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1270 - 1334 AD
Born in Auvergne, France, Durandus was a Dominican friar who wrote
influential books on philosphy and theology. He also lectured theology at
Avignon when the Pope resided there. He became successively bishop of Limoux,
Le Puy and Meaux. Durandus disagreed from Thomas Aquinas on the function of
reason in philosophy and theology.
Text from Durandi a Sancto Porciano In Petri
Lombardi Sententias Theologicas Commentarium, Venice 1571, vol. 4, Dist.
25, Quaestio 2, f 364-v. For the original Latin text,
click here.
Translated especially for womenpriests.org from the
original Latin
by Dr. Mary Ann Rossi -- credits
Question 2. Whether a woman or a child can be
ordained?
The
second question concerns the defects which can affect ordination. First, the
defect of nature, and second, the defect of guilt. As for the first, we ask
whether the defect of nature, namely of sex, or of age should impede anyone
from receiving [Holy] Orders: that is, to ask whether women and children can be
ordained.
And it
is argued that they can. [Contrary Arguments]
1.
Because orders seem similar to other sacraments: since a man, as well as a
woman, a child as well as an adult, can receive other sacraments, such as
baptism, the eucharist, and other such sacraments, therefore, etc.
2.
Also, those beings that are of the same species can receive actions of the same
agent; now man and woman, adult and youth are of the same species, therefore
they can be equally ordained by the Bishop.
3.
Also, read what is said as in Dist 27. quaest. 1 on the ‘deaconess’
in the chapter on deaconesses, & Dist.32 , chapter on ‘presbyter’
[references are to the Decree of Gratian].
The
oppostite arguments are these: [Arguments against ordination]
4.
The office of teaching is conjoined to [Holy] Orders, but it is not fitting for
women or children to teach, as to children because they lack reason and as to
women because of the prohibition of the Apostle (Tim. 2.) I do not permit a
woman to teach in the Church, nor to rule over her husband, etc.
5.
Also, it is the duty of the ordained to touch the sacred vessels, but this is
not permitted for women [23.dis.cap.1] Therefore a woman should not be
ordained.
Response. [= Durandus’s own judgment]
Paragraph numbers inserted by John Wijngaards for easy
reference.
6(§1). It is possible for something to prevent someone from taking [Holy]
Orders, either because there is some opposition by the necessity of the
sacrament, or by the necessity of precept, or by the congruity and honesty of
the one receiving [Holy] Orders.
6(§2). The female sex is an impediment to the reception of [Holy] Orders
in the first mode; because the male sex is required by necessity of the
sacrament, whose principal cause is the institution of Christ, whose right it
was to institute the sacraments, both regarding the administering of them as
their reception.
6(§3). But Christ ordained only men in the supper when he bestowed upon
them the power of consecrating, and after the resurrection when he gave them
the holy Spirit saying: whose sins you will remit, etc.
6(§4). Nor did he even promote his own mother (although she was the
holiest of women) to any rank of [Holy] Orders.
6(§5). For the Apostle who handed down to us what he received from God, as
we find in 1 Corin. 11, implied that women ought not to be ordained nor to have
the rank of teacher in the church, which belongs to the ordained, as was
touched on in the argument.
6(§6). And it cannot be said that this is only from the disposition of the
Apostles, and not from the statute of Christ. Because the taking away from
someone of a dignity useful for salvation, and conceded by Christ, cannot be
done without prejudice, because this prejudice would also apply to temporal
affairs, but the dignity of [Holy] Orders is useful for the promotion of
salvation in those who use it rightly. Therefore if it had been conceded by
Christ that women could be ordained, that could not be taken away from them
without prejudice. Therefore it must be held that women cannot be ordained by
the institution of Christ.
6(§7). However, there is a reason of congruence, because through [Holy]
Orders a person is placed in a grade of excellence above others who are not
ordained, but such a grade would not be fitting for women over men. Rather
women are in a state of subjection on account of the weakness of the body and
imperfection of reason, therefore, etc.
6(§8). Therefore the female sex impedes one from the reception of [Holy]
Orders; because it is opposed by necessity of the sacrament. [skip to 9.]
8. [deals with minors]
To the opposite argument: [Replies to the Contrary Arguments]
9. As
to the first [see no 1 above] it ought to be said that there is no similarity
between [Holy] Orders and the other sacraments, especially with regard to
women, because other sacraments are directed against the deficiency that is
common to men and women, such as baptism, eucharist, penance, extreme unction;
or for a common action of both, and confirmation which is directed toward the
confession of the faith which is held by men as well as by women; but the
sacrament of [Holy] Orders establishes someone in a grade of excellence over
others and of teaching, which is not fitting for women, as has been said. As to
children, see what has been said in the text concerning them.
10.
As to the second [see no 2 above] it must be said that this is true when the
agent acts from the necessity of nature, but not when he acts voluntarily, or
as an instrument of a voluntary agent; just as it is conceming one who
ministers the sacraments who acts only according to the form imposed by the
principal agent.
11.
As to the third [see no 3 above] it must be said that the canons call a
‘deaconess’ not by the Order of the diaconate, but by a blessing,
because it is her duty to read the homily in moming prayers, but not the Gospel
during mass, nor to minister around the altar during mass as is fitting for a
deacon; but the canon calls a ‘presbytera’ a widow who has to guard
church property, as is clear from the succeeding chapter on women.
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