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A Permanent Norm?

A Permanent Norm?

From INTER INSIGNIORES:

(Italics in the text by John Wijngaards)

Arms of John Paul II

9. Jesus Christ did not call any woman to become part of the Twelve. If he acted in this way, it was not in order to conform to the customs of his time, for his attitude towards women was quite different from that of his milieu, and he deliberately and courageously broke with it.

12. It is true that these facts do not make the matter immediately obvious. This is no surprise, for the questions that the Word of God brings before us go beyond the obvious. In order to reach the ultimate meaning of the mission of Jesus and the ultimate meaning of Scripture, a purely historical exegesis of the texts cannot suffice. But it must be recognized that we have here a number of convergent indications that make all the more remarkable the fact that Jesus did not entrust the apostolic charge (l0) to women . . .

13. The apostolic community remained faithful to the attitude of Jesus towards women. Although Mary occupied a privileged place in the little circle of those gathered in the Upper Room after the Lord’s Ascension (cf. Acts 1:14), it was not she who was called to enter the College of the Twelve at the time of the election that resulted in the choice of Matthias: those who were put forward were two disciples whom the Gospels do not even mention.

18. It has been claimed in particular that the attitude of Jesus and the Apostles is explained by the influence of their milieu and their times. It is said that, if Jesus did not entrust to women and not even to his Mother a ministry assimilating them to the Twelve, this was because historical circumstances did not permit him to do so. No one however has ever proved-and it is clearly impossible to prove-that this attitude is inspired only by social and cultural reasons. As we have seen, an examination of the Gospels shows on the contrary that Jesus broke with the prejudices of his time, by widely contravening the discriminations practised with regard to women. One therefore cannot maintain that, by not calling women to enter the group of the Apostles, Jesus was simply letting himself be guided by reasons of expediency . . . .

For the full text, see: INTER INSIGNIORES.

From the Commentary by the Sacred Congregation for the Doctrine of the Faith on the Declaration Inter Insigniores:

Sacred Congregation for Doctrine

40. In the light of tradition, then, it seems that the essential reason moving the Church to call only men to the sacrament of order and to the strictly priestly ministry is her intention to remain faithful to the type of ordained ministry willed by the Lord Jesus Christ and carefully maintained by the apostles. It is therefore no surprise that in the controversy there has been a careful examination of the facts and texts of the New Testament, in which tradition has seen an example establishing a norm.

41. This brings us to a fundamental observation: we must not expect the New Testament on its own to resolve in a clear fashion the question of the possibility of women acceding to the priesthood, in the same way that it does not on its own enable us to give an account of certain sacraments, and especially of the structure of the sacrament of order.

58. It must be repeated that the texts of the New Testament, even on such points as the sacraments, do not always give all the light that one would wish to find in them. Unless the value of unwritten traditions is admitted, it is sometimes difficult to discover in scripture entirely explicit indications of Christ’s will. But in view of the attitude of Jesus and the practice of the apostles as seen in the gospels, the acts and the letters, the Church has not held that she is authorized to admit women to priestly ordination.

For the full text, see: Official Commentary on INTER INSIGNIORES.

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