However, the first section of the Congregation’s Declaration Inter insigniores on the ordination of women, issued October 15, ,2 presented a sampling of the . Circumstances and origin of the Declaration ‘Inter Insigniores’. 1. The question of the admission of women to the ministerial priesthood seems. Inter Insigniores. Declaration of the Sacred Congregation for the Doctrine of the Faith on the question of the admission of women to the.

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When she ineigniores she cannot accept certain changes, it is because she knows she is bound by Christ’s manner of acting. All these facts manifest within the Apostolic Church a considerable evolution vis-a-vis the customs of Judaism.

examining “inter insigniores” – Molly’s Portfolio

AAS 39p. Saint Paul lists their names with gratitude in the final salutations of the Letters.

Inisgniores apostolic community remained faithful to the attitude of Jesus towards women. She holds ijter it is not admissible to ordain women to the priesthood, for very fundamental reasons. Their unanimity on this point is all the insigniorea remarkable since in many other questions their discipline admits of a great diversity.

However, the objectors continue: But as Pope Paul VI also remarked, 5 a very large number of Christian communities are already benefiting from the apostolic commitment of women. Before this assignment, I did not know exactly why the priesthood was for men only.

This work, dating from around the end of the fourth century, is largely a compilation of earlier documents. Visit also our websites: Haller, De Sacris Electionibus,quoted in J.

In spite of the so important role played by women on the day of the Resurrection, their collaboration was not extended by Saint Paul to the official and public proclamation of the message, since this proclamation belongs exclusively to the apos tolic mission. But if he does so, it is precisely because he first represents Christ himself, who is the Head and the Shepherd of the Church. If one does justice to these reflections, one will better understand how well-founded is the basis of the Church’s practice; and will conclude that the controversies raised in our days over the ordination of women are for all Christians a pressing invitation to meditate on the mystery of the Church, to study in greater detail the meaning of the episcopate and the priesthood, and to rediscover the real and pre-eminent place of the priest in the community of the baptized, of which he indeed forms part but from which he is distinguished because, in the actions that call for the character of ordination, for the community he is – with all the effectiveness proper to the sacraments – the image and symbol of Christ himself who calls, forgives, and accomplishes the sacrifice of the Covenant.


The Institute is known for issuing academic reports and statements on relevant issues in the Church. Though traditionally women have not insignires allowed to serve as priests in the Catholic Church, I feel, after investigating both sides of the argument, that women should be allowed to be ordained as priests due to recent societal developments. The priesthood is insignipres conferred for the honour or advantage of the recipient, but for the service of God and the Church; it is the object of a specific and totally gratuitous vocation: Recognizing Christ in Women Priests ……….

This is no surprise, for the questions that the Word of God brings before us go beyond the obvious. Here we meet once again the essential principle that it is the Church herself that, in the different sectors of her life, ensures discernment between what can change and what must remain immutable.

If the Fathers are wrong on the inferiority of women, why may they not be wrong on the inability of women to be ordained priests, since this inferiority is the basic reason for their stance on ordination? The ministerial priesthood in the light of the mystery of Christ It is Christ who calls it together. The Ministerial Priesthood Illustrated by The Mystery of the Church It is opportune to recall that problems of sacramental theology, especially when they concern the ministerial priesthood, as is the case here, cannot be solved except in the light of Revelation.

Visit also our websites: Griechische christliche Schriftsteller 2 37and Bring before us those who far excel all others and are as much above the rest in spiritual stature as Saul was above the whole nation of the Hebrews in bodily stature—or rather, far more.

These customs have been more or less reproved by the Holy See at different periods: Finally, these two texts deal only with a particular aspect of the mission of the twelve: At the same time he says over it these words: And it is not surprising that, at a time when they are becoming more aware of the discriminations to which they have been subjected, they should desire the ministerial priesthood itself.

It therefore remains for us to meditate more deeply on the nature of the real equality of the baptized which is one of the great affirmations of Christianity: Again the priestly ministry is not just a pastoral service; it ensures the continuity of the functions entrusted by Christ to the Apostles and the continuity of the powers related to those functions. A few heretical sects in the first centuries, especially Gnostic ones, entrusted the exercise of the priestly ministry to women: Perhaps Christ anticipated a future time when society would be more accepting of women as priestly leaders.


All women must give way before the magnitude of the task; some men may be found who are up to it. For Saint Paul this prescription is bound up with the divine plan of creation 1 Cor Some of them often exercised an important influence on conversions: But one must also note that the Acts of the Apostles and the Letters of St Paul stress the role of women in evangelization and in instructing individual converts.

This is one of the arguments most frequently repeated by tradition: But what the Church has never done — is this any proof that she cannot do it in the future?

I am a person who likes to investigate all knsigniores of an issue before deciding where I stand on it; I try not to believe in things blindly. On this point too it is clear from the history of the apostolic period that there is no foundation for this explanation.

Oh no, there’s been an error

Second, what does emerge from much of the patristic evidence 17 cited by the CDF is the conviction that women by nature, temperament, and social status are inferior to men. On the day of Pentecost, the Holy Spirit filled them all, men and women cf. The latter, moreover, and Saint Catherine of Siena, have left writings so rich in spiritual doctrine that Pope Paul VI has included them among the Doctors of the Church. The Ministerial Priesthood in the Light of The Mystery of Christ Having recalled the Church’s norm and the basis thereof, it seems useful and opportune to illustrate this norm by showing the profound fittingness that theological reflection discovers between the proper nature of the sacrament of Order, with its specific reference to the mystery of Christ, and the fact that only men have been called to receive priestly ordination.

Omnes consentiant quod promoveri non debent, sed utrum possint, dubium est the doubt arises from the case of the deaconesses ; he concludes: A number of Catholic theologians have even posed this question publicly, evoking studies not only in the sphere of exegesis, patrology and Church history but also in the field of the history of institutions and customs, of sociology and of psychology.

The roles are distinct, and must not be confused; they do not favour the superiority of some vis-a-vis the others, nor do they provide an excuse for jealousy; the only better gift, which can and must be desired, is love 1 Cor