Often, these disagreements come from within the institution itself. The Roman Catholic Church is no different in this respect. I am a person who likes to investigate all aspects of an issue before deciding where I stand on it; I try not to believe in things blindly. Though traditionally women have not been allowed to serve as priests in the Catholic Church, I feel, after investigating both sides of the argument, that women should be allowed to be ordained as priests due to recent societal developments.
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A few heretical sects in the first centuries, especially Gnostic ones, entrusted the exercise of the priestly ministry to women: This innovation was immediately noted and condemned by the Fathers, who considered it as unacceptable in the Church. It is true that in the writings of the Fathers, one will find the undeniable influence of prejudices unfavourable to woman, but nevertheless, it should be noted that these prejudices had hardly any influences on their pastoral activity, and still less on their spiritual direction.
But over and above these considerations inspired by the spirit of the times, one finds expressed -- especially in the canonical documents of the Antiochan and Egyptian traditions -- this essential reason, namely, that by calling only men to the priestly Order and ministry in its true sense, the Church intends to remain faithful to the type of ordained ministry willed by the Lord Jesus Christ and carefully maintained by the Apostles.
The same conviction animates medieval theology, even if the Scholastic doctors, in their desire to clarify by reason the data of faith, often present arguments on this point that modern thought would have difficulty in admitting, or would even rightly reject. Since that period and up till our own time, it can be said that the question has not been raised again for the practice has enjoyed peaceful and universal acceptance.
The same tradition has been faithfully safeguarded by the Churches of the East. Their unanimity on this point is all the more remarkable since in many other questions their discipline admits of a great diversity. At present time these same Churches refuse to associate themselves with requests directed towards securing the accession of women to priestly ordination. If he acted in this way, it was not in order to conform to the customs of his time, for his attitude towards women was quite different from that of his millieu, and he deliberately and courageously broke with it.
For example, to the great astonishment of his own disciples Jesus converses publicly with the Samaritan woman Jn ; he takes no notice of the state of legal impurity of the woman who had suffered from hemorrhages Mt ; he allows a sinful woman to approach him in the house of Simon the Pharisee Lk ; and by pardoning the woman taken in adultery, he means to show that one must not be more severe towards the fault of a woman than towards that of a man Jn He does not hesitate to depart from the Mosaic Law in order to affirm the equality of the rights and duties of men and women with regard to the marriage bond Mk ; Mt In his itinerant ministry Jesus was accompanied not only by the Twelve but also by a group of women Lk Contrary to the Jewish mentality, which did not accord great value to the testimony of women, as Jewish law attests, it was nevertheless women who were the fist to have the privilege of seeing the risen Lord, and it was they who were charged by Jesus to take the first paschal message to the Apostles themselves Mt ; Lk ; Jn , in order to prepare the latter to become the official witnesses to the Resurrection.
It is true that these facts do not make the matter immediately obvious. This is no surprise, for the questions that the Word of God brings before us go beyond the obvious.
In order to reach the the ultimate meaning of the mission of Jesus and the ultimate meaning of Scripture, a purely historical exegesis of the texts cannot suffice. But it must be recognised that we have here a number of convergent indications that make all the more remarkable that Jesus did not entrust the apostolic charge to women. Even his Mother, who was so closely associated with the mystery of her Son, and whose incomparable role is emphasized by the Gospels of Luke and John, was not invested with the apostolic ministry.
The Practice of the Apostles The apostolic community remained faithful to the attitude of Jesus towards women. When they and Paul went beyond the confines of the Jewish world, the preaching of the Gospel and the Christian life in the Greco-Roman civilisation impelled them to break with Mosaic practices, sometimes regretfully. They could therefore have envisaged conferring ordination on women, if they had not been convinced of their duty of fidelity to the Lord on this point.
In fact the Greeks did not share the ideas of the Jews: although their philosophers taught the inferiority of women, historians nevertheless emphasize the existence of a certain movement for the advancement of women during the Imperial period. In fact we know from the book of Acts and from the letter of St. Paul, that certain women worked with the Apostle for the Gospel Rm ; Phil Saint Paul lists their names with gratitude in the final salutations of the Letters.
Some of them often exercised an important influence on conversions: Priscilla, Lydia and others; especially Priscilla, who took it on herself to complete the instruction of Apollos Acts ; Phoebe, in the service of the Church of Cenchreae Rm All these facts manifest within the Apostolic Church a considerable evolution vis-a-vis the customs of Judaism. Nevertheless at no time was there a question of conferring ordination on these women.
In spite of the so important role played by women on the day of the Resurrection, their collaboration was not extended by St. Paul to the official and public proclamation of the message, since this proclamation belongs exclusively to the apostolic mission. Permanent Value of the Attitude of Jesus and the Apostles Could the Church today depart from this attitude of Jesus and the Apostles, which has been considered as normative by the whole of tradition up to our own day?
Various arguments have been put forward in favour of a positive reply to this question, and these must now be examined. It has been claimed in particular that the attitude of Jesus and the Apostles is explained by the influence of their milieu and their times.
It is said that, if Jesus did not entrust to women and not even to his Mother a ministry assimilating them to the Twelve, this was because historical circumstances did not permit him to do so.
No one however has ever proved- and it is clearly impossible to prove- that this attitude is inspired only by social and cultural reasons. As we have seen, and examination of the Gospels shows on the contrary that Jesus broke with the prejudices of his time, by widely contravening the discriminations practiced with regard to women.
One therefore cannot maintain that, by not calling women to enter the group of the Apostles, Jesus was simply letting himself be guided by reasons of expediency.
For all the more reason, social and cultural conditioning did not hold back the Apostles working in the Greek milieu, where the same forms of discrimination did not exist. Another objection is based upon the transitory character that one claims to see today in some of the prescriptions of Saint Paul concerning women, and upon the difficulties that some aspects of his teaching raise in this regard. But it must be noted that these ordinances, probably inspired by the customs of the period, concern scarcely more than disciplinary practices of minor importance, such as the obligation imposed upon women to wear a veil on their head 1 Cor ; such requirements no longer have a normative value.
For Saint Paul this prescription is bound up with the divine plan of creation 1 Cor ; Gen : it would be difficult to see in it the expression of a cultural fact.
Nor should it be forgotten that we owe to Saint Paul one of the most vigorous texts in the New Testament on the fundamental equality of men and women, as children of God in Christ Gal Therefore there is no reason for accusing him of prejudices against women, when we note the trust that he shows towards them and the collaboration that he asks of them in his apostolate.
It has been noted, in our day especially, to what extent the Church is conscious of possessing a certain power over the sacraments, even though they were instituted by Christ. She has used this power down the centuries in order to determine their signs and the conditions of their administration: recent decisions of Popes Pius XII and Paul IV are proof of this.
However, it must be emphasized that this power, which is a real one, has definite limits. Moreover, it must not be forgotten that the sacramental signs are not conventional ones. Again the priestly ministry is not just a pastoral service; it ensures the continuity of the functions entrusted by Christ to the Apostles and the continuity of the powers related to those functions.
Adaptations to civilizations and times therefore cannot abolish on essential points, the sacramental reference to constitutive events of Christianity and to Christ himself. In the final analysis it is the Church through the voice of the Magisterium, that, in these various domains, decides what can change and what must remain immutable.
Her attitude, despite appearances, is therefore not one of archaism but of fidelity: it can be truly understood only in this light. The practice of the Church therefore has a normative character: in the fact of conferring priestly ordination only on men, it is a question of unbroken tradition throughout the history of the Church, universal in the East and in the West, and alert to repress abuses immediately. It is not a question here of bringing forward a demonstrative argument, but of clarifying this teaching by the analogy of faith.
Cyprian already wrote in the third century. It is this ability to represent Christ that St. Paul considered as characteristic of his apostolic function 2 Cor. The Christian priesthood is therefore of a sacramental nature: the priest is a sign, the supernatural effectiveness of which comes from the ordination received, but a sign that must be perceptible and which the faithful must be able to recognise with ease.
For Christ himself was and remains a man. Christ is of course the firstborn of all humanity, of women as well as men: the unity which he re-established after sin is such that there are no more distinctions between Jew and Greek, slave and free, male and female, but all are one in Christ Jesus Gal. For the salvation offered by God to men and women, the union with him to which they are called - in short, the Covenant- took on, from the Old Testament Prophets onwards, the privileged form of a nuptial mystery: for God the Chosen People is seen as his ardently loved spouse.
Both Jewish and Christian tradition has discovered the depth of this intimacy of love by reading and rereading the Song of Songs; the divine Bridegroom will remain faithful even when the Bride betrays his love, when Israel is unfaithful to God Hos.
At that time there is fully and eternally accomplished the nuptial mystery proclaimed and hymned in the Old Testament: Christ is the Bridegroom; the Church his Bride, whom he loves because he has gained her by his blood and made her glorious, holy and without blemish, and henceforth he is inseparable from her.
This nuptial theme, which is developed from the Letters of St. Paul onwards 2 Cor. John especially in Jn. It is through this Sciptural language, all interwoven with symbols, and which expresses and affects man and women in their profound identity, that there is revealed to us the mystery of God and Christ, a mystery which of itself is unfathomable. That is why we can never ignore the fact that Christ is a man. This does not stem from any personal superiority of the latter in the order of values, but only from a difference of fact on the level of functions and service.
But this text does not mean that the distinction between man and women, insofar as it determines the identity proper to the person, is suppressed in the glorified state; what holds for us also holds for Christ. It is indeed evident that in human beings the difference of sex exercises an important influence, much deeper than, for example, ethnic differences: the latter do not affect the human person as intimately as the difference of sex, which is directly ordained both for the communion of persons and for the generation of human beings.
In this sense, the theologians of the Middle Ages said that the minister also acts in persona Ecclesiae, that is to say, in the name of the whole Church and in order to represent her.
And in fact, leaving aside the question of the participation of the faithful in a liturgical action, it is indeed in the name of the whole Church that the action is celebrated by the priest: he prays in the name of all, and in the Mass he offers the sacrifice of the whole Church. In the new Passover, the Church, under visible signs, immolates Christ through the ministry of the priest.
And so, it is asserted, since the priest also represents the Church, would it not be possible to think that this representation could be carried out by a woman, according to the symbolism already explained?
It is true that the priest represents the Church, which is the Body of Christ. But if he does so, it is precisely because he first represents Christ himself, who is the Head and the Shepherd of the Church.
The Ministerial Priesthood Illustrated by The Mystery of the Church It is opportune to recall that problems of sacramental theology, especially when they concern the ministerial priesthood, as is the case here, cannot be solved except in the light of Revelation. The human sciences, however valuable their contribution in their own domain, cannot suffice here, for they cannot grasp the realities of faith: the properly supernatural content of these realities is beyond their competence. Thus one must note the extent to which the Church is a society different from other societies, original in her nature and in her structures.
The pastoral charge in the Church is normally linked to the sacrament of Order; it is not a simple government, comparable to the modes of authority found in the States. For this reason one cannot see how it is possible to propose the admission of women to the priesthood in virtue of the equality of rights of the human person, an equality which holds good also for Christians.
To this end, use is sometimes made of the text quoted above, from the Letter to the Galatians , which says that in Christ there is no longer any distinction between men and women. But this passage does not concern ministries: it only affirms the universal calling to divine filiation, which is the same for all. It is sometimes said and written in books and periodicals that some women feel that they have a vocation to the priesthood.
Such an attraction however noble and understandable, still does not suffice for a genuine vocation. In fact a vocation cannot be reduced to a mere personal attraction, which can remain purely subjective. On the other hand, there is a universal vocation of all the baptized to the exercise of the royal priesthood by offering their lives to God and by giving witness for his praise. Women who express a desire for the ministerial priesthood are doubtless motivated by the desire to serve Christ and the Church.
And it is not surprising that, at a time when they are becoming more aware of the discriminations to which they have been subjected, they should desire the ministerial priesthood itself. But it must not be forgotten that the priesthood does not form part of the rights of the individual, but stems from the economy of the mystery of Christ and the Church.
The priestly office cannot become the goal of social advancement: no merely human progress of society or of the individual can of itself give access to it: it is of another order. It therefore remains for us to meditate more deeply on the nature of the real equality of the baptized which is one of the great affirmations of Christianity; equality is in no way identity, for the Church is a differentiated body, in which each individual has his or her role.
The roles are distinct, and must not be confused; they do not favour the superiority of some vis-a-vis the others, nor do they provide an excuse for jealousy; the only better gift, which can and must be desired, is love 1 Cor.
The greatest in the Kingdom of Heaven are not the ministers but the saints. The Church desires that Christian women should become more fully aware of the greatness of their mission; today their role is of capital importance, both for the renewal and humanization of society and for the rediscovery of believers of the true face of the Church.
His Holiness Pope Paul VI, during the audience granted to the undersigned Prefect of the Sacred Congregation on 15 October , approved this Declaration, confirmed it and ordered its publication.
From "Inter Insigniores" to "Ordinatio Sacerdotalis" : documents and commentaries
Nicholas V authorised Christian conquerors to enslave native peoples. Innocent VIII endorsed the torture and execution of witches. Benedict XIV condemned taking interest on capital loans as a mortal sin. Pius IX declared non-Christians could not obtain eternal salvation.
Venerable Brothers in the Episcopate, 1. Priestly ordination, which hands on the office entrusted by Christ to his Apostles of teaching, sanctifying and governing the faithful, has in the Catholic Church from the beginning always been reserved to men alone. This tradition has also been faithfully maintained by the Oriental Churches. When the question of the ordination of women arose in the Anglican Communion, Pope Paul VI, out of fidelity to his office of safeguarding the Apostolic Tradition, and also with a view to removing a new obstacle placed in the way of Christian unity, reminded Anglicans of the position of the Catholic Church: "She holds that it is not admissible to ordain women to the priesthood, for very fundamental reasons. This was done through the Declaration Inter Insigniores, which the Supreme Pontiff approved and ordered to be published.
Priestly Ordination Reserved For Men
One has only to think of the foundresses of the great religious families, such as Saint Clare and Saint Teresa of Avila. The latter, moreover, and Saint Catherine of Siena, have left writings so rich in spiritual doctrine that Pope Paul VI has included them among the Doctors of the Church. Nor could one forget the great number of women who have consecrated themselves to the Lord for the exercise of charity or for the missions, and the Christian wives who have had a profound influence on their families, particularly for the passing on of the faith to their children. But as Pope Paul VI also remarked,5 a very large number of Christian communities are already benefiting from the apostolic commitment of women. Some of these women are called to take part in councils set up for pastoral reflection, at the diocesan or parish level; and the Apostolic See has brought women into some of its working bodies.
Are women 'substantially' incompatible for the priesthood?
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