Vatican II and the role of women: A case for continued aggiornamento Peter B. Jordens 16 th Conference of Catholic Theology in the Caribbean Vatican II and the Church in the Caribbean St. Vincent and the Grenadines, June 17-21, 2013
Purpose To provide one specific example of how the goals of Vatican II remain unfulfilled and why (therefore) continued dialogue with the world as well as internal aggiornamento remain necessary. A case study of the role of women in the Church, focusing on the debate on women s ordination. Not a paper advocating women s ordination. 2
Participants at Vatican II Bishops (men) 2,811 Periti or experts (men and women) 480 Auditors (lay and religious): Men 29 Women 23 Observers from other Christian churches 63 Approximate total 3,400 3
Women at Vatican II For the first time after 20 womenless councils. Only at sessions 3 (1964) and 4 (1965). Three categories: religious (10), lay (13), experts (9-23). ± 1% of total participants. Mostly from rich countries. Seen and treated as one distinct group. Special code of conduct and dress. 4
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Hope for change in the role of women after Vatican II Pioneering participation in Vatican II. Gaudium et Spes nr. 29: Discrimination based on sex is to be overcome and eradicated as contrary to God s intent. Some other Christian churches approved women s ordination in 1950s and 1960s. 7
Clearly an issue of interest 1965-2013 1971 (April): USCCB Report on the Systematic Theology of the Priesthood: No biblical or dogmatic arguments against women s ordination. 1971 (November): Synod of Bishops calls for a commission to study the position of women in the ministries of the Church. 8
AEC President, Archbishop of Kingston, Msgr. Samuel E. Carter S.J., at 1971 Synod: Proposes to explicitly include in the study the possibility of women priests. I am willing to concede that there are perhaps very serious cultural reasons to justify this exclusion [of women from ordination]. But I am not sure whether these reasons are as serious in all the countries in the world, adding that these earlier cultural, not theological grounds against the ordination of women as priests are no longer valid. 9
1976 (April): Pontifical Biblical Commission concludes: Bible alone does not settle the issue. Bible does not exclude the possibility of women priests. Entrusting women with ministries of Eucharist and Reconciliation would not be against Christ s original intentions. 1976 (August): Papal Study Commission on Women: non-report. 10
1976 (October): Inter Insigniores, Declaration on the Question of the Admission of Women to the Ministerial Priesthood (CDF, Pope): The Church does not consider itself authorized to admit women to priestly ordination. Five arguments. Ignores USCCB study (1971) and conclusions of Pontifical Biblical Commission (April 1976). A reaction to the International Year of Women and the First World Conference of Women (1975). A reaction to the founding of the Women s Ordination Conference in USA (1975). 11
1988: Mulieris Dignitatem, Apostolic Letter on the Dignity and Vocation of Women (Pope): Occasion: Marian Year. Requested by Synod. Church s first systematic exposition on womanhood. Confirms Inter Insigniores (1976) on the impossibility of women s priestly ordination. 12
1994: Ordinatio Sacerdotalis, Apostolic Letter on Reserving Priestly Ordination to Men Alone (Pope): Reaction to ordination of women priests by Church of England in 1992-1994. In order that all doubt may be removed Confirms teaching and recaps arguments. Declares that the teaching is to be definitively held by all the Church s faithful. Implies that Canon Law 1024 is doctrinal. 13
1995 (June): Letter to Women (Pope): Church s second document on womanhood. Anticipates Fourth World Conference on Women (Sept. 1995). Once again repeats arguments against possibility of women s ordination. 1995 (Oct.): Responsum ad Propositum Dubium, Reply to a Doubt (CDF): Ban on women priests is to be held definitively, always, everywhere, and by all as it belongs to the deposit of the faith. 14
2008: General Decree (CDF): Offence of attempted sacred ordination of women is penalized automatically (latae sententiae) by excommunication. A reaction to ordaining of Danube Seven (start of Roman Catholic WomenPriests) in 2002. 2010 (July): Women s ordination is declared a crime against the sacraments and against the faith. Reaction to Call to Disobedience by Preachers Initiative (June 2010). 15
Rome s arguments 1. Sacramental or normative argument 2. Marian argument 3. Foundational or apostolic argument 4. Argument of a constant Church tradition 5. Iconic argument 6. 1994 Papal declaration that serves as the clincher/silencer 16
1. Sacramental/normative argument The priesthood is a sacrament established by Christ. Christ set a norm for the priesthood by choosing only men as the Twelve. Faulty logic and poor exegesis: Priesthood is foreign to the Bible: USCCB (1971) and Pontifical Biblical Commission (1976). Scripture establishes only the fact, not Christ s intent or reason. Therefore: not a norm, not for the priesthood, not permanent. 17
2. Marian argument Even the Blessed Virgin Mary was not invested with the apostolic ministry. This is an example of Christ s will in this domain. Faulty logic: The connection made between Mary and the priesthood is far-fetched. The example of Mary in no way proves that women as a group should be excluded a priori from serving the Lord through the priesthood. 18
3. Foundational/apostolic argument The apostolic community never chose women to replace the original Twelve and thereby remained faithful to Jesus example. This is considered foundational for the Church. Faulty logic: The male apostles were not faithful to Christ s positive and equitable attitude toward women. 19
Bible stories in which the male disciples try to keep women away from Jesus: The Canaanite woman (Mt 15:22-28) The Hemorrhaged woman (Mk 5:25-34) Martha and Mary (Lk 10:38-41) The Woman in Bethany (Mt 26:6-13). The connection made between the Twelve and the priesthood is questionable. Christ chose the Twelve to symbolize the twelve patriarchs of Israel (Mt 19:28). Puzzling selective focus: Why does Rome focus specifically on the masculinity of the Twelve as a norm for the priesthood, and not on any other of their characteristics? 20
4. Argument of constant tradition The Church has a faithfully safeguarded tradition of male priesthood that has enjoyed peaceful and universal acceptance. False: Recent research on the early Church (1 st - 12 th centuries) suggests the tradition is not so constant. Acceptance is not universal since Vatican II. Lousy argument to even mention: Any tradition can be changed and the Church herself has changed many long-standing traditions. 21
5. Iconic argument A priest acts in persona Christi and must therefore naturally resemble Christ and be male. Christ is the Bridegroom of His Church (Eph 5:25-32) and is and remains male. Forced overextension of a metaphor. Puzzling focus on a single metaphor: Bible offers several other metaphors (vine and branches, gate and sheep, head and body of Christ) which are less gender-laden than the bridegroom-bride metaphor. 22
6. Clincher/silencer Ordinatio Sacerdotalis (1994) declares that the Church s teachings on the issue belong to the deposit of the faith, are set forth infallibly, and are to be held definitively by all faithful. Legislating obedience is in vain. The attempt to do so seems to confirm the weakness of the Church s first five arguments. Closing the discussion (by resorting to infallibility) is not a sign of strength. 23
Conclusions 1. The Church s arguments are unconvincing (based on faulty logic, poor exegesis, puzzling selectiveness) or even false and do not engage key studies that express an alternative view. 2. The Church has lost sympathy, credibility and authority by trying to legislate obedience and by increasing punitive measures. 3. As far as the subject of women s ordination is concerned, both the dialogue with the world and the process of Church aggiornamento started at Vatican II remain incomplete. 24
In May 2013, Apostolic Nuncio to the Caribbean, H.E. Archbishop Nicola Girasoli, said that it is time for changes in the Church and that the faithful play an important role in this regard: they must not stand on the sidelines but rather extend a helping hand to the Church. Answering the call of the Apostolic Nuncio, and based on the present case study of the role of women in the Church, it is recommended: 25
Recommendation That the Church resume dialogue with the outside world and revamp its internal aggiornamento so as to build a dynamic, authoritative, fair and inclusive ecclesia, able to lead the community of faithful toward the Kingdom of God where there is neither Jew nor Gentile, male nor female, for all are one in Christ Jesus (Gal 3:28). 26