GENDER EQUALITY AND RELIGIOUS LAW: THE ORDINATION OF WOMEN AS RABBIS IN THE CONSERVATIVE MOVEMENT AS A CASE STUDY

This article explores one tumultuous encounter between a religious legal tradition and the modern principle of equality—an encounter that also has the potential to shed light on a much wider cluster of questions. The author tracks the ways that the responsa written by prominent Conservative rabbis on the subject of female rabbinic ordination and gender equality implicitly (but unambiguously) reflect the push toward increased equality that weighed on the movement's trajectory, showing that the debate about the ordination of female rabbis reveals two principal trends in Conservative legal rulings, which differ in their responses to the challenge of egalitarianism and their visions of the law, and notes two outlier responsa that cannot be neatly classified within either trend. The author then examines the deep-seated historical, ideational, and sociological processes concurrent with the rise of what some have called the egalitarian age, which have produced these diverging responses and visions, and it determines an appropriate framework to understand them. The author shows that the fight for increased gender equality is situated within an intricate social context that imbues it with meaning and shapes its outcomes and modes of expression. In concluding, the author suggests applying the insights gained in the course of the analysis to other circumstances in which gender egalitarianism clashes with religious tradition. The framework by which the ordination of women in the Conservative movement is analyzed also proves useful, mutatis mutandis, in understanding and comparing the responses of other faith communities as they deal with challenges caused by the egalitarian age.

Louisa Mariah Woosely

Chapter 5 describes the life and evangelist work of Louisa Woosley. Following an exploration of The Great Awakening, Evangelical Protestantism, and religious institutionalism, this chapter places Woosley within the context of the female preaching debate and the question of whether women should have the authority to preach. Although ordained by the Cumberland Presbyterian Church, Woosely continued to face institutional resistance throughout her life. This chapter argues that her use of the authority of scripture and biblical interpretation aided her in constructing her call narrative and claiming her call to preach. Finally, this chapter analyzes her prophetic rhetoric as recorded in Shall Women Preach? Or, The Question Answered as evidence of the definitive affirmation she utilized in presenting a compelling case for the ordination of women.

Female Deacons and the Unity of the Sacrament of Order: Responding to the German Skeptics

Over the last several decades, a group of German-speaking theologians has proposed an argument against the possibility of the ordination of women as deacons. They argue both that the unity of the sacrament of order requires that anyone ordained to the diaconate must be able to be ordained to the presbyterate and the episcopate and that the gendered constitution of humanity prevents women from imaging Christ as head of the church. This paper argues that this understanding of the sacrament and who properly receives it leads to a misinterpretation of the ecclesiology of the Second Vatican Council and a reinstatement of a medieval aporia that Lumen Gentium sought to overcome. Therefore, this argument should not be allowed to affect the Church’s deliberations on the question of whether women can be ordained as deacons.

Women Deacons in Ancient Christian Communities

This chapter considers ‘Women Deacons in Ancient Christian Communities: Leadership and Ordination’. Women deacons are widely attested in the Greek-speaking Catholic East during the first millennium. Ancient rites that have been preserved show that the ordination of women deacons was truly ‘sacramental’, just as that of male deacons. Their role consisted in instructing and baptizing female catechumens, guiding women at Sunday worship, taking communion to the sick, and ministering at funeral services. They belonged to the clergy in virtually every parish. They enjoyed more or less the same legal status as male deacons. As time passed, however, the female diaconate was relinquished, partly because of the diminishing of adult baptisms, partly on account of growing anxiety about female clergy possibly polluting the altar through menstruation.

The ordination of Catholic women as deacons: The state of the question

The report of a commission set up by Pope Francis to study the question of women as deacons in the Catholic Church was issued in May 2019. Whilst it is well known that the Catholic Church refuses to ordain women, the form of the diaconate being discussed is that of the ‘permanent diaconate’ for men, which was established after the Second Vatican Council (1962–1965). This article first discusses how this issue has arisen, clarifies the types of deacons and reviews the reasons why the Catholic Church refuses to ordain women. It then looks at Scripture and the history of the Church to assess the historical role of women deacons. The issue of women’s ordination emerged after Vatican II (1962–1965). Women’s ministries have grown immensely since then and this is a factor in the question about the ordination of women deacons. There are important theological issues involved in the study around women deacons. Lastly, the article raises questions about the future of this issue under Pope Francis and his successors.Contribution: The issue of the ordination of women deacons in the Roman Catholic Church is a current and contentious issue. This article reviews the historical evidence for women deacons and the views of theologians and Church leaders in order to assess whether there are grounds for hope.