Women's ordination in the Catholic Church
Orientations -- Beginnings -- Women's ministry in the New Testament -- Ordained women in the first millennium --Women's ordination in the Middle Ages -- New answers to a new question -- A theology whose time has come
| Main Author: | |
|---|---|
| Format: | Print Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| WorldCat: | WorldCat |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Eugene, Oregon
Cascade Books
[2020]
|
| In: | Year: 2020 |
| Standardized Subjects / Keyword chains: | B
Catholic church
/ Woman
/ Ordination
|
| IxTheo Classification: | NBN Ecclesiology |
| Further subjects: | B
Ordination of women
B Ordination of women ; Catholic Church B Ordination of women Catholic Church B Catholic Church Clergy B Catholic Church B Clergy B Ordination of women History of doctrines |
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| 264 | 1 | |a Eugene, Oregon |b Cascade Books |c [2020] | |
| 300 | |a ix, 201 pages |c 23 cm | ||
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| 520 | |a Orientations -- Beginnings -- Women's ministry in the New Testament -- Ordained women in the first millennium --Women's ordination in the Middle Ages -- New answers to a new question -- A theology whose time has come | ||
| 520 | |a Women's Ordination in the Catholic Church argues that women can be validly ordained to ministerial office. O'Brien shows that claims by Roman dicasteries for an unbroken chain of authoritative tradition on the non-ordainability of women--a novel rather than traditional argument--are not historically supported. In the primitive Church, with the offices of deacon, presbyter, and bishop in process of development, women exercised ministries later understood as pertaining to those offices. The sub-apostolic period downplayed women's ministry for reasons of cultural adaptation, not because it was thought that fidelity to Christ required it. Furthermore, extensive epigraphical evidence, from a wide geographical area, references women deacons and presbyters during the first millennium. Restrictive developments in the concept of ordination from the twelfth century onwards do not negate how, before that, women were validly ordained according to contemporary ecclesial understanding. Repeated canonical prohibitions on ordaining women show both that women were being ordained and how those bans were very selectively implemented. These canons were a cultural practice in search of a theology, and the subsequent theological justifications for restricting ordination to men appealed to supposed female inferiority against the background of priesthood as eminence rather than service. O'Brien shows that the assertion of women's non-ordainability is a matter of canon law rather than doctrine. As such, that law can be reformed | ||
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