By Lavoisier Fernandes
It was exciting to learn that St Peter’s Basilica recently hired two women to be part of the La Fabbrica di San Pietro, for the first time since the institution responsible for the conservation of the basilica was founded more than 500 years ago.
Since Pope Francis took office in 2013, the percentage of women working at the Vatican has grown from 19.2 percent to 23.4. Now 812 women work in the Roman Curia out of its 3,114 employees, increasing the presence of women to almost one in every four.
Salesian Sister Alessandra Smerilli holds the rank of secretary, the highest post ever held by a woman at the Holy See. Notably, five women hold the rank of undersecretary.
Women in the Church’s mission
The Church is often called the Mother Church because she is seen as a spiritual mother to her members, being the Bride of Christ and regarded as the mother of believers. In each diocese, the cathedral is the primary place of Christian worship and is referred to as the “mother” church of that diocese.
The Catholic Church has recognized many prominent women saints. The Mother of Jesus is the foremost among them because of her role as co-redemptrix in association with Christ.
Besides, the Church has four female Doctors of the Church: Saint Teresa of Avila, Saint Catherine of Siena, Saint Thérèse of Lisieux, and Saint Hildegard of Bingen. Additionally, hundreds of women have been canonized saints, serving as models of holiness and reflecting God’s presence in the world.
Millions of unknown or forgotten women have also transformed families and communities through their witness. Countless women continue to serve the Church as religious, consecrated laity, lay missionaries, flower arrangers, catechists, sacristans, and in various parish roles.
Women not to be ordained
In secular discussions and among some well-intended Catholics as well, the default narrative about women’s roles in the Church often paints it as a bastion of misogyny.
This viewpoint is fueled by priestly scandals, declining church numbers, perceived biblical and historical credibility issues, and perceived stagnation in progressive thought.
The proposed solution often mirrors Anglican and Lutheran denominations by advocating for the ordination of women priests and bishops while limiting women’s role in the church only to ministry.
Some argue that women would make better priests because they appear to be more suited to providing pastoral care and more inclined to be understanding in the confessional. However, what matters is not who would make better priests, but rather what Jesus intended.
However, the sacrament of Holy Orders, which includes teaching, sanctifying, and governing, has always been reserved for men, following Christ’s example and apostolic practice.
At the Passover meal (Matthew 26:17-30), Jesus appointed 12 men as apostles and did not give similar instructions to women in the Gospels for baptizing, anointing the sick, consecrating the Eucharist, or forgiving sins. Given his status as the Son of God, Jesus had the option to do so, but he chose not to, although the Gospels record the ministry of several women who followed Jesus and assisted him, including Mary Magdalene, Joanna, Susanna, and “many others.” (Lk 8:2-3)
There were no women present at the last supper. The preparation of the Passover was in the hands of the disciples, who were male. Despite Jewish tradition highlighting the important roles that mothers and children play in preparation of the Passover, no women were at the table.
Some argue Jesus might have been bound by the customs of his time limiting power to males, but this overlooks his pattern of breaking cultural barriers.
He conversed with a Samaritan woman despite societal taboos, chose Mary Magdalene as a close follower and first witness to his resurrection, and intervened to save a woman from stoning.
Jesus consistently challenged societal norms, suggesting that if he intended to appoint women to the priesthood, he would have done so, regardless of cultural expectations.
The concept of priestesses existed in the religions of Jesus’ time and culture, though not in Judaism. If Jesus had desired women as priestesses, Mary, his mother, would have been an ideal candidate, capable of speaking the words of consecration: “This is my body. This is my blood.”
Can the Church change its position?
Even after 2,000 years, no one, not even the pope, possesses the authority to alter the Church’s fundamental structure, which Christ established (CCC 1547).
It means the Church cannot change the core components of sacraments or the deposit of faith. For example, baptism must involve water, not wine, and consecrating anything other than bread during Mass renders the sacrament invalid. Similarly, since priests act in persona Christi, representing Jesus Christ, the Church cannot administer sacraments to individuals who cannot fulfill this role as a male representation of Christ.
In 1994, St Pope John Paul II definitively declared, “The teaching that priestly ordination is reserved to men alone has been preserved by constant and universal Tradition of the Church and firmly taught by the Magisterium. Despite debate in some places, the Church’s judgment that women cannot be ordained is not merely disciplinary. Therefore, to remove all doubt on this matter of great importance about the Church’s divine constitution, I declare, in my role of confirming the brethren, that the Church lacks authority to confer priestly ordination on women. This judgment is definitive and binding for all the faithful” (Ordinatio Sacerdotalis 4).
Pope Francis, in his apostolic exhortation Evangelii Gaudium, restated the same: “The Church does not consider herself authorized to admit women to priestly ordination. This teaching is not open to discussion, as it is rooted in the Church’s understanding of the priesthood as a participation in the eternal priesthood of Christ.”
Increasing the visibility of women
In a recent interview with America Magazine, Pope Francis reiterated that women cannot be ordained as priests but stressed their crucial role in the Church. When Kerry Weber asked about women feeling called to the priesthood despite serving in other capacities, the pope explained firmly: “Why can a woman not enter ordained ministry? It is because the Petrine principle does not allow for it.”
He also discussed the “Marian principle,” highlighting how the dignity of women is reflected in the Church’s spousal nature. Pope Francis emphasized the need for further theological exploration of this principle and advocated for more opportunities for women in administrative roles within the Church.
Pope Francis also acknowledges the need to create “broader opportunities for a more incisive female presence in the Church.” Through a “Motu Proprio,” he modified Canon 230§1 of the Code of Canon Law giving women access to the ministries of Lector and Acolyte.
Can women become deacons?
During a CBS special on May 20, interviewer Norah O’Donnell asked Pope Francis about the possibility of women serving as deacons.
The Holy Father replied, “If it is deacons with Holy Orders, then the answer is no,” referencing the sacrament by which deacons, priests and bishops are ordained to their respective ministries. Pope Francis acknowledged the historical role of women in functions akin to deaconesses and that he was open to studying the idea of women as deacons. Still, it would be with no holy orders. While the female diaconate is off the table for discussion at the second Synod on Synodality, the topic will be included in the Vatican’s study on women’s leadership.
The Church upholds the “baptismal priesthood” shared by all believers, forming the basis for various “non-ordained ministries” open to both men and women. It maintains that women cannot be ordained as priests but deeply values their indispensable contributions and “feminine genius” within the Church.
However, the Church recognizes that the ministerial priesthood is a “service to God’s people” and not a matter of power or domination. The critical aspect of the priesthood is the power to administer the sacraments, particularly the Eucharist, which is the “origin of its authority.” – UCA News
The views expressed in this article are those of the author and do not necessarily reflect the official editorial position of UCA News.
