Tackling the Problem

by Sr Vincent Emmanuel Hannon

from The Question of Women and the Priesthood, Sr Vincent Emmanuel Hannon S.U.S.C., Geoffrey Chapman 1967, pp. 127-138. Republished on our website with the necessary permissions.

1. A suggested approach

It is an undisputed fact that women did not ever exercise sacerdotal powers, either among the ancient Hebrews or under the Christian dispensation. But this, on its own, seems insufficient basis for excluding them definitively from the priesthood. In fact it seems that women have been denied the opportunity to function as priests more as a matter of discipline occasioned by certain historical circumstances than for solid theological reasons. Certainly, the ordination of deaconesses was forbidden in various historical circumstances, and in each instance the prohibition was connected either with heresy or other abuses. It has not yet been proven that their ordination did not confer a sacramental reality. Consequently there is ample scope and need for further investigation into this subject while the specific question of women and holy orders should prove an interesting and fruitful study. The initial step towards resolving these problems must be made in scriptural exegesis and interpretation, by sorting out what in the texts is to be considered as transitory. This is certainly no easy task but the holiness and dignity of the Word of God demands the effort despite the difficulty. God himself gives the assurance of his guidance to the hesitant and stumbling progress of human learning through the divinely established magisterium of the Church.

The approach, too, should be a positive and open one, not springing from the attempt to prove that a female priesthood can in no way be contemplated.. Rather it should try to exhaust, in these days of an overripe harvest, all the possibilities found in scripture and tradition. In particular, the roles of various women of the bible should be studied in order to investigate what precedent they can be said to have created for the ministry of women among the new people of God. The list of these women is long and suggestive of many activities. In the Old Testament there were the women who ministered by the tabernacle door; those who were privileged with the gift of prophecy; then the great Deborah, champion of God’s people against their enemies; Esther, the mediatrix for her race; Judith, the saviour of Israel; and, in the times of the kings, there was the influential queen-mother. The New Testament list is no less imposing: Anna the prophetess, the Samaritan woman and Mary Magdalen as harbingers of the Gospel; Phoebe ‘a deaconess of the Church at Cenchreae (Romans 16: 1), Junia ‘of note among the apostles’ (Romans 16 : 7), plus the host of women mentioned in the epistles as labouring in the Lord. To approach the roles of these noble women of the bible with a closed mind would ill serve the Word of God. Justice and scholarship should be partners in this investigation, and if its outcome, endorsed by the infallible teaching authority of the Church, should be to manifest that women are in fact incapable of the sacerdotal ministry then this would be accepted. If, on the other hand, no valid arguments were found against their acceptance for the priesthood, then this would be a tremendous gain to the Church of Christ, as well as a privilege bestowed upon women. One society of Catholic women in its official organ, The Catholic Citizen, reports having passed the following resolution at its fifty-fourth annual meeting:

St Joan’s International Alliance expresses its conviction that should the Church in her wisdom and in her good time decide to extend to women the dignity of the priesthood, women would be eager and willing to respond.’ (1)

The ministry of women in the early Church, especially that of the deaconesses, requires a similar approach and investigation. Their origin, ordination, duties and extinction should all be seen in their immediate context and not judged by standards or reasons derived from later times. The prejudice of historians on this particular aspect of the female ministry in the past is probably responsible for the fact that today the Church is lacking the services of an order whose existence would be far from superfluous. One need only think of occasions in a convent of women where the services of a deaconess would be more than necessary, welcome and apt. The recent permission for superiors under certain circumstances to administer the eucharist to their communities is a welcome beginning. On the missions thousands are baptized by sisters and thousands more receive their knowledge of Catholic doctrine from them. It would seem that the subjects of these functions should receive a decisive status within the Mystical Body with effects beneficial to the whole Church and the sanctification of its individual members.

Another suggested and possibly fruitful approach to the question of woman and the priesthood may be a consideration of some of the attributes which sacred scripture applies to God, or rather titles which he inspired the sacred authors to apply to him. In his self-revelation to the Hebrews of old God named himself: ‘I am who am’. When transposed to the third person, God’s name is ‘He who is’. It is understandable that in a society such as that of the chosen people the unutterable should be portrayed in a masculine image. This once again gives some insight into the divine delicacy and the adaptability of revelation to man in the concrete. The first utterance of this revelation was made in a patriarchal society. But God is a spirit and so neither feminine nor masculine, yet whatever is in his creatures formally is in him virtually. Perhaps in a sense it would be more true to say that he possesses in his being both masculinity and femininity. That God should always be referred to in the masculine gender was perfectly understandable in a predominantly masculine society. That he should also be said to possess feminine qualities might indeed sound scandalous or blasphemous to the ears of an ancient Hebrew. That God is as much a mother as he is a father seems even to Christians somewhat incongruous. This again shows how conditioned man is by the patterns of thought and custom which he inherits. Ancient peoples appear to have had a psychological need to invent for themselves a female as well as a male deity and this was not merely because of man’s ever-increasing dependence on the fertility of nature. The founder of Christianity itself, in his wisdom ordained that a woman should be close to the very heart of its faith and worship. Many Christians acknowledge this divine accommodation by their filial devotion to the Virgin Mary. Man’s need of her is not only psychological, but moral and intellectual as well. The feminine element, so to speak, seems to be demanded not only by man’s subjective need but also by something objective, if one dare to say so, in the nature of the divinity itself. It would seem that scripture’s occasional choice of a feminine image to depict certain divine qualities is at once apt and expressive.

In the Middle Ages the concept of the femininity of God was not altogether foreign. St Anselm seems to have been the first to write on this theme.’ (2) It might sound an unfruitful topic and an unnecessary one, since in the Christian religion the feminine element is represented in the Virgin Mother. On the other hand, the representation of God as our mother, with the innumerable associations that word possesses, would give a richer meaning to our concept of God and consequent relationship to him. Julian of Norwich, the great English mystic, so beautifully wrote: ‘As truly as God is our Father, so truly is God our Mother.’ She portrays Christ appearing to her and saying ‘I it am, the wisdom and kindliness of motherhood.’ (3)

It may be asked what all this has to do with the subject of the present study? An objection could be made that the experience of mystics is far removed from the scientific study of theology and has no bearing on the question of women and the priesthood. Yet on second consideration it is not altogether remote. The Gospels record at least one feminine image that Christ used of himself. He was speaking of the hardness and rapaciousness of the Pharisees and the city that would soon shed the most innocent of blood:

‘O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not’ (Matthew 23:37)

The old Testament revelation also speaks in feminine terms to depict God’s loving faithfulness to his people

‘Can a woman forget her sucking child, that she should have no compassion on the son of her womb? Even if these may forget, yet I will not forget you’ (Isaiah 49: 15).(4)

Now if the divinity is neither masculine nor feminine, and since Christ in becoming man represented mankind in its totality, that is as male and female, then the upward movement of humanity towards God and its acceptance by him is not dependent on sex as such or on any one sex. In fact it would seem that for this dual representation a priesthood involving both sexes would best and more aptly fulfil that role. To this way of thinking the divinity who possesses both masculine and feminine qualities, so tospeak, would be better represented by a priesthood of men and women, while mankind would at the same time be more representative in a priesthood composed of the two sexes. This does not mean that human nature is present only in both sexes combined. On the contrary either possesses its fullness, although functionally they are complementary. It is because of this that, while a man or a woman can represent mankind to God, the divinity in exercising justice and mercy is best expressed by the combined ministry of the sexes in the priesthood.

The second function of the priest, to represent God to men, does not call for a representation of him in his all infinite being (a thing totally impossible to any creature) but for the application of God’s justice and mercy as the fruits of Christ’s redemption. The Epistle to the Hebrews points to compassion as one of the outstanding qualities of the high priest who can ‘deal gently with the ignorant and wayward’ (5 : 5). The activity of a thing points to its essence. In default of knowing what a thing is we take a definition from the way in which it acts. If one of the chief qualities of the high priest, and consequently of any priest, is to dispense God’s mercy, then it would appear that this misericordia which mankind generally expresses in the feminine gender and as a feminine attribute would be represented more adequately by a female priest. The gentleness, the mercy and self-sacrificial love of Christ would be represented more vividly by a woman, while his justice on the other hand would seem to be better symbolized by the male priest. It might be contended that this dichotomy of attributes depends totally on conventional thinking, yet it seems the general experience and consensus of mankind to see in the father a figurehead of justice and in the mother its complementary virtue of mercy.(5) In God these two attributes are harmoniously united in the simplicity of his being. No creature can fully represent the divinity; neither can the two sexes combined do this, but both together can do it more adequately. It would seem both logical and theological, therefore, to expect in the official ministry of the Church a female element to reflect this maternal attribute of God’s mercy. It might be argued at this stage that Mary fulfils this role, but however true this is of her mediation in heaven, it is not visible in the hierarchical structure of the Church. If the femininity of God is to be presented to our senses, then it should be symbolized visibly. This would at the same time make more meaningful the Pauline text: ‘There is neither male nor female; for all are one in Christ Jesus’ (Galatians 3 :28).

Again, from the concept of ‘mediator’, it would appear that the specific role of intercession is a feminine thing. The Old Testament depicts the heroic Esther in mediation for her people. The queen-mother in the period of Israel’s kings also provides a scriptural basis for the execution of this role of mediatorship. And the New Testament gives the best example of the graciousness of this function in Mary’s gentle plea: ‘They have no wine.’ The delicacy and tact required of one who represents two contending parties is pre-eminently found in woman. This might well be considered a purely pyschological aspect, but for all that the evidence is undeniably scriptural. At least, these typical feminine qualities (which do exist, although an extreme form of feminism would deny them) exercised in the office of mediator, dispel the often asserted view that from a consideration of the general intellectual and emotional aspects of man and woman the natural aptitudes of the former seem to qualify him better than a woman for the priesthood.

A consideration of the threefold power of Christ, priestly, royal and prophetical would also seem to have bearing on this study. Christ is priest, king and prophet. He has deigned to share these roles which are pre-eminently his with the creatures of his hands. In Old Testament times the whole people of God participated in some way in this triple power. From among them was chosen a still smaller group for closer and more particular participation. The bible is full of the activities of these priests, kings and prophets who in some way and degree prefigured him who was to unite all these roles in his person. Among this select group, women too functioned as leaders and prophetesses. But the priesthood remained a male monopoly, and of all three roles it is the one of which we know least and which seems to have been the least developed.

Among the new People of God, a greater participation is the privilege of the whole Christian laity. From this new progeny God again calls a select group whom he in a special manner configures to his son, Christ. Here too, women share and have shared in the royal and prophetical mission of Christ, in the exercise of authority as religious superiors or as teachers passing on the Gospel message, but have been prevented from exercising Christ’s priestly power in the strict sense. The theological reason for separating the threefold power of Christ into such divisions and functions is, to say the least, unconvincing. It would appear that where participation in one is permissible, to share in the other two is not only possible but permissible and necessary for the continuation of Christ’s unique activity through the members of his Mystical Body. The exclusion of woman from the specifically priestly function of offering the sacrifice of the Mass, from administering the sacraments and preaching the Word of God in the public assembly is, it would seem, a matter of discipline rather than a rule based solidly on doctrinal principle. It is obvious therefore that there is ample material here for the attention of canon lawyers as well as for exegetes and theologians.

2 Some apparent advantages of women priests to the Church

The question of a female priesthood is, as already indicated, primarily a theological issue. However there are secondary considerations that cannot be totally disregarded. The great shortage of priests; the increasing Catholic, not to mention world, population; the spread of materialism and the great and as yet inadequately tapped apostolic energy present in the female half of the Church’s members, all point to the urgent need of an effective apostolate. Only very sound theological reasons for debarring women from the priestly ministry can justify their exclusion under such circumstances.

Statistics predict that the percentage of Catholics in the world population will decrease from the present figure of seventeen per cent to nine per cent at the end of this century. It is obvious that the Church must utilize every potential at its disposal. At present there is a dearth of priests. By admitting women to the priesthood, the ranks of the clergy could be filled to meet ever more demanding pastoral needs. It is obvious that in doing this the Church would have to contend with many difficulties and prejudices. Many social factors would have to change before a female priesthood could become acceptable in our society, and some countries are not yet ready even to think of a female priesthood. Unfortunately, the kind of mentality which once refused to accept the very notion of women as lawyers and doctors etc., still prevails. Those who question new ideas do have a valid contribution to make in the discussion, but it can hardly be said that obstinate prejudice serves any cause.

The crying need within the Church today is for education in the apostolic spirit: to ‘try all things, holding fast to that which is good’- in other words, an openness to new ideas and the courage to challenge irrational and discreditable prejudices, whether they are our own or other people’s. Prudence should inform this education but the truth should be our main objective. Asking the right questions is often the best means towards the attainment of this. Prejudice does not disappear overnight, neither does any society become accustomed to new ideas all of a sudden : this is true of any kind of change in ideology. At the level of popular understanding, the precedent created recently in some South American mission fields, where Sisters are engaged in all kinds of pastoral activity, except the celebration of Mass and the administration of the sacrament of penance, may well be the best aid towards opening the discussion on the possibility of women priests. Yet it is in a sense unfortunate that hard necessity had to arise before the circumstances in which the potential of Catholic women was recognized and used. Possibly some of the Latin American countries where the scarcity of priests is greatest (the ratio is one priest to 20,000 or 40,000 people in some places, and many parishes covering huge areas are entirely without priests) and where Sisters have already taken over parish work would be a suitable ground for practical experiment. While, no doubt, prudence is necessary, excessive caution on the other hand runs the risk of losing the opportunities that are open today. The zeal of women has in the past century made and is today making a valuable contribution to Christianity in the mission territories, so much so that it is impossible to think of missionary activity without considering their place in this field. Yet there was much hesitancy as to the advisability of permitting them to engage in mission work. How much more of the world would have been conquered for Christ had women been allowed to collaborate earlier with priest missionaries will never be known. There is no reason why a similar mistake should be made again. Too much is at stake: there is so much to be won or lost.

The newly acquired status of women and the great complexity of issues in modern society has urged the popes to encourage women to penetrate into all areas of public life where their influence would be beneficial to the common good. (6) Here again we see the impact of sociological factors on theological thinking as we have seen it in the past. There have been theologians in recent times who have written on the subject of women and holy orders and, even if not all accept the possibility of a female priesthood, their very concern is indicative that this is becoming more and more a twentieth-century issue. The consciousness that many women have, that they should be playing a greater part in the building up of the kingdom of God, is another sign of the times. The question is whether this consciousness is an aberration or is inspired by the Holy Spirit. Failure to take cognizance of this desire, whatever its origin, may well cost Catholicism a powerful force in its struggle against materialism and atheism. We should take a lesson from the Marxists, who are well aware that for the success of a revolution, the full participation of women is essential. If the peaceful revolution of building up Christ’s kingdom is to be realized, women must play as complete a part as possible. Not to use the reserve already available in theologically trained women for greater activity in the apostolate seems, to say the least, to be bad stewardship.

The harvest is over-ripe and there are willing labourers. Perhaps our prayer to the Lord of the Vineyard in these times should be something like this: Eternal Father send your Holy Spirit of Truth to enlighten and guide Mother Church to make the right decision in regard to woman’s full role in the restoration of all things in Christ. Do not permit that any talent be lost, so that this noble end and your will may be effected more speedily through him, who is our eternal high priest.

Notes

1. Vol. II, no. 4, 15 April, 1965

2. ‘Cf. André-Cabassut, O.S.B., ‘Une devotion mediévale peu connue: la devotion à Jésus notre Mère’ , Revue d’Ascétique et de Mystique, avril-décembre, 1942, pp. 99-100.

3. A Shewing of God’s Love: A Shorter Version of Sixteen Revelations, ed. A. M. Reynolds, London, 1958, p. 82.

4. Cf. also Isaiah 42:14; 66:13.

5. It might be objected that this way of speaking holds quite well in regard to the representative of justice and mercy, but what of the other attributes? God's unity for example would also be symbolized by human nature in its male and female sex. But in the priesthood of Christ, it is primarily justice and mercy that is exercised and manifested. Christ reconciles man to Father by his death: the divine justice is satisfied and mercy is bestowed.

6. E.g. AAS XLIV, 420, XXXVII, 211.

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