The Role and Vocation of Women in the Church

By Lavoisier Fernandes –

It was exciting to learn that St. Peter’s Basilica recently hired two women as “sanpietrini,” the church’s specialized artisans and workers. This is the first time in 500 years, since the Fabbrica di San Pietro was founded, that women have joined the sanpietrini.

Since Pope Francis took office in 2013, the percentage of women in the Vatican workforce has grown from 19.2% to 23.4%. Now, over one in four employees at the Holy See is a woman, with 812 women out of 3,114 employees in the Roman Curia. Notably, five women hold the rank of undersecretary, and one, Salesian Sister Alessandra Smerilli, holds the rank of secretary, the highest post ever held by a woman at the Holy See.

The Church Is Often Called the Mother Church and Has Recognised Feminine Holiness

The Church is often called the Mother Church because she is seen as a spiritual mother to her members, being the Bride of Christ and regarded as the mother of believers, analogous to God being called the Father of believers. In each diocese, the cathedral is the primary place of Christian worship and is referred to as the “mother” church of that diocese.

The Catholic Church has recognized many prominent women saints. The Mother of Jesus is the foremost due to her close association with Christ. Besides the Church has four female Doctors of the Church: Saint Teresa of Avila, Saint Catherine of Siena, Saint Thérèse of Lisieux, and Saint Hildegard of Bingen. Additionally, hundreds of women have been canonized saints, serving as models of feminine holiness, and reflecting God’s presence in the world. Many unknown or forgotten women have also transformed families and communities through their witness. Countless women continue to serve the Church as religious, consecrated laity, lay missionaries, flower arrangers, catechists, sacristans, and in various parish roles.

Why Cannot Women be Ordained as Priests or Bishops

In secular discussions and among some well-intended Catholics as well, the default narrative about women’s roles in the Church often paints it as a bastion of misogyny. This viewpoint is fuelled by priestly scandals, declining church numbers, perceived biblical and historical credibility issues, and perceived stagnation in progressive thought. The proposed solution often mirrors Anglican and Lutheran denominations by advocating for the ordination of women priests and bishops whilst limiting the role of women in the church only to ministry.

Some argue that women would make better priests because they appear to be more suited to provide pastoral care and more inclined to be understanding in the confessional. But what matters is not who would make better priests, but rather what Jesus intended.

The sacrament of Holy Orders, which includes teaching, sanctifying, and governing, has always been reserved to men, following Christ’s example and apostolic practice. At the Passover mea l(Matthew 26:17-30) Jesus appointed 12 men as apostles and did not give similar instructions to women in the Gospels for baptizing, anointing the sick, consecrating the Eucharist, or forgiving sins. Given his status as the Son of God, Jesus had the option to do so, but he chose not to, and the Gospels record the ministry of a number of women who followed Jesus and assisted him, including Mary Magdalene, Joanna, Susanna, and “many others”. (Luke 8:2-3)

There were no women present at the last supper, not even, it seems, to do the cooking, for the preparation of the Passover was in the hands of the disciples, who are male. Despite Jewish tradition highlighting the important roles that mothers and children play at preparation of the Passover, no women were at the table.

Some argue Jesus might have been bound by the customs of his time limiting power to males, but this overlooks his pattern of breaking cultural barriers. He conversed with a Samaritan woman despite societal taboos, chose Mary Magdalene as a close follower and first witness to his resurrection, and intervened to save a woman from stoning. Jesus consistently challenged societal norms, suggesting that if he intended to appoint women to priesthood, he would have done so, regardless of cultural expectations.

The concept of priestesses existed in the religions of Jesus’ time and culture, though not in Judaism. And If Jesus had desired women as priestesses, Mary his mother would have been an ideal candidate, capable of speaking the words of consecration: “This is my body. This is my blood.”

Is It Possible for the Church to Change its Position?

Even after two thousand years, no one, not even the pope, possesses the authority to alter the Church’s fundamental structure set by Christ (CCC 1547). This means the Church cannot change the core components of sacraments or the deposit of faith (Latin:depositum fidei or fidei depositum). For example, baptism must involve water, not wine, and consecrating anything other than bread during Mass renders the sacrament invalid. Similarly, since priests act in persona Christi, representing Jesus Christ, the Church cannot administer sacraments to individuals who cannot fulfil this role as a male representation of Christ.

In 1994, St. Pope John Paul II definitively declared, “The teaching that priestly ordination is reserved to men alone has been preserved by constant and universal Tradition of the Church and firmly taught by the Magisterium. Despite debate in some places, the Church’s judgment that women cannot be ordained is not merely disciplinary. Therefore, to remove all doubt on this matter of great importance, pertaining to the Church’s divine constitution, I declare, in my role of confirming the brethren, that the Church lacks authority to confer priestly ordination on women. This judgment is definitive and binding for all the faithful” (Ordinatio Sacerdotalis 4).

Pope Francis in his Apostolic Exhortation Evangelii Gaudium has restated the same, “The Church does not consider herself authorized to admit women to priestly ordination. This teaching is not open to discussion, as it is rooted in the Church’s understanding of the priesthood as a participation in the eternal priesthood of Christ.”

Increasing Women’s Visibility in Church Administration and Ministry Roles outside Holy Orders

In a recent interview with America Magazine, Pope Francis reiterated that women cannot be ordained as priests but stressed their crucial role in the Church. When asked by Kerry Weber about women feeling called to priesthood despite serving in other capacities, Pope Francis explained firmly: “Why can a woman not enter ordained ministry? It is because the Petrine principle does not allow for it.” He also discussed the “Marian principle,” highlighting how the dignity of women is reflected in the Church’s spousal nature. Pope Francis emphasized the need for further theological exploration of this principle and advocated for more opportunities for women in administrative roles within the Church.

The Holy Father also acknowledges the need to create “broader opportunities for a more incisive female presence in the Church.” Further Pope Francis in his Apostolic Letter issued “Motu Proprio” modified Canon 230§1 of the code of canon Law, thus giving access to women to the ministries of Lector and Acolyte.

What about Women Deacons?

During a CBS special on May 20, interviewer Norah O’Donnell asked Pope Francis about the possibility of women serving as deacons. The Holy Father replied, “If it is deacons with Holy Orders, then the answer is No,” referencing the sacrament by which deacons, priests and bishops are ordained to their respective ministries. Pope Francis acknowledged the historical role of women in functions akin to deaconesses and that he was open to studying the idea of women as deacons, but it would be with No holy orders. While the female diaconate is off the table for discussion at the second Synod on Synodality, the topic will be included in the Vatican’s study on women’s leadership.

Ministerial Priesthood is a “Service to God’s People” and Not a Matter of Power or Domination

The Church upholds the “baptismal priesthood” shared by all believers, forming the basis for various “non-ordained (or lay) ministries” open to both men and women. It maintains that women cannot be ordained as priests but deeply values their indispensable contributions and “feminine genius” within the Church.

However the Church recognizes that the ministerial priesthood is a “service to God’s people” and not a matter of power or domination. The key aspect of the priesthood is the power to administer the sacraments, particularly the Eucharist, which is the “origin of its authority.”

---

 

Lavoisier Fernandes, born and raised in Goa, is currently based in West London. His faith is “work in progress”- and a lifelong journey. He has always been fascinated by the Catholic faith thanks to his Salesian schooling and his passion is podcasting, theology, the papacy, volunteering.
He has hosted the ‘Talking Faith’ series for Heavens Road FM Catholic Radio, connecting with ordinary men and women within the Catholic faith, other faiths and examining issues affecting both Church and society and has also hosted the ‘Heart Talk’ series for  Shalom World Catholic TV. In 2018 one of his podcast -Mental Health and the role of the Catholic Church was shortlisted for the Jerusalem awards in UK. Presently contributes for the Goa Diocesan magazine – Renovação, Mumbai Diocesan magazine – The Examiner, the only digital Indian Catholic portal – Indian Catholic Matters  and the Faith Companion Magazine in England.