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Home , Abbess, Catholic Church, Crosier, Deacon, Lay ecclesial ministry, Major orders

Women’s Ministry in the Special Associate Professor and Senior Research Associate-in-Residence Department of and

he history of gives ’t know the , O’Connor.” The aggregate of these roles both Tample evidence of the ministry of Well, after he left the military 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 as are typically restricted to the ordained. recognized as such. St. Paul calls one of . He knew the Pope. Significantly, only ordained persons these women, , a of the preach during . If women were Church at Cenchrae (:1-2). I share this little story because it shaped , women could preach. They Her 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 aside. The support their diaconal work. They which centers on the 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 to a dedicated to the history of women in ministry, as well as Word (Scripture), the and . In the the history of the , , women’s ordination is clouded, except in , historical and ecumenical History and some Eastern Churches. While many sources, and contemporary understand- mistakenly think of the Catholic Church ings of the permanent diaconate. My book Holy : An Argument for as only the Church of — the the of the Female Diaconate in 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 diaconate as a permanent . The ty of ordaining Catholic women deacons. to ministry. schema is more a triangle than a direct relationship among bishop, and My current research, including histori- Ordination deacon. As the deacon related directly to cal analysis of Catholic for the bishop of a territorial in women, points to earlier rituals certify- Ordination is one of seven earlier church history, so does the deacon ing Church status now lost. Rituals for recognized by the universal Church. relate directly to the — the ordination (deacons), While in modern times ordination has “bishop” — of the territorial in the (), 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 ( and sisters) have faded or col- cons up until the fifth century in the West for priesthood pass. It is also a lapsed over the centuries. The question and up to the 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 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 , 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 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 . 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 City near the the Scriptures at mass, distribute religious institutes and orders. Ancient office. “If you write a book about ordain- as Eucharistic ministers, and and medieval sources — beginning with ing women deacons, and it is a good book, are greeters, leaders of song, servers the Apostolic — 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 , the /pri- formulae for the ordination of women women who wished to serve the Church oress receiving both the ordination to deacons, the 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: , ring, , 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 outside monasteries outside the , and ritual ordinar- Over centuries and in different locales joined third orders. Secular communi- ily ratifies this service. But the collapse of accepted and certified women’s ties of 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 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 and ordained of Loyola.2 These latter dedicate their lives to entered service in the Church. Similarly, while women’s institutes of apostolic life took . 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 for the ly 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. ( 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 or liturgy. ties granted by the local (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 ). 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 or reli- ly show that women’s rituals represented by consecration. Such apparently equates gions in any given . 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 (perma- Concurrently, the Catholic notion of the largest single denomination in the nent status within an apostolic institute , and especially of sacramental . While Catholicism speaks or cloistered order),4 “consecration” of a ordination, continued to evolve. to the equality of all persons, it specifi- (for either women religious or sec- Although a progression from minor cally limits persons according to ular women), and “benediction” or orders (, porter, , subdea- and refuses women clerical status, and “blessing” of abbess or prioress. con) to (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 (lector and and argue this through the history of rit- of Trent (1545-63) defined seven ); women may serve, but may not uals. Such presents an analysis of the sacraments, including , be permanently installed as such. Church’s denial of essential equality to which concerned only the major orders women, a denial echoed in the unfortu- of bishop-priest-deacon. Yet Catholic Yet there are striking similarities nate history of the status of women in rituals for women were lost from the list between rites for profession of women Western civilization. of sacraments. One ceremony that has religious and those for diaconal ordina- perdured, the consecration of a virgin, is tion, and between rites for consecration Formation and Training called a “sacramental.” Further, as the of abbess/prioress and for consecration notion of the diaconate as a permanent of bishop. In some cases the actual ordi- Women may neither be ordained nor vocation faded, so did the notion of nation of the deaconess seems to train in official diaconal (or priestly) women deacons. have perdured for centuries within training programs, but large numbers of

12 women are currently training for profes- resources nearby. In fact, the entire The common competencies are rooted sional lay (non-ordained) ecclesial min- southeast quadrant of the United States in the recommendations of the Post- istry in the United States and . bounded by , D.C.; ; Synodal of Pope Their preparation is often equal to or St. Louis and has no Paul II, Pastores Dabo Vobis8, which higher than the preparation of the Catholic at all. Preliminary lists four major areas of formation and 26,000 Catholic deacons worldwide, conversations with of the training: 1) human formation; 2) spiri- approximately 13,000 of whom serve in Vanderbilt Divinity School and with the tual formation; 3) intellectual forma- . There is also a large U.S. Conference of Catholic Bishops dur- tion; and 4) pastoral formation. The cadre of Catholic men preparing for ing my summer project indicated the USCCB Lay Ministry Project will eluci- professional lay ministry, some of need to measure the problem and pro- date these four areas as they apply to whom will inevitably shift their vide pedagogical solutions to non- certification of lay ministers. focus to ordained — most probably Catholic institutions. This is especially diaconal — ministry. important in light of anticipated Catholic Given the large numbers of lay ministry requirements for . candidates in both Catholic and non- Through a summer 2003 project funded Catholic institutions, there is a need to by the Wabash Center for Teaching and This work has been done because a need specifically delineate these standards. My Learning in Theology and Religion, I has evidenced itself, although the need has unexamined universe comprises the as- identified several problems surrounding not yet been surveyed. Measuring the ques- yet-uncounted Catholic students in non- the formation and training of Catholic tion will demonstrate the need. I theorize Catholic settings. To assist my research, lay ministers. My project research that increasing numbers of lay ecclesial the Center for Applied Research in the demonstrates that a large population of ministry candidates implies increasing (CARA) has separated its con- Catholic women and lay men in the numbers of lay ecclesial ministry candi- temporary data to estimate that 1,300 highest levels of full-time ministry train- dates in non-Catholic institutions, especial- women are M.Div. and non-M.Div. minis- ing (i.e., M.Div., D.Min.) are training ly women lay ministry candidates. terial trainees in Catholic ATS member under non-Catholic auspices. I estimate institutions (37,231 persons study in there are approximately 4,500 lay min- Certification non-Catholic member institutions, and istry candidates in non-Catholic institu- 4,086 persons in Catholic member insti- tions, based on statistics published by tutions), but 8,532 Catholics training in the Association of Theological Schools Specifically Catholic preparation in non- all their member schools. Since at least (ATS). ATS does not track Catholic lay Catholic institutions will be required 1,300 of those 4,086 appear to be ministry candidates in non-Catholic with the implementation of the women, one can assume approximately institutions, but shows a total of 8,532 Common Competency Project in the 2,700 in Catholic ATS member institu- Catholics training in all member schools United States. Three Catholic associa- tions. Since ATS does not break out its and 4,086 persons in member Catholic tions — The National Association of Lay Catholics any further, male-female, ordi- schools. Some in Catholic schools are Ministers, the National Conference of nation track/non-ordination track num- lay ministry candidates; some are candi- Catechetical Leaders, and the National bers are unknown. dates for ordination. Since there are spe- Federation for Catholic Youth Ministers cific requirements for ordination, it is — created common certification stan- My first response to the problem was to reasonable to assume that the majority dards, which have been approved by the develop a prototype course for non- of those in non-Catholic institutions are U.S. Conference of Catholic Bishops’ Catholic institutions. In addition to esti- lay ministry candidates. (USCCB) Commission on Certification mating the problem, my Wabash project and Accreditation. These competencies included consultation on a prototype While the level of non-Catholic institu- require the lay minister to 1) - course for Union Theological Seminary, tions is uniformly high, the lack of strate personal and spiritual maturity in which appears in its 2003-2004 course specifically Catholic formation and ministry with the ; 2) book as “Cl 220 Roman Catholic Polity, training puts these students at a disad- identify the call to formal and public Church and Sacraments: A survey of the vantage. Many courses necessary for ministry as a vocation rooted in bap- governance, teachings, practices and Catholic ministry are simply not avail- tism; 3) integrate of Roman sacramental theology of the Roman able. While some students at non- Catholic within ministry; 4) Catholic Church designed especially for Catholic institutions in or near major engage in pastoral activity that promotes persons preparing for ministry.” metropolitan areas (; Chicago; evangelization, faith formation, commu- Washington, D.C.) can register for nec- nity and with sensitivity to But a single course will not solve all the essary courses through their institutions’ diverse situations; and 5) provide effec- problems. While large non-Catholic consortia memberships, large areas of tive leadership, administration and serv- institutions can provide resources for the United States have no Catholic ice in the spirit of collaboration.7 Catholic students (Catholic spiritual

13 directors, Catholic academic advisers, Second, since the Church is creating ). Deacons can witness Catholic pastoral placements and super- certification for lay ecclesial ministers, and baptize, as well as bury the dead, preach at liturgy, and hold offices restricted to cler- visors), smaller institutions and those most of whom are women, it is impor- ics; only priests (and bishops) may celebrate with fewer Catholic students cannot tant to study certification criteria and mass, absolve, and anoint; only bishops follow the current and emerging require- the means by which women prepare for may ordain and confirm, although the latter may be delegated to priests. ments for Catholic lay ministry. Yet that certification. Just as women were Catholic students will still choose them once forced into the monastery, where 2. Loyola wrote “Constitutions.” A “rule” would have made the Society of a for many reasons, including location, they no longer were ordained, so now monastic community. scholarships and academic standing. women are moving (if only by default) 3. This is not to overlook the canonical argu- to non-Catholic institutions for ministe- ments about abbesses’ authority that took Conclusion rial training and, as a result, may once place from the Fourth Council to again be ineligible for “certification” for the . ecclesial ministry. 4. “Apostolic institute” and “cloistered order” My considerations of the history of form the typical distinction between women deacons and of current trends in “active” and “contemplative” religious life. lay ministry formation and training Finally, given these two points, the fur- ther question arises: is it possible that 5. Lay persons can be appointed to certain suggest some practical conclusions about offices: finance officer, finance council, the ministry of women in the Catholic the movement toward certification of parish administrator, administrator of goods, judge, , promoter of justice, Church. lay ministers — the preponderance of whom are women — is the first step in . 6. Non-ordained persons may validly perform First and foremost, it is up to the the restoration of the female diaconate in the Catholic Church? only and . Aside from the Church as a whole to determine how the other sacraments, preaching at liturgy is the ministry of women will be certified, most restricted of all. Canon 767.1: Endnotes “Among the forms of preaching the recognized and received. Historically it 1. Questions relative to women priests cloud is preeminent; it is part of the liturgy itself has been certified through sacramental this discussion, and are therefore eliminat- and is reserved to the priest or deacon.” ordination, but it has also been certified ed. The stronger tradition is the ordination 7. See Jeffrey Kaster, “Called, Gifted and Now through other means. The study of ritu- of women deacons. Deacons act in nomine Certified,” America 189:2 ( 21-28, Christi, and priests in personae Christi; the 2003), 17-19. al, of what it has implied in the past and bishop combines the two. Two Vatican argu- what it implies now, provides a key to ments counter the concept of women 8. March 25, 1992. The title comes from the the question of women’s power and priests: the iconic argument (women first three words of the document, which physically resemble men) and the argument begins “I will give you after my authority in the Church. from authority (Jesus did not women own ” (Jer. 3:15).

Phyllis Zagano’s intense in the relationship between words and presence has led her to the formal study of literature, religion, communication, , philosophy and theology. She holds a Ph.D. from Stony Brook , where she compared the Catholic and Anglican understandings of and presence through the poetry of and R.S. Thomas; B.A. in English/education from Marymount College; M.S. in communication from ; M.A. in English from University; and M.A. in theol- ogy from St. John’s University. Dr. Zagano is a trained Ignatian spiritual director, and teaches, writes and works in interfaith . She is a member of the Ecumenical and Interfaith Working Group for the Roman Catholic Diocese of Rockville Centre. Her current research is centered on the history, certification and training of Catholic women for ministry. This work continues research published in her award-winning book : An Argument for the Restoration of the Female Diaconate in the Catholic Church (Crossroad/Herder, 2000), which demonstrates the Church’s ability to restore its ancient practice of ordaining women deacons. An ongoing “Adopt-a-Bishop” campaign has provided a copy of Holy Saturday to every Catholic bishop in the United States. Dr. Zagano has taught locally at and St. Francis College, and served as a researcher for of New York. For many years at Boston University (BU) she held concurrent appointments in BU’s College of Communication, School of Theology and Program in International Relations. She was -in-residence for the BU Honors Program, and for five years hosted a monthly talk show on National Public Radio affiliate WBUR-FM. She has lectured throughout the United States, Canada and . She is the author of several books, including Twentieth-Century Apostles: Contemporary Spirituality in Action (Liturgical Press), : (Paulist Press), to Woman: An Anthology of Women’s (Liturgical Press), : In My Own Words (Liguori Publications) and her bestseller On : A Letter for My Godchild (Liguori). Her books have been variously translated into Czech, Indonesian, Italian and Spanish. Dr. Zagano is a founder of the Roman Catholic Studies Group of the American Academy of Religion, the world’s largest society of scholars of religion. She received a Catholic Press Association Book Award (First Place — ) and the College Theology Society Annual Book Award for Holy Saturday. Her research has been supported by the Wabash Center for Teaching and Learning Theology and Religion, The Louisville Institute, United States Institute of and the National Strategy Information Center. She was a Coolidge Fellow at the Episcopal Divinity School, Cambridge, .

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