Women in the Priesthood of the Catholic Church

Although there have been about 150 women that have decided not to wait for the Roman Catholic Church to lift its ban on women priests, be ordained, and start their own congregations, the Church will probably never allow women become priests. The Church has no authority to confer priestly ordination on women. There are many reason as to why this so. In Sacred Scripture, Jesus only chose men to be his Apostles. So, the Church follows in Christ’s ways and imitates him in his choosing of only men. God’s plan is for the Church is for women to not be ordained into the priesthood. Having women in the clergy is incompatible with Christian Faith. The Congregation for the Doctrine of the Faith, in conjunction with the pope, ruled that the teaching of having women in the priesthood requires definitive assent founded on the written Word of God, and from the beginning constantly preserved and applied in the tradition of the Church, it has been set forth infallibly by the ordinary and universal magisterium. The Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful. Overall, the Church has never allowed women to become priests and is going to stick to that teaching.

The Catholic Church is immutable, meaning that she never changes. Therefore, waiting for the Catholic Church to change its teaching on who can be ordained priests is pointless. Sure the Church increases its understandings of certain teachings, but I do not believe that it is possible for the teaching of who can be in the priesthood is going to change. By starting their own congregations in order to become married, this woman and others are somewhat starting a schism and teaching heresy. So, they are not only choosing to go with their own beliefs, rejecting those of the Church, but they are also causing disunity within the Church, for schism and heresy are two of the most major wounds to unity.

Also, we have a role of priesthood as the laity. We do not need to be priests to be able to spread the Word of God evangelize the world. We really have a strong effect through our actions. And, through the action of these women insisting on becoming priests and eventually becoming priests in their own congregations, the chance of evangelization is being harmed, for there are now different beliefs that do not agree with those of the Catholic Church being spread. Also, if a women is not satisfied with the priesthood of the laity, she can become a nun and devote her life to God and prayer, similar to a priest. The only real difference is that a priest is ordained and so can perform the sacraments. I believe that these women should just accept the fact that the Church is not going to change in its teachings and accept that they cannot become priests within the Catholic Church. Women desiring to become priests is like a man wanting to go to an all girl school or vise versa. Some people like to break the rules of society, which is sometimes the right thing to do, but, in this case, it is not what God's plan is.

Who Can Receive Communion?

It is certain that Catholics can receive the Eucharist. But, in order for a Catholic to be able to receive Communion, he/she must be in a state of grace. What does it mean to be in a state of grace? Well, in order to be in a state of grace, one must have had a good confession since his/her last mortal sin, believe in transubstantiation, observe the Eucharist, fast, and not be under an ecclesiastical censure such as excommunication. You have to be in a state of grace because you have to receive sanctifying grace when you receive the Eucharist. And, by not being in a state of grace when receiving the Eucharist, you are committing a sacrilege, which is very serious because you do not receive the sanctifying grace that is supposed to come along with the Eucharist. Believing in the doctrine of transubstantiation means that you must believe that the bread and wine that are consecrated during Mass are actually the Body and Blood of Christ. Along with his Body and Blood, Christ’s soul and divinity are present in what appears to be bread and wine. When I mentioned that a Catholic should fast in order to be able to receive the Eucharist, I was referring to the Eucharistic fast. This means that you should not have put any food or drink into your body, in exception of water and medicine, one hour before you receive Communion. So, really, this means that you should not eat anything after about fifteen minutes before the Mass commences.

Non-Catholic Christians are welcome to celebrate in the Eucharist with us as our brothers and sisters. We, as Catholics, invite our fellow Christians to celebrate the Eucharist  in order to bring us closer to one another. Participating in the celebration of the Sacrament of the Holy Eucharist is the highest sign of Christian unity. But, according to the provisions of canon law,  non-Catholics have to have permission from the bishop in order to be able to receive the Eucharist. Also, someone who does not believe in the Real Presence of Christ in the Eucharist should not receive Communion, for it is very dangerous according to Sacred Scripture. Eastern Orthodox Christians can receive Communion because they have the same faith concerning the nature of the Sacraments. Christians should respect their church’s guidelines when discerning whether or not to receive Communion. If a non-Catholic is near death, maybe he/she is suffering from a car accident and only has a few hours to live, he/she can have a minister administer the Sacrament to them if they ask for it. When non-Catholics do have the opportunity to receive the Eucharist, they still have to fulfill the same requirements that apply to Catholics.

For non-Christians, some of the same guidelines apply. Like non-Catholics, they are welcome to join the celebration of the Eucharist while they are still not eligible to receive Communion. We still seek unity among the entire human race. But, there are no special circumstances when a non-Christian can receive the Eucharist, except in occasions of emergency after they receive the Sacrament of Baptism. For example, a Muslim, or anyone of another non-Christian faith is about to die, he/she can be baptized on the spot, and the baptism does not have to be performed by a priest. Then an he/she can have an extraordinary minister of Holy Communion bring him/her Communion as Viaticum.

Catechumenate and Easter Vigil

The Catechumenate is a process by which people who desire to join the Church have to go through. In this process the people are taught about the Faith and prepare for the Sacraments of Initiation. Most of these new members or initiated into the Church at the Easter Vigil. Today, the Catechumenate is referred to as an age-old way of entering the faith. The process can last from a couple of months to many years and involves Bible studies, public rites in worship, and meditation over God and vocations.

The Rite of Baptism involves pouring water on the person’s head and saying “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”. At times, the person’s head is immersed in the water, also symbolizing a cleansing of sins by rising out of the water and into a new life. The rite of Baptism also includes a recommitment of everyone who is present’s baptismal promises. The candle symbolizes the light of Christ (when it is lit) and the white garment worn by the priest symbolizes new life in Christ. The water also symbolizes a sharing in the Passion, Death, and Resurrection of Christ.

In the Latin Rite, the three Sacraments of Initiation are given simultaneously on adults or teens who are baptized at the Easter Vigil. For infants, Confirmation and Eucharist are temporarily put aside until they have reached the age of reason, or around 7 years old. At times, Confirmation is administered through Catholic schools or parish organizations during middle school or high school. Baptism is necessary for salvation since the grace received from it makes the Baptized united in a communion with Christ the Savior.

Sacraments and Human Nature

          "The Sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us" (CCC 1131). These Sacraments are often called "the holy mysteries" because a mystery is something that is sacred and hidden. In our human nature, we always desire to discover the truth to any and all mysteries we encounter, and the Sacraments are one of the greatest mysteries of all. Through the Sacraments we receive the grace of God through the power of the Holy Spirit and the authority of the Church, which was given to the Church (and founded by) Christ. There are three main aspects to a Sacrament that make it what it is. First, a Sacrament is a sign since it shows something invisible that is real. One example is Baptism, in which the water being poured over the person's head represents the cleansing of sins. In human nature, it is hard for us to believe something we cannot see, just like Doubting Thomas, who did not believe Jesus Christ had risen from the dead. Likewise, the Sacraments being a sign make it easier for us to understand what is taking place. Second, a Sacrament is a sign of grace because we receive the divine life through the Sacraments. By receiving a Sacrament, we receive grace from God and become closer in communion with him. Depending on how open we are to receiving the Sacrament, we receive more grace from God and are more fully able to live a Christ-like life. Third, a Sacrament is an efficacious sign of grace, meaning that it brings about what it signifies. When receiving a Sacrament, the grace comes directly from Christ and not from the priest or minister. By our human nature, we are enlightened when we receive grace from God and it becomes more clearly shown to us through the signs of the Sacraments.

Types of Prayer

          A couple of days ago, I talked about living a life of prayer and concluded with Jesus giving us the types of prayer and how to pray. Today, I would like to talk about the types of prayer. We learn about the types of prayer through the Church's Tradition through the guidance of the Holy Spirit. There are four main types of prayer that we learn from the Church. They are petition, adoration, contrition, and thanksgiving. In petition, we ask God to heal us and to send down his Holy Spirit so that we may be filled with courage, strength, and vitality so that we may be more virtuous and be able to accomplish our goals or help another with his/her goals. In adoration, we praise God for loving us eternally and being perfect in every attribute and for being kind enough to create us only so that we may be able to live and love him (in other words, God created us solely for our own sake). In contrition, we ask God forgiveness for what we have done wrong and desire the communion with God to be strengthened and one day fully restored to resemble the glory of the communion between God the Father, God the Son, an God the Holy Spirit. Lastly, in thanksgiving, we thank God for creating us and being with us at all times, guiding us in all that we do. We also thank him for sustaining us and sending down his only Son Jesus Christ so that he may die on the Cross for the Redemption of our own sins.
          There are also three main expression of prayer. These are vocal prayer, contemplative prayer, and meditation. Vocal prayer is praying out loud, using the body and the heart. This may be done more often when reciting commonly known prayers with other people or in large groups such as the Our Father or Hail Mary. Contemplative prayer is the expression of the mystery of a prayer. It achieves a greater union with Christ and allows us to share in his mystery. Finally, meditation revolves around trying to understand Christ greater through prayer.