Scripture and Tradition

Fundamental Explanations

by M^a José Arana

translation from the Spanish Mujeres Sacerdotes ¿Por qué No...?

Original text: Publicaciones Claretianas, Madrid 1994; ISBN: 84-7966-078-3;
republished with the permission of the author.

Now then, before getting deeper into a revelation of history, the base and nucleus of our subsequent work, I would like to make some clarifications which I consider fundamental.

There is no doubt that to find possible traces of women in the Church at the dawn of Christianity, either presiding at Eucharists, running a local church, or having other ecclesiastical responsibilities, will not only be gratifying but enormously significant, and even decisive, in continuing the dialogue on this matter within the Catholic Church, given the restraints and difficulties this problem has faced, ecclesiastically, up until now. However, it seems vitally important to me to make some preliminary and basic clarifications since, in my opinion, we should not continue to consider this problem solely from an historical perspective. I believe that the reason or reasons why the Church should raise this matter again, are much more profound. An understanding of the dynamic sense of tradition and of the Gospel is fundamental to this question.

In this way, we take tradition not just to mean something static, like a model to "reproduce", which is immovable, but as a step forwards which, deeply rooted in the past and retaining loyalty towards this very past, is directed towards the future and makes demands of the present. We perceive it as a profound ability to give a valid answer to new challenges, aspirations and human situations at any moment in history; that is, by carrying out Tradition itself in its most genuine sense. And this is possible, precisely, because of the very Incarnation itself. There is a big difference between understanding tradition to be only a "storage vessel for faith", or a "treasure", a deposit for truths to be kept more or less immovable and static, or considering it to be truly involved in the historical process of Revelation and Salvation. That is to say, we talk of the process of "continuous revelation" which is given in Church, and which is extended eschatologically: until, guided by the Spirit, we arrive at "the whole truth" (John. 16, 13).

In the first case, we would be "exposed to the danger of losing an opening to the future and of becoming anchored, in vain, to the past" (1).

Nevertheless, we know that a process is something living, dynamic and unfinished, in which the actions of God, the assistance of the Spirit and the evolution of humanity advance, together, towards the future. This attitude of dialogue, sometimes faithful and combined, and sometimes dialectal and imbalanced, (due to sin and human blindness), is what makes that path possible - directed, illuminated and guided by the Holy Spirit "towards the whole truth", (which Jesus refers to in the Last Supper), and which is being given to us with the help of the Holy Spirit, because "you cannot bear them now" (John 16, 13).

It is a process which certainly involves "historical memory", sometimes "dangerous memory", which Metz talks to us about, but which could not be a reference or stimulus for us, without also submitting it to a thorough purification, given that the passage of time necessarily carries with it the establishment of "judgement" and "indistinguishable errors" – as Gadamer would say – and even unacknowledged sins which have been accumulating, century after century, and which hinder and cloud the understanding of this very Tradition and History. It is an honest and positive criticism. In addition, it is a development, which has its "starting point in the oral preaching of the original bearers of the Revelation (Jesus and the Apostles) and is being spread, with the help of the Holy Spirit, throughout the different eras and cultures. This is an evolution which is taking place in the inevitable and enriching integration of cultures. While, on the one hand it is "affecting" the interpretation of the Bible and Tradition, on the other hand, adhering to diverse cultural and anthropological elements, it is objectifying, from very concrete viewpoints, that it is necessary to discover, discern, explain and re-interpret in order to be capable of walking more unerringly towards the future. After all, we know that God continues to communicate with, and actively influence humanity.

The Declaration of the German Bishops on the Ministry of the Priesthood (1970) admirably explains the evolutionary sense and the constant searching that the Church and Theology (through the action of the Holy Spirit) have to carry out, at every point in History, with accuracy and discernment, taking into account that the essence of the priesthood "has its deepest roots in a vital Church process, determined by multiple influences and linked to the conditions of a definite faith, lived out, practically, on a day-to-day basis". (2)

But, in addition, with the passage of different eras, this process of cultural integration is leaving behind and fading more ancient realities, which belong to very early times in the history of Christianity. It is very important that we become aware that there are aspects of the early Church and of History in the first few centuries, about which not a lot is known, or which cannot be interpreted with complete accuracy. It is true that data are missing but, often, subsequent concepts have been, or are projected onto the past, anachronistically, relating to realities which, at that time, must have had other meanings or significance, or else information has been ignored etc. If this fact is evident throughout all of ecclesiastical history, and we know that scholars are still carrying out investigations, trying to clarify and get to know these eras better, there is no doubt that the problem is worsening; we could even say it is becoming huge, when it comes to getting to know about history and the traditions of women. This is a history, which is completely ignored, if not deformed or distorted, from having only been approached by males, and, evidently been considered only from exclusively masculine parameters and viewpoints.

All of this happens in both civil and ecclesiastical History, and in the theories, which often distort, hinder and cloud an objective and realistic interpretation of ancient texts. We cannot be sure, without a thorough knowledge of the origins of our Church and even more so, of that relating to women. Very often we have considered as "traditional" and primitive, something which is in fact derived from a much more recent time. The majority of the data has been ignored but, and this is perhaps more serious, many ancient texts have been read and understood according to very unclear codes, due to the burden of a type of ancestral blindness and an ideological and cultural knowledge which over-shadowed them. This textual interpretation, which overlooks and/or distorts data and texts relating to women, has also affected the interpretation and explanation of the Bible, something which current Feminist Theology is trying to prove, get to the bottom of and rectify. Evidently, neither anthropology, nor philosophy, nor the rest of the sciences, can fail to get involved in this quest, which must be interdisciplinary.

On the other hand, as we well know, our task has to be not so much finding, in the Gospel, an exact "copy" of today’s situation, nor a perfect answer to our problems, but to locate in it the seeds and the Power which allow us to discover how to bring to life its deepest sense and its most genuine Message. It is necessary to provide evidence of the dynamic and active character of tradition and of the Gospel, and of the vivid and effective Word (of God), a Word that is embedded in the life of the Church across time and space, ie. also here and now. This is what we understand to be a true loyalty to the Gospel.

Theology and ecclesiastical practice have to have sufficient prophetic and mystical willingness to perceive, explain and bring to life the liberating power of the Christian Message contained in Tradition and biblical texts. It is not only a matter of making them intelligible at every moment in history, but also of entering into the "New Dimension" (M.D.), which involves the receipt and real capturing of Grace, which has been revealed and communicated to us historically.

It is necessary to take into account, in Theology, these dual aspects of Tradition and Holy Texts: the retrospective, trying to discover more and more about them in their authenticity, and the evolutionary, showing their dynamic and even novel character, which enlightens our present.

Thus, the discovery of data which reveals and explains the practice of women’s priesthood in the Primitive Church, without being monumental or highly important for the in-depth study and re-discovery of past Tradition and, of course, a very efficient aid on the path towards the ordination of woman, nevertheless, in my opinion, should not be the reason, and certainly not the only reason, why the Church would have to change its age-old denial on this matter. I sincerely believe that the question is more basic than that, and the Church should challenge and completely modify its stand with respect to loyalty to the Holy Spirit, which guides History, as well as the liberating root of the Gospel. It is clear that this would alter its structures but would make them, in my opinion, a clearer reflection and foretaste of the fraternal and egalitarian relationships of the Kingdom they are proclaiming.

We live at a time when women are demanding for themselves equal rights and responsibilities, not only in civil and cultural society, but also in the Church. But, in addition, quite a few people (male and female) are unwilling to continue overlooking the full contribution of females to the Church. There has been an overabundance of masculinity throughout the last twenty centuries of History. The Catholic Church suffers from a lack of a feminine contribution on structural, ministerial and theological etc. levels. On the other hand, emphasising, as the Vatican Declaration does, that "the Church is a different society to other societies, original in its naturalness and in its structures" (I.I.IV), could simply be a way out and an obstacle to seriously thinking about the problem.

Nevertheless, the Anglican Archbishop of Canterbury, Dr Carey, stated, on the same historic day, 11^th November 1992, (which has been one of the main factors that has caused the Anglican Church to re-think its secular practice), that he wanted to "maintain the very credibility of the Church" by securing legislation which "allows women to exercise the priesthood, in order that its missions have, in their turn, credibility in a confused world" (3).

In the same way, in the opinion of many (men and women), the Catholic Church would also benefit not only from an increase in credibility by expressing, in this way, a better coherence between what it preaches and what it carries out or experiences itself, but also from a true change in the internal relationships it assumes, which will, of course, be much more enriching, with women’s contributions and experiences being on an equal footing. As we said, we would have to add to all this the fact that in a society in which there is a growing awareness and interest in granting women greater representation, (although, of course, these concerns remain minimal), and in which the cry of women trying to make themselves heard is growing ever louder, the Church should set out more prophetic and bold signs, even within its own structures, on the path towards the liberation of women. In all these matters, the Church should move forward and not lag behind civil society. This is a serious challenge, faced by the Church. But, in addition, the Church would have to exemplify, in itself, the egalitarian and fraternal relationships of the Kingdom.

Also, already spoken from this very perspective, I think the words of the authority on the subject, Karl Rahner, can help to calmly direct the discussion we are now initiating on ordination: "The Catholic Church’s practice of not ordaining women into the priesthood, he says, does not contain any obligatory theological significance..... The current practice is not a dogma; it is based purely and simply on human and historical thinking which was valid in the past, in cultural and social conditions which are rapidly changing" (4). This observation is fundamental when beginning our study, since it alludes to the possibility of a change.

In fact, the primitive Church also had to introduce major changes within itself, which were not without significant internal difficulties, in unforeseen situations, such as, for example, the acceptance of heathens and the non-absolution of the Jewish stance and practices, which involved novelty and challenge, but the subsequent consequences of which are easily noticeable throughout the last twenty centuries of History. And, evidently, it has also done so over time, in the many aspects which relate to the priesthood, not only in terms of theology but also in the areas of discipline and practice (5). Has the time not also arrived to re-examine the question of women within the Church and, more specifically, the possibility of the ordination of women into the Priesthood? And is this not a matter on which we women should also contribute our points of view and research?

It seems to me that there is an urgent need to re-establish and more adequately "re-position" this whole problem. Because, in fact, we are not facing a "constituent" problem, or even, as it is sometimes called, a "dogmatic" one, (as some of the more "conservative" tendencies inside the Catholic Church would like to emphasise nowadays), but rather, as Karl Rahner says a "human and historical way of thinking", which, as such, is examinable, discernible, and therefore modifiable (like many other questions have been throughout ecclesiastical history).

In addition, as the same author states elsewhere, with reference to this problem of ordaining women priests: "The discussion must continue with prudence and mutual respect, on the one hand criticising unsuitable arguments (along with some inappropriate positions which underlie these, either openly or covertly), and on the other hand, with the value of contributing to an historic change which forms part of that loyalty that the Church owes to its Lord" (6).

Effectively, we cannot say that this respect towards women has always been present in the arguments and reflections that Church thinkers have directed towards them; we would like to search, with clarity and honesty, for a path which certainly leads to providing evidence of past mistakes, unsuitable arguments, yes, but above all, we would like to find ways to truly contribute to a relational and "historical change", which is so necessary for our world and our Church. That is a contribution and a search that, from very different viewpoints, tries sincerely and seriously, to bring about the theology of women today. Those (men and women) who contribute to this search understand that the Church itself will benefit from it.

But, what have been, and what are the practices, arguments, reasons and reflections maintained throughout so many centuries?

Footnotes

1. K. RAHNER, Diccionario teológico, Barcelona 1970, p. 740. L. PACOMIO Diccionario Interdisciplinar, Salamanca 1983, IV. v. "Tradición".

2. CONFERENCIA EPISCOPAL ALEMANA, El Ministerio del Sacerdocio, Madrid 1970, p. 65.

3. Correo Español del Pueblo Vasco, 12, XII, 1992, p. 44.

4. K. RAHNER, Lettre au pasteur Bogdam du synode luthérien de Bavière, La Croix, 20, IV, 1974, citado por E. B. NILSEN, Le ministère ordonné dans la Tradition Catholique et Lutherienne, Lille 1986. Algo semejante dice H. KÜNG: "Contra el presbiterado femenino no hay razones teológicas serias...", 20 Tesis sobre ser cristiano, Madrid 1977, p. 87

5. Cfr. Documento de la Conferencia Episcopal alemana, ya citado.

6. K. RAHNER, Sollicitudine per la Chiesa, Roma 1982.

Translated by Lisa Mullins

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