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Catholic Women's Ordination
Women Priests and Pope Benedict's visit to England
30/08/10 10:58 Filed in: Catholic Teachings
Much to the chagrin of certain Church officials, the question of the ordination of women is not going away. Indeed, at this point in our history the Vatican and other Church officials should realize that conversations and movements cannot be ended by fiat. As might be expected, this issue does not divide neatly along sexual lines, although it is interesting that the most stringent defenders of the Church's teaching are men--most of them clergy!
As Pope Benedict XVI prepares to visit England in September, the Catholic Women's Ordination Movement is preparing to put up posters calling on the Pope to "Ordain Women Now." In response, Fr. Stephen Wang, Dean of Studies at Allen Hall Seminary in Westminster, has responded to the campaign with an attempt to defend the Catholic Church's position. Not surprisingly, the Catholic Bishops Conference of England and Wales has distributed Fr. Wang's statement, clearly making it their own. Wang's statement is a retread of Papal teaching that is made no more persuasive simply by its repetition. Both the historical, and, even more so, the theological arguments are deficient.
One of the core teachings of Christianity is that Jesus is fully God and fully human. At the same time Jesus is the individuated Second Person of the Trinity. Jesus is one person with two natures--what theologians refer to as the hypostatic union. No one can argue that in his humanity Jesus was born, lived and died as a male human being. It seems, though, that the Catholic Church's position on women's ordination plays a little loose with the divinity of Jesus and the fact that God transcends sexual identity.
The term "Christ" is most accurately applied to Jesus after his death and resurrection, for it was not until some time after his earthly existence that Jesus' followers came to recognize him as the savior. It took many years of a living faith and theological debate for the Christian Church to settle upon belief in the hypostatic union, as ultimately defined the Council of Chalcedon in 451.
The argument advanced by Fr. Wang, that women cannot stand in the place of Jesus who was a man, may appear appealing at first. However, a priest does not so much stand in the place of the human Jesus, as he (or she?) stands in the place of the resurrected Christ. In theory, at least, the priesthood does not exist for its own sake or that of the individual priest. The Catholic Church has long referred to the priest as an "alter Christus", another Christ, not an "alter Jesus". Therein lies the crux of the ordination problem.
We believe that Jesus is both God and Man, and, although I despise the triteness and superficiality of the WWJD ("What would Jesus do?") campaign, we do look to the earthly ministry of Jesus for examples of how we, both men and women, should live with and respond to one another. On the other hand, it is not the earthly Jesus, but rather the risen Christ who lives among us. It is the risen Christ whom we receive in the Eucharist. And it is the risen Christ whom the priest represents in ministry.
St. Paul guides our understanding and helps to ground the argument in favor of women priests in his Letter to the Galatians. In chapter 3 he states definitively, "For all of you who were baptized into Christ Jesus have clothed yourselves in Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus." This term is applied to Jesus only after his resurrection, and it is this oneness in Christ Jesus that should be reflected in the priesthood.
The determining identity of the priest is not a sexual one. Women can, and do, represent Christ by virtue of their baptism. To deny them the opportunity to serve the Church as priests can only be seen as a form of bias and discrimination. In those churches that do ordain women, the people properly respond to them as representing the risen Christ among them. Although some may disagree with me, it sounds as if that persistent ringing in the background is the Holy Spirit calling women to the priesthood. Maybe it is time for the Catholic Church to answer!
As Pope Benedict XVI prepares to visit England in September, the Catholic Women's Ordination Movement is preparing to put up posters calling on the Pope to "Ordain Women Now." In response, Fr. Stephen Wang, Dean of Studies at Allen Hall Seminary in Westminster, has responded to the campaign with an attempt to defend the Catholic Church's position. Not surprisingly, the Catholic Bishops Conference of England and Wales has distributed Fr. Wang's statement, clearly making it their own. Wang's statement is a retread of Papal teaching that is made no more persuasive simply by its repetition. Both the historical, and, even more so, the theological arguments are deficient.
One of the core teachings of Christianity is that Jesus is fully God and fully human. At the same time Jesus is the individuated Second Person of the Trinity. Jesus is one person with two natures--what theologians refer to as the hypostatic union. No one can argue that in his humanity Jesus was born, lived and died as a male human being. It seems, though, that the Catholic Church's position on women's ordination plays a little loose with the divinity of Jesus and the fact that God transcends sexual identity.
The term "Christ" is most accurately applied to Jesus after his death and resurrection, for it was not until some time after his earthly existence that Jesus' followers came to recognize him as the savior. It took many years of a living faith and theological debate for the Christian Church to settle upon belief in the hypostatic union, as ultimately defined the Council of Chalcedon in 451.
The argument advanced by Fr. Wang, that women cannot stand in the place of Jesus who was a man, may appear appealing at first. However, a priest does not so much stand in the place of the human Jesus, as he (or she?) stands in the place of the resurrected Christ. In theory, at least, the priesthood does not exist for its own sake or that of the individual priest. The Catholic Church has long referred to the priest as an "alter Christus", another Christ, not an "alter Jesus". Therein lies the crux of the ordination problem.
We believe that Jesus is both God and Man, and, although I despise the triteness and superficiality of the WWJD ("What would Jesus do?") campaign, we do look to the earthly ministry of Jesus for examples of how we, both men and women, should live with and respond to one another. On the other hand, it is not the earthly Jesus, but rather the risen Christ who lives among us. It is the risen Christ whom we receive in the Eucharist. And it is the risen Christ whom the priest represents in ministry.
St. Paul guides our understanding and helps to ground the argument in favor of women priests in his Letter to the Galatians. In chapter 3 he states definitively, "For all of you who were baptized into Christ Jesus have clothed yourselves in Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus." This term is applied to Jesus only after his resurrection, and it is this oneness in Christ Jesus that should be reflected in the priesthood.
The determining identity of the priest is not a sexual one. Women can, and do, represent Christ by virtue of their baptism. To deny them the opportunity to serve the Church as priests can only be seen as a form of bias and discrimination. In those churches that do ordain women, the people properly respond to them as representing the risen Christ among them. Although some may disagree with me, it sounds as if that persistent ringing in the background is the Holy Spirit calling women to the priesthood. Maybe it is time for the Catholic Church to answer!