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Women's Ministry in the Catholic Church

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Women's Ministry in the Catholic Church Women’s Ministry in the Catholic Church Phyllis Zagano Special Associate Professor and Senior Research Associate-in-Residence Department of Philosophy and Religious Studies he history of Christianity gives don’t know the Pope, Bishop O’Connor.” The aggregate of these roles both Tample evidence of the ministry of Well, after he left the military ordinariate comprise and signify the diaconate. women. Many women of scripture are to become bishop of Scranton, my lunch Other roles, however, such as preaching, ministers in the nascent Church, and are partner came back to New York as are typically restricted to the ordained. recognized as such. St. Paul calls one of archbishop. He knew the Pope. Significantly, only ordained persons may these women, Phoebe, a deacon of the preach during mass. If women were Church at Cenchrae (Romans 16:1-2). I share this little story because it shaped deacons, women could preach. They Her title and her legacy are the my work for some time. Cardinal would also have what the Church foundation of the ongoing discussion O’Connor advised quite strongly to leave understands as the charism of orders to about the ministry of women, much of the matter of women priests aside. The support their diaconal work. They which centers on the ordination and question, he counseled, was not the would join male deacons, who are called certification of women ministers. same. This led me to investigate the by the bishop to a life dedicated to the history of women in ministry, as well as Word (Scripture), the liturgy and charity. In the Catholic Church the history of the sacramental theology, ecclesiology, women’s ordination is clouded, except in canon law, historical and ecumenical History and Ritual some Eastern Churches. While many sources, and contemporary understand- mistakenly think of the Catholic Church ings of the permanent diaconate. My book Holy Saturday: An Argument for as only the Church of Rome — the the Restoration of the Female Diaconate in Roman Catholic Church — there are 21 My work traces an older understanding the Catholic Church (Crossroad/Herder, Eastern Churches with a deep history of of ordained ministry, and I argue for the 2000) established the validity and legali- sacramental ordination of women diaconate as a permanent vocation. The ty of ordaining Catholic women deacons. to ministry. schema is more a triangle than a direct relationship among bishop, priest and My current research, including histori- Ordination deacon. As the deacon related directly to cal analysis of Catholic rituals for the bishop of a territorial diocese in women, points to earlier rituals certify- Ordination is one of seven sacraments earlier church history, so does the deacon ing Church status now lost. Rituals for recognized by the universal Church. relate directly to the pastor — the ordination (deacons), benediction While in modern times ordination has “bishop” — of the territorial parish in the (abbesses), enrollment (widows), conse- been restricted to men, this has not always present. Hence, the diaconate is not cration (virgins), and profession of vows been the case. Women were ordained dea- solely a stage through which celibate (nuns and sisters) have faded or col- cons up until the fifth century in the West candidates for priesthood pass. It is also a lapsed over the centuries. The question and up to the 11th century in the East. permanent vocation for married and arises whether women, who clearly are Women have been ordained up to modern celibate men, and, I contend, women. continuing to serve, gradually adopted times, even to the present, in some of the other ritual means of certifying their sta- Churches of Orthodoxy that separated The need for women deacons is present in tus once the diaconate died out. I theo- from Rome in 1054, or in other Churches the life of ministry in the Church. Women rize, for example, that rituals of the pro- of the East that separated even earlier. already serve in diaconal positions in the fession of vows and/or consecration of parish: visiting the homebound and hospi- virgins have partly replaced the ritual of My research into the restoration of the talized, catechizing the young, aiding the ordination of women to the diaconate. ancient practice of ordaining women dea- poor with programs that provide food and cons began more than 20 years ago with a clothing, caring for the church building There are virtually no comprehensive challenge. My former boss had accepted a and arranging for liturgies. Their ministry studies of Catholic rituals for women, position out of state, and we were sharing continues in parish liturgies: women read aside from historical studies of individual a farewell lunch in New York City near the the Scriptures at mass, distribute religious institutes and orders. Ancient office. “If you write a book about ordain- Communion as Eucharistic ministers, and and medieval sources — beginning with ing women deacons, and it is a good book, are greeters, leaders of song, altar servers the Apostolic Constitutions — reveal I will get it to the Pope.” “Oh,” I said, “you and gift bearers. parallel developments of rituals to accept 11 and certify women’s service, including By the 12th and 13th centuries, most women’s monasteries, the abbess/pri- formulae for the ordination of women women who wished to serve the Church oress receiving both the ordination to deacons, the blessing or enrolling of retreated to abbeys and monasteries, fol- the diaconate and the consecration of widows, and the consecration of virgins. lowing one or another of the older rules abbess (often also receiving symbols of Matters are confused because some (e.g., St. Benedict, Carmel) or some of office: stole, ring, crosier, miter). women sometimes participated in more the newer ones (St. Francis, St. than one of these ceremonies. Dominic). Women who wished to Women continue to serve the Church actively minister outside monasteries outside the monastery, and ritual ordinar- Over centuries and in different locales joined third orders. Secular communi- ily ratifies this service. But the collapse of bishops accepted and certified women’s ties of canonesses followed the Rule of the concepts of profession (permanent ministry through various ceremonies, but St. Augustine well into the 17th century. membership) and ordination (to diaconal Soon groups of women began to create eventually official recognition of women’s service) in women’s apostolic institutes non-cloistered forms of religious life, ministry outside the monastery was obscures the distinctions between mem- often following the Constitutions of repressed, and women who wished to bership in a religious order and ordained Ignatius of Loyola.2 These latter dedicate their lives to God entered service in the Church. Similarly, while women’s institutes of apostolic life took cloisters. As women’s monasteries grew, superiors of communities of women reli- up historically diaconal works, especial- gious have certain juridical authority over so did formalized profession rites for the ly catechesis and care of the sick, but nuns and consecration (or benediction) their members, women cannot attain members did not (do not) have individ- juridical authority that requires clerical rites for their abbesses. With power ual juridical or sacramental authority, status. (Jurisdiction comes with office, nearly equivalent to that of diocesan and so they were (are) not represented and sacramental authority requires facul- bishops, abbesses wielded juridical and in Church governance or liturgy. ties granted by the local ordinary (bish- often sacramental power over their op), and each typically requires clerical abbeys’ territories. I theorize that male Even so, the role of deacon and, when status.)5 Permission to preach at mass Church authority recognized and viewed equivalently in abbesses, the role and to solemnly celebrate sacraments authorized abbesses’ juridical and of bishop, continued to be filled by requires ordination.6 sacramental authority through ordina- women and ritually acknowledged.3 That tion (sometimes called benediction) as is, the meanings of “ordination,” “conse- The role of women in individual soci- cration,” “benediction,” “enrollment,” deacon (or deaconess). Additionally, the eties is often controlled by the role of and “profession” historically and current- abbess’s overseeing role was recognized women in the dominant religion or reli- ly show that women’s rituals represented by consecration. Such apparently equates gions in any given country. Christianity and represent what the women believed to the ordination of male deacons and the has played a dominant role in the histo- 1 about their status. Today the most usual consecration of bishops. ry of Western civilization over the past terms for ceremonies for women are 2,000 years, and Roman Catholicism is “profession” of a sister or nun (perma- Concurrently, the Catholic notion of the largest single denomination in the nent status within an apostolic institute sacrament, and especially of sacramental United States. While Catholicism speaks or cloistered order),4 “consecration” of a ordination, continued to evolve. to the equality of all persons, it specifi- virgin (for either women religious or sec- Although a progression from minor cally limits persons according to gender ular women), and “benediction” or orders (lector, porter, exorcist, subdea- and refuses women clerical status, and “blessing” of abbess or prioress. con) to major orders (deacon, priest, the consequent ability to hold juridical Ordination is not permitted. Neither can bishop) was known regionally as early the title “deacon” or “deaconess” be authority and wield juridical power. I as the fourth century, it was firmly estab- given to women. Men are “installed” to posit that this was not always the case, lished by the 10th century. The Council what remains of minor orders (lector and and argue this through the history of rit- of Trent (1545-63) defined seven acolyte); women may serve, but may not uals.
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