[Edited with emphasis in bold and italics by Ellopos Blog]

The very idea of women’s ordination as it is present and discussed today is the result of too many confusions and reductions… It is indeed almost entirely dominated by the old “clerical” view of the Church and the double “reduction” inherent in it: the reduction on the one hand of the Church to a “power structure”; the reduction on the other hand of that power structure to clergy. To the alleged “inferiority” of women within the secular power structure corresponds their “inferiority,” i.e., their exclusion from the clergy, within the ecclesiastical power structure. To their “liberation” in the secular society must therefore correspond their “liberation,” i.e., ordination, in the Church.

But the Church simply cannot be reduced to these categories. As long as we try to measure the ineffable mystery of her life by concepts and ideas a priori alien to her very essence, we literally mutilate her, and her real power, her glory and beauty, her transcendent truth, simply escape us…

The non-ordination of women to the priesthood has nothing, absolutely nothing to do with whatever “inferiority” we can invent or imagine.

In the essential reality which alone constitutes the content of our faith and shapes the entire life of the Church, in the reality of the Kingdom of God which is perfect communion, perfect knowledge, perfect love and ultimately the “deification” of man, there is truly “neither male nor female.”

More than that, in this reality of which we are made partakers here and now, we all—men and women, without any distinction—are “kings and priests,” for it is the essential priesthood of the human nature and vocation that the Christ has restored to us.

It is of this priestly life, it is of this ultimate reality that the Church is both gift and acceptance. And that she may be this, that she may always and everywhere be the gift of the Spirit without any measure or limitations, the Son of God offered Himself in a unique sacrifice, and made this unique sacrifice and this unique priesthood the very foundation, indeed the very “form” of the Church.

This priesthood is Christ’s, not ours. Not only have none of us, men or women, any “right” to it, but it is emphatically not one of the human vocations analogous, even if superior to all others. The priest in the Church is not “another” priest, and the sacrifice he offers is not “another” sacrifice. It is forever and only Christ’s priesthood and Christ’s sacrifice, for in the words of our Prayer of Offertory, “it is Thou who offerest and Thou who art offered, it is Thou who receivest and Thou who distributest…” And thus the “institutional” priesthood in the Church has no “ontology” of its own. It exists only to make Christ Himself present, to make His unique Priesthood and His unique Sacrifice the source of the Church’s life and the “acquisition” by men of the Holy Spirit. And if the bearer, the icon, and the fulfiller of that unique priesthood is man and not woman, it is because Christ is man and not woman…

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