البابا قدم عرضاً للأنجليكيين هدد باندلاع عنف ضد كاثوليك إنكلترا
يمكنكم الآن متابعة آخر الأخبار مجاناً من خلال تطبيق تلغرام
إضغط هنا للإشتراك
تقول وثائق ويكيليكس إن البابا قدم عرضاًللإنجيليكيين هدد بإندلاع عنف ضد كاثوليك إنكلترا.
لندن: كشفت برقيات دبلوماسية أميركية جرى تسريبها مؤخراً على موقع "ويكيليكس" عن أن العرض الذي تقدم به البابا بيندكت السادس عشر للأنجليكيين كي يعتنقوا الكاثوليكية هدد بأن يُحرِّض على التمييز ويُوَلِّد كذلك موجة من العنف ضد الكاثوليك في بريطانيا.
وزعمت تلك البرقيات السرية أن السفير البريطاني لدى الفاتيكان يعتقد أن العلاقات مع الكرسي الرسولي "تمر بأسوأ أزمة لها على مدار 150 عاماً". وفي هذا الصدد، قالت اليوم صحيفة "الدايلي تلغراف" البريطانية إن هذا التطور جاء في أعقاب الإعفاء الخاص الذي منحه البابا بيندكت السادس عشر إلى الأنجليكيين الساخطين الذين يقفون ضد رسامة السيدات الكاهنات من أجل التحول إلى العقيدة الكاثوليكية.
وفي أعقاب الإجتماع الذي جمع بين البابا وأسقف كانتربري، روان ويليامز، في تشرين الثاني / نوفمبر عام 2009، أخبر السفير البريطاني، فرانسيس كامبيل، أحد الدبلوماسيين الأميركيين بأن "العلاقات بين الكنيسة الأنجليكانية والفاتيكان تواجه أسوأ أزمة تمر بها على مدار 150 عاماً، نتيجة لذلك القرار الذي اتخذه البابا".
كما وصف السفير ذلك الإجتماع بأنه كان "صعب المراس في بعض الأحيان". وأوضحت التلغراف أن كامبيل، المعتنق للكاثوليكية، أدلى بتعليقاته هذه خلال محادثة مع جوليتا نوييز فالس، نائبة رئيس البعثة الأميركية لدى الكرسي الرسولي. وأشارت الصحيفة إلى أن كامبيل كان يتحدث معها خلال حفل عشاء أقيم على شرف أسقف كانتربري، وحضره مسؤولون كبار بالفاتيكان، بعد اجتماعه بالبابا.
ونقلت إحدى البرقيات التي أُرسِلت بعد ذلك عن كامبيل، قوله :" الأزمة مبعث للقلق بالنسبة إلىأقلية إنكلترا الكاثوليكية الصغيرة التي يعتبر معظمها من أصول إيرلندية. ولا تزال هناك مشاعر كامنة مناهضة للكاثوليكية في بعض أجزاء من إنكلترا. ويمكن أن تكون النتيجة تمييزا أو في الحالات المعزولة، عنفا، ضد هذه الأقلية".
وورد بتلك البرقية أيضاً :" يبدو أن قرار الفاتيكان كان يستهدف أساساً الأنجليكيين في الولايات المتحدة وأستراليا، مع منح قدر قليل من الفكر بشأن الطريقة التي سيؤثر من خلالها على مركز الطائفة الأنجيلية، إنكلترا، أو أسقف كانتربري". وقال كامبيل إن بيندكت السادس عشر وضع ويليامز في موقف مستحيل. فإذا تصرف ويليامز بمزيد من الفاعلية، فإنه سيدمر عقودا من العمل على الحوار المسكوني؛ وبعدم تصرفه بقسوة أكثر، فإنه قد خسر التأييد بين الأنجليكيين الغاضبين.
التعليقات
Why not
Salem -We are living in 21 Century and Women capable of doing everything.For heavens sake if they can carry a child including the Pope him self for 9 months and looks after him and all humanity. Why can not deliver message of peace?Isn''t Christianity a message of peace?Who can deliver it better than women.Vergin Mary was Jesus mother which all Christians worship.so why not Women can be preists or anything thay want to be.Its 21 Century and its time to look at real live no backward
Sometimes She can''t
Youssef Moussa -You are right my friend for all what you saying but you have to know that the Alter in the Church is very sacred in Catholic and Orthodox Chritian sects but women can''t enter it during her period as she is n''t pure at this time so what she will doqwaiting for ur answer
WHY NO WOMEN''S (1)
Maha Safi -Brother Salem,Following is a theological (non-emotional) reason. Remember, Christianity is not a democracy. Our Lord Jesus Christ was not someone who sought popularity but rather always told the tuth because HE is the TRUTH itself. WHY NO WOMEN''S ORDINATION ?DURING John Paul II''s visit to the United States for World Youth Day, a television reporter interviewed a 14-year-old Catholic girl who was boarding a bus bound for Denver to see the Holy Father. After being asked what she thought of the spiritual leader, the young girl replied, "I think he''s really great, but I disagree with his opinion that women can''t be priests." I couldn''t help but wonder what sources had influenced this young Catholic to form her views about this papal "opinion." Had she actually read the documents issued by the pastor of the universal Church?(continued)
WHY NO WOMEN''S(1)
Maha Safi -WHY NO WOMEN''S ORDINATION DURING John Paul II''s visit to the United States for World Youth Day, a television reporter interviewed a 14-year-old Catholic girl who was boarding a bus bound for Denver to see the Holy Father. After being asked what she thought of the spiritual leader, the young girl replied, "I think he''s really great, but I disagree with his opinion that women can''t be priests I couldn''t help but wonder what sources had influenced this young Catholic to form her views about this papal "opinion." Had she actually read the documents issued by the pastor of the universal Church? Despite the Pope''s injunction that women''s ordination is a non-issue for the Church and the Sacred Congregation for the Doctrine of the Faith''s recent responsum ad dubium reiterating that the Church''s teaching is to be definitively held by Catholics, it remains as one of the constant benchmarks by which feminists measure progress. Let''s lay out some of the leading propositions favoring the ordination of women and examine them in the light of Scripture, reason, and official magisterial teachings.
WHY NO WOMEN''S(2)
Maha Safi -Proposition: ;Those who support women''s ordination are acting in the spirit of the Second Vatican Council Contrary to popular belief, Vatican II did not support the cause for ordaining women. While many positive statements about equality and the role of female gifts in the Church were made (especially in Gaudium et Spes) no change, explicit or implicit, was made to this effect. Pope Paul VI (during a May, 1976, consistory in Rome) identified a "polarization" in the Church brought about by individuals who have misinterpreted the message of Vatican II. He called it a cause of "deep sorrow ; that some who & mistakenly believing they are continuing along the lines of the Council, have put themselves in a position of preconceived and sometimes irreducible criticism of the Church and her institutions ; Included in the list of mistaken critics are ;those who believe themselves authorized to create their own liturgy ; "those who minimize the doctrinal teaching in catechetics or distort it according to the preference of the interests, pressures or needs of people," "those who pretend to ignore the living tradition of the Church, from the Fathers to the teachings of the magisterium, and reinterpret the doctrine of the Church, and the gospel itself ; and ;those who interpret theological life as the organization of a society here below, reducing it indeed to a political action [which confuses] the transcendent message of Christ with ideologies which negate this message ; While Paul VI did not specifically mention ordination in this brief letter, within a matter of months (January 27, 1977) a papally-mandated Vatican declaration was promulgated through the Sacred Congregation for the Doctrine of the Faith; it reaffirmed the tradition of a male-only priesthood ( Declaration on the Question of the Admission of Women to the Ministerial Priesthood, 1977).
WHY NO WOMEN''S(3)
Maha Safi -Proposition: ;The Church has no theological grounds for refusing to ordain women The fact that individual theologians may disagree with the grounds the Church uses to explain the male-only clergy is another issue altogether. Church arguments are based on the historical events of the Church, the apostolic teachings, a Sacred Tradition which has never acknowledged a valid female ordination, the ;maleness" of Christ, and scriptural references from both testaments. Catholic writer Michael Novak has written a moving and thoughtful article on the Church''s need to further clarify and articulate the theology which maintains a male-only priesthood ( First Things, April 1993, 25-32). He points out that ;the theological reasons for the reservation of the Catholic priesthood to males have lain dormant and unarticulated over many centuries ; mainly because, like so many theological questions, the doctrine was never challenged. Novak correctly noted that this issue did not even arise at the Second Vatican Council. Rather, it is the result of recent attitudinal changes in Western culture. The main question, according to Novak, is whether the Church, which at many times in its history was called to be "countercultural ; even has the authority to give in to the dominating secular culture on this issue.
WHY NO WOMEN''S(4)
Maha Safi -Proposition: ;Historically there is evidence of female ordination in the early Church, as seen in the gnostic sects that were discredited by the so-called ''orthodox'' groups ; It is certainly true that some early gnostic (meaning ;special knowledge") groups favored a more active role for women. Feminist theologians such as Rosemary Radford Ruether point to these groups and proclaim that they offered women greater status before "patriarchal" orthodoxy discredited the gnostic believers. But two important points must be noted. First, the questionable beliefs of gnostic groups also included dangerous Christological errors (such as a "Jesus" who never had a physical body. Second, while Ruether points to gnostic texts which seem to support feminist causes, she ignores other gnostic texts which state that ;women are not worthy of life ; and ;must become male ; in order to reach heaven (the Gospel of Thomas). Overall, the gnostic texts are recognized as a mixed bag of speculative theological teachings and damaging heresies, the latter being rooted out by early Church leaders.
WHY NO WOMEN''S(5)
Maha Safi -Proposition: ;The apostolic teachings, as well as arguments based on the maleness of Christ, are evidence of a culture-bound religious setting almost 2,000 years old. Jesus and his followers were subjects of their culture To bind Jesus, the Second Person of the Trinity, with cultural constraints is historically and theologically inept. As the 1977 Declaration (nos. 3, 4) points out, Jesus often broke with religious and societal convention: He converses with a Samaritan woman (John 4:27), pardons a woman caught in adultery and indicates that a man is equally guilty in sins of lust (John 8:11), and departs from the ;unbreakable Mosaic law concerning the rights and duties of both sexes in marriage (Mark 10:2-11). Jesus surrounds himself with women in his ministry and even appears first to women after his Resurrection. Despite these and other examples of breaking with prejudices and discriminations of his own time concerning women, Jesus appoints only males to serve as the twelve apostles in his ministry. This was a freely made decision on Christ''s part, as he was not constrained by culture or convention. The Declaration (no. 2) recalls Pope Innocent III''s thirteenth-century teaching: ;Although the Blessed Virgin Mary surpassed in dignity and in excellence all the apostles, nevertheless it was not to her but to them that the Lord entrusted the keys of the kingdom of heaven
WHY NO WOMEN''S(5)
Maha Safi -Proposition: ;The apostolic teachings, as well as arguments based on the maleness of Christ, are evidence of a culture-bound religious setting almost 2,000 years old. Jesus and his followers were subjects of their culture To bind Jesus, the Second Person of the Trinity, with cultural constraints is historically and theologically inept. As the 1977 Declaration (nos. 3, 4) points out, Jesus often broke with religious and societal convention: He converses with a Samaritan woman (John 4:27), pardons a woman caught in adultery and indicates that a man is equally guilty in sins of lust (John 8:11), and departs from the ;unbreakable Mosaic law concerning the rights and duties of both sexes in marriage (Mark 10:2-11). Jesus surrounds himself with women in his ministry and even appears first to women after his Resurrection. Despite these and other examples of breaking with prejudices and discriminations of his own time concerning women, Jesus appoints only males to serve as the twelve apostles in his ministry. This was a freely made decision on Christ''s part, as he was not constrained by culture or convention. The Declaration (no. 2) recalls Pope Innocent III''s thirteenth-century teaching: ;Although the Blessed Virgin Mary surpassed in dignity and in excellence all the apostles, nevertheless it was not to her but to them that the Lord entrusted the keys of the kingdom of heaven
WHY NO WOMEN''S(6)
Maha Safi -Proposition: ;But scripturally, Paul states in Galatians 3:28 that there is no more distinction ''between Jew and Greek, slave and free, male and female, but all are one in Christ Jesus. ; The Church has consistently interpreted this passage to be an essential truth of the salvation message of Christianity. As the Declaration (no. 6) points out, ;This passage does not concern ministries: It only affirms the universal calling to divine filiation, which is the same for all In a similar way, part of the remarkable teaching of Jesus centers around baptism as a sign of covenant for all people. This is in marked contrast to the Jewish custom which it replaced-circumcision of the male, whereby a man''s entire family was dedicated to God through a patriarchal show of faith. Proposition: ;The maleness of Christ is not a necessary component of God''s plan of salvation Although some feminist theologians have argued that since Jesus represented all of humanity, he must have been either sexually androgynous or neuter, orthodox Christology has always maintained that Jesus was ;fully human." Furthermore, the prophetic tradition inherited from the Old Testament looks specifically for a male Savior from the house of David ;For to us a child is born, a son is given . . . He will reign on David''s throne and over his kingdom ; Is. 9:6-7). Scriptural imagery from the Song of Songs to Revelation presents a nuptial theme of bridegroom (Christ) and his bride (the Church). The ;bridegroom ; according to the New Testament writers, has been revealed as Christ (Eph. 5:23-32). The Declaration (no. 5) states that ;In the exercise of his ministry of salvation . . . his role must be taken by a man" who is acting ; in persona Christi ; (in the person of Christ). Christ, the God-man mediator, was prophesied as being male and, in fact, was born, suffered, died, and was raised in male form.
WHY NO WOMEN''S(6)
Maha Safi -Proposition: ;But scripturally, Paul states in Galatians 3:28 that there is no more distinction ''between Jew and Greek, slave and free, male and female, but all are one in Christ Jesus. ; The Church has consistently interpreted this passage to be an essential truth of the salvation message of Christianity. As the Declaration (no. 6) points out, ;This passage does not concern ministries: It only affirms the universal calling to divine filiation, which is the same for all In a similar way, part of the remarkable teaching of Jesus centers around baptism as a sign of covenant for all people. This is in marked contrast to the Jewish custom which it replaced-circumcision of the male, whereby a man''s entire family was dedicated to God through a patriarchal show of faith. Proposition: ;The maleness of Christ is not a necessary component of God''s plan of salvation Although some feminist theologians have argued that since Jesus represented all of humanity, he must have been either sexually androgynous or neuter, orthodox Christology has always maintained that Jesus was ;fully human." Furthermore, the prophetic tradition inherited from the Old Testament looks specifically for a male Savior from the house of David ;For to us a child is born, a son is given . . . He will reign on David''s throne and over his kingdom ; Is. 9:6-7). Scriptural imagery from the Song of Songs to Revelation presents a nuptial theme of bridegroom (Christ) and his bride (the Church). The ;bridegroom ; according to the New Testament writers, has been revealed as Christ (Eph. 5:23-32). The Declaration (no. 5) states that ;In the exercise of his ministry of salvation . . . his role must be taken by a man" who is acting ; in persona Christi ; (in the person of Christ). Christ, the God-man mediator, was prophesied as being male and, in fact, was born, suffered, died, and was raised in male form.
WHY NO WOMEN''S(7)
Maha Safi -Proposition: ;The concept of revelation is antiquated, and revelation is seen as an ''ongoing'' process after Vatican II This is clearly a false notion. The teaching of the First Vatican Council (that revelation ended with the death of the last apostle) was supported by Vatican II. Some modification did take place in Dei Verbum (the conciliar declaration on divine revelation), but this stressed the coequal weight of Scripture and Tradition as "a single sacred deposit." The Council also stated that this deposit can only be authentically interpreted only by the teaching office of the Church (the magisterium). While there may be a deepening of understanding about the deposit of revelation, there is no ;new ; revelation. Proposition: ;Women are ordained in other Christian churches, so the Catholic Church should do likewise ; Neither of the two oldest traditions (Roman Catholicism and Eastern Orthodoxy) permit the ordination of women. Unlike the Protestant churches, these traditions have maintained a total sacramental system in which the theology of ordination is a central part. Sacramental theology teaches that a grace-giving sacrament instituted by Christ must be carried out the way Christ intended it-this is considered "essential and normative ; for the Church. Most Protestant churches have entirely rejected the sacramental system of Rome and the Eastern churches and, as a result, have rejected a sacrificing priesthood as well. Instead, they ordain ;ministers ; a role very different from that of priest. Ministers do not act in the person of Christ and make no claim to do so. Furthermore, not all Protestant churches ordain women. For example, Evangelical teaching relies heavily on Paul''s letter to Timothy concerning instructions on worship ("I do not permit a woman to have teaching authority over a man" [1 Tim. 2:1].). By the way, this passage is not presented by the Vatican as a t;proof ; against ordaining women.
WHY NO WOMEN''S(7)
Maha Safi -Proposition: ;The concept of revelation is antiquated, and revelation is seen as an ''ongoing'' process after Vatican II This is clearly a false notion. The teaching of the First Vatican Council (that revelation ended with the death of the last apostle) was supported by Vatican II. Some modification did take place in Dei Verbum (the conciliar declaration on divine revelation), but this stressed the coequal weight of Scripture and Tradition as "a single sacred deposit." The Council also stated that this deposit can only be authentically interpreted only by the teaching office of the Church (the magisterium). While there may be a deepening of understanding about the deposit of revelation, there is no ;new ; revelation. Proposition: ;Women are ordained in other Christian churches, so the Catholic Church should do likewise ; Neither of the two oldest traditions (Roman Catholicism and Eastern Orthodoxy) permit the ordination of women. Unlike the Protestant churches, these traditions have maintained a total sacramental system in which the theology of ordination is a central part. Sacramental theology teaches that a grace-giving sacrament instituted by Christ must be carried out the way Christ intended it-this is considered "essential and normative ; for the Church. Most Protestant churches have entirely rejected the sacramental system of Rome and the Eastern churches and, as a result, have rejected a sacrificing priesthood as well. Instead, they ordain ;ministers ; a role very different from that of priest. Ministers do not act in the person of Christ and make no claim to do so. Furthermore, not all Protestant churches ordain women. For example, Evangelical teaching relies heavily on Paul''s letter to Timothy concerning instructions on worship ("I do not permit a woman to have teaching authority over a man" [1 Tim. 2:1].). By the way, this passage is not presented by the Vatican as a t;proof ; against ordaining women.
WHY NO WOMEN''S(8)
Maha Safi -Proposition: ;The Christian concepts of justice, equality, and dignity apply to men and women and therefore support the idea of females in the priesthood ; Justice and equality are not identical. Justice is ;giving a person his due and can be taken either negatively (punishment) or positively (reward). While all persons must be treated "justly," they need not be treated "equally"-if for no other reason than because each has different potential and capabilities. As a teacher I cannot give a student who has an average grade of 65 percent the same "A" for a course that I would give a student who has an average of 95 percent. Both students get what they deserve (justice) but not the same grade (equality). For his part God shows favor to certain individuals (Jacob, Mary, John "the beloved disciple") in ways that are beyond the understanding of creatures. In terms of male and female identities, the Declaration (no. 5) stresses the different gifts, talents, and contributions of the two sexes. Beyond the obvious physical differences, men and women are seen as different but complementary expressions of the one human nature. The equality affirmed at Vatican II in Gaudium et Spes and Pope John Paul II''s 1988 apostolic letter Mulieris Dignitatem (On the Dignity and Vocation of Women) denies the premise that men and women are interchangeable in every.aspect of their existence. Instead, Christian equality is based on the "equality of dignity" of both sexes. In preserving the uniqueness of the sexes (an idea which is increasingly rare and ;politically incorrect ; in today''s social climate), the introduction to the Declaration supports a view of equality that will "secure the building up of a world that is not leveled out and uniform but harmonious and unified, if men and women contribute to it their own resources and dynamism ; The Vatican document points to the differences between the sexes as being much deeper th
WHY NO WOMEN''S(8)
Maha Safi -Proposition: ;The Christian concepts of justice, equality, and dignity apply to men and women and therefore support the idea of females in the priesthood ; Justice and equality are not identical. Justice is ;giving a person his due and can be taken either negatively (punishment) or positively (reward). While all persons must be treated "justly," they need not be treated "equally"-if for no other reason than because each has different potential and capabilities. As a teacher I cannot give a student who has an average grade of 65 percent the same "A" for a course that I would give a student who has an average of 95 percent. Both students get what they deserve (justice) but not the same grade (equality). For his part God shows favor to certain individuals (Jacob, Mary, John "the beloved disciple") in ways that are beyond the understanding of creatures. In terms of male and female identities, the Declaration (no. 5) stresses the different gifts, talents, and contributions of the two sexes. Beyond the obvious physical differences, men and women are seen as different but complementary expressions of the one human nature. The equality affirmed at Vatican II in Gaudium et Spes and Pope John Paul II''s 1988 apostolic letter Mulieris Dignitatem (On the Dignity and Vocation of Women) denies the premise that men and women are interchangeable in every.aspect of their existence. Instead, Christian equality is based on the "equality of dignity" of both sexes. In preserving the uniqueness of the sexes (an idea which is increasingly rare and ;politically incorrect ; in today''s social climate), the introduction to the Declaration supports a view of equality that will "secure the building up of a world that is not leveled out and uniform but harmonious and unified, if men and women contribute to it their own resources and dynamism ; The Vatican document points to the differences between the sexes as being much deeper th
WHY NO WOMEN''S(9)
Maha Safi -Proposition: ;If a woman feels ''called,'' she should have a right to be ordained a priest. This is the only way that women can gain entrance to the hierarchy of the Church The Church has consistently taught that not everyone who feels ;called ; to a vocation in the priesthood must be ordained ( Declaration, no. 6). It is within the Church''s authority to discern the veracity of a calling. There is no inherent ;right ; to ordination. There is no ;due ; Thus there is no justice denied. Biblically speaking, Christ ;called to him those he wanted ; (Mark 3:13). Following the Ascension, it was the Church that received the duty of authenticating and validating vocations to the priesthood. Even the great apostle Paul, who received a special revelation and direct calling from Jesus, had to have that calling verified by the leaders of the Church. A ;calling ; to ministerial service should not confuse the specific sacramental priesthood (acting vicariously for Christ on earth) with the ;royal priesthood ; incumbent on all the baptized who must serve and glorify God (1 Pet. 2:9). It is this second type of priesthood which can and must be carried out by all Christians according to their abilities. If becoming a priest is seen primarily as an entrance into hierarchical power, then the words of the Declaration (no. 6) have an even more solemn warning: ;The priestly office cannot become the goal of social advancement; no merely human progress of society or of the individual can of itself give access to it; it is of another order ; The issue of service to Christ and the issue of governance are two separate items. It has been stated often enough that the Church is not a democracy. Doctrine, truth, and revelation are not voted upon as one would vote on a local school tax. ;It must not be forgotten ; states the Declaration (no. 6), "that the priesthood does not form part of the rights of the individual, but stems from the economy of the mystery of Christ and the c
WHY NO WOMEN''S(9)
Maha Safi -Proposition: ;If a woman feels ''called,'' she should have a right to be ordained a priest. This is the only way that women can gain entrance to the hierarchy of the Church The Church has consistently taught that not everyone who feels ;called ; to a vocation in the priesthood must be ordained ( Declaration, no. 6). It is within the Church''s authority to discern the veracity of a calling. There is no inherent ;right ; to ordination. There is no ;due ; Thus there is no justice denied. Biblically speaking, Christ ;called to him those he wanted ; (Mark 3:13). Following the Ascension, it was the Church that received the duty of authenticating and validating vocations to the priesthood. Even the great apostle Paul, who received a special revelation and direct calling from Jesus, had to have that calling verified by the leaders of the Church. A ;calling ; to ministerial service should not confuse the specific sacramental priesthood (acting vicariously for Christ on earth) with the ;royal priesthood ; incumbent on all the baptized who must serve and glorify God (1 Pet. 2:9). It is this second type of priesthood which can and must be carried out by all Christians according to their abilities. If becoming a priest is seen primarily as an entrance into hierarchical power, then the words of the Declaration (no. 6) have an even more solemn warning: ;The priestly office cannot become the goal of social advancement; no merely human progress of society or of the individual can of itself give access to it; it is of another order ; The issue of service to Christ and the issue of governance are two separate items. It has been stated often enough that the Church is not a democracy. Doctrine, truth, and revelation are not voted upon as one would vote on a local school tax. ;It must not be forgotten ; states the Declaration (no. 6), "that the priesthood does not form part of the rights of the individual, but stems from the economy of the mystery of Christ and the c
WHY NO WOMEN''S(10
Maha Safi -Proposition: ;Catholics sincerely interested in women''s rights should support women''s ordination ; There are two approaches to feminist concerns for the Catholic. One way is to look at the secular world''s views on feminist concerns and then try to impose these ideals on the Church-even if this requires opposing legitimate episcopal authority. This position is exemplified by a statement made in 1992 by Ruth Fitzpatrick of the Women''s Ordination Conference. When the U. S. Bishops issued ;Called to be One in Christ ; (affirming John Paul II''s position of a male-only clergy as a ;tradition which witnesses to the mind of Christ and is therefore normative Fitzpatrick responded strongly. "This is unacceptable ; Fitzpatrick said. ;Women are called by God to minister fully in the Roman Catholic Church. If they [the bishops] can''t say that, they should say nothing." In other words, if the Pope and the bishops don''t agree with Fitzpatrick''s views, then the pastors of the Church should make no pronouncements at all on the matter. Pope Paul''s 1976 letter on polarizing elements in the Church warned about the type of ecclesio-political mentality fostered by Fitzpatrick. The Holy Father had written: "Such Christians are not very numerous, it is true, but they make much noise, believing too easily that they are in a position to interpret the needs of the entire Christian people or the irreversible direction of history The second way of looking at feminist concerns for the Catholic is to be inspired by the magisterium of the Church and reflect on what being a woman means in the light of Church teaching. As Mary Ellen Bork stated at the Wethersfield Institute''s conference on ;The Catholic Woman" (1990), ;[Feminists] present Catholic women with a serious challenge: to seek a more profound understanding of Catholic teaching on women and articulate it well to a culture vastly confused about women''s roles. By reflecting on the faith view of wome
WHY NO WOMEN''S(10
Maha Safi -Proposition: ;Catholics sincerely interested in women''s rights should support women''s ordination ; There are two approaches to feminist concerns for the Catholic. One way is to look at the secular world''s views on feminist concerns and then try to impose these ideals on the Church-even if this requires opposing legitimate episcopal authority. This position is exemplified by a statement made in 1992 by Ruth Fitzpatrick of the Women''s Ordination Conference. When the U. S. Bishops issued ;Called to be One in Christ ; (affirming John Paul II''s position of a male-only clergy as a ;tradition which witnesses to the mind of Christ and is therefore normative Fitzpatrick responded strongly. "This is unacceptable ; Fitzpatrick said. ;Women are called by God to minister fully in the Roman Catholic Church. If they [the bishops] can''t say that, they should say nothing." In other words, if the Pope and the bishops don''t agree with Fitzpatrick''s views, then the pastors of the Church should make no pronouncements at all on the matter. Pope Paul''s 1976 letter on polarizing elements in the Church warned about the type of ecclesio-political mentality fostered by Fitzpatrick. The Holy Father had written: "Such Christians are not very numerous, it is true, but they make much noise, believing too easily that they are in a position to interpret the needs of the entire Christian people or the irreversible direction of history The second way of looking at feminist concerns for the Catholic is to be inspired by the magisterium of the Church and reflect on what being a woman means in the light of Church teaching. As Mary Ellen Bork stated at the Wethersfield Institute''s conference on ;The Catholic Woman" (1990), ;[Feminists] present Catholic women with a serious challenge: to seek a more profound understanding of Catholic teaching on women and articulate it well to a culture vastly confused about women''s roles. By reflecting on the faith view of wome