Fernandez on Study Group 5 -- written vs delivered
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1. In dialogue with the General Secretariat for the Synod, the Dicastery for the Doctrine of the Faith has decided to proceed with drafting a document on the topic assigned to Study Group 5. To develop the theme of the place of women in the Church and their participation in decision-making processes and the leadership of communities, the Dicastery will consider and study the following subjects in the document: the specificity of sacramental power; the relationship between sacramental power (especially that which derives from the capacity to administer the Eucharist) and the ecclesial ministries needed for the care and growth of God’s Holy People with a view to mission; the origin of ministries; the charismatic dimension of life of the Church; ecclesial functions and ministries that do not require the Sacrament of Holy Orders; Holy Orders as a commitment to service; and the problems arising from an erroneous conception of ecclesial authority. Particular space will be dedicated to returning to and taking up again some of Pope Francis’ own insights, particularly from Evangelii Gaudium, 103-104, Querida Amazonia, 99-103, and Antiquum Ministerium, 3. In the context of this broader reflection on sacramental power, ecclesial ministries, and the charismatic dimension of the Church, it will become easier to give proper attention to the pressing issue of women’s participation in the life and leadership of the Church. This includes the question of women’s access to the diaconate. Regarding the latter topic, we would like to share from the outset that, based on the analysis conducted so far—which also takes into account the work done by the two Commissions established by Pope Francis on the female diaconate (the most useful conclusions of which will be made known in the final version of the document)—the Dicastery judges that there is still no room for a positive decision by the Magisterium regarding the access of women to the diaconate, understood as a degree of the Sacrament of Holy Orders. The Holy Father himself recently confirmed this consideration publicly. In any event, the Dicastery judges that the opportunity to continue the work of in-depth study remains open. Even so, the study conducted so far by the Dicastery has set out a particularly interesting way forward: to analyze in depth the lives of some women who—in both the early and recent history of the Church—have exercised genuine authority and power in support of the Church’s mission. This authority or power was not tied to sacramental consecration, as would be in the case, at least today, with diaconal ordination. This is true. Yet, in some cases, one can perceive that it was an “exercise” of power and authority that was of great value and was fruitful for the vitality of the People of God. Therefore, it is a matter of completing a reflection on the expansion of the Church’s ministerial dimension in light of her charismatic dimension, to suggest the recognition of charisms or the establishment of roles of ecclesial service that—while not directly connected to sacramental power—are rooted in the Sacraments of Baptism and Confirmation. In this way, the Dicastery intends undertake a closer study of the lives of such figures as Matilda of Canossa, with her energetic support of the papacy; Hildegard of Bingen, with her soaring displays of polyhedral genius, her administration of a monastic community, and her intense pastoral work; Bridget of Sweden, with her constant concern for those who are most poor; Catherine of Siena, with her bold evangelical parresia; Joan of Arc, with her generous commitment to her people; Teresa of Ávila, with her contribution to the Catholic Reformation and mysticism; Juana Inés de la Cruz, with her political and literary influence; Mama Antula, with her tireless passion for formation and preaching; Elizabeth Ann Seton, with her commitment to the education of young women; Maria Montessori, with the insights she had in the area of education that were ahead of her time; Armida Barelli, with her great commitment to the Catholic laity; Dorothy Day, with her prophetic drive for social issues; Madeleine Delbrêl, with her profound mystical spirituality; and many other women who have made significant contributions to the life of the People of God. Equally, it will be crucial to listen to those women today who hold leading roles within the People of God and to the Churches to which they belong. In the light of these beautiful testimonies, the question of women’s access to the diaconate takes on a different perspective. Meanwhile, the in-depth study of their multifaceted Christian witness can help today imagine new forms of ministry that can “create still broader opportunities for a more incisive female presence in the Church” (EG, 103). The Dicastery will make use of its own structures (the Doctrinal Office, Congresso, Consulta Ristretta, the Ordinary Assembly of Members of the Dicastery, i.e., the “Feria IV”) in drafting the document. Ultimately, the document will be submitted to the Supreme Pontiff for his evaluation and approval.
In dialogue with the General Secretary of the Synod and also at the request of the Holy Father, Doctrine of the Faith wants to deepen theologically the question of the place of women in the Church and especially their participation in decision-making processes and community leadership. Among other topics, we will study the relationship between sacramental power and lay ministries, the origin of ministries, the charismatic dimension of the life of the Church, functions to ecclesial ministries that do not require Holy Order, Holy Order as a service to the richness of charisms, and the problem of a misconception of authority. Some poorly received insights of Pope Francis will be taken up, particularly Evangelii Gaudium 103-104, Querida Amazonia 99-103 and Antiquum ministerium 3.On the horizon is the issue of women's access to the diaconate, which also takes into account the work done by the two commissions established, whose most useful conclusions will be made known in the document.We know the Pontiff's public position that he does not consider the issue mature. The opportunity for further study remains open, but in the Holy Father's mens there are other issues that still need to be explored and resolved before rushing to talk about a possible diaconate for some women.Otherwise, the diaconate becomes a kind of consolation for some women and the more decisive question of women's participation in the Church remains neglected.The study in recent months has proposed a particularly interesting way that of analyzing in depth the profile of some women who in ancient and recent history have exercised real authority and power in favor of the mission. Not an authority linked to the reception of Holy Order but a true exercise of authority of great fruitfulness for the people of God, perhaps more decisive than the limited tasks of a deacon.This is a reflection on the expansion of the ministerial dimension of the Church, but always in the light of its charismatic dimension, capable of ...hoest.... recognition of charisms and institutions of service not necessarily linked to sacramental power.We think of figures such as Matilda of Canossa, Hildegard of Bingen, Bridget of Sweden, Catherine of Siena, Joan of Arc, Teresa of Avila, Juana Inés de la Cruz, Mama Antula. We think of (Elizabeth) Ann Seton, Maria Montessori, Dorothy Day, Madeleine Debrêl. Equally it will be necessary to consider women who in forgotten places in the world today hold roles of reference and leadership.We thank you if sent to the Dicastery, made accounts of some little known but significant cases in Africa, Indonesia everywhere. Not to decorate the reflection with these examples but we trtta allow pastoral praxis to open avenues of deepening, that is, as theological loci.In the light of these testimonies the question of access to the diaconate appears to be resized and we try to widen the spaces for a more decisive female presence. Thank you.