Les femmes appelées à la prêtrise – la réponse officielle

Soline Humbert est représentative de nombreuses femmes qui ont été profondément blessées dans leur estime de soi par le refus de l’Église officielle d’admettre des femmes aux ministères ordonnés. De nombreuses histoires similaires de femmes appelées à la prêtrise peuvent être trouvées ici. Mais le refus d’admettre des femmes à la prêtrise concerne toutes les femmes catholiques et beaucoup sont profondément contrariées à ce sujet. Surtout parce que les raisons officielles de l’exclusion manquent manifestement de validité.
Professor Mary McAleese

Ils disent que le débat [sur l’ordination des femmes] est clos. Je pense qu’ils feraient mieux de monter leurs aides auditives . . . Le canal de communication dans l’église qui monte commence par les évêques, monte par les cardinaux jusqu’au pape. Celui qui descend du pape aux laïcs. Mais celui-ci est principalement un trafic à sens unique, mis à part la correspondance occasionnelle de ceux que je aime. Cela signifie que dans les structures de pouvoir de l’Église, la voix des laïcs en général et des femmes en particulier est très rarement entendue par le biais d’un organe interne officiel, car il n’en existe aucune signification. Prof Mary McAleese
McAleese était président d’Irlande 1997-2011

Lire ses propres paroles ici.

Sr Christine Vladimiroff

After much deliberation and prayer, I concluded that I would decline the request of the Vatican [to prevent Sr Joan Chittister to attend a conference on the ordination of women].
It is out of the Benedictine , or monastic, tradition of obedience that I formed my decision. There is a fundamental difference in the understanding of obedience in the monastic tradition and that which is being used by the Vatican to exert power and control and prompt a false sense of unity inspired by fear. Benedictine authority and obedience are achieved through dialogue between a community member and her prioress in a spirit of co-responsibility. The role of the prioress in a Benedictine community is to be a guide in the seeking of God. While lived in community, it is the individual member who does the seeking. Sr. Christine Vladimiroff OSB

Vladimiroff President, Leadership Conference of Women Religious, USA (2004) Read more.

Refusing to listen

1971. During the Bishops’ Synod in Rome, Cardinal Flahiff and the Canadian Bishops Conference ask for a study on women’s ministries.

1973. Paul VI appoints a ‘Special Commission on the Function of Women in Society and Church’. Women members reveal their lack of freedom of expression. ‘Our views are being systematically suppressed.’
Read the testimony of Rie Vendrik, one of the participants.

1975. The Pontifical Biblical Commission reports that there are no scriptural objections to ordaining women to the priesthood. The Vatican suppresses the report, but its contents are leaked and become known.

1975. A Working Group on the Ordination of Women set up by ARCIC (the Anglican/Roman Catholic International Consultation) meets in Assisi. The two RC theologians appointed by the Vatican, Frs. Hervé Legrand and Eric Doyle, both express support for the ordination of women. The report is suppressed by the Vatican, but published by ARCIC.

1976. Paul VI through ‘Inter Insigniores’ rules out the admission of women to the ministerial priesthood.

Without further consultation the prohibition was repeated in ever stronger terms by Pope John-Paul II in 1994 and 1998.

See Miriam’s story here.