CTA's Next Generation (ages 22-42) is committed to fostering intergenerational dialogue between themselves and the "Wisdom Generation" — older CTA members who had personal experience of Vatican II. Such a Wisdom Exchange will again occur live at the 2000 National Conference. In the same vein, the intergenerational sharing committee asked several regional CTA members from both age groups to submit responses to the question, "How do you view women's ordination?" Here are two replies:
From the Wisdom Generation:
Let's speak about the unspeakable — women's ordination. I'm not going to take you through the tedious historical and scriptural arguments showing that there is abundant evidence to include women in priesthood. We've all been down that road. What I'd like to share with you is the experience of the church today.
First, women are already doing the greatest share of ministry. They teach, they give witness to the next generation, they do scripture and theology, they pray, they sing, they conduct liturgies, they do the 1,000 thankless tasks of ministry. Second, they suffer in union with Christ, the priest. They know the continual rejection, verbal putdowns, ecclesiastical exclusions, and countless other gender-based discriminations. At a recent CTA workshop in Nebraska, four Protestant women clergy shared their stories of suffering and continued struggle — even after ordination! Women's ordination is a giant stride forward, but it is no panacea. The suffering goes on. Like Mary of Magdala, the Apostle to the Apostles, women have stayed close to Christ, often in suffering, but now are looking toward the coming sunrise of Resurrection.
The latest Vatican exclusion of women as lector and acolyte is but one more sad example of a last gasp of the opposition. The tired, all-male, mostly celibate, aging and threatened hierarchy and clergy are ever more fearful of losing their potency, their power, their control. Instead of stoning the brave women who are following Jesus' call to priesthood, they should put aside their fear of female (and their own) sexuality and embrace these women as sisters in Christ and co-laborers in the work of the Church.
Women's ordination will come. Actually it has already appeared in convents and homes, in the minds and hearts of women around the world — in Dublin (site of the 2001 Women's Ordination Conference) and even here in the diocese of Lincoln, Neb., the most blatant example of tired, oppressive clerics. Let us increase our efforts, our prayers, our hope. Let us move ahead with the people of God — called to priesthood by Jesus.
John Krejci, Lincoln, Neb.
From the Next Generation:
I don't have any quick answers or plans to achieve church reform goals like women's ordination. Those who believe that change is needed must continue to pray and be open to God working through them. We can serve as examples of the Church we envision through our small faith communities, in our parishes and through our daily lives. We can model the inclusiveness and participative decision-making that our faith demands.
I think we have a responsibility to take leadership roles in the institutional Church through our parish councils, church committees and school boards, to influence change at those levels. With the priest and teacher shortage, many churches and Catholic schools are looking for people to fill the organizational void. We can fill these positions and begin to make change from the inside. We will be able to spread our message, educate fellow Catholics about the issues and offer other Catholics an opportunity to get to know us.
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Pouring wine for eucharist at CTA Next Generation Summer Retreat 2000 are Albert Hidalgo of Grosse Point, Mich., and Elizabeth Dorsi of West Haven, Conn. (Photos: Tara Dix) |
I think women and men in the Church who want change should also study and practice conflict resolution skills. As we work on these difficult issues, including women's ordination, married priests, and the treatment of homosexuality in the Church, differences arise within and between groups. We need to address conflict in a positive manner and so that we may remain united in our struggle to create an inclusive church.
While we work for change within the institutional church, the support of our small faith communities is essential. It is difficult to face the oppression at the institutional level without the encouragement and spiritual food that a small faith community can provide. Through our faith communities, we must seek the strength and courage to constructively challenge the status quo.