.30		48.4
2.	12	1.08	    	0.29			1.68		95.3
3.	12	2.25	     	0.87			2.55		51.5
4.	12	1.75	    	0.75			2.27		70.3
5.	12	1.25	     	0.45			2.12		95.3
6.	12	2.00	     	0.85			2.45		64.0
7.	12	1.33	     	0.49			1.97		82.8
8.	12	3.17	     	1.40			2.47		20.3
9.	12	1.25	     	0.62			2.25		95.3
10.	12	2.08	     	0.67			2.44		51.5
11.	12	1.75	     	0.87			2.40		92.1
12.	12	1.58	     	0.51			2.42		98.4
13.	12	3.58	     	1.00			3.06		23.4
14.	12	2.17	     	1.40			2.09		23.4
15.	10	2.10	     	0.74			2.20		45.3
16.	12	1.50	     	0.52			2.51		92.1
17.	12	2.67	     	1.23			2.72		54.6
18.	12	3.33	     	0.78			3.57		73.4
19.	11	2.36	     	0.81			2.60		60.9
20.	12	2.83	     	1.27			3.43		82.8
21.	7	2.43	     	0.98			2.74		57.8
22.	9	1.44	     	0.73			0.00		00.0

The following pages contain the names and addresses of individuals and groups interested in and several who work with persons in female prostitution.  Several of these were consulted in preparation for the course offered at CTU on the phenomenon of prostitution and they were also shared with the participants of the course for further contact and friendship, and as a way of continuing in a practical manner what the participants learned about prostitution.

THIS LIST OF NAMES/ADDRESSES/PHONE NUMBERS IS NOT FOR PUBLICATION!

Those listed below (persons/organizations) are interested/knowledgeable with female prostitution. Over the years, I have known those listed here (except where noted). Suggestion: when in the areas listed, feel free to contact these persons/organizations. Tell them “Depaul” sent you! And give them my best regards. THANK YOU!

FRANCE

1.	Bar Siloe  
21 Blvd de Clichy  
Paris, France 75009 

Pere Rene Pinsard, O.P. 
Phone: 874-99-23

Bar Siloe is a ‘bridge’ with ‘outcasts’: female prostitutes, gays, etc. I was there in the summer of 1974 - but it was closed during the month of July; they were on ‘holiday’. However, in September 1975, one of the Good Shepherd Sisters that works at the Bar Siloe - Sister Madelene Franciscus was visiting the United States. I shared with her for several hours.

2.	LeNid
7 Rue du Landy
92110 Clichy, Paris, France

Pere Andre Talvas  
Phone: 270-92-40 

LeNid is a movement founded in 1943 to work with female prostitutes. I had the good fortune of meeting with Pere Talvas in the summer of 1974. If he is still alive he would be about 77-79 years of age.

ITALY

1.	CIDD (Comitato italiano di difesa morale e sociale della donna)
Via Savoia,78
Rome, Italy

CIDD was founded in 1952 to work with female prostitutes. I visited their offices in Italy in the summer of 1974.

2.	The Good Shepherd Prison for Women -- on the outskirts of Rome, Italy. 

I visited their prison for women in the summer of 1974. The exact address can be obtained for those interested from any Good Shepherd Convent, in case you will be visiting Rome, Italy. As prisons go, it is excellent atmosphere - it has been in existence since the middle 1800’s.
SOUTH AMERICA

1.	BRAZIL: The Brazilian Bishops issued a pastoral letter on female prostitution. A copy in Portuguese maybe obtained for a minimum fee of postage and cost from:

Rev. Roy Corrigan, OEM 
Convento Sagrado Coracao de Jesus - Frades Franciscanos 
Rua Dr. Cavalcanti, 35 - C.P. 12 
76.840 Pires do Rio 
Estado de Goias, Brazil, South America 

Roy Corrigan is a member of Holy Name Franciscan Province, the same one Depaul Genska belongs to. Depaul knows Roy personally.

2.	PARAGUAY: 
Fr. Henrique Meyer 
Conferencia Episcopal Paraqula 
Alberdi 782 
Asuncion Paraquay, South America. 

I had the good fortune of meeting Henrique when he visited the United States in the summer of 1978. He was in the U.S. to study/research the phenomenon of female prostitution and Catholic Education -so to implement programs in Paraguay in these areas of concern.

UNITED STATES

FLORIDA

1.	Lt. Douglas Hughes 
Northside Shopping Center
188 Plaza North - Room 3 
Miami, FL

Phone: 305-547-7182 

I met Hughes; he has a program with the University of Miami for female prostitutes.

ILLINOIS

1.	The Chicago Police Department - Vice Control Division 
943 West Maxwell
Chicago, IL

Phone: 312-744-6326 (Prostitution Section). 

Among the several friends there: Sgt. Kane, Sgt. Theodore Faulkner, Officer Gay McDonnough, Officer Roosevelt (Bud) Allen, etc.

INDIANA

1.	Father Robert Griffin, CSC 
Notre Dame University 
Notre Dame, IN 
I have never met Bob personally, although I have written to him and read several of his books, e.g., IN THE KINGDOM OF THE LONELY GOD - about his summer experiences on the streets of New York and meeting several of the ‘painted princessess’ of the street - as he refers to ‘street-walkers.’

2.	Father Frank Quinlivan, CSC 
136 South Chapin St. 
South Bend, IN 

Phone: 219-288-0641

Frank is involved in Justice/Peace issues. He knows a madam, about 80, known as ‘Momma Chickie.’

MASSACHUSETTS

1.	Sister Mary Joan, O.P. - Sisters of Bethany 
204 Ridge Rd. 
Millis,MA 

Phone: 617-376-8262 

Mary Joan is a member of the Sisters of Bethany - a religious group founded by Venerable Father Lataste, a French Dominican in the middle-l9th century for women with ‘various’ backgrounds (e.g. prostitution, and criminal offenses, etc.) The Sisters of Bethany work with similar women today all over the world. The Millis group is the only Sisters of Bethany in the United States.

* Through Sister Mary Joan, ask to contact a Father Jacques Nourissat who often visits the United States from his native France. Jacques founded the LATASTE Movement, an excellent program which, in the spirit of the Ven. Lataste, reaches out to outcasts.

2.	Sister Rebecca Schkenberg - Marist Missionaries 
357 Grove St. 
Waltham, MA 

Phone: 617-899-1837

Rebecca is on ‘leave’ from her mission in Lima, Peru where she worked with female prostitutes. She is very sick as of this writing. She is excellent to meet and share with!

MINNESOTA

1.	Ms. Charlotte Cohen 
5131 Irving Ave., North 
Minneapolis, MN 
Phone: 612-529-6173

Charlotte has directed the DeNova Program for women ex-offenders, many of whom are/were female prostitutes. She is excellent!

2.	Sister Kathryn Wesp, RGS 
5000 Hodsgen Rd. 
Minneapolis, MN 

Kathryn is a social worker for the Good Shepherd Sisters’ home for ‘girls in trouble’. She and the Sisters and staff with her are very interested in female prostitutes. Good to visit!

NEVADA

1.	Mr. Joseph Conforte 
Mustang bridge Ranch 
East of Reno, Storey County
Reno, NV

Phone: 702-358-9958 

This is a house of prostitution legalized by the State of Nevada. I have never had contact with Joe, but he claims to be Catholic and he lets his ‘women’ attend religious services. He would be interesting to have contact with. PRAY!

NEW YORK STATE - NEW YORK CITY (NYC)

1.	Rev. Arlene Carmen 
Judson Memorial Church 
Washington Square 
New York City

Phone:	212-674-5188

Carmen is an ordained minister and registered nurse. She walks the streets of ~4YC and provides for the ‘street-walkers.’ The police have arrested her because they think she too is a prostitute. Excellent person to know!

2.	Mr. Ramsey and Georgia Clark 
37 West 12th St.
New York City

Phone: 212-989-6613

Ramsey is the former Attorney General of the U.S. He and his wife are on the Board of Directors for Green Hope Residence - see #9.

3.	Mr. Fred Cohen 
Odyssey House 
24 West 12th St. 
New York City

Phone: 212-924-4205

Odyssey works with runaway teenagers, and has tried to establish a program for female prostitutes. Through Fred, you can have contact with Ms. Joanne Morgan, a former prostitute.

4.	Mr. Walter Doran 
412 West 46th St. 
New York City 

Phone: 212-246-4095

Walt is active in a Block Association - neighborhood group - in Times Square to ‘clean-up’ the area of prostitutes. He can be dialogued with!

5.	Sister Vincentia Dorsey 
Catholic Center of New York 
1011 First Ave.
New York City 

Phone: 212-371-1000 ext 224. 

Vincentia works with ex-offenders.

6.	Ms. Marilyn Haft 
60 West 10th St. 
New York City 

Phone: 212-674-1945

Marilyn moved to Washington, DC, several years ago to work with Midge Constanza, formerly of White House Staff. I have not had contact with Marilyn since the summer of 1977. She used to work with the NYC - American Civil Liberties Union (ACLU) and perhaps could be contacted through the ACLU. She has done extensive work on female prostitution. 

7.	Ms. Flo Kennedy 
8 East 48th St.
New York City 

Phone: 212-PL 9-3223, or PL 9-3224

Flo is a Black Lawyer/Judge in NYC; founder of Black Feminist Movement. She and her friend, Irene Davall (white) interviewed me for HUSTLER Magazine - appeared in the December 1978 issue of HUSTLER. Both know Ms. Margo St. James very well. 

8.	Sister Lucia, RGS
Euphrasia House 
337 East 17th St. 
New York City

Phone: 212-475-4245

Lucia is a Good Shepherd Sister; they work with ‘girls in trouble.’ Lucia is very helpful with ‘my’ ministry.

9.	Sister Mary Nerney, CND 
Green Hope Residence 
448 East 119th St.
New York City 

Mary is the Founder and Director of Green Hope Residence, a half-way house for women ex-offenders. (See #2 above) Mary is very helpful!

10.	Father Bruce Ritter, OEM Cony. 
UNDER 21 
Corner of 8th Ave. and 44th St. 
New York City 

Phone: 212-354-4323

Bruce has a ‘real-going-operation’ for teenage youth under 21. It is a program/hospice for runaways. The budget exceeds five million dollars per year! Stop in! The Church is on 8th Avenue - the ‘Minnesota Strip.’ Good out-reach program and dedicated people. Ecumenical.

11.	Ms. Gail Sheehy 
239 Central Park West, Apt. 9-A 
New York City 

I once asked Gail to help write ‘my’ book of experiences with the world of female prostitution. She was unable to because she was in the midst of writing the prize-winning PASSAGES. Gail has also written a prize-winning book – HUSTLING, a story of female prostitution. HUSTLING was made into a movie by the same name. Lee Remick played Gail Sheehy’s part. It is an excellent film. It has been on TV several times. Would suggest you view it when it comes around again.

12.	Sgt. George Trapp 
New York City Police Department - Midtown South Precinct
138 West 30th St. 
New York City 

Phone: 212-760-9580

George has been very friendly over the years and helpful. He is in charge of the Pimp Squad. 
Lt. Frank Damiani, also a friend, is in charge of the Vice Squad.

13.	Judge Milton Williams
New York Criminal Court 
100 Centre St. 
New York City

Phone: 212-374-6250

I only met Milton once at a Catholic Lawyers Guild meeting, about May 1978. He was very helpful and gave me much useful information on female prostitution. He offered to continue this relationship, but then in September 1978 I moved to Chicago. 
	
WASHINGTON STATE

1.	Operation Night Watch 
First Avenue Service Center 
1st and Union Sts. 
Seattle, WA. 

I have written correspondence with them. As I understand their ‘out-reach’ they are a group of ministers/priests who walk the streets befriending the ‘street-people’, prostitutes, etc.

2.	Dr. Jenifer James
University of Washington
Sociology Depart. 
Seattle, WA. 

I have never met nor written to Jenifer. She is, however, a very good friend of Ms. Margo St. James. Jenifer wrote THE POLITICS OF PROSTITUTION.

WASHINGTON, D.C.

1.	Ms. Ginny Durkin 
4926 Sedgewick Aye, NW 
Washington, DC

Phone: 202-966-2626

Ginny made a picture called HARD WORK. It is about the Prostitutes’ Convention of June 1976. Depaul is in it. Ginny is a very good friend of Ms. Margo St. James. Ginny and her family are good people.

2.	Detective Thomas Grace and Detective Joseph Harrington
D.C. Police Gamblers’ Division 
300 Indiana Ave., NW 
Washington, DC 20002

Both Tom and Joe used to be in the Prostitution Division of the DC Police. They are knowledgeable, interesting, and good people.

3.	Officer Cathy Florence -- 3801 Kennilworth —- Washington, DC. Phone: 202-727— 4423. (Cathy used to be ‘undercover’ for the Prostitution Division of the DC police. She is good people: Well worth a visit:)

Some Catholic Bishops who have been interested/friendly towards ministry with persons female prostitution.  (I have talked/written to all of the ones listed below):

1.	Cardinal William Baum - (formerly of Washington Archdiocese) - now in Rome 
2.	Cardinal Terence Cooke - New York Archdiocese
3.	Cardina1 John Dearden - Detroit Archdiocese
4.	Cardinal Humberto Mederios - Boston Archdiocese
5.	Archbishop Joseph Bernardin - Cincinnati Archdiocese (Former President of the National Conference of Catholic Bishops)
6.	Archbishop Patricio Flores - San Antonio Archdiocese
7.	Archbishop Peter Leo Gerety - Newark Archdiocese
8.	Archbishop Jean Jadot - Apostolic Delegate to the United States
9.	Archbishop John Quinn - San Francisco Archdiocese; President of the National Conference of Catholic Bishops
10.	Archbishop John Roach - Minneapolis-St. Paul Archdiocese; Vice-President of National Conference of Catholic Bishops
11.	Bishop George Ahr (retired) - Trenton Diocese
12.	Bishop Charles Buswell (retired) - Pueblo Diocese
13.	Bishop Lawrence Casey (deceased) - Paterson Diocese
14.	Bishop Nicholas D’Antonio - New Orleans Archdiocese
15.	Bishop John Dougherty - Newark Archdiocese
16.	Bishop Joseph Francis - Newark Archdiocese
17.	Bishop Francisco Garmendia - New York Archdiocese
18.	Bishop Rene Gracida - Pensacola-Tallahassee Diocese
19.	Bishop James Hickey - Cleveland Diocese
20.	Bishop Howard Hubbard - Albany Diocese
21.	Bishop Thomas Kelly, O.P. - General Secretary to the NCCB/USCC (Washington, DC)
22.	Bishop Francis Mugavero - Brooklyn Diocese
23.	Bishop Cletus O’Donnell - Madison Diocese
24.	Bishop Stanley Ott - New Orleans Archdiocese
25.	Bishop James Rausch - Phoenix Diocese (Former General Secretary of NCCB/USCC)
26.	Bishop Frank Rodimer - Paterson Diocese
27.	Bishop John Snyder - St. Augustine Diocese
28.	Bishop Francis Stafford - Baltimore Archdiocese

The Bishops’ Committee on Pastoral Research and Practices have been open and encouraging. I met with them at the Semi-Annual Bishop’s Meeting in May 1978 and shared with them for over an hour on ministry with persons in female prostitution. The Committee consists of:

29.	Bishop Joseph Daley - Harrisburg Diocese
30.	Bishop Raymond Lessard - Savannah Diocese
31.	Bishop Norman McFarland - Reno Diocese, and Chairperson of this Committee
32.	Bishop Francis Murphy - Baltimore Archdiocese
33.	James Sullivan - Lansing Diocese
34.	Austin Vaughn - New York Archdiocese
35.	John Ward - Los Angeles Archdiocese

KEY: Bishops’ names that are underlined have been especially open/encouraging/well-disposed to the ministry with and for persons in female prostitution.

Suggestion: Remember all of the Bishops in your prayers that they will be open and use their ‘clout’ to support the ministry with persons in female prostitution. If you ever have occasion to meet with or write any of the Bishops (both those listed above) and any other Bishops - please put in a ‘good word’ for our sisters and brothers in female prostitution. THANK YOU! We move ahead, slowly. And many times, it is moving heads!

Some other Bishops who hopefully will be supportive (PRAY) - have tried to initiate some contact with: Archbishop Raymond Hunthusen (Seattle); John May (St. Louis); Bishop James Lyke, OEM (Cleveland); Michael McCauliffe (Jefferson City); Bishop Carroll Dozier (Memphis); Bishop Dingman (Des Moines)
The following organization/person is involved in working with female prostitutes. Several of the organizations are composed of ‘working-women’ or former ‘working women.’

1.	Ms. Mari  Maggu - SCAPEGOAT 
1540 Broadway, Suite 300-H 
New York City, NY 10036

Phone:	212-PL 7-6300 

I have known Mari since November 1975. She has one son, Jon-Erik - 12 yrs. old. 
Mari lives at: 
3131 Grand Concourse, Apt. 11-E 
Bronx, NY 10463

Phone is: 212-220-2965

The following organizations/persons are members of COYOTE in some way. Their addresses change frequently. To obtain more recent, up-to-date listing contact Ms. Margo St. James. The present list is as current as October 1979: (COYOTE = Call Off Your Old Tired Ethics).

2.	Ms. Margo St. James - COYOTE
Box 26354 
San Francisco, CA 94126

Phone: 415-957-1610	

I have known Margo since June 1975. Her mother is: Mrs. Dorothy Wachter; and her sister is Mrs. Claudette St. James Dystra - a Country-Western Gospel Singer.

3.	Ms. Diane Deskin - LOTUS 
Box 8104 
San Diego, CA 92102

Phone: 714-299-7879

4.	Ms. Jackie Cupp - OCELOT 
681 1st St. 
Covina, CA 91723

Phone: 213-339-8012

5.	Ms. Jenni Cruz - CAPITAL CITY COYOTE
10119 Malaga Way 
Rancho Cordova, CA 85670

6.	Ms. Lois Lee - CAT 
8730 Wilshire, 5E 
Beverly Hills, CA 90022

Phone: 213-657-1738
I have known Lois since June 1976. (CAT = California Advocacy for Trollops).

7.	Rocky Mountains COYOTE 
671 Elati
Denver, CO 

Phone: 303-421-2766.

8.	Ms. Darlene Maraga - Florida Coyote 
Box 22762 
Ft. Lauderdale, FL

Phone: 305-462-5522

9.	Ms. Joyce Nelson - DOLPHIN 
Box 4109 
Honolulu, HI 96813

I have	known Joyce since June 1976. (DOLPHIN = Dump Obsolete Laws, Prove Hypocrisy Isn’t Necessary)

10.	PUMA 
Box 211
Boston, MA

Phone: 617-783-1258

(PUMA=Prostitutes United in Massachusetts)

11.	Mr. Mike Whitty	
University of Detroit 
4101 West McNicholas 
Detroit, MI 48221

12.	Ms. Ann Rowell - Kansas City Kittys
4141 Oak St., No. 5 
Kansas City, MO 64111 

Phone: 816-753-7638 

I met Ann once at the National Women’s Meeting in Houston, Texas, November 1977.

13.	Dallas COYOTE 
Box 5593 
Dallas, Texas 75202

14.	SEATTLE COYOTE
Box 4255 
Seattle, WA 98105 

15.	PROWL 
Box 157 
Spokane, WA 99210

Over the years, I have had much correspondence with the following groups. What has been and still is asked, urged, and hoped for is: a ground swell of support for ministries with and for our sisters and brothers in female prostitution. There has been some interest, but not nearly enough. Prostitution is older than Christianity, and yet - we Christians - are so slow! But we do not loose heart! One day - soon? - there will be ‘the joining of many hands and hearts’ and then there will be hope for our sisters and brothers that the Christian Church at least and last listens to ‘their cry’...PRAY!

Whatever you can do, PLEASE DO! Through your prayers and persuasion, if you have any means to contact the following, PLEASE DO SO! Our sisters and brothers in female prostitution await our response:

1.	Conference of Major Superiors of Men (CMSM) - Father Alan McCoy, OFM
2.	Leadership Conference of Women Religious (LCWR) - Sister Theresa Kane, RSM
3.	National Assembly of Women Religious (NAWR) - Sister Merle Nolde, Sister Mary
	O’Keefe.
4.	National Coalition of American Nuns - Sister Margaret Traxier.
5.	National Federation of Priests’ Councils (NFPC) - Father James Ratigan, Father Thomas Peyton, MM.

Through the good and fervent efforts of the Women’s Ordination Conference - Women of the Church and Sister Donna Quinn, OP, SCAPEGOAT is one of the members of WOC.

A hope -- and hopefully not without foundation!
A dream - and now to make it a living reality!
A concrete reality! A ‘flesh and blood’ reality! Soon? SOON!

- Remember Sr. Agnes Marie Baer, and Ms. Darleen McBeath who were with us for sharing on May 7, 1980. (And Darleen’s children - LeeLee and Victoria).

- It was suggested that through CTU, there be placements made for anyone(s) interested in the NEW LIFE STYLE Program. Possibilities are being explored. Anyone(s) interested?

NEW LIFE STYLE
Director: Sister Agnes Marie Baer, CSJ	             phone: 314-533-1887.
Archdiocesan Human Rights Office
4445 Lindell Blvd.
St. Louis, Missouri 63108

- Perhaps one day, and not too distant future, there will be in every city of the United States ‘outreaches’ like the NEW LIFE STYLE program for the benefit of our many sisters and brothers in female prostitution. PRAY!

AN URGENT REQUEST: When you come across any and all names/addresses of anyone(s) interested/knowledgeable with female prostitution, please make these names/addresses known to me. Together we build, separately we fall! THANK YOU!	

Fraternally and gratefully,

Depaul
The following pages are a compilation of papers I wrote in the two years of continuing education I did at Catholic Theological Union and at the Chicago Theological Cluster (September 1978 to June 1980). These pages contain my core reflections on ministry with persons in female prostitution and the course offered for the first time at Catholic Theological Union (April to June, 1980).

CHURCH MISSION AND MINISTRY WITH PERSONS IN FEMALE PROSTITUTION

by: Father Depaul Anthony Genska, OFM
Catholic Theological Union
5401 South Cornell Ave.
Chicago, IL 60615

Phone: 312-324-8000

An intimate bond between the Church and humankind is eloquently expressed in the Vatican Council II’s PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD:
The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and the anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts. For theirs is a community composed of men. United in Christ, they are led by the Holy Spirit in their journey to the kingdom of their Father and they welcome the good news of salvation, which is meant for every man. That is why this community realizes that it is truly and intimately linked with mankind and its history.

These words of the Vatican Council II do not fail to “raise an echo in (my) heart”. It is most encouraging to realize that the Vatican Council Fathers were aware of the “joys and the hopes, the griefs and the anxieties...” of humankind. I pause, however, from becoming over-elated, hopefully more from a critical rather than a cynical stance. Do these words of encouragement include the women and men in the phenomenon of female prostitution?
Words, which compassionately express what I personally feel, have a way of becoming alienated - separated - from practical practice. The Catholic Church teaches love for all people. But often in practice, there are many persons who experience something quite different. All does not really mean all all the time and in all situations. All often means the select few with whom it is socially all right to minister. Often times persons say one thing, but in practice some Church persons often do the opposite. If they do not actually do the opposite from what they say, they find “reasons to exclude whole groups of persons from conscientious concern.
Not to do the very thing that I argue against in this paper, namely prejudge, the most I will say is that these words of the Council do not consciously include persons in female prostitution. I do hope, and hopefully not vainly, that persons in prostitution were not consciously excluded from the intent of these words and the similar statements expressed by Vatican Council II.
If the latter is the case, then these words would really be pious-prattle and without substance. And who would or could believe them?
The purpose of this article is to apply these words and similar statements of the Council decree to the specific persons who up until now have not been intentionally included in their application: the ten million persons - women and men - in the United States involved in female prostitution. This effort is modest both due to the lack of sufficient astuteness on the part of this writer, and because of the complexity of the several issues involved in female prostitution. I hope, however, that the persons who seriously reflect on what is proposed here, will in turn embellish its sentiments into the concreteness and sophistication needed on behalf of our sisters and brothers in female prostitution. I earnestly pray that such will be the result of this article which is like a small seed thrown into the larger ground - the Church. God’s blessings and human generosity will provide beneficial results for all concerned: the Church and the persons in female prostitution.

WHERE?, WHAT?, WHEN?, WHY?, WHO ARE THE PERSONS 
THE COUNCIL SPEAKS ABOUT?

Who and where are the persons whom the Vatican Council speaks about?, and with whom the Church shares “the joys and the hopes, the griefs and the anxieties?” The persons are legion! They are literally all over - in cities, in rural areas - of every nation, of every time and culture. Some are more obvious than others, but seen or unseen, they are ever with us - in our very midst, eating and breathing humans on our planet earth. You and I talk and walk with them everyday. They are in front of us, they are behind us, they are on every side. You and I see them, hear them, touch them. Who are they? They are us!
Everytime we look at ourselves in the mirror or any reflective object, we see ‘them’ looking back at us. They are us!
We are the ones with “the joys and the hopes, the griefs and the anxieties”. In modern parlance, we are all in various ways alienated from ourselves, from others, from our God. Is there anyone among us who has not at least at one time or other experienced alienation? The dictionary defines “to alienate”:
ALIENATE:	1. make different or averse; estrange: He alienated his entire family. 2. to turn away; transfer or divert: to alienate funds from their intended purpose. 3. Law. To transfer or convey, as title, property, or other right, to another: to alienate lands.

I ask myself and you questions, the answers to which will indicate that we experience alienation. “Do I feel powerless over myself and the world around me? How often I cry out: ‘You can’t fight city hall’ “The odds are against me!” “What does my life mean?” “Is this all there is?” “What good is my life and the things I am about?” “What are my life values and norms? Are there any norms at all in this ‘rat-race’ and ‘dog-eat-dog’ existence, euphemistically called life?” “With so many people around, why do I so often feel that no one really cares about me or what happens to me?” “In a crowd, why do I feel so utterly lonely?”
These questions and a thousand-and-one variations of them, are they not frequently asked by all of us? Is there anyone who can claim freedom from them? Is there anyone or anything that has the answers to life’s questions? In the darkening gloom that surrounds the human journey, where are the quideposts, the lights, the fellow travelers that can help us on our way lest we do not find the way, lest we give up in the human venture which can become - and has for many - a tragedy?
In an age considered more advanced(?) by reason of its scientifically-controlled, medically anesthetized, plastic-wrapped existence(?), why are so many persons without so much which can nourish their spirits? At no time in human history have more people been murdered by wars, starved to death, and systematically excluded from even the basic necessities of life. Never in the course of human history have so many humans been without so much of what is rightfully theirs by reason of their humanity. The haves have more, and the have-nots have less and less. By law, whole groups of persons are deprived of their rights and these rights are transferred to others. Consider the enduring presence of racism and sexism, often ‘justified’ by laws. One group of persons turns deaf ears, blind eyes to the sub-human condition of others. Consider the many ghettos in our midst. We ‘justify’ such ghettos by blithely saying: “They deserve their sub-human plight. They are lazy and ignorant and won’t work!’ Many persons turn away from seeing what is termed obscene. Consider the apathy to persons in female prostitution. Doesn’t the real obscenity exist in this indifference?
For every ‘justification’ of segregation based on age, race, ethnic origin, religious difference and sexual lifestyle, for every deaf ear and blind eye, for every obscene apathy - there are produced millions of alienated persons, whole groups of them Gulfs made between and among groups, grow wider and wider. Building ditches between persons breaks up traffic both ways - one group cannot and does not have human contact with the other, and hence both groups are alienated. Consider the centuries old charge of heresy between Catholics and Protestants. THANK GOD we are finally dialoging with one another. But it took four-hundred years! Why so long?

PERSONS IN FEMALE PROSTITUTION AND THE CHURCH
ALIENATED FROM ONE ANOTHER

One of the many groups who are often considered alienated are persons in female prostitution. Since June 1972, I have fortunately been involved in ministry with and for persons in female prostitution. But not just the persons in prostitution are alienated from the Church, the Church is also alienated from them. Both groups are among the alienated. Both are estranged from one another!
Prostitution is often referred to as the ‘world’s oldest profession’. Perhaps it is, and perhaps it isn’t. I do not now explore that myth which surrounds it. But one thing about the antiquity of female prostitution, it is definitely older than Christianity. And yet, Christianity substantially ignores it, turns deaf ears and blind eyes, and denies(?) that persons in prostitution have a right to the Church’s mission and ministry. The Church claims that it has a universal mission - concern for a11 In practice, the Church estranges itself from persons in prostitution. It took four-hundred years for the dialog with persons of various faith lifestyles. How long will it take for the Catholic Church and all Christian Churches to have loving dialog, concrete and with consistent concern for all persons in female prostitution? There have been almost two-thousand years of the Christian experience. The persons in female prostitution number over ten-million in the United States, but the laborers of the Church among them number only a handful. Pray for an increase in the laborers, the harvest is escalating!
Is it necessary to elaborate where the persons in prostitution are?; when do persons go into prostitution?; what causes prostitution?; the whys and wherefores of prostitution? For some, perhaps, this would be necessary, and I am willing and hopefully a bit competent to elucidate on the phenomenon of female prostitution. I would refer serious-minded persons to read the books on the subject in their public libraries: THE LIVELY COMMERCE, Gentleman of Leisure - A Year in the Life of a Pimp, Prostitution: An Illustrated History, The Politics of Prostitution.
For this present article, however, I wish to spend the time dialoging with the present readers in order to raise awareness on this matter for mission and ministry. I preface my remarks by asking:

1.	How long and in what condition would Catholic schools, Catholic hospitals, Catholic parishes exist - if exist at all - if they did not have the support of ministers and money - and endorsed and encouraged by the Catholic hierarchy and people of our country?

2.	What would be the morale of ministers in the mission of the Church if they were not respected and supported by their confreres?

3.	Why are some ministries neglected by the Church and excluded in preparing Church ministers? E.G., ministries and ministers with and for persons in sexual lifestyles. Ecumenism and dialog with persons in various faith lifestyles are encouraged, and there is momentary - if at all -hesitation that the Church ministers will succumb to doubts or denials of their Catholic faith. But similar efforts to befriend persons in sexual lifestyles are excluded or at least gravely neglected because it is thought that, perhaps, the ministers will succumb(?) or be gravely tempted – sexually!

These are only a few of the questions that could be asked, but I believe that these three questions contain the kernels of the questioning and too, of the answering.

CHURCH MISSION AND MINISTRY WITH AND
FOR PERSONS WHO ARE ALIENATED

THE PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD
among the many decrees of the Second Vatican Council, contains the mature thoughts and feelings of the hierarchical leadership of the Catholic Church on the mission and ministry of the Church in relationship to the world at large. This Constitution is not the personal view of just one or the other person. The Constitution expresses the consensus of many persons and in so intricate and Thvolved issues of relationships between the Church and the world, the consensus of many astute and committed persons is needed. This Constitution, therefore, carries the weight of maturity needed for impacting the relationship of world and Church.
The decree is pastoral in tone and I resonate with it and I am convinced that this tone will be effective when applied to persons in the world of female prostitution. Pastoral as meant by this Vatican Council means:
...the Constitution is called ‘pastoral’ because, while resting on doctrinal principles, it seeks to express the relation of the Church to the world and modern mankind.

It is one thing to state doctrinally to persons in female prostitution: “You must not prostitute because we - the Church - believe prostitution is morally wrong according to our (the Church’s) interpretation of God’s laws concerning sexual behavior”. It is another matter to endorse persons in female prostitution as persons with dignity and deserving of the Church’s positive pastoral concern. Would we not agree that we, the Church, by our own principles must look first and foremost with reverence on persons in prostitution primarily as persons? It seems(!), does it not?, that many Church persons describe persons in prostitution primarily as prostitutes?, perverts or deviants? We, the Church, withhold our full attention and concern because we (unconsciously?) give more attention to the fact that they are prostitutes, perverts, deviants. However, in what other Church ministries do we give prime importance to the adjectives or descriptions which in some instances are true, but would, if emphasized prohibit or seriously curtail the Church’s mission and ministry? Example: if we minister with persons in varying faith lifestyles and call them ‘heretics’, ‘killers of Christ’, etc., then I would seriously doubt that there would be any ecumenical movement at all Fortunately, we have seen the ‘light’
in not using derogatory or offensive words in our ecumenical efforts; hopefully, we will also see the ‘light’ and remove all offensive words and attitudes when speaking with or about persons in sexual lifestyles.
In a commentary on the Constitution’s methodology, it is affirmed:

Here lies the unique significance of this Constitution: it is the first major conciliar document which canonizes and adopts the anthropocentric approach as a method - taking man as he is and where he is, speaking to him in a language that he fully understands... 

Certainly the entire Constitution is worthy of our time and effort to seriously study. The first forty-five paragraphs establish the ground upon which specific matters are treated. Reading and reflecting on these principles of the Constitution with the phenomenon of female prostitution in mind will bring to light, I believe, the philosophical, ethical, theological and moral groundings necessary for ministry and mission with and for alienated persons and groups in our modern world. Specifically intended here is the world of female prostitution.
Some of the many comments I would want to make on these first forty-five paragraphs are:

1.	The intimate bond between the Church and humankind must include “the joys and the hopes, the griefs and the anxieties” of persons in female prostitution. Why ‘must’? Perhaps, it would be easier to answer the question with “Why NOT MUST?” If the “joys and the hopes” of persons in prostitution are excluded then would that exclusion only add to their “griefs and anxieties?”
2.	It would seem reasonable and even more obvious to “reasons of the heart” that among the “joys and the hopes” of any person is that s/he be taken seriously. Not to take persons seriously, only contributes to their burdens of “griefs and anxieties”.
Especially is this exhortation and command(!) to take other persons seriously incumbent on ministers of Christ in reference to the alienated or those considered “outcasts” of our day, after the manner of Jesus in His day. Consider Jesus’ relationships with prostitutes, publicans, tax collectors, etc. If the ministers of Jesus Christ consciously exclude the alienated of our time and place, then the “intimate bond” between the Church and the world is severed, and this opening preface of the Pastoral Constitution is not pastoral; it will sound like a “tinkling symbol, and a noisy clang.” If this “intimate bond” is severed then the Church will not be what it wants and needs to be - connected with the persons of this world with whom it lives The Church will not be credible, for it says one thing in its official documents, and in its practice it is officially different. The words sound good but lack real substance in practice. Alienation results between preaching and practice.
3.   It is a consistent belief and teaching of the Catholic Church that “all men are intended by God to be receivers of the Good News of salvation.” By the Church’s own traditional stance then, persons in female prostitution should be included in this opening paragraph of the Constitution. Commentary on this preface endorses this view:
...the Council focuses its attention on the world of men, the whole human family along with the sum of those realities in the midst of which that family lives.

The world of female prostitution which includes millions of persons (women and men) cannot be excluded by the very wording of this Council document. To exclude the world of female prostitution, would be to deny a very significant reality of our world. Perhaps, because the Church does not give sufficient time and talent, concern and care to the world of female prostitution, then by apathy and shyness(!) prostitution exists without the benefit of Jesus’ redeeming influence. Could we say that one reason persons are in prostitution, is that the persons in the Church have abandoned them? The Constitution seems to endorse(?) this point of view:
...inspired by no earthly ambition, the Church seeks but a solitary goal: to carry forward the work of Christ Himself under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgment, to serve and not to be served.

And again:

...this Council can provide no more eloquent proof of its solidarity with the entire human family with which it is bound up, as well as its respect and love for that family, than by engaging with it in conversation about these various problems.

“...(C)onversation about these various problems” which humans have and which certainly affects them needs to be promoted with those interested and involved. But where are the “various problems” talked about in which persons in prostitution are involved? The ‘world’s oldest profession’ is still waiting to receive a serious hearing and professional forum within the Church of Christ What a tragic commentary...
For a gospel that does not have a word for the alienated, the poor, and the oppressed is no gospel at all...we may well wonder if we have preached a gospel for...men of this world.

To be apathetic to the common lot of humanity for any group is also to deny our common dignity and common destiny. Martin Buber says it well:
...(I)f the globe is not to burst asunder, every man must be given what he needs for a fully human life...this Constitution on the Church in the Modern World asks for an order that will provide these needs.

INCARNATING MISSION AND MINISTRY WITH AND FOR
PERSONS IN FEMALE PROSTITUTION

I have only briefly considered where, why, when, who are the persons with whom the Church is to have “intimate bonds”, and the philosophical, theological, ethical and moral grounding of Church mission and ministry with and for them.
I now turn attention to a few reflections on ‘incarnating’, ‘fleshing-out’ the previous sections of this article.
Consideration is given to: ministerial qualities for mission with the alienated; and a forum for preparing Church ministers for this mission with the alienated.
It seems logical to state that before alienated persons - persons in female prostitution included - can or should be welcomed home to the Church, the ministers and the institutions of the Church have to be properly prepared. A homey example may suffice to illustrate this point.
Before anyone invites me or another to their home, I am first invited two or three weeks before the actual coming to that person’s home. In the meantime, my host is deciding on what kind of food to offer me, cleaning the home, and doing all sundry preparations, so that when I do come to my host’s home, I will feel at home - calm and comfortable. If my host really wishes to cultivate my friendship, then preparations will be made very diligently.
A similar analogy, I believe, could be made when the Church invites home those persons who previously have been shunned and from whom the Church has been estranged and the persons themselves who feel alienated from her, namely persons in female prostitution.

Qualities in Persons Ministering With Persons in Prostitution

Father Karl Rahner, S.J., postulates an insight, which I believe is especially conducive to a realistic approach to many of today’s phenomena. Briefly stated, the Rahnerian insight is: the foundation or pre-condition for all human knowing and willing is a pre-grasp of the horizon of absolute being.
That may sound quite theoretical at first, but it has practical consequences. In all human searching and striving, knowing and willing, it is necessary according to the Rahnerian insight, to have a pre-grasp of the horizon of absolute being. Without this pre-grasp, no knowledge or willing are possible. With the pre-grasp of absolute being (be it the absolute being, God; or the being of self or others), it is still difficult, even impossible, to know and will everything possible. The pre-grasp of absolute being does not necessarily make the human endeavor any easier (as human we are very limited in our comprehension and willing), but the quest for more and more insights and convictions becomes a pursuit of a more abundant life and joy in the midst of difficulties.
Some of the many characteristics or qualties of the Rahnerian insight which I mention here and comment on are, I believe, beneficial to any pastoral ministry. I am personally encouraged by these characteristics for ministry with the “outcasts” or alienated of today’s society. In my own ministry with persons in female prostitution, I can validate that these dispositions work. I have continually employed them both to the benefit of myself and for those on whose behalf I minister.
Qualities of the Rahnerian insight, not exhaustively, but inclusively, are: openness, humility, faith, love, dialog, and hesitancy of judgment.
Openness on the part of the minister engenders openness in those persons with whom the minister ministers. Commenting on this spirit of openness, the preface of DIGNITY AND FREEDOM OF MAN, states:

Moral theologians must take science, culture, and history much more seriously than they have in the past, and they must be much more open to mutability in the Church’s moral teaching...Furthermore, although the demands of the natural law and of man’s relationship in the Church and civil society give legitimate authority the right to restrict the scope of man’s freedom, there must always remain a zone of personal freedom in the economic and social spheres and in the areas of religious and cultural values. Unjustified a priori restriction of human freedom constitutes a grave injury to the dignity of the human person.

This openness to the horizon, openness to that which lies beyond a closed mentality, is the quality from which the others flow. Without openness, at least on the part of some persons who earnestly seek comprehension, little, if anything at all, is able to be accomplished. A closed mind and heart, erroneously thinking and stubbornly willing, prohibit further development of individuals in themselves and their several relationships with others. It is a truism common to far too many of us: “Don’t confuse me with the facts; I already have my mind made up!”
The pre-grasp of the horizon of the unfolding of being, presumes openness of persons to realize that what they know and will is only partial. The more one knows, it would seem to make a person honestly admit, the more s/he does not know. Even a cursory understanding of our world would make each of us realize the extraordinary expansion of knowledge in all the sciences and too in matters of religion. One of the outstanding “signs of our times” is this astronomical expansion of technology and theology, not only in themselves, but as they affect human beings. To be closed to this “sign of the times” is to die to the reality of its existence.
Being confronted and challenged by this modern phenomenon of the knowledge explosion will, I would think, effect a certain humility in us, including ministers, and perhaps especially ministers~ Humilty - knowing that one knows only very little when compared to the horizon of complete knowledge about any given subject or object - is essential for anyone, and perhaps especially ministers of an Infinite God~ There is always and in all ways more and more to know. S/he who knows that s/he does not know everything, is truly wise; s/he who does not know that s/he does not know everything, is really stupid!
Faced with this reality - the being-ness of everyone and everything, the horizon of mystery to which I am called forth from my ignorance, begets in me a disposition of humility - an awesomeness - the realization (and painfully so at times) is albeit limited, imperfect: absolute being is absolute, and I am not Any other position is not only ridiculous, but also plunges me further into my own “emptiness, despair, night, and death.” Rahner comments:
It is easier to drop into one’s own emptiness than into the abyss of God’s blessed mystery - but it is not braver, and it is not wiser. Of course this truth only emerges if it is lived and accepted as the ‘truth that makes men free’ and dares all things that lead upward.

A disposition of humility not only makes a person aware where one stands - with ‘emptiness, despair, death and night’ - but also encourages the minister to seek fuller life, deeper hope, more ardent love - in a word, to be more fully open to fulfillment.

Openness begets humility and humility begets faith. What a person knows, s/he knows; what a person does not know, s/he believes -or accepts on the authority of another who does know. For the minister, s/he accepts on the authority of another - the absolute being, God, who communicates through limited ways: others, creation, institutions -the Church included.
For believers, and I pray that I am among them, who question the meaning of their existence and of the world in which “they lives move, and have their being” then...
God is the absolute answer which necessarily remains mysterious because it is God’s answer. That is why the God-Man cannot be superceded. Through him the world and history have found their own meaning - but not as though now the world could no longer have any history worthy to be enacted or pondered. Quite the contrary: now human history, which takes place in knowledge and freedom, has caught up with its true principle, can perceive its true destiny to be a partaking (2 Peter 1:4) in the God-Man Jesus Christ. And so with him, history only begins on its proper level: the obscure and incalculable history of mankind that knows it is hidden away in the love of God.

Faith is called for in the face of doubt, untold “griefs and anxieties”, in the wake of the most horrible catastrophes of human history, and “man’s inhumanity to man” and woman. Injustices and exploitations abound. Faith - there is a God who calls all of us, friend and foe, to sisterhood and brotherhood with one another. “In the heat of the day’s burdens” of ministry, the minister is called to have a faith that “will move these mountains” of disbelief and despair. The minister is called to have a faith that God is faithful and desires the salvation of all persons, even and especially when we do not comprehend any concrete proof or indications that His salvation is actually happening. We believe that God desires the salvation of all persons, we do not see nor know the ‘how’ of His mysterious accomplishments. 
In a word, love is the quality that is called for above all others and which includes all other qualities. It is not that love in a Christian minister was never really asked for (certainly it takes love to lay down one’s actual life in martyrdom), but today it takes at least as much love to withstand the unbloody martyrdom of daily pastoral practice. With the explosion of knowledge, differing and often conflicting views and opinions, shades of meanings, etc., stretch the minister’s love to be more patient, all-bearing, kind, enduring all things for the sake of Him in whose name he ministers. The minister, growing in awareness of the patience, kindness, all-bearing love which the absolute being - God - has for her and him, then it is hoped that s/he will act in like manner towards those with whom s/he ministers. What minister knows whether their knowledge and willing are so freed from error and ignorance that s/he has a sufficient grasp of the truth, beauty, goodness, and uniqueness of persons and experiences to make just and accurate judgments? With the same warmth of love from God with which s/he is embraced, ought the minister to embrace others!
The openness, humility, faith and love possessed in a minister of the ‘good news’ will be what the Vatican Council calls for in these times: a minister of dialog with all persons. THE PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD exhorts:
Respect and love ought to be extended also to those who think or act differently than we do in social, political, and religious matters, too. In fact, the more deeply we come to understand their ways of thinking through such courtesy and love, the more easily will we be able to enter into dialog with them.

And again:

By unremitting study they (pastors, priests) should fit themselves to do their part in establishing dialog with the world and with men of all shades of opinion. Above all let them take to heart the words of this Council which has spoken: “Because the human race today is joined more and more in civic, economic, and social unity, it is much more necessary that priests, united in concern and effort under the leadership of the bishops and the Supreme Pontiff, wipe out every ground of division, so that the whole human race may be brought into the unity of the family of God.

And again:

…(B)rotherly dialog among men does not reach its perfection on the level of technical progress, but on the level of interpersonal relationships. These demand a mutual respect for the full spiritual dignity of the person.

The dialog between and among persons and groups is open, humble, filled with faith and love for the dignity of all the persons in the dialog. The dialog to be dialog rather than monolog (a talking to and not with another), does not come with ‘pat’ answers divorced -alienated - from persons’ real needs, concerns and questions. Hesitancy of judgments, especially negative judgments, precludes persons of dialog to project any attitudes, which hinder the dialog from being mutually beneficial. Dialog conveys a prior judgment that few things, if really any at all, are totally black or white, totally right or totally wrong. There are elements of truth in most, if not all,, expressions and opinions. A person of dialog earnestly looks for these elements of truth and builds on them, expanding them into the fuller horizon of absolute truth, all the while realizing that full or complete ‘nothing but the truth’ is humanly impossible. The search for total truth is never-ending, especially for persons with a dialogical mentality.
Persons in dialog believe in the good will and sincerity of others with whom they have dialog. With this attitude and conveyed by all in the dialog, then the dialog will be beneficial to all. If some persons in the dialog convey a conviction that persons are basically good and not basically bad or perverted, then the dialog will proceed; otherwise the dialog will be seriously hindered from the very beginning. In fact, if the latter attitude (persons are basically bad and perverted) is accepted even unconsciously before the dialog, then the desired for dialog will not begin at all, but will remain a monolog.
A compassionate and understanding dialog will lead, I would hope, to a disposition of hesitancy of negative judgments. Motivation to do or not to do anything is often so complex - as behavioral sciences teach us - that to judge the moral goodness or evilness of another’s conscience is in itself a sign of immaturity. We cannot judge categorically the moral state of anyone’s conscience. God’s infinite knowledge as the ‘searcher of hearts’ is above and beyond all that we humanly comprehend, believe or teach. To say without reservation that a person is committing a particular sin or not, or worse to judge definitively that by doing a particular act (even of a sexual nature!) that a person is guilty of grave sin, this is a judgment beyond human capability. In humility and love, the most that we humans can or should say about any particular acts (including sexual acts) is that they may not be in accordance with our present human understanding of what is revealed and/or not revealed, and in accordance with or not in accordance with right reason. As ministers of God’s mercy and forgiveness, and who alone fully understands our humanness, we leave all final judgments and definitive decisions of moral culpability to God, where they rightfully belong in the first and last place, and all the in between judgments that we humans are so quick to make.
These are only six of the qualities which a Christian minister, I believe, should/must possess in order to minister with and for alienated persons and groups. To an even greater degree should/must a minister have these qualities the more alienated and estranged from the Church persons are perceived to be - both on the part of the Church and the persons and groups themselves. These, however, are not the only six qualities. Ministry with the alienated calls forth the best and the most that is within the minister and which God Himself shares so generously with His ministers of His mercies and love. God is the only one who fully possesses them and more. God is infinitely open, true (humble), faithful, loving, in dialog with His people, and slow to judge His People - all of them!
Forum for Preparing Church	Ministers for Ministry with Persons in Female Prostitution

A further specification, a concrete ‘incarnation’, of what we have been reflecting on throughout this article, is now in the stage of development: a course on female prostitution at Catholic Theological Union in Chicago.
Theological schools have courses in liturgy, morality, scripture, systematic theology, social ethics, and many other courses for ministerial competencies. However, until very recently the ‘world’s oldest profession’ was notably and regrettably absent.
Through the openness of the professors at Catholic Theological Union, and through their faith and trust, their love and compassion, a course concerning female prostitution was initiated. Like all else human, it still deserves and demands further development. Like all else human, ministers of the Church in order to share in the “joys and the hopes, the griefs and the anxieties” should/must have sufficient knowledge so as to minister professionally and proficiently. Any other type of ministry not only betrays the ‘good news’ that God loves us and calls us to respond, but it also adds to the “griefs and the anxieties” of those with and for whom the Christian minister ministers.
This course on female prostitution considers: the dynamics of female prostitution; what we should and should not do as a Church in response to the phenomenon of female prostitution; the viable options to a life of prostitution. This course does not labor under the illusion that it is the last word for ministering with persons in prostitution; in fact, it is only at this stage a fledgling first word. Under the guidance of committed and concerned theologians and practitioners of ministry, the course is developing into an incarnational sign that the Christian Church is at long last tending seriously to the ‘world’s oldest profession’ For that encouraging development, we say: THANK YOU! For the development still to come, we cry: PLEASE HELP!
BUT WILL MINISTRY WITH AND FOR PERSONS IN PROSTITUTION SUCCEED?

G.K. Chesterton once remarked: “Christianity has not been tried and found wanting. It has never really been tried” Chesterton’s comment was on Christianity generally~ now specifically when applied to mission with persons in prostitution, I think the same could be said: “Ministry with persons in female prostitution has not been tried and found wanting. It has never been sufficiently tried” The skeptic within us keeps asking: “Will mission and ministry with persons in female prostitution really succeed?”
My own answer is: “For God’s sake, literally for God’s sake, let us really try!” We really do not have any alternative if we - Church ministers - really want to be true to our beliefs and teachings.
It is a risk of do or…die! The Church because of its missionary nature sends missionaries to Africa, South America, the Near and Far East…when do we (the Church) go into our inner cities and elsewhere to minister with and for persons in female prostitution? WHEN? To do so is admittedly a risk of reputation and resources, but not to do so is continuing our alienation from our sisters and brothers in prostitution. It is continuing the death to our responsibilities to be missionary and to our response in sharing in “the joys and the hopes, the griefs and the anxieties” of our world, the world of female prostitution!
Recent Popes and our present Pope, John Paul II, repeatedly challenge the Church to become more actively involved in the Ecumenical Movement concerning varying Faith lifestyles. And the Popes, including our recent Pope, call us to defend human rights of all persons. That is good!
When does the Church accept the challenges to become more concretely involved in similar movements with persons in varying sexual lifestyles?; and when does the Church defend the human rights and dignity of persons in sexual lifestyles? A movement towards mission and ministry to include persons in prostitution is also urgently needed. And that would be very good!
1.	
THE DOCUMENTS OF VATICAN II, General Editor Walter M. Abbott, S.J., Pastoral Constitution on the Church in the Modern World, American Press, New York, 1966.

2.	In actual quotations, no attempt was made to eliminate sexist terms. In my own commentary, however, I hope I have refrained from the use of sexist language.

3.	Ibid, pp. 199-200.

4.	Ten million persons in the United States are involved in female prostitution. These figures are arrived at by the research that has been done on this matter. Most researchers estimate that there are 500,000 female full-time prostitutes in the United States. However, these females do not exist in a vacuum. For each female prostitute, there are conservatively 8-10 men customers, a pimp, mothers and fathers of the prostitutes, relatives, children of the female prostitutes, etc. Granting each female prostitute at least 20 other persons in her life circle, then there are at least ten million persons involved and affected by prostitution. This is a conservative estimate.

5.	Random House Unabridged Dictionary, 1967.

6.	Confer, THE ALIENATED CHRISTIAN, Kenneth Eberhard, United Church Press, Philadelphia, 1971, pp. 23-26.

7.	Some of the several books, readings on female prostitution:
a.	THE LIVELY COMMERCE, Charles Winick and Paul Kinsie, Quadrangle Books, Chicago, 1971.
b.	GENTLEMAN OF LEISURE, A YEAR IN THE LIFE OF A PIMP, Susan Hall, New American Press, New York, 1973.
c.	PROSTITUTION: AN ILLUSTRATED SOCIAL HISTORY, Bonnie and Bern Bullough, Crown Publishers, New York, 1978.
d.	THE POLITICS OF PROSTITUTION, Dr. Jenifer James, Coyote, San Francisco, 1975.

8.	A CONCISE GUIDE TO THE DOCUMENTS OF THE SECOND VATICAN COUNCIL, Vol. II, Adrian Hastings, Darton, Longman, and Todd, London, 1969, pp. 231-233. “All bishops in communion with the Holy See had the right to attend as voting members together with 97 Superior Generals in the first session and 103 by the last. In all about 3,000 people had the right to be there: 2,904 in the first session, 3,093 in the fourth.”

9.	Abbott, op. cit., p. 199, footnote 2.

10.	WORLD, VATICAN II’S PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD, the foreward, Catholic Action Federations, Chicago, 1966, p. 25.

11.	Abbott, op. cit., p. 200.

12.	Ibid, p. 200, paragraph 2.

13.	Ibid, p. 201, paragraph 3.

14.	Ibid, p. 201, paragraph 3.

15.	WORLD, op. cit., p. 27.

16.	Ibid, p. 23.

17.	A RAHNER READER, Edited by Gerald A. McCool, Love As A Reflected and Explicit Mode of Action and As An Unconceptualized Transcendental Horizon of P~ction, The Seabury Press, New York, p. 262.

18.	DO YOU BELIEVE IN GOD?, Karl Rahner, S.J., translated by Richard Strachan, Newman Press, New York, 1969, p. 8.

19.	Ibid, pp. 8-9.

20.	Ibid, p. 13.

21.	Abbott, op. cit., p. 227, paragraph 28.

22.	Ibid, p. 245, paragraph 43.

23.	Ibid, p. 222, paragraph 23.

(This paper was originally written for a course I took at Jesuit School of Theology at Chicago: Basic Ethical Theory, E-337, taught by Fr. James Hug, S.J., Spring Quarter, 1979).

MAIN EMPHASES IN MY LIFE: PARTICULARLY IN REFERENCE TO MINISTRY WITH AND FOR PERSONS IN FEMALE PROSTITUTION

This paper concerns my main emphases in: personality type, Ecclesiology, Christology, Images of God, and Ethical ‘senses’. The progression of this material is in the order of the experiences I had of them: chronological.
PERSONALITY TYPE
I am an introverted-sensing-feeling-judging personality type. Having taken the Myers-Briggs Personality Type Test, I continue to ‘check-out’ if the results of that test are verified in my own life experience. I can say in general that they are. I remember any number of facts and I examine the accuracy of them. I tend to ‘feel’ my thoughts for long periods of time and then act perseveringly on them. In the ministry with persons in female prostitution, I read all the material I can. I endeavor to substantiate what I learn about prostitution and the persons in prostitution.
I have been in the ministry (with persons in female prostitution) for seven years (since June 1972). While the trials have not been monumental, nevertheless there have been trials: refused six times for delegate status at the CALL TO ACTION CONFERENCE (Detroit, October 1976). Finally, on the seventh attempt, I was approved as a voting delegate. I have often been told by my peers to give up this ministry; after all, so few persons are really interested in it, or are actually involved in it. This advice only tends to strengthen my resolve to remain in this ministry.
I go to ‘great lengths’ (not said boastfully, I hope!) to remain with this ministry. I have asked my Provincial Superiors (St. Francis Friary, 135 West 31st St., New York City) three times to become involved fulltime in this ministry (June 1976, September 1977, April 1978). Provincial approval was finally granted in June 1978. I traveled to twenty-one United States cities to observe the state of female prostitution: New York, Atlantic City, Boston, Cleveland, Chicago, Denver, Detroit, Syracuse, Toledo, Washington, D.C., etc. I have also been to Paris (France) and Rome (Italy). In these past seven years, I gave over 400 talks, TV, radio, magazine, newspaper -- interviews, concerning this ministry: e.g., TODAY SHOW, Phil Donohue SHOW, AM CHICAGO, HUSTLER Magazine, PLAYBOY, National Catholic Reporter, St. Anthony’s MESSENGER, etc. I attended several National Catholic Meetings: three Catholic Bishops’ Conferences (May 1977, November 1977, May 1978); National Catholic Charities’ Convention (New York City, September 1977); National Assembly of Women Religious (Pittsburgh, August 1978). I also was present at two State Conventions of Women (New Jersey, June 1977; and New York, July 1977); and the National Women’s Meeting (Houston, Texas, November 1977). My main purpose for all of this ‘pr’ is to interest persons in their sisters and brothers in female prostitution: to take them seriously and to reach-out concretely to them in friendship.
I have met over 450 female prostitutes during these seven years. Since they move rather frequently, I have not been able to keep in touch with them as regularly as I would want. Several of the persons in female prostitution are internationally known: e.g. Ms. Margo St. James, who is the Founder of COYOTE, a National Prostitutes’ Union. Margo is a personal friend of mine for the past three years. She invited me to give one of the four main talks at the First International Prostitutes’ Convention (Washington, D.C., June 1976). The other three main speakers were: Ms. Ti-Grace Atkinson, Ms. Flo Kennedy, and Margo herself. Over three hundred persons were in attendance.
	With Mari Maggu, a former prostitute and madam, I helped found SCAPEGOAT, a New York City based advocacy group for prostitutes.
I am really challenged and enjoy working with and for persons in female prostitution. I believe many friendships have been formed. I am also intent in making their ‘cause’ known to the public in general, and to the Catholic Church in particular: hierarchy, priests, religious and laity.
‘Judging’ --I spend considerable time planning for this ministry both to create viable models for ministry and to interest others in exercising it.
	‘Introverted’ -- One of my main frustrations is that I tend to be more comfortable with the inner world of ideas rather than in putting these ideas into operation externally.
The song that perhaps best sums-up my own loyalty to this ministry and the persons involved in it, is: THE IMPOSSIBLE DREAM. “And I know if I only be true to this glorious quest (prostitutes ministry), then my soul will lie peaceful and calm when I’m laid to my rest.”
ECCLESIOLOGY MODELS: CHURCH AS MYSTICAL COMMUNION AND SERVANT
My main emphases in ecclesiology are within the models of Mystical Comunion and Servant. I use Fr. Avery Dulles’ descriptions of these models.1
A. Mystical Communion:  For some religious persons, the first and foremost concern regarding persons in female prostitution is: “They are sinning!” Even if this be true (persons in prostitution are sinning), persons in prostitution are primarily persons. As persons, therefore, they are entitled to and have rights to be treated with dignity and respect. Persons in prostitution are NOT to be written-off, nor cast aside as outcasts, as they frequently are by self-styled ‘righteous religious’ persons.

The reconciling grace of Jesus Christ is meant not only for persons in female prostitution, but also for the ‘square’ people -- both as individuals, and as groups with each other. I firmly believe that persons in prostitution are People of God -- Jesus comes for them as much as He comes for anyone. Throughout the Bible, especially the Gospel, God and Jesus seem to have a penchant for prostitutes2 (cf. Hosea-Gomar, Mary Magdalene, etc). Can the Church of Jesus Christ do less? At the present time in the United States, it seems that the Church of Christ is doing less!
In these ecumenical times, I hope and pray that ecumenical dialog and bridges of friendship and understanding will be built between the ‘square’ community and persons in female prostitution. “See how they love one another” would certainly be a quantum leap forward, if it could truthfully be applied to the ‘square’ and prostitute communities loving one another!
God’s love for prostitutes can hardly be realized by prostitutes, if they do not personally experience this love, concretely and constructively, from those who profess to be followers of God and Jesus, in and through the Christian Churches.
I originally became involved in prostitution ministry in June 1972. In December 1975, I went ‘public’ in making this ministry better known and appreciated. The first instance of ‘going public’ was the oral and written testimony on persons in female prostitution. I made the presentations at the Catholic Bishops’ Bicentennial Hearing in Newark, NJ, on December 6, 1975.
I participated in the CALL TO ACTION CONFERENCE, Detroit, October 1976. I was an official voting delegate. Five resolutions on sexuality were overwhelmingly approved by the 1351 voting delegates. I assisted in drafting three of these five resolutions which include references to sexual minorities (i.e. female prostitutes, gays, transsexuals, transvestites, etc).
Since that time, I have publicized these resolutions and ministries with and for persons in sexual minorities (see page 59 for a summary of these ‘pr’ pieces).
As an ordained minister in the Catholic Church, one who professes its doctrines, administers and receives its Sacraments, and one who is subject both to its Bishops and other legitimate authorities in the Catholic Church, it is important for me to remain in the recognized institutional Church and to have what I am about (ministry with persons in female prostitution) looked upon favorably. I greatly desire that the Church authorities recognize this ministry not solely as ‘mine’, but as a bona-fide ministry of the Church. Official approval in this regard gives me and all who are involved in this ministry (either now in this time or in the future), credibility as Church ministers. I do not seek Church authoritative approval in order to perform it -- I believe the Gospel gives me the endorsement for this ministry, after the example of Jesus. Church authoritative approval of this ministry will validate this ministry so that it will be more favorably considered in the Church not as a unique ministry but rather as a ministry as constitutive as parishes, schools, hospitals, etc. I feel that by labeling this ministry as unique, there is a tendency to marginalize it, making it just ‘nice’ to do but not necessary to perform. I also believe that the authoritative approval of this ministry will greatly facilitate others to be involved in it. Endorsement of this ministry from the hierarchy will greatly aid the acceptance of this ministry in the Church, and its performance in the degree that it demands. Certainly, the encouragement and endorsement of the Church are very helpful to the many persons ministering in Catholic parishes, schools, hospitals, etc.; how many persons would be involved in these ministries if the authorities gave little or no encouragement and endorsement to them?
Persons in prostitution are certainly worthy to be beneficiaries of the institutional Church, and this for several reasons: persons in prostitution belong to the People of God, they are God’s creation as human beings, they are destined for eternal glory. And too, many persons in prostitution are Catholics by baptism and the reception of the other Sacraments.3 I personally know many Catholic prostitutes. But where are the ministers of the Church reconciling these persons in prostitution with God, Jesus, and His followers?
I consider a serious portion of my ministry on behalf of persons in female prostitution to bring to the awareness and appreciation of the Church, its responsibilities to befriend persons in prostitution “who are the household of faith”. (I will speak of those who either are not Catholics or Christian in the next model of Church as Servant). The lack of prepared ministers and their sufficiency in numbers among persons in prostitution, speaks, at least to me, very loud and clear: the Church has abandoned its sisters and brothers in female prostitution The Church ‘outcasts’ the persons in female prostitution in the same fashion as society in general!
Several canonized saints of the institutional Church ministered with prostitutes: St. Alphonsus Liguori, St. Ignatius Loyola, St. John Regis, St. John Eudes, St. Mary Euphrasia Pelletier, etc. Several other saintly men and women also befriended prostitutes: Bl. Frances Schervier, Bi. Joseph-Marie Lataste, Edel Quinn, Catherine DeHouek, etc. The question: Where are the holy men and women -- ministers with and for persons in prostitution today?
The Catholic Church is committed to serious dialog with those whom it initially ignored and even condemned because of differences in faith lifestyles -- Protestants, Orthodox, Jews, Moslems, etc. When will the Catholic Church enter into serious dialog and friendship with persons with whom it differs because of sexual lifestyles? This dialog to be effective must include all the significant elements and persons concerned with persons in female prostitution: criminal justice system, social workers, ‘johns’, pimps, prostitutes and their families, etc.
B.  Church as Servant: I perceive persons in prostitution as sisters and brothers -- not as strangers. I may not know the names of all the persons involved, but still I consider them as related to me as humans, persons, and it my privileged obligation and honor to get to know them as members of the human family. For me, they are NOT perverts nor deviates. A word of encouragement, a ray of hope, a loaf of bread and a drink of wine -- are clearly understood by me as signs of friendship and are to be offered to ALL persons, persons in prostitution definitely included! The hundreds of times I have shared these signs of friendship with persons in prostitution --these signs have engendered the rewards of smiles, the warm responses of friendship. These may seem too simplistic to some, but when I find such grave human need among the prostitutes just to have a friend who will do these simple things rather than what they customarily receive -- apathy and condemnation -- then I thoroughly endorse this ministry of the Church to be Servant with their sisters and brothers in female prostitution. At least this is a simple response for now, as we press on to greater responses.

The Christian Church has what the world needs: love and understanding. Wherever men and women are in want -- and they certainly are in prostitution --then that is where the Church should be. I hope and pray that that will be the position of the Church.
I believe that one reason why prostitutes are prostitutes is because we (Church) are what we are: stuck in our self-righteousness and egoism --and attitude of “thank God, I am not like the rest of men” and women!
The Church, in being involved in the upbuilding of the entire human enterprise, cannot afford to leave but of its conscious concern and service over seven-million persons -- persons involved in female prostitution.4 The Church, because of its moral position on sexual activity outside of marriage, cannot endorse and approve of sexual prostitution. But leaving aside that important issue, there are so many other aspects of prostitution in which the Church needs to be involved: building of friendships, peace and justice for persons in prostitution, human rights, etc.
Friendships: this is my main and prioritized position in ministering with and for persons in prostitution. Among the many books I have read on the subject of friendships, two are of special assistance: The Heart of Friendship5, and The Ways of Friendship.6
I also belong and am active in Justice and Peace groups in the United States: the Justice and Peace Commission of my Franciscan Province of Holy Name (New York), the National Convergence of Justice and Peace Groups, the American Civil Liberties Union (New York Chapter), NETWORK (Washington, D.C.). 
I hope and pray that the institutional Church will visibly manifest its loving concern more concretely (Sacrament) -- to all our sisters and brothers in prostitution (Servant) -- by proclaiming in Word and deed (Herald) -- prostitutes are God’s People (Mystical Communion) -- and God and we (institutional Church) love and are deeply concerned for their well-being and have need of them to make us (Church) truly universal -- excluding no one(s)!
CHRISTOLOGY
I identify more readily and closely with the Christological model of inclusiveness.7 I firmly believe that Jesus Christ is the indispensable means whereby I and all persons are saved eternally. This is what I have preached and pastorally practiced for the twenty-one years of my priestly ministry (I was ordained on April 25, 1958). I also struggle along with others who believe this and who sincerely try to live in Christ Jesus.
However, in reaching-out to others who may not share this belief in Jesus, I try to be patient. I do not deliberately ‘brow-beat’ nor preach ‘hell, fire and damnation’ at them. In fact, perhaps somewhat due to my feeling personality type, I am consciously sensitive in not being offensive to other persons and their beliefs in Jesus, or non-beliefs in Him. Hopefully, more by my example than by mere words, I give witness to the belief that Jesus is “the way, the truth, the life”.
In this ministry with persons in prostitution, I do find ample proof that these persons do believe in Jesus. (Cf. footnote 4). In ministry with Christian prostitutes, I often share the Scriptures, visit Churches, pray with them. The prostitutes themselves are, I feel, enriched and encouraged by these experiences. I know I certainly am! In these experiences, I stress the magnanimous love of God and Jesus for them. No one, prostitutes too, is excluded from God’s love incarnated in Jesus Christ. I share with prostitutes my firm conviction -- they are NOT outside of God’s love, regardless of their lifestyle, and whether or not they are outside of other men and women’s love. I point out Jesus’ examples towards persons living sexual lifestyles during his lifetime, e.g, the Samaritan woman, Mary Magdalene, the adulterous woman. Emphasizing these qualities and examples of Jesus, furnishes the prostitutes with a firmer belief in an all-good and loving God. God and Jesus do NOT ‘write-off’ prostitutes, even though some believers in God and Jesus do. In a word, I strive to accent the positive, believing and hoping there will come a time when prostitutes realize their own self-worth. I have optimism that this is happening now, even though ever so gradually.
IMAGES OF GOD
The main image I have of God is one of Sanctifier.8 Another image of God I closely associate with is: Teacher, especially in the Person of Jesus Christ.8
A.  Sanctifier: During my novitiate (1950-51), one of my priest confessors -- Father Conrad Schomske -- usually gave me the confessional penance of prayer -- the Sequence from the Feast of Pentecost. I still pray this prayer often (usually three or four times a week). I find much spiritual delight and insight from it. I feel that frequent and fervent recitation of this prayer to the Holy Spirit is one of the main disposing causes of the Spirit’s gratuitous action in my life. The symbol I picture when I pray this prayer is a flaming heart on love for all of God’s creation, specifically for persons. The Holy Spirit’s love for me is manifested in manifold ways, especially as I continue to reflect and respond in ministry with persons in prostitution. I gratefully acknowledge that the Holy Spirit leads me among persons in female prostitution. Perhaps this love for persons in prostitution, inspired by the Holy Spirit, corresponds with the feeling aspect of my personality. I am often brought to tears of sadness when I see prostitutes -- NOT because they may be doing something morally wrong or sinful -- but because they are often so neglected and often condemned by my Church!
If I sincerely believe in the dignity of ALL persons -- including persons in prostitution -- then I will persevere in my drive to personally love and care for them, even to the point of death (and everything that is usually meant by death burning one’s self out for them, willing to “march into hell” for them, making sacrifices for them, etc).
B.  Teacher: Jesus Christ is the Incarnate Image of God. I believe this and accept Jesus as my Teacher, par excellence. Jesus is a person totally filled with the Spirit of God, the Sanctifier. I believe Jesus teaches me more by His example than by the actual words attributed to Him. When Jesus teaches me to love my neighbor as myself, I do not think only of the neighbor who is lovable (the neighbor whom everyone finds easy to love), but more importantly for me, I want to love (and hopefully do) the neighbor who is usually considered unlovable -- the social outcast. Jesus ate and drank with outcasts: tax-collectors and prostitutes. Jesus asks me, through the words of His apostle Paul, to have in me the mind and heart of Jesus Himself.9 I pray to the Holy Spirit to enlighten my mind and enflame my heart in the same fashion He (the Holy Spirit) does with Jesus. Jesus is a friend to harlots and thieves, virgins and adulterers, men and women, Jews and Samaritans. Jesus’ teaching in words and deeds are persuasive to direct me to go and do likewise, empowered by His Spirit.
In this ministry with persons in prostitution, I believe the Holy Spirit is active. The Holy Spirit fortifies me (in the manner the Spirit did with Jesus) to go into places -- shady bars, late at night walking the city streets with prostitutes -- which I probably would not do otherwise (I am only 47 years old and too young to die!). The Holy Spirit grants me the grace of perseverance in this ministry. After seven years, having sown so many seeds (or so it seems), I see little concrete results (see references in previous pages). To some persons these may seem like many seeds sown, but in reality what really has been done for the benefit of the prostitutes themselves? Generally, I do have hope and patience that these few seeds which have been sown will be blessed and multiplied in effectiveness, and in God’s good time and way there will be an increase in laborers for this ministry, and the benefits on behalf of our many sisters and brothers in female prostitution will be abundant: There are many times though when I am greatly discouraged and disappointed because of the seemingly meager results of this ministry -- after seven years: PRAY!
I perceive the Holy Spirit working through the prostitutes themselves. They were the persons who first reached out to me (June 1972). They first befriended me, ministered to me, and introduced me to the world of female prostitution. Time after time, prostitutes seek me, rather than me seeking them. I accept this as a work of the Holy Spirit.
ETHICAL SENSES
The main ethical sense I possess is one of gratitude, and secondarily a sense of possibilities 10
A.  Gratitude: “I thank the Lord for leading me among them” -- the prostitutes.11 An all-good and loving God evokes my sincerest and deepest gratitude for leading me among persons in prostitution. My experiences these past seven years with and for prostitutes are most enriching and invigorating to me. Of all the ways my life could have gone, of all things I could have been involved in, of all the persons I could have met, nothing challenges me more or has been more of an active influence in making me mature -- than this ministry with persons in female prostitution. I was initiated into this ministry when I was 41 years of age. Surely, life does begin in the forties!
I am moved with deep heart-felt gratitude towards the prostitutes themselves. I am now more deeply committed to live my life values -- prayer, chastity, poverty, obedience, care, concern, respect for the dignity of persons --in a fuller and more meaningful way. I often ask myself: “Am I as committed to my life values and do I take risks as frequently and in proportion to my religious commitment, as prostitutes do to live their value of prostituting themselves?” “Would I be on the street openly preaching Jesus Christ and religion at the ‘risky’ hours and in the areas as prostitutes do to ‘preach’ their lifestyle?” It is mainly because of prostitutes and the several challenging encounters in this ministry that I am now participating in the richness of studies and interaction at the Chicago Theological Cluster. I pray that all of these studies will be beneficial for all our sisters and brothers in female prostitution, as I try to share with them these experiences. PRAY!
In thankfulness to God, Jesus, the Holy Spirit, and the persons in prostitution, I am more positively concerned for their well-being. And this in several ways: consciousness raising among the ‘square’ communities, seeking support from official Church authorities and other persons and groups, interesting other church persons to become involved in this ministry, negotiating a course on female prostitution in the Chicago Theological Cluster.
Concerning this course on female prostitution, I am convinced that until there are professionally given courses on female prostitution, understanding its dynamics, creating viable ministerial approaches to persons in the ‘life’, etc., then we (Church) cannot truthfully say we are really taking prostitutes seriously, that we really are concerned about them and what they are experiencing -- their joys and sorrows, their life stories, that we really do love them. It strikes me very hard that in all these years of the American Churches’ experience (some 200 years!), we (Christians) still do not have viable ministries for the seven million persons engaged in female prostitution! Can you imagine what would happen if we (Church) did not have any ministers trained in administering parishes, performing church services -- liturgies and sacraments. Where would the Church be today? What condition would the Church be in? Can we afford to neglect this ministry among our sisters and brothers in prostitution any longer? In appreciation for all that prostitutes have done with me and for me, I earnestly desire to share this ministry with others, so that this very sad and scandalous neglect of the Christian Church will cease! This is the least I can do for all that the prostitutes have done for me. PRAY!
In gratitude for Jesus calling me his friend and showing constructively and consistently this friendship relationship, I share friendship with prostitutes. The ministry with prostitutes is a ministry of friendship. All that a person does to initiate and maintain friendships; these are the things I try to do with prostitutes. We eat and drink together, discuss serious matters, joke and have fun together -- movies, visiting, celebrations, etc. This friendship is done without ‘strings attached’. I am their friend, whether or not they equally return their friendship for me. I am challenged to be this kind of friend with prostitutes: ‘no-strings-attached’. While this is not easy, I believe it is the only way; otherwise I could be manipulative and exploitive of prostitutes by demanding their friendship with me, as others are manipulative and exploitive of them sexually. And if that be so, neither I nor the prostitutes will have reason to be grateful.
B.  Possibilities: Before June 1972 (initial contact with two persons-females in prostitution), I was living life somewhat conservatively, somewhat well-ordered. Since June 1972, I have been confronted by numerous experiences, because of prostitutes, to be more open to others who, for whatever reasons, do not live according to my standards of a lifestyle (e.g., chastity). I am liberalized from thinking that other persons (e.g. prostitutes) are ‘bad1 people because they do not subscribe to my way of thinking and acting. I see ever more clearly that prostitutes are persons with many good qualities: struggling for life’s meaning, sharing in the basics (food, clothing, shelter) to sustain existence, and striving to obtain meaningful relationships (friendships) which bring joy amid the joylessness in an all too cruel and demeaning world. Change any set of circumstances in my life (e.g.~ born a girl instead of a boy, born poor rather than into a middle-class family, born in New York City instead of Syracuse, NY, etc.), it is possible I could have been a female prostitute!
The experiences and conditions of my life make me who I am, make me do what I do. Given other experiences and conditions, I could be otherwise and act differently.
I am a Catholic priest of the Franciscan Order. My ministry from September 1970 to August 1978 was as a member of a retreat team. This retreat ministry exposed me to a wide-range of persons and lifestyles. As a lifelong Catholic, and more especially being a priest and perhaps more so by being a Franciscan religious, I am constantly hearing and being encouraged by persons who are in need, physically, emotionally, spiritually. The Franciscans (as they are commonly called) are officially known as the Order of Friars Minor. As a ‘minor’ I am by vocation called to search-out and he of service with minors. I believe these (Catholic-priest-Franciscan) are predisposing qualities in opening me to see persons who are considered by society as minors, or outcasts -- persons in female prostitution.
The experiences of this ministry with and for persons in prostitution expands my head and heart to literally limitless possibilities: places to go, things to do, persons to see. Over these seven years, I have been involved in trying to increase awareness in and serious consideration of persons in female prostitution. The progress, while slow and painful, has nevertheless been gradually realized. Now to further concretize this awareness into more operative ministerial approaches across the ‘square’ and prostitution cultures. PRAY!
In summary, I am --
-- an introverted, sensing, feeling, judging personality;
-- espousing a model of Church which is mainly a Mystical Communion with a Servant role in society;
-- imaging God and Jesus as Sanctifier and Teacher;
-- possessing a grateful and possibility-orientated ethical sense. 
Gently ‘pushed to a far enough horizon,’ I am able to perceive more clearly ‘where I am coming from’ and where I am called to ‘round myself out,’ in order to be a more wise steward of the Lord’s loving presence among and with all His People; and to be a channel of His Justice and Peace. I benefited from this analysis of myself to be more mature: psychologically, ministerially committed, Jesus-orientated, believing in God and His all-encompassing Love, and morally responsible.

1.	Models of the Church, Avery Dulles, S.J., Image Books, Doubleday, Garden City, NY, 1978.
2.	John XXIII Convocation, University of Chicago Divinity School, address given by Juan Luis Segundo, S.J., October 1978.
3.	Cf. The Lively Commerce, Charles Winick and Paul Kinsie, Quadrangle Books, Chicago, IL, 1971. In their survey taken in 1969-1970, of 2500 female prostitutes in the United States, they found 41.6% who acknowledged they were Catholics.
4.	Cf. The Lively Commerce. There are 500,000 full-time female prostitutes in the United States. Each of these prostitutes has -- a mother and a father, other relatives (sisters, brothers, aunts, uncles, the prostitutes’ own children, customers/’johns’, pimps, etc) -- the number easily swells to 7 million plus.
5.	The Heart of Friendship, Muriel James and Louis Savary, Harper and Row, New York City, 1976.
6.	The Ways of Friendship, Ignace Lepp, MacMillan Co., New York, 1966.
7.	Why the Church?, edited by Walter J. Burghardt, S.J., and William G. Thompson, S.J., Paulist Press, New York, 1977.
8.	Christ and the Moral Life, James Gustafson, Harper and Row, New York City, 1968.
9.	Phillipians 2:5.
10.	Can Ethics Be Christian?, James Gustafson, University of Chicago Press, Chicago, 1975.
11.	Peace Prayer of St. Francis of Assisi. 

	CATHOLIC THEOLOGICAL UNION	
	5401 SOUTH CORNELL AVE.. 
	CHICAGO, ILLINOIS 60615 
	TELEPHONE (312) 324-8000

      Franciscan Friars

										July 22, 1980
									Feast: St. Mary Magdalene

Dear Friend,

May the Lord give you Peace always and in all ways!

I hope this finds you well and enjoying these “lazy, hazy, crazy days of summer” and fun!

Long time - no see nor hear from you, nor you from me. And so...

YOU ARE INVITED AND ENCOURAGED TO PARTICIPATE IN ONE OR BOTH OPEN HOUSES...

•	at St. Anne’s Church Auditorium - Fair Lawn, NJ (one block off of Route 4, Broadway) - SUNDAY, AUGUST 17th, 1980; from 3-5 PM

•	or, at St. Francis of Assisi Church - Third Order Hall (135 West 31st St.,~ New York City, between 6th and 7th Ayes.) - SUNDAY, AUGUST 24th, 1980; from 2 to 4 PM.

LET’S GET TOGETHER FOR FRIENDSHIP SAKE - SOME FUN, SOME FOOD, SOME FUNDS!

I am still in Chicago. It took me a little long to respond (came here September 1978) to the admonition: “Go west, young man!” I have been pursuing studies/research at Catholic Theological Union (CTU) in the phenomenon of female prostitution. I graduated with a Masters in Theological Studies (FITS) on May 29, 1980.

A few months ago, I gave a course on female prostitution during the Spring Quarter (April 2-June 5, 1980) at CTU with 21 ministerial students. I believe this was the first time such a course ever was offered in a theological context. It went very well; the enthusiasm of all the participants really challenges me to continue with the development of such a course for ministerial students. I firmly believe that church ministers have to be much more aware of and creatively to reach-out in ministry with our sisters and brothers in female prostitution. There are 10-million persons (both those under 21 and over 21) in the United States who are involved in the lifestyle of female prostitution. PRAY for ministers who will be involved with our sisters and brothers in female prostitution, and whom we (the churches) more frequently either totally neglect or severely condemn, rather than befriend. PRAY!

I am staying in Chicago again this year (September 1980-June 1981) - and hopefully even beyond that time - both to develop this course further and to encourage our priests/sisters/brothers/laity to become involved in ministry with our sisters and brothers in female prostitution. PRAY!

It is in this reference that I humbly and confidently ask…

1.	Your prayers and sacrifices for this ministry and all that it entails;

2.	Your support…

a.	any articles, books, news, etc., you come across on female prostitution, I would certainly appreciate you sending me (at the above address);
b.	and, you guessed it - your support of $$$. Hardly anything is totally free - money is needed to support the best of causes, courses, etc. Many of you have very generously supported this ministry with $$$$ in the past, and for that generosity, I am deeply appreciative. The need for $$$$ has not ceased; if anything, it has only increased.

Whatever you can and will give is not only appreciated, but urgently needed (I do not speak too strongly). The development of this ministry, while not totally dependent upon money (prayer and sacrifices are also urgently needed), yet money is a concern; without it, many good things are left undone.

Some of the good things, we-me hope to do when money becomes available:

1.	Field placements of ministerial students at:

a.	UNDER 21 in New York City for teenage prostitutes;
b.	NEW LIFE STYLE in St. Louis, Missouri - for adult women in female prostitution;
c.	LeNid in France - a program for persons in prostitution, which has been in existence since 1943.

2.	The publishing of a Newsletter to accent awareness of the factors to dispel the myths surrounding prostitution; and to forge a network of persons concretely and compassionately involved in female prostitution ministry.

3.	Further development of courses on female prostitution

These are some of the many things I wish to share with you. And I definitely want to see/hear from you - how is your life going?, growing stronger day by day - I HOPE!

I SINCERELY HOPE TO SEE YOU!  It has been so long: from Elmwood Park to Fair Lawn to Paterson to Lafayette to Chicago - all in a lifetime!

Maybe some of you who will be coming to one or both Open Houses, would also be able to bring one cake or a few donuts to share with others who will also be coming. THANK YOU!

While in the East, I will be staying at: BERAKAH - 15-01 Broadway - Fair Lawn, NJ 07410; phone: 797-1170.

Remembering you in prayers and with affection, I am

Fraternally and gratefully,

Depaul A. Genska, OFM