{"id":61731,"date":"2023-04-26T14:24:43","date_gmt":"2023-04-26T19:24:43","guid":{"rendered":"https:\/\/praytellblog.com\/?p=61731"},"modified":"2023-05-07T09:03:45","modified_gmt":"2023-05-07T14:03:45","slug":"in-the-image-of-god-he-created-them","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2023\/04\/26\/in-the-image-of-god-he-created-them\/","title":{"rendered":"In the image of God he created them \u2026"},"content":{"rendered":"
\"\"
Albani Psalter (12th century), Mary Magdalene announces the resurrection of Christ to the disciples.<\/figcaption><\/figure>\n

In the context of the annual celebration of Easter, we encounter some women who can be called “witnesses from the beginning”: Mary of Magdala \u2013 as in the Albani Psalter (12th<\/sup> century) pictured here \u2013 is the first to recognize the Risen Christ and deliver his message to the disciples (who, admittedly, do not believe her); the Samaritan woman at Jacob’s well proclaims the Messiah in her village (some villagers believe her, others only after they have convinced themselves). And Martha – not unlike Peter (Mt 16:16) – confesses her friend Jesus “the Christ, the Son of God, he who is coming into the world.” (Jn 11:27). The historical impact of these women is short or non-existent, even today.<\/p>\n

Not to diminish our Easter joy, but woman\u2019s life in the church does not feel “redeemed” in every respect. There is too much hierarchical male dominance in the name of “divine right” and too little faithfulness to the biblical image of man, starting with the creation narratives up to Galatians 3:28.<\/p>\n

The adoption of the respective current anthropologies has led to different ecclesiastical images of women that have one thing in common: What “being a woman” is has always been and still is decided by men in the Catholic Church \u2013 to the disadvantage of women.<\/p>\n

From fluid transitions \u2026<\/em><\/h4>\n

The ancient concept of gender thought of woman (including her sexual organs) as an unfinished “imperfect man.” Masculine and feminine did not denote biological differences, but rather characteristics and attitudes on a continuum between the poles of masculine-intellectual-strong and feminine-material\/physical-weak. Women could find recognition by “masculinization,” while men could be “shamefully feminized.” Christian theologians from Origen to Thomas Aquinas have received and reflected on this image of women for over a millennium \u2014 perhaps one reason why, from ancient times, it was not necessary to argue specifically for the exclusion of women from the priesthood? The fact that women nevertheless served at the altars for centuries is shown by the repeatedly inculcated restrictions and prohibitions imposed by church authorities, which were often not enforced until much later.[1]<\/a><\/p>\n

\u2026to Cult purity<\/em><\/h4>\n

The Pauline “insignificance” of the sexes in Christ (Gal 3:28) turned into disdain, even contempt, especially for female sexuality. The late antique ideal of spiritualization in connection with cultic ideas of purity and sexual taboos was detrimental to women. As a periodically defiled and libidinous temptress, woman was incapable of liturgy. Only the “pure hands” of the supposedly asexual priest were allowed to touch the holy of holies.[2]<\/a> Other effects of the menstrual taboo included: baptisms being postponed, church attendance being restricted, and the reception of communion being forbidden \u2013 even for women who had recently given birth. Even nuns were denied a view of the sanctuary during their menses.<\/p>\n

The “essentially” different woman<\/em><\/h4>\n

The discovery of the “natural” biological otherness of women in the early modern period did not improve their situation. The new binary image of man merely transformed her previous deficits \u2013 feeling instead of understanding, devotion instead of leadership, etc. \u2013 into virtues and established them as female “essential characteristics.” The ecclesiastical ideal of the humble, pure, servant-obedient handmaiden of the Lord (or: of the lords?) was born from a male perspective: Mary-likeness instead of Christ-likeness is a topos that is still popular today.[3]<\/a> How practical that such a strictly conceived complementarity also provides the (theologically untenable) “argument” that women cannot embody Christ in the ordained ministry for lack of “natural likeness” (!).<\/p>\n

\u2026 and their “special” dignity<\/em><\/h4>\n

The social emancipation of women in the 20th century did not remain without effect on ecclesiastical thinking: John XXIII recognized that women “are demanding both in domestic and in public life the rights and duties which belong to them as human persons.\u201c[4]<\/a><\/p>\n

John Paul II, however, in his 1988 Apostolic Exhortation Mulieres dignitatem<\/em> \u2013 which he characteristically understands as a “Marian Year meditation” \u2013 conferred special dignities on women. The pope attaches importance to their otherness: “The personal resources of femininity are certainly no less than the resources of masculinity: they are merely different” (MD<\/em> 10). By defining “virginity and motherhood as two particular dimensions of the fulfillment of the female personality” he declares that “these two paths in the vocation of women as persons, explain and complete each other” (MD<\/em> 17). \u00a0With the help of the Holy Spirit, women could realize that and “thus be disposed to making a ‘sincere gift of self’ to others thereby finding themselves” (MD<\/em> 31). Male fantasies; once again, women’s rights are not general rights, but special rights! Most recently, Pope Francis, in his post-synodal letter Querida Amazonia<\/em> (2020), hit the same narrow notch, dashing the hopes of Amazonian women. “Profoundly moved” by the testimony “of strong and generous women” he sums up: “Women make their contribution to the Church in a way that is properly theirs, by making present the tender strength of Mary, the Mother.”[5]<\/a> The request for ordination of women deacons in a distressing pastoral situation went unheard.<\/p>\n

One last Witness from the “Silent Church”<\/em><\/h4>\n

But there are Catholic ordained women priests. Following his motto, “Leadership is the granting of freedom” Bishop Felix M. Davidek ordained married men as bishops and women as priests in the Czech underground church during Communist rule, including his vicar general Ludmila Javorova. Attempts to positively involve the Vatican in advance had previously failed. Even before the fall of Communist states beginning in 1989, Davidek was defamed as mentally ill, then in 1996 ordained women were forbidden to exercise their ministry and were imposed the strictest silence. When the pressure from Rome on her sisters in priestly ministry became too great, Ludmila Javorova broke her silence and told her story.[6]<\/a><\/p>\n

The conclusion? Whether “unworthy,” “equal in dignity,” “with special dignity,” or idealized into a devoted lover and bearer of a mission “of capital importance” \u2026 for the rediscovery by believers of the true face of the Church,”[7]<\/a> women remain “unequal” in the Catholic Church to this day. Could it be that this very injustice distorts the “true face” of the Church?<\/p>\n

O Lord\u2014how long?<\/p>\n

\n

[1]<\/a> In fact, the sources are largely silent about the ordination of women to priestly ministry in the greater church; as things stand today, it seems unlikely.<\/p>\n

[2]<\/a> Comprehensive studies on this subject are fundamental works by Arnold Angenendt, Geschichte der Religiosit\u00e4t im Mittelalter<\/em>, Darmstadt 22000; and most recently Ders. Ehe, Liebe und Sexualit\u00e4t im Christentum. Von den Anf\u00e4ngen bis heute<\/em>, Munich 2015; Church historian Hubertus Lutterbach sums up: “Ab dem vierten Jahrhundert setzte sich das Ideal der kultischen Reinheit massiv durch und umfasste alle Bereiche des Alltags.” From this, he says, a “leistungsorientierte Verzichtsspiritualit\u00e4t” developed among clerics: ” Je h\u00f6her der Verzicht, umso h\u00f6her das Ma\u00df an kultischen Reinheit.” See: https:\/\/bit.ly\/38GAOIo<\/a> (accessed Nov. 08, 2017); in Ders, Fatale Sakralit\u00e4t, in: HK 4\/2020, 43-47 (here 43), he argues for “diese Entwicklung zur\u00fcckzudrehen.\u201c<\/p>\n

[3]<\/a> In an interview with AMERICA magazine (Nov. 28, 2022), Pope Francis has reaffirmed the traditional patrine principle (of ministry and therefore male) and the Marian (female) principle.<\/p>\n

[4]<\/a> John XXIII, Enzyklika Pacem in Terris<\/em> (1963) 41.<\/p>\n

[5]<\/a> Francis, Postsynodales Schreiben Querida Amazonia<\/em> (2020) 101.<\/p>\n

[6]<\/a> She received the Herbert Haag Award for Freedom and Humanity in the Church in 2011.<\/p>\n

[7]<\/a> John Paul II, Apostolisches Schreiben Ordinatio Sacerdotalis<\/em> (1994) zitiert in Nr. 3 aus der Erkl\u00e4rung der Kongregation f\u00fcr die Glaubenslehre Inter Insigniores<\/em> (1976) 6.<\/p>\n","protected":false},"excerpt":{"rendered":"

What “being a woman” is has always been and still is decided by men in the Catholic Church \u2013 to the disadvantage of women.<\/p>\n","protected":false},"author":104,"featured_media":61732,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_wpcom_ai_launchpad_first_post":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[3117,1081,10,25,2224,362],"tags":[],"class_list":["post-61731","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-new-scholarship-new-ws","category-church-reform","category-ddw-holy-see","category-ordained-ministry","category-pope-francis","category-saints-mary"],"yoast_head":"\nIn the image of God he created them \u2026 - 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