Developments in the Roman Catholic Church Regarding the Question of the Ordination of Women!

by Dr. Tine Govaart- Halkes from What is ordination coming to? pp.30-41

Report of a Consultation on the Ordination of Women held in Cartigny, Geneva, Switzerland 21st-26th September 1970
edited by Brigalia Bam, first published by the World Council of Churches 1971
reproduced on our website with the necessary permissions.

I have been asked to give a short introduction concerning events in the Roman Catholic Church in the Netherlands and In Rome. (These two are not always quite the same), I propose to divide this introduction into three parts, namely:

I. The present trends in Roman Catholic theology

II. The official point of view of Rome, as an important visible exponent of the Church as as institution.

III. The situation in the Dutch Roman Catholic Church.

I

We all know that, in Roman Catholic theology, although it is based on Scripture, tradition has always played an important part. There has always been a violent debate since the Reformation over the question of scripture and tradition. Since Vatican II we are increasingly convinced that it is not so much “sola scriptura” nor “sola traditio”, as it is scripture incarnated in a living tradition (i.e. continuity and actual human existence), which gives us the direction in which we should think when we consider our fidelity to the Word of God, and the incarnation of that Word in our words, in our deeds, in our life. I would add that tradition itself, of course, is pluriforn, depending on where we are, in what culture, in what generation, in what time. We then avoid the rigidity of any fixation and of only one philosophy, one official Roman Catholic theology, for instance. One can mention St. Thomas Aquinas, who for so long has been thought to be the only official Roman Catholic theologian: of course, this has not always been true. As we do not have a monolithic theology, then we can have confidence in all kinds of shades and gradations within our theological thinking. Regarding the position and the place of women in the Church, we need not blame St. Thomas Aquinas for his ignorance about the meaning of being a woman (he thought she was a “failure” of man, depending on certain external circumstances), but it would be complete nonsense if we adhered to his position today. It is the merit of Fr.H.van der Meer, who is also mentioned in the Dutch paper by R. van Eyden, that in his questioning of “Subjectum ordinationis solum est mas” he has demonstrated that all the arguments of tradition used until now by the Roman Catholic Church to prove that it is impossible for women to be ordained no longer hold credence. We should be aware that this way of arguing is not theologising any more.

Now, I think that there are, roughly speaking, two ways of theologising still going on in our Church, perhaps also in other Churches. First, there is a more ontological approach, based on concepts and categories mostly derived from Greek philosophy and using these concepts to take the measure of reality: first, you have your concepts, and then you look at reality to see how it fits in with them. The second method, on the contrary, is to take life itself, actual human existence, as a “locus theologicus” and as a possibility for an unprejudiced faithful and scientific reflection, based on scripture, but in the way described before. Of course, there are a lot of variations in between these two methods. I mention the two extremes, however, to clarify the different ways of theological thinking on woman in general and on her place in the Church, and on women and the ministry in particular. For if you have fixed ideas about concepts of man and woman, then your way of reflection is different from what it will be if you first look at woman as she is.

With regard to the first way: nowadays there are still theologians in our Church (I can name them) who have a fixed idea of what it means to be a man or a woman. They transpose deep human myths about Adam and Eve into inspiring symbols, like the bishop and his parish, he engaged to her in a flesh and blood union. They derive from the fact that Jesus of Nazareth was a man and from his mandating twelve Jewish men to continue his task, that only the men of all ages can express the ministry of Jesus Christ in a more or less official and recognised way. In their theology, man is more the expression of doing, of action, of penetrating (I am thinking now of missionary work, of evangelising); and woman is the image of being, of attention, of reception, of security, of charity. Woman expresses the congregation, the parish; and the man may express the minister, and so Jesus Christ. If one changes the patterns, they say, everything is turned upside down.

In a second way of theologising, there is a growing tendency among many Roman Catholic theologians to start from a visible reality, namely the · rapid change in the man-woman relation, in social structures, in the changing meaning of human sexuality, and to reflect anew on all these human phenomena. There is also a growing responsibility arising out of a new sense of democracy. Moreover, these theologians are aware of a changing view and experience regarding what the ministry is in the Church, and that there are more than the three ways of expressing it which have been customary until now. They have come to the conclusion that there are really no fundamental theological objections against women and ordination. But they point out the non-theological objections, such as barriers on the part of the people themselves, congregations who cannot yet accept women as priests and whose opinion has to be respected. But these people should be educated, so to speak, so that they can learn to accept women! We might arrive at the point then – if there are, in principle, no objections (and the number of Roman Catholic theologians who are convinced of that is growing and growing) – where pastoral or practical theology, namely the critical reflection on the practices of the Church now and in the future, provides the way forward. Then we can concentrate on operationalising the views won. Perhaps one can find new forms, forms of ministry in which everything is new, including the way in which the male minister is to function so that men and women work it out together – not compelling or forcing parishes to accept such ministries, hut hoping and praying and believing in the Spirit that flexibility can develop in men and women so that they may gradually accept such new ministries. This also means taking into account a legitimate pluriformity. Here is one of the things that we feel we should also ask for; and we are enquiring from Rome on the question of allowing different forms to exist experimentally. In one culture or country some types of ministry will be possible or desirable at an earlier stage than in another; the ministry of women in the Church may find concrete forms which correspond to the way in which men and women cooperate in their own culture.

As a transition from this theological part, to the second section, I might add a note on the frequently discussed subject nowadays of celibacy and evangelical virginity.

Exactly on this point, there is such an intricate combination of theological and non-theological factors, of faith and church order, that it is a good example of the two-fold approach I mentioned earlier. I think that a clarification of the ideas about virginity, celibacy, human sexuality and marriage is urgently needed, in order that the status of women, and especially the possibility of their being ordained, can be discussed unemotionally. We see a parallel here as follows: Roman Catholic priests, nowadays, when they are going to marry after their ordination may, in some countries (Holland, for example) continue functioning as so-called “pastoral workers”, but are not allowed to administer the sacraments, especially the Eucharist and Holy Communion. The same trend can be observed in the case of the few female theologians wishing to work in the pastoral field. They are allowed to do a lot of things, but are not allowed to be ordained, either as priests or as deacons, nor are they allowed to officiate in the celebration of the Eucharist. This is also the case in Brazil, where there are nuns who, I know, are doing much that is straightforward ministry. They have 20 parishes or more that they serve. They lead Word services and do all the things that are thought necessary. But they have to wait until a priest comes along to their village for the celebration of the Eucharist. In this kind of context, the same things are to be said about the married priest and about the woman in some kind of ministry! We must confess that the so-called “progressive theologians” (I think now of the Theological Congress in Brussels are also not so vividly interested in our question. Some of them are, of course, but not all. As they are advocates of renewal, they naturally think it necessary not to say “non placet” if they are asked their opinion on this question. But only a few of them are really involved in it as they should be -not primarily for women’s sake, but for the Church’s sake; in order that the Church may express itself as God’s People, so that the people of this era may recognise the Church as of their own time.

I, personally, see and consider the struggle about celibacy (and we experienced this in a very stringent way at the fifth session of the Dutch Pastoral Council) as a typically one-sided, aggressive battle, for or against. That is the way in which it is going on.

II. The Roman Catholic Church in Rome

Characteristic of the attitude of Rome and of the Vatican’s attempt to listen to the signals of our own time is the fact that, the next and the following Sundays from now, 23rd September 1970, for the first time in our Church’s history, two female saints, Teresa of Avila and Catherine of Sienna, will be officially proclaimed as “doctores ecclesiae”. This is the first time in the history of the Catholic Church that women are to be admitted to these ranks. This was announced by the Pope during the Lay Congress in 1967, – and it seems typical of the Roman attitude to make a symbolic gesture and still do nothing beyond that!

What is the matter, in fact? In 1947, Pope Pius XII made an appeal to the women in the Church to realise their responsibility, in home and society, to oppose the increasing chaos and immorality, and to involve themselves in safeguarding family and humanity. One might say: in maintaining the so-called proper task of women – i.e. the traditional task of guarding home and providing security, although the way in which they were summoned to realise this goal was modern. They continue to be treated as a separate group, just as youth, the sick, and the aged are. 1 think now of the speech of the Pope at the end of Vatican II, when he was addressing all these different groups in a different way, the women also, instead of expressing that they were one as a group of grown-up people, the People of God together. And sometimes I think, when some women may be of service amongst the youth, or the sick or the aged, that it is discriminating against both parties if they are thus put apart. This is a consequence of the fact that the concept of being, of the meaning of woman, is treated as if it were static. Only in Pope John’s “Pacem in Terris” is there the famous passage that is more open, and that is very objective and natural: women are going to take their place, not only in society but also in the Church, without any myth and without any mystery. But I think that, on the whole, woman is regarded as the ‘companion’, the ‘mate’ of man but he is the human being who is normative, and she is only complementary. Ever in the discussions about the diaconate in the Roman Catholic Church, as a more explicit form of the ministry nowadays than simply obvious preparation for the priesthood, women are not mentioned; and when at one time they asked about inclusion it was denied then. In fact, the official Roman Catholic Church, in its visible figure and expression, goes on being a masculine body with its exclusively male hierarchy, living in celibacy. On the other side, the parish consists of more women than men, spirituality may seem – at least in the past – to bear a more feminine than masculine character. Women are mothers, in reality, or in statu_nascendi, or in spiritual motherhood. There are two outstanding exceptions, perhaps also characteristic:

l) There is the important place, up till now, of Holy Mary, Virgin and Mother, inspiring, humanising, but too far away sometimes to be real; yet still the symbol of the necessary component of action, namely being, quietness, patience, etc.; and

2) there are the many sorts of nuns, virgins, who live together, prefiguring an eschatological reality of communion with their Lord.

It is interesting to observe now, in our way of thinking and present spirituality, that for all of us, Mary has become the first of the believers -more than a symbol of only womanhood; and, in the second case, that the religious women, in the U.S.A. for instance (but also in other countries), are growing rebellious against the discrimination, the patronizing and the restrictions to which they are subjected, and that many groups are experiment-ing and even trying to live in a good contact with their colleague-monks and dother religious men.

The situation differs according to the local situation within the World Church. Nuns in Brazil. Preparatory agencies for councils in different countries, or synods (whatever you may call them). In Belgium or Germany, (more or less) democratic representation being prepared. Even in these cases the news (especially regarding Germany) is really sad, e.g. there were 11 dioceses which sent only 16 women altogether. There is, of course, a growing number of female students in theology (but what do they do thereafter?); there was the Lay Congress; there was the Brussels’ Theologians’ Congress. Then in Rome, I think of the Concilium de Laicis; and of the international movements for women which have made a study about Codex rules, the official law, which we all think is not functioning any more, and in which there are a lot of discriminatory points concerning women.

I think that the hierarchical structure, which is a characteristic of our Church, is also one of the factors which fixes and immobilises the position of women in the Church. When you have a fixed idea – and now I am referring back to the first section of this speech – of concepts and structures, which are good in themselves, which are natural, and therefore ought not to be changed – are even normative or are God’s will – then hierarchy, understood in such a way (e.g. man’s headship over woman) prevents women from being on a level of equal responsibility with men. Of course, hierarchy can also be understood in a more functional way as an expression of authority, for leadership is necessary; but then we would like to see it interpreted in a more democratic, functional way, as service towards one another. I think that the way in which hierarchy up till now has been seen in Rome (a very broad base with a very small top) more and more prevents women from being responsible and from giving form to their ministries.

Let me mention one item of news….In Detroit, a nun, a sister, has been elected as Episcopal Vicar, with special care for religion. As you may know, a Vicar is more or less a colleague of the Bishop, his first helper and representative. This action is, accordingly, breaking up the idea that all people ought to be ordained or belong to the “clergy” in order to take up such ministries. It may be a symbol of a new attitude.

III The Netherlands

Holland has become famous thanks to the radical attempts at renewal since Vatican II, especially through our Dutch Pastoral Council. There are always a lot of sightseeing priests and journalists and theologians travelling around, interviewing lots of people who are busy with other things; and “doing the Dutch Roman Catholic Church” is one of the lucrative points in the programme of some travel bureaux!

The situation in general in the Netherlands regarding man-woman partnership is an average one, I think. It is not extraordinarily good. There are some women in politics, there are some female professors, women in public positions and all kinds of occupations; but, so long as the subject of “women’s liberation” is a live one in our papers I think it is a proof that the situation is not quite satisfactory. There are two very rebellious and feministic movements now in existence, which are just breaking through the structures and doing the most crazy tilings to attract attention. These things help get them on television! So it is not so obvious as you might expect, neither for the Roman Catholic Church in Holland, nor for the other churches, that the position of women needs less attention there. It is not clearly recognised that the churches are in arrears with regard to the responsibilities carried by women in the Church. But thanks to the general trend in our society for democratisation and, in our Dutch Church, for renewal, our cause is benefiting. When I say “our cause”, it is not a very exact expression, but you know what I mean.

It is for this reason that we founded the working and study group on the Cooperation of Men and Women, which is a department of the ecumenical St. Willibrord Association, so that it may not be always via the same persons, as if it were simply a personal matter, that people are promoting this point now, but in a more objective and structural way. One of our great tasks, as we see it, is to have many contacts with the other churches, in Holland first of all, since they are also struggling with the same problem. For the basic problem has not yet been solved for them, even when they have women going to be ordained, or when they already have some women ministers. Although this is an encouraging fact, it does not really solve the deep problem itself. It Can be a way of saying “Well, we have two women ministers!” – but in the meantime things are going on just the same way as before in the Church as a whole! Our group also has many contacts with all sorts of persons abroad, who are struggling with the same question, and who ask what we are doing and if we can make contact with Rome or with other groups. Therefore, we give good scientific and also more popular information to the mass media, and sometimes inspire the formation of other groups on Cooperation – in other countries, for instance – such as the one I am thinking of in Mainz, Germany, and recently in Brussels, Belgium. At least it can be said that our group consists of men and women, trying to express our common goal.

We were alert during our Dutch Pastoral Council meetings, when the reports on marriage, human sexuality, family, the question of married women working outside the home, etc. were worked over. But we had also been able to stimulate invitations to an increasing number of women to serve in the ecclesiastical structures (parish, diaconate, diocese). In consequence a great many women were able to be present at the Dutch Pastoral Council itself, and in the study committees which prepared the reports. The advantage I think, now that the group exists and that people know of its existence, is that, when organising official committees, they know that they must choose enough women, otherwise there will be some angry remarks! Especially in the committee reporting on the ministry, it was important to have stated, as a base for the ministry of upbuilding the people of God for their service, that this should be done both by male and female. Therefore we proposed that everywhere where women could be involved, they ought to be, e.g. in pastoral work, in teaching, in preaching, in the more critical and prophetic way of being engaged in politics, and so on; and that further examination be undertaken to promote the full ministry of women, provided of course they feel called, and have very good qualifications and training.

About the recommendation on the service and the ministry of women in our Church, I may refer you now to the paper on “The Request for the Ministerial Priesthood of Women in the Netherlands” by R.J.A. van Eyden. I will make only one remark: the time of the Council was not a very favourable time to speak about the ordination of women, because there was that difficult question regarding celibacy, and most of the time was spent in very hot discussion on celibacy and all the implications in connection with Rome and the Dutch Bishops. So we only had a very short time, (and I could agree with the way this worked out) – for discussion of the ministry of women. Some of the Bishops stated that the question would still have to be examined because they were not very happy with some formulations, and the time was too short to debate seriously. But it was an historical date, for it was the first time in a Roman Catholic Church that it was considered that this question required to be discussed officially. How, what is to happen? In the meantime, following a request from the Council in the last session, Cardinal Alfrink has requested concrete suggestions, which we have now submitted to the Bishops’ Conference, amongst other things asking for a dialogue between them and some people of our group and some other theologians about the whole question. Meanwhile we have given them a few concrete ideas. In October, there will be a Bishops’ Conference at which this point will be on the agenda, and I am sure we will then be able to have a conversation about the whole question, so that we may know what to do about it.

In the meantime, there is the crisis of the monasteries, from which many excellent women have departed, who are sometimes now working as assistants to the pastor, for instance, but who are longing for further study, in order to be better equipped to work on a better level. There are also some lay women pastoral workers. This was an idea, an initiative of one of the bishops, some years ago, so that they might have also some lay people who could be working in the pastoral field. But now there is a great complication: there are now so many priests who are going to be married, or who are married, and who are looking for secular jobs! Others are seeking the permission of the Bishop to continue working in the pastoral field. And so, just at the time when laity thought that there was a growing shortage of priests and that the laity was needed to take their place in the structures, the priests who are going to be married say “Well, we are staying here!” This complicates things somewhat. And so now lay women are not invited, – they have had some training, but there seems to be no place for them; and also there is the question of salaries. In the Roman Catholic Church, when you are married, the salary of the clergy is not nearly sufficient to bring up a family. So now a committee has been set up to go over the whole economy of the Dutch Roman Catholic Church profits, in order to make a more just division of salaries for priests, pastoral workers, men and women, married and unmarried, nuns, etc. It is more complicated than we thought five years ago!

Our working group also received questions, for instance from one of the bishops – a request from one of the dioceses, that female catechists might also be able to baptize their catechumens. How, you can take ministry as sacramental, and still separate from it some kinds of pastoral work! That is the way in which things have been decided up till now, and it is not as much as we would like. Or you can differentiate ministy according to the concrete needs of the people; thus, in a more missionary structure, you can consider ministry to be more a functional matter.

In the meantime, one must say that, once given a good and clear working situation, one’s acceptance as a person is quite satisfactory. I have experienced that personally, for I am the only female staff member in our pastoral-theological department. But there is no reason for the students and for the colleagues not to accept me wholeheartedly, without making a special thing of it, – provided, of course, I do my work correctly.

As pastoral theology is sometimes called a kind of theological futurology, I will end with a dream of the future which, notwithstanding the fact that in 20 centuries not so much progress has been made, was already started by the person and redemption of Jesus Christ himself. That is, – that we are growing to be a Church which will be very modest in her appearance, yet prophetic and critical both towards the society we are making and shaping, and towards the church structures we are continually renewing. There will be teams of persons, I think, who will try to live in an evangelical way and try to give special service to their Church, to enable the whole community to fulfil their ministry in the world. I think of deacons, and teachers, and prophets, preachers, pastoral counsellors, supervisors, priests, ministers and so on, especially also young people, women, men, religious people (in the restricted sense of the word) among them. And then, I think, not above them but in their midst, as a sign of unity, the episcopos.

If it is true that the pastoral attitude, in all modern literature on this subject, is seen nowadays on the basis of “being with the other”. giving him or her security, nearness, freedom, patience and love, then I think all these characteristics were formerly said to be typically feminine. How, however, we teachers have to train our male students (and it is a painful exercise) to acquire such an outlook. I hope, therefore, that such new attitudes are really becoming discernible. But I think it will only be real and inspiring, not artificial but fruitful, when we are doing this in cooperation between men and women, prepared for this ministry, in the service of Jesus Christ and of his congregation.