Monday, June 14, 2021

Lawrence Feingold on the Authoritative Status of Ordinatio Sacerdotalis in Roman Catholicism

In his Apostolic Letter of May 22, 1994, Ordinatio Sacerdotalis, John Paul II removed all doubt concerning women priestesses in Catholicism:

 

In order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that 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 (John Paul II, Ordinatio Sacerdotalis, §4, DS, 4983)

 

Commenting on its authoritative status in Catholicism, Lawrence Feingold wrote the following:

 

John Paul II expressed himself very precisely to make it very clear that the pronouncement is definitive and therefore infallible. The First and Second Vatican Councils have determined the conditions necessary for a papal teaching to be infallible. The Pope must speak (1) as universal Pastor exercising his apostolic charge over the universal Church, (2) with the intention of determining a question in a definitive manner, and (3) in a matter concerning faith or morals (See Vatican I, Pastor Aeternus; LG §25; CCC, §891: “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful—who confirms his brethren in the faith—he proclaims by a definitive act a doctrine pertaining to faith or morals”). All of these requirements are realized in §4 of Ordinatio Sacerdotalis. First, the Pope speaks as supreme pastor, “in virtue of my ministry of confirming the brethren (cf. Lk 22:32).” Secondly, he clearly intends to make a definitive act, for he says: “this judgment is to be definitively held by all the Church’s faithful.” Finally, he makes it clear that this question pertains to faith and morals, for it is “a matter which pertains to the Church’s divine constitution itself.” The Church’s divine constitution pertains to the Church’s nature as a sacramental body constituted by God, and thus it belongs in the realm of faith and not merely ecclesiastical discipline.

 

John Paul II does not say that this truth is revealed by God and therefore should be firmly believed, as in the definition of the Immaculate Conception or Mary’s Assumption into heaven (See Pius IX, Ineffablis Deus [1854;DS, 2803]; and Pius XII, Munificentissimus Deus [1950], §44 [DS, 3902]. Another example of a dogma defined as divinely revealed is the definition of papal infallibility by the First Vatican Council in the Dogmatic Constitution Pastor Aeternus, DS, 3073-74), but rather states it is to be “definitively held.” This means that he is not teaching it as a revealed dogma, but as a doctrine that is necessarily connected to revealed truth, and hence included in the deposit of faith. The Church can teach a doctrine infallibly in two ways: as directly revealed by God, for which reason it is to be firmly believed, or at least necessarily connected with revealed doctrine, on account of which it is to be firmly held by the faithful. The teaching of this paragraph of Ordinatio Sacerdotalis falls into this second category. However, it is not unreasonable to think that this doctrine has in fact been revealed by God through the apostolic Tradition, and that the Church could declare it as such in the future (See CDF, Doctrinal Commentary on the Concluding Formula of the Professio Fidei [June 29, 1998], §11, in Origins 28, no. 8 [July 16, 1998]:118, which expressly speaks of this possibility: “This does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teaching could be defined as a doctrine to be believed as divinely revealed”). (Lawrence Feingold, Touched by Christ: The Sacramental Economy [Steubenville, Ohio: Emmaus Academic, 2021], 202-3)