 |
 |
 |
|
|
|---|
|
The fact that all the faithful share in the common priesthood of Christ
carries, as a necessary implication, that they can share in Christ's
ministerial priesthood. This applies to both men and women, since both equally
share in Christ's priesthood through baptism.
This principle applies in a special way to Mary. And although Mary never
performed the eucharistic ministry, as Rome stresses
repeatedly, Mary possessed to an eminent degree that integration with Christ's
common priesthood which would have made her a natural ministerial priest.
This is brought out especially in St. Luke's Gospel.
St. Luke emphasizes the role of women in the Early Church. He obviously
envisages an active role for women in the apostolate. In this context he
presents Mary as an example.
Imparting the Holy Spirit
As soon as Mary heard of her own election to be the mother of the 'Son
of God,' she also received a commission. She was told by Gabriel that Elizabeth
had conceived (Lk 1, 35-36). Mary set out on her mission. Entering Zechariah's
house, she greeted Elizabeth. 'When Elizabeth heard Mary's greeting, the baby
stirred in her womb. Then Elizabeth was filled with the Holy Spirit' (Lk 1,
41).
Bringing the Holy Spirit was unmistakably an apostolic
prerogative. When the deacon Philip preached in Samaria, he could baptise.
He could not give the Spirit. Peter and John had to come from Jerusalem to
impart the Holy Spirit by the imposition of hands (Acts 8, 14-17). The converts
in Ephesus lacked the Holy Spirit until Paul came and imposed hands on them
(Acts 19, 6). Sometimes it was enough for the apostle to enter a house and
speak the word of the Lord: as when Peter entered Cornelius's house and
preached about Jesus. 'Peter was still speaking when the Holy Spirit came upon
all who were listening to the message' (Acts 10, 44). This was that baptism
of the Holy Spirit that the Early Christians were so conscious of.
Jesus himself had said at his ascension, 'Wait for the promise made by
my Father, about which you have heard me speak: John, as you know, baptised
with water, but you will be baptised with the Holy Spirit' (Acts 1, 4-5). It
was the distinctive sign of Jesus' own ministry. In the words of John the
Baptist, 'I baptise you with water... He will baptise you with the Holy Spirit
and with fire' (Lk 3, 16).
Mary's ministry
Baptising with the Holy Spirit was the work of the apostles. Our Lady
was sent to Elizabeth to give her future son this baptism. 'I tell you, when
your greeting sounded in my ears, the baby in my womb leapt for joy' (Lk 1,
44). It fulfilled the prophecy made to Zechariah by the angel, 'Your wife
Elizabeth will bear a son... From his very birth he will be filled with the
Holy Spirit' (Lk 1, 15). Of course Mary, too, had conceived and carried Jesus
in her womb. But it was Mary's mediation, her coming, her voice, her person
that brought this grace of the Holy Spirit. Elizabeth's response recognises
this saving presence of Mary. 'Who am I that the mother of my Lord should visit
me?' (Lk 1, 43). Mary too reflects on her own role when she says:
'So tenderly has he looked upon his servant,
humble as she
is,
For, from this day forth,
all generations will count me
blessed,
so wonderfully has he dealt with me,
the Lord, the Mighty
One.' (Lk 1, 48-49)
Traditional Catholic belief has rightly dwelt on the exalted position
of Mary as the Mother of Christ. It has stressed Mary's role in redemption, her
share in the dispensation of grace. Has it thereby not acknowledged in Mary the
heart of the priestly function? Vatican II states:
'She conceived, brought forth and nourished Christ. She
presented him to the Father in the Temple. She shared her Son's sufferings as
he died on the cross. Thus, in a wholly singular way she co-operated by her
obedience, faith, hope and burning charity in the work of the Saviour in
restoring supernatural life to souls. For this reason she is a mother to us in
the order of grace.'
Vatican II, Lumen Gentium, no 61.
Mary and the Eucharist
Was there ever a priest so near to Christ's sacrifice as Mary was? And
as to her prophetic role:
'The Mother of God joyfully showed her first born son to
the shepherds and the Magi... At the marriage feast of Cana, moved with pity,
she brought about by her intercession the beginning of the miracles of Jesus as
Messiah...'
Vatican II, Lumen Gentium, no 57-58.
In fact, through her charismatic intercession at Cana Mary mediates in
bringing about a eucharistic symbol: the changing of water into wine...
I know that Our Lady did not in fact exercise the priestly functions
Christ enjoined on his apostles. She did not preside at the eucharistic table
to break the bread. She did not travel round to preach, baptise and impose
hands. In the social climate of those times, such functions were performed by
men, not by women. As Christ accepted this social fact, so did Mary.
But is it not all the more remarkable that the evangelists, and
especially Luke, dwell on Mary's prominent role and praise her more than any
man? Did Luke with his vision of new things to come in the Church, not
deliberately draw attention to Mary to give courage to women? When Mary sings
the Magnificat, does she not do so also as a woman and in the name of all
women? When she speaks of the arrogant of heart and mind, the imperial powers
on their thrones, and the rich who will be sent away empty-handed, could there
not be some reference to male arrogance, dominance and self-sufficiency? When
she speaks of the marvellous way in which God lifts up the humble and satisfies
the hungry, does she not also think of how a woman, looked down upon by men, is
given a key position by God? Don't we have here an echo of the song of Deborah
who foretold Barak that not he, but a woman, would have the glory of victory:
'Most blessed of women be Jael, the wife of Heber the Kenite,
of tent-dwelling women most blessed. He asked water and she gave him milk, she
brought him curds in a lordly bowl. She put her hand to the tent peg and her
right hand to the workmen's mallet; she struck Sisera a blow, she crushed his
head.' (Judg 5, 24-26).
Isn't Mary the 'woman' of whom it had been said:
'I will put enmity between you and the woman, and between your
seed and her seed' (Gen 3, 15)?
Conclusion
Mary's internal share in Christ's priesthood to such an eminent degree
argues a fortiori to woman's capability of exercising external
priestly functions. Luke's interest in the ministry of women makes his
description of Our Lady's ministry a scriptural source of hope, reflection and
expectation of great possibilities.
It seems theologically sound to say that Mary's personality and her
role in redemption established once and for all the complete equality of women
in God's eyes and, therefore, by right in the Church. This would naturally
include, to my mind, the capability of acting in the name of Christ at the
eucharist table or in the confessional.
From "Did Christ Rule out Women Priests?" by John Wijngaards,
McCrimmon's, Great Wakering 1986, pgs. 84-87.
See also:
our whole section on the devotion to Mary as Priest!
Luke's portrait of Mary, Theology
Digest, St.Louis Univ., Missouri. 36:1 (Spring, 1989) by Marie-Louise
Gubler
John Wijngaards
Follow @JohnWijngaards
Join our Women Priests' Mailing List
for occasional newsletters:
An email will be immediately sent to you
requesting your confirmation.
Please, credit this document
as published by www.womenpriests.org!