Muliers Probatae

Why not?

If you’ve been following the news about the Synod on the Amazon, you know that one major topic of discussion is ordaining viri probati, married men who could celebrate the Eucharist in the scattered small settlements in this enormous region.

Of course, when it comes to women, we’re one step behind. Do you get what I mean in a translation that is relying on Latin I took almost sixty years ago? Women deacons, joining the married men. Maybe Pope Francis expected when he postponed his decision on the commission studying the diaconate that this Synod would open it all up.  But questions of church politics are not primary. How the church saves a great population and how the church saves a great resource are.  Roman Catholics can’t do either on our own, but we must do both. “Environmental sin” is a phrase that comes up again and again. Understanding and respect for the many cultures are manifest in every photo.

I am appalled by those who see the indigenous people participating in Rome as “savages.” It interests me that the two articles about this are by Englishmen, Christopher Lamb in The Tablet and Austen Ivereigh in Commonweal (which is the most comprehensive article published before the synod, if you’re looking for just one). Maybe they understand colonialism deep in the gut in a way Americans don’t.

All day I have been thinking about the article in Crux by Charles Collins, an American living in Britain after a stint in the Vatican. He describes the dangers of the viri probati suggestion as put forth by Bishop Fritz Lobinger:

“Elders” would most often represent indigenous communities in a diocese led by a non-indigenous bishop assisted by non-indigenous priests, meaning an uncomfortable racial element would exist among the two classes of priests. The system would have the de facto result of creating an indigenous clergy not allowed to use the titles and dress used by non-indigenous clergy – nor even allowed to exercise their ministry outside of their village.
For indigenous peoples who themselves have often had to suffer under similar restrictions in their daily life, there might be resentment if their “elders” are treated as second-class clerics.
And that is the stuff of actual revolutions.

Looked at this way, the racial component is troubling, but it does not have to be. I first became familiar with Lobinger’s ideas in the context of the American church, where the same racial difference would not be structured in, as it is not with the married deacons that exist now, which Collins notes. Rather, Collins seems to me unable to leave an old mindset to deal with a new way. Note the language of “not allowed.” I’d phrase it “not required.” Lobinger’s whole system depends on teams and teamwork, not hierarchy per se – for Lobinger, it’s only hierarchy because the church can’t deal yet with equality, and he’s found a way around intransigence to make Eucharist happen where it isn’t now.  

But let’s move the discussion to women. Talk about two classes of people serving the church. Do we create a revolution because of our second-class status? Oh, we already have. We are in the midst of it. See deacons, above; step one, in my opinion. Or step ninety-nine, depending on how long you’ve been active.

The most extensive coverage of the Synod that I’m reading is the blog by Deborah Rose-Milavec of FutureChurch. Women are speaking at the Synod, and there may even be some movement on votes for the vowed religious attending. Most impressive are the stories of those who serve, including the comments of Sr. Teresa Cediel Castillo, M.ML, widely quoted, followed by Deb’s response:

The women develop their own projects for education, healthcare, and other issues. They know that they are baptized, and therefore, prophets and priests. Women baptize children. If there is a marriage, women witness the marriage. If someone has need of confession, we listen ‘to the bottom of our hearts.’ We may not be able to absolve [according to the Church], but we listen ‘with humbleness.’

Tears filled my eyes as I listened to her description of women’s ministry. Of course, they baptize! Of course, they celebrate and witness! Of course, they are confessors…and just the kind we need in the Church. And, of course, in my opinion and experience, it is S/sacramental — all grace — all God.