Can Women Become Catholic Priests?

The question of whether a woman can be a Catholic priest is one that comes from a place of deep faith and sincere love for God. It’s a question that many wonderful, God-loving Christians ponder with open hearts, sometimes with a personal sense of calling, a deep desire to serve the Lord in every possible way, and earnest questions about God’s amazing plan for all His children.¹ When people ask this, it’s often because they love the Church so much and want to understand its teachings with all their hearts.

The Catholic like a loving mother, listens to this heartfelt question with great care and compassion. Its answer isn’t just a rule pulled out of thin air; it flows from a deep understanding of God’s Word and the sacred way Jesus Christ set up His Church. With a mother’s tender heart, the Church wants to guide all its children in truth and love, offering clarity even when some teachings might seem a bit challenging in a world full of different voices.

This article is here to help us explore the Church’s clear teaching on this important subject. We’ll look at the beautiful reasons behind it, drawing from the wisdom of the Holy Scriptures, the unchanging Tradition of the and its God-inspired understanding. We’ll also touch on the history and the ongoing, faith-filled conversations, all presented with a spirit of care, hoping to bring light and understanding to your seeking heart.

What is the Catholic Church’s Official Teaching?

The Catholic Church has a very clear and consistent teaching about who can be ordained as a priest, and it’s shared through its teaching authority, the Magisterium, which is always guided by the Holy Spirit.

The Heart of the Teaching: God’s Unchanging Plan

The official teaching, is that the Catholic Church believes it doesn’t have the authority from God to ordain women as priests, which includes bishops and priests. This teaching also applies to deacons; the Church ordains only men as deacons.³ The Catechism of the Catholic which is like a wonderful summary of all the Church’s teachings, puts it plainly: “Only a baptized man (vir) validly receives sacred ordination. The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry… For this reason the ordination of women is not possible”.⁴

This teaching was lovingly reaffirmed by Pope John Paul II in his 1994 letter, Ordinatio Sacerdotalis. He declared with a shepherd’s heart 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”.³ This letter was meant to bring clarity and peace to this important matter, which the Church believes is part of its very foundation, given by God.⁵ You see, the Church doesn’t see this as a policy it can change as a truth it must faithfully uphold. When the Church says it “has no authority,” it’s saying it’s not that it doesn’t want to that it can’t, because it believes Jesus Christ Himself set it up this way, and that’s something the Church doesn’t have the power to change.³

This Teaching is Definitive: Held Firm in Faith

The Church sees this teaching not just as a rule that might change as a precious truth that’s part of the “deposit of faith”—all the truths God has revealed to us through Scripture and Tradition. In 1995, the Congregation for the Doctrine of the Faith (CDF), with Pope John Paul II’s blessing, clarified that the teaching that priesthood is only for men has been “set forth infallibly by the ordinary and universal Magisterium”.³ This means it’s not just one Pope’s idea a teaching held consistently by bishops all over the world, in unity with the Pope, throughout history, all guided by the Holy Spirit.⁶ So, this definitive teaching wasn’t new with Ordinatio Sacerdotalis; that letter just confirmed it with love and clarity.⁷

Even though this teaching is ancient, these clear statements came about in modern times when more questions were being asked.⁸ This shows the like a good shepherd, actively working not to make new rules to protect and explain the timeless truths it has received, especially when new challenges arise.

Table 1: Key Church Documents: God’s Guidance Through the Years

Why Does the Church Say It Can’t Ordain Women?

The Catholic Church gives us several beautiful, interconnected reasons for its teaching that only men can be priests. These aren’t just separate ideas parts of one loving truth rooted in God’s own Word. One of these reasons is the example set by Jesus Christ himself, who chose only men as his apostles. Additionally, this teaching reflects the Church’s understanding of the sacramental character of the priesthood, affirming the unique role of men in this sacred vocation. Amidst various discussions about faith and identity, questions like ‘is donald trump a catholic‘ often arise, highlighting the complex relationship individuals can have with organized religion.

Staying True to Jesus: The Most Important Reason

The biggest reason is the Church’s sacred promise to stay faithful to the example and the will of Jesus Christ, who started it all! The Church teaches that Jesus chose only men as His twelve Apostles, and they were the foundation of the priesthood.³ This choice wasn’t an accident or because of the times He lived in a deliberate, God-inspired act. Pope Paul VI, and later Pope John Paul II, summed it up with these loving words: “the example recorded in the Sacred Scriptures of Christ choosing his Apostles only from among men; the constant practice of the which has imitated Christ in choosing only men; and her living teaching authority which has consistently held that the exclusion of women from the priesthood is in accordance with God’s plan for his Church”.³ The Gospels tell us Jesus made this choice after a night of prayer, showing how important it was.⁵ Choosing only men is seen as an act of loving obedience to our Lord.

The Priest Represents Christ, the Bridegroom: A Beautiful Symbol

A very important spiritual reason is that the priest acts in persona Christi Capitis – that means in the person of Christ, the Head of the Church. Especially when celebrating the Eucharist (Holy Communion), the priest is a living symbol of Jesus Christ, who the Bible calls the Bridegroom, with the Church as His Bride.¹² The Church believes that for this sacred symbol to be true and to show a “natural resemblance” between Christ and His minister, the priest needs to be male, just as Jesus was and is male.¹³ The Church teaches this is God’s divine law because Jesus started the sacrament of Holy Orders by ordaining the twelve male apostles.³

The Church’s Unbroken Tradition: A Testimony of Faith

The Church also points to its unbroken tradition, going all the way back to the Apostles themselves, of ordaining only men as priests.³ This consistent practice for two thousand years isn’t just an old habit a sign of the Holy Spirit’s loving guidance and a confirmation of what Jesus originally intended.¹³ This “constant and universal tradition” is a powerful witness to what the Church believes it received from the Lord.¹⁴

Understanding the Church’s Own Authority: Humility Before God

Finally, the Church teaches that it doesn’t have the power to change the essential parts, or “substance,” of the sacraments, because Jesus Christ Himself set them up.² Keeping priestly ordination for men only is seen as part of the God-willed substance of the sacrament of Holy Orders. So, just like the Church can’t baptize with wine instead of water, or use something other than bread and wine for the Eucharist, it believes it can’t validly ordain women as priests.² When Pope John Paul II said in Ordinatio Sacerdotalis that “the Church has no authority whatsoever to confer priestly ordination on women,” he was speaking about this limit on its own authority, all out of loving obedience to Christ.⁵

It’s so important to see how these reasons fit together like pieces of a beautiful puzzle. Jesus’s actions in choosing only male Apostles set the pattern. The Church’s constant Tradition confirms this pattern through the centuries. And theological reflection, like understanding the priest acting in persona Christi as the Bridegroom, helps us see the deeper meaning of Jesus’s original choice. While some may say that not ordaining women was based on old cultural views 8, the Church’s official documents always ground this teaching in these God-centered reasons, all about Jesus’s will and the sacred nature of the priesthood itself. These documents also clearly say this teaching is not based on any idea that women are less dignified or less capable.⁷ God values women immensely!

What Did Jesus and the Apostles Do?

What Jesus and His Apostles did right at the very start of the Church is key to understanding the Catholic teaching on priesthood. It’s all about following their loving example!

Jesus’s Special Choice: The Twelve Apostles

The Gospels clearly tell us that Jesus, after a night of heartfelt prayer, chose twelve men from His many followers to be His Apostles.⁵ These twelve were His closest and He gave them special instructions and authority to carry on His mission in a unique and powerful way.³ The Church sees this choice of only men for this foundational group not as a reflection of the culture back then as a deliberate and intentional act by Christ, with lasting meaning for how the Church is structured.² Jesus often challenged the cultural norms of His day, especially how women were treated. He showed them great respect and included them in His ministry in amazing ways.² So, His specific choice of men for the apostolic office is understood as a special decision tied to the very nature of that sacred role.

The Apostles’ Faithful Practice: Continuing Christ’s Work

After Jesus ascended to Heaven, the Apostles, filled with the Holy Spirit, continued this pattern. When they chose Matthias to take Judas’s place, they chose a man (Acts 1:15-26). As they built and organized the early they chose men to be their successors (as bishops) and their helpers (as priests and deacons) in the sacramental ministry.³ This practice by the Apostles is seen as a faithful continuation of Christ’s own will and example.⁴ They were simply doing what Jesus taught them!

The Meaning of the Twelve: A New Beginning

The choice of twelve men is also seen as deeply symbolic, reminding us of the twelve tribes of Israel and signaling the start of God’s new family, the with a special ministerial structure at its heart.⁴ The Catechism of the Catholic Church teaches that “The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ’s return”.⁴ This shows a direct, living connection between today’s priesthood and the beautiful structure Jesus Himself established.

It’s important to understand the difference the Church makes between the unique role of the Twelve Apostles (and those they ordained to follow them) and other kinds of leadership or service in the early Church. Not everyone who led or served in important ways was an Apostle in this specific, sacramental sense, which is tied to celebrating the Eucharist and the special mission given at the Last Supper.

Women’s Vital Roles: Different but So Important!

While Jesus didn’t choose women to be part of the Twelve Apostles, women played incredibly important and vital roles in His ministry and in the life of the early Church! They were among His most faithful followers, supporting His ministry, and, so wonderfully, they were the very first witnesses to His Resurrection!2 The Church deeply honors these amazing contributions. The Blessed Virgin Mary, the Mother of God and Mother of the holds the highest place of honor among all God’s creatures, yet she was not called to be one of the Twelve Apostles.¹⁶ For the this “clearly shows that the non-admission of women to priestly ordination cannot mean that women are of lesser dignity”.¹⁶ Women like Phoebe, described as a “deaconess (diakonos) of the church at Cenchreae” (Romans 16:1), and so many others were crucial partners in spreading the Good News.³ But the Church understands these wonderful and important roles as distinct from the sacramental priesthood. Everyone has a special part to play in God’s plan!

What Did the Early Church Fathers Teach?

The teachings of the early Church Fathers—those great Christian writers and thinkers of the first few centuries—are like precious treasures in the Catholic tradition. They help us hear the echoes of the faith passed down from the Apostles. And when it comes to women and priestly ordination, their voices sing a remarkably consistent song.

A Consistent “No” to Women’s Priestly Ordination

The prominent Church Fathers who talked about this, either directly or when discussing similar topics, all affirmed that priestly ordination was for men. They saw the idea of women being priests as something impossible or connected to groups that had strayed from the true apostolic path.³ For example, St. Irenaeus (around 130-202 AD) wrote against Gnostic groups that had women acting as priests.¹⁴ Tertullian (around 155-220 AD) said very clearly that it wasn’t allowed for a woman “to teach, nor to baptize, nor to offer the Eucharist, nor to claim to herself a lot in any manly function, not to say sacerdotal office”.¹⁴ St. Hippolytus (around 170-235 AD) made a distinction between ordaining clergy for liturgical service and appointing widows, who were chosen for prayer, not for offering the Eucharistic sacrifice.¹⁴

Voices of Clarity: St. Epiphanius and St. John Chrysostom

St. Epiphanius of Salamis (around 310-403 AD) argued strongly against groups like the Collyridians who ordained women. He famously said, “Never from the beginning of the world has a woman served God as priest”.¹⁴ A very powerful point he made, which later theologians and popes echoed, was that if any woman was suited for the priesthood because of her holiness or closeness to Christ, it would have been the Blessed Virgin Mary. Yet, she wasn’t an Apostle or a priest. This shows that priesthood is tied to a specific role Jesus established, not just to how holy someone is.¹⁴

St. John Chrysostom (around 347-407 AD), a famous preacher and bishop, taught that when it comes to leading the Church and caring for souls, “the whole female sex must retire before the magnitude of the task”.¹⁴ He based this on his understanding of St. Paul’s writings about women being quiet and submissive in the order of creation, and Eve’s role in the first sin.¹⁸ These views, reflecting the common understanding of his time, can be challenging for us today they were very influential in shaping the tradition.

Augustine and Aquinas: Building on Tradition

St. Augustine of Hippo (around 354-430 AD), one of the most influential theologians ever, also wrote that women couldn’t be ordained priests.³ While he deeply valued women’s spiritual abilities, as we see in his relationship with his mother, St. Monica, and his letters to learned Christian women 20, his understanding of Church order, influenced by the society he lived in, upheld a male priesthood.²¹

Later, St. Thomas Aquinas (around 1225-1274 AD), though not an early Church Father but a giant in theology, built on this tradition. He argued that women couldn’t validly receive the sacrament of Holy Orders because “it is not possible in the female sex to signify eminence of degree, for a woman is in the state of subjection”.²² His arguments were also influenced by the science of his day, which had different ideas about biology than we do now.¹⁵

It’s important to remember, that Although the Fathers consistently opposed women’s priestly ordination, some of their reasons were shaped by the culture and science of their times.¹⁵ The Church today, while holding to the Fathers’ conclusion about men-only priesthood, doesn’t base this teaching on outdated ideas of women being inferior on faithfulness to Jesus’s example and the nature of the sacrament.¹⁰ The Church can tell the difference between the timeless spiritual insights of the Fathers and the parts of their reasoning that were tied to their specific era.

Early Church Councils: Affirming the Path

Some early Church councils also made laws (canons) that touched on women’s roles. For example, the Council of Laodicea in the 4th century prohibited ordaining women to the “presbyterate” (priesthood), though scholars still discuss the exact meaning of the word used in that canon.³ The First Council of Nicaea (325 AD) mentioned deaconesses in a way that some believe placed them among the laity, as they hadn’t received the same laying on of hands as male clergy 14, though this is also something scholars discuss.

The fact that some early Christian groups did have women in priestly roles, and that the Church Fathers condemned these as heretical, shows that the mainstream Church’s exclusion of women from priestly ordination wasn’t because they never encountered the idea. It was a conscious choice to reject those practices as not being in line with the faith received from the Apostles.¹⁴

Table 2: Teachings of Key Church Figures: A Consistent Voice

What Does Scripture Say About Women’s Roles?

The Holy Bible contains wonderful passages that talk about the roles of men and women in the early Church. Understanding these texts can be complex, and people have different views the Catholic through its God-guided Magisterium, reads them in the light of its continuous, living Tradition.

Passages About Women’s Roles in Church Gatherings

Two passages from St. Paul’s letters are often discussed when we talk about women’s roles in formal Church gatherings and teaching:

• 1 Timothy 2:11-14: This passage says, “Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed then Eve; and Adam was not deceived the woman was deceived and became a transgressor.”
• Historically, the Church has understood this as a direction for the official, authoritative teaching role in the church service, a role linked with ordained ministry.¹³ The reasons given in the text, about Adam and Eve, have been seen as a basis for this difference in roles.¹³
• Some scholars suggest this instruction was for a specific situation in Ephesus, maybe to address disruptive behavior or false teachings that some women might have been vulnerable to at that time.²⁴ They might say the original Greek suggests a temporary rule (“I am not presently allowing”) rather than a forever ban.²⁴
• 1 Corinthians 14:34-38: Here, St. Paul writes, “women should keep silent in the churches. For they are not permitted to speak should be subordinate, as even the law says… For it is improper for a woman to speak in church.”
• Like the passage in 1 Timothy, this has traditionally been seen as restricting women from public, authoritative speaking and teaching in the formal worship setting, functions usually done by ordained ministers.¹⁴
• Contextual views vary. Some believe Paul was dealing with specific problems of disorder in the Corinthian like women interrupting services with questions or challenging prophecies in a disruptive way.²

The Catholic Church’s Magisterium sees these passages as having ongoing importance for the nature of ordained ministry, especially the roles of teaching and leading services that belong to priests and bishops. This understanding isn’t based on these verses alone by reading them within the whole of Scripture and the living Tradition of the Church.²⁵ It’s good to remember that even in a traditional view, this “silence” is generally understood to be about authoritative liturgical teaching or presiding, not all kinds of speech or contribution to Church life, because other passages show women prophesying, teaching other women, and being active in many ministries.²

Passages Highlighting Women’s Active Roles and Spiritual Equality: All are One in Christ!

Other wonderful Bible passages highlight the deep equality of all believers in Christ and the active part women played in the early Church’s mission:

• Galatians 3:28: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”
• This verse is often emphasized by those who support women’s ordination as a foundational statement of equality in Christ. They believe it suggests that gender shouldn’t be a barrier to any ministry in the Church.²⁶ They see it as a “Magna Carta for humanity” that rises above old divisions.²⁶
• The Catholic Church joyfully affirms the powerful truth of this passage about our equal dignity and access to salvation through faith in Jesus! But it teaches that this spiritual oneness doesn’t mean there are no differences in roles or functions within the Body of Christ, especially those related to sacramental ministry, which it believes Jesus set up in a specific way.²⁷ The main point of Galatians 3 is about being saved by faith, not about the specific structure of Church ministry.²⁷
• Women as Prophets, Deaconesses, and Co-workers: Shining Examples! The New Testament gives us inspiring examples of women actively serving in the early Church.
• St. Paul mentions women praying and prophesying in the church assembly (1 Corinthians 11:1-16), though he also gives instructions on how they should do so (like with heads covered).¹⁴
• In Romans 16:1-2, Paul praises “Phoebe, a deaconess (or servant, Greek diakonos) of the church at Cenchreae,” trusting her with important tasks.³
• He also calls other women his valued “co-workers in Christ Jesus,” like Priscilla (who, with her husband Aquila, taught Apollos – Acts 18:26) and Junia, whom Paul seems to greet as “outstanding among the apostles” or “well known to the apostles” (Romans 16:7), though the exact meaning and Junia’s gender have been discussed by scholars.³
• These examples clearly show women’s vital participation in the early Church’s life! The ongoing discussion is about whether these roles were the same as, or could be a basis for, priestly ordination.

A major point often raised is the 1976 finding of the Pontifical Biblical Commission, a group of scripture scholars who advise the Church. They concluded that from looking at the New Testament alone, it doesn’t definitively rule out the possibility of women being ordained priests.²⁹ This finding is important because it shows the complexity of the biblical evidence. But the Catholic Church’s teaching is formed not only by Scripture but also by Tradition and the ongoing guidance of the Magisterium. The Magisterium, while considering such scholarly findings, ultimately interprets Scripture in light of the Church’s entire living Tradition, which it sees as consistently reserving priestly ordination to men.²⁵ It’s all about listening to God’s complete message!

What About Women in Ministry Roles Like Deaconesses?

The early Church was blessed with women participating in various forms of ministry, and the role of the deaconess is especially noteworthy and well-documented in history.

The Ancient Order of Deaconesses: A Valued Ministry

There’s strong historical evidence that an order of deaconesses existed in the particularly in the Eastern (Byzantine) part of the Empire, from the early centuries all the way up to the Middle Ages, and for a shorter time in the West.³ The Apostle Paul’s mention of Phoebe in Romans 16:1 as a “deaconess (diakonos) of the church at Cenchreae” is often seen as the earliest reference to this wonderful role.³ Church councils, like the Council of Chalcedon in 451 AD, even set down rules for deaconesses, for example, saying they shouldn’t be “ordained” before the age of forty.³

What Did Deaconesses Do? Serving with Love!

The main duties of deaconesses revolved around ministering to other women, which was especially important in cultures where men and women were kept quite separate. Their loving service included:

• Assisting at the baptism of women, especially in anointing the body, to ensure modesty and reverence.³¹
• Teaching female catechumens (those preparing for baptism).³²
• Visiting and caring for sick or needy women in their homes.
• Helping to maintain order among women in the church assembly.³¹
• In some cases, they may have had roles in bringing Holy Communion to women who were sick or couldn’t attend church.

The “Ordination” of Deaconesses: An Important Discussion

One of the most discussed aspects of the history of deaconesses is the nature of their “ordination.” Ancient texts, like the Apostolic Constitutions (from around the 4th-5th century), describe special ceremonies for appointing deaconesses that included the laying on of hands by the bishop and a prayer asking for the Holy Spirit.²⁸ This has led some scholars to argue that their ordination was sacramental and part of Holy Orders, similar to that of male deacons.³⁰

But other historical evidence and theological interpretations offer a different view. For example, Canon 19 of the First Council of Nicaea (325 AD) stated that deaconesses were to be counted among the laity because they had not received the (same) imposition of hands.³ The International Theological Commission (ITC), in a 2002 study on the diaconate, concluded that “the deaconesses mentioned in the tradition of the early Church cannot simply be assimilated to ordained deacons” and that their appointment ceremony and the functions they performed were different from those of male deacons.³³ The ITC noted that “it was an ecclesial function, exercised by women” but not “purely and simply equivalent to the deacons”.³² Some argue that the word “ordination” (Greek: cheirotonia) in ancient times could refer to various kinds of appointments or blessings, not all of which were sacramental ordinations into Holy Orders as we understand them today.³¹

This historical complexity means that while deaconesses were clearly an important and recognized ministry, there isn’t universal agreement, even among scholars, about whether their “ordination” was sacramentally the same as that of male deacons.

The Decline of Deaconesses: Changing Times

The order of deaconesses gradually faded in the Western mostly disappearing by the 11th or 12th century, though it lasted a bit longer in parts of the East.²⁸ Several things contributed to this, including changes in church practices (like the shift from adult immersion baptism to infant baptism, which meant less need for female assistance for modesty), the rise of female monastic communities which took on some of these ministerial roles, and a growing focus on clergy for ministry in the West.³²

A Clear Distinction from Priesthood

It’s so important to understand that even when and where the ministry of deaconesses was most active, there’s no major historical evidence suggesting that women were ordained to the priesthood (as presbyters or bishops) or that they presided at the Eucharist.¹⁴ The roles of deaconesses, however important, were distinct from the sacramental roles reserved for priests and bishops, like offering the Eucharistic sacrifice and forgiving sins in Christ’s name. St. Hippolytus, for instance, noted that a deaconess “does not offer the oblation” (the Eucharistic sacrifice) 14, and the Apostolic Constitutions state a deaconess “does not bless neither does she perform anything else that is done by presbyters priests and deacons” in terms of priestly functions.¹⁴

The historical existence of deaconesses is a precious part of Church history and helps inform current discussions about women’s roles, especially regarding the possibility of restoring a female diaconate. But the Church maintains that this history doesn’t set a precedent for women becoming priests, as these are distinct orders and ministries. Even if it were proven that ancient deaconesses received sacramental ordination to the diaconate, this wouldn’t automatically mean women could be ordained priests, given the Church’s understanding of the specific nature and institution of the priesthood by Christ Himself.

How Does the Church See Women’s Dignity if Not Through Priesthood?

The Catholic Church’s teaching that priestly ordination is for men is never meant to lessen the dignity or importance of women. Not at all! In fact, the Church profoundly affirms the equal dignity of women and men and shines a light on the unique and absolutely essential contributions of women to its life and mission.

Equal Dignity, Beautifully Different Roles

A foundational truth of Catholic teaching is the equal dignity of every single person, male and female, created in the image and likeness of our loving God.⁷ Pope John Paul II, in his beautiful letter Mulieris Dignitatem (On the Dignity and Vocation of Women), emphasized that the Bible’s creation story “provides sufficient bases for recognizing the essential equality of man and woman from the point of view of their humanity”.¹⁰ The Church teaches that this equal dignity doesn’t mean men and women must have the exact same roles or functions, especially when it comes to roles the Church believes Jesus established in a particular way. The fact that women are not admitted to priestly ordination “cannot mean that women are of lesser dignity, nor can it be construed as discrimination against them”.¹⁶

This idea of “equal but different” can sometimes be a bit challenging to explain in a world that often thinks equality means everyone doing the same thing. But the Church’s vision is one of beautiful complementarity, where the distinct gifts of men and women enrich each other and the whole community, like different instruments in an orchestra making beautiful music together!

The “Feminine Genius”: A Special Gift to the World!

The Church often speaks of a “feminine genius,” a term Pope John Paul II lovingly used to describe the special gifts, strengths, and perspectives that women bring to the Church and to the world.³⁶ These wonderful qualities are often seen to include a special capacity for love, compassion, intuition, nurturing, receptivity, and a deep sensitivity to the needs of others.³⁶ Pope Francis has spoken about how this “feminine genius” can uniquely reflect God’s holiness and is so essential for bringing tenderness and unity to a world often hurt by hatred and violence.³⁷ What a blessing women are!

Mary, Mother of God: The Ultimate Example of Faith and Dignity!

The Blessed Virgin Mary, the Mother of Jesus, stands as the greatest model for all Christians, and in a very special way, for women. She holds the highest human dignity and played an absolutely indispensable role in God’s plan of salvation with her beautiful “yes” to God.¹⁰ Despite her unmatched holiness and unique relationship with Christ, Mary was not called to be one of the Twelve Apostles or to the ministerial priesthood. The Church sees this as a powerful sign that priestly ordination is not a measure of holiness, importance, or closeness to Christ.¹⁶ Mary is the “most complete expression” of human dignity and vocation, the “archetype of woman”.¹⁰ Theologians sometimes talk about the “Marian profile” of the Church (representing holiness, receptivity, being the Bride of Christ) as being the primary one, including everyone, even priests. This beautiful idea suggests that the highest calling—to holiness, perfectly shown by Mary—is open to every single one of us, while specific ministerial functions are structured according to Jesus’s loving design.

So Many Ways Women Serve and Shine!

Women live out their baptismal calling and contribute to the Church’s mission in countless essential ways, reflecting the richness of their God-given talents! These vocations and ministries include:

• Family Life: As mothers, wives, sisters, and daughters, women are often the very heart of the family, nurturing faith and love, making homes places of warmth and God’s presence.
• Religious Life: Consecrated women religious dedicate their entire lives to prayer, community, and service in so many diverse ways, like education, healthcare, social work, and missionary adventures, spreading God’s love everywhere.
• Lay Ministries: Women serve as catechists, theologians, spiritual directors, pastoral associates, liturgical ministers (like lectors, extraordinary ministers of Holy Communion, and altar servers), canon lawyers, chancellors of dioceses, and in so many other leadership and service roles within parishes and Church organizations.³ Pope Francis formally opened the lay ministries of lector and acolyte to women in 2021, recognizing their wonderful contributions.³
• Professional and Societal Contributions: Women bring their faith and values into every part of society, working for justice, peace, and the good of all people.

The Second Vatican Council’s document Lumen Gentium emphasized the “priesthood of all the faithful” and the “universal call to holiness and ministry,” which has opened new doors and affirmed the active roles of all laypersons, including women, in the Church’s vibrant life.³⁹

Priesthood is Service, Not Power: A Humble Calling

Crucially, the Church teaches that the ministerial priesthood is not a position of power, privilege, or a way to get ahead in the world. Nor is it a “right” that anyone, man or woman, can claim.⁷ Instead, it’s a specific calling from God to a particular form of service within the a call that the Church itself confirms.³ The Catechism tells us, “No one has a right to receive the sacrament of Holy Orders. For no one claims this office for himself; he is called to it by God”.⁴ Understanding the priesthood as a humble service, rather than a right, helps us see why reserving it for men is not seen by the Church as denying women’s fundamental equality or worth. It’s about God’s specific plan for that specific service.

But it’s also true that because ordination is often needed for many important decision-making roles in Church leadership, not ordaining women means they are also excluded from many of these positions.⁴¹ This practical outcome is a source of ongoing discussion and concern for many who hope for even greater inclusion of women’s voices and perspectives in Church leadership at every level. The Church is always listening and discerning!

Can This Teaching Ever Change?

When we talk about whether a teaching of the Catholic Church can change, it’s so important to understand how the Church sees its own doctrines, especially those it considers definitive and foundational.

Understanding “Definitive” Teaching: A Rock of Faith

The Catholic Church teaches that its pronouncement on not being able to ordain women to the priesthood, as shared in Ordinatio Sacerdotalis and confirmed by the Congregation for the Doctrine of the Faith, is a definitive teaching.³ This means the Church believes it’s a truth that has been infallibly taught by the ordinary and universal Magisterium (that’s the consistent teaching of the Pope and bishops throughout history) and therefore, it’s part of the “deposit of faith”—the treasure of truths God has given us.⁶ Because of this, it’s not seen as something open to debate or that a future Pope or Church Council could reverse.⁷ The CDF’s 1995 Responsum ad Dubium clearly stated that this teaching requires “definitive assent” (our wholehearted agreement) from all the faithful.³ This high level of authority places it among the core beliefs of our faith.

God’s Revelation and the Deposit of Faith: A Sacred Trust

The Church believes that public divine revelation—all the truths God has shared with us that are necessary for our salvation—was completed with Jesus Christ and the passing of the last Apostle.²⁵ This revelation is lovingly handed down through Sacred Scripture and Sacred Tradition, which together form the “deposit of faith”.²⁵ The Magisterium—the teaching authority of the Pope and the bishops united with him—is the servant of this precious deposit of faith. Its role is to faithfully guard, interpret, and explain what God has revealed, not to add new doctrines or to change the core of what has been revealed.²⁵ Even the Pope, when speaking infallibly, cannot announce new doctrines that go against this received deposit of faith.²⁵ He is a guardian of God’s truth!

Growing in Understanding, Not Changing the Core Truth

This doesn’t mean that the Church’s understanding of these revealed truths stays exactly the same, like a picture frozen in time. There’s a wonderful concept called the “development of doctrine,” which St. John Henry Newman beautifully explained.⁴² It means that the Church’s understanding of a doctrine can grow deeper and become clearer over time, much like a tiny acorn grows into a mighty oak tree. It’s always the same essential reality it expresses its nature more fully.²⁵ But this development must always be in continuity with what the Church has always believed and taught. It can’t involve a contradiction or a fundamental change in the substance of a divinely revealed truth.⁴² If a teaching is part of the deposit of faith, as the Church holds the male-only priesthood to be, then “development” can’t lead to its reversal. Truth, in this beautiful understanding, cannot fundamentally change into its opposite.⁴² God’s truth is eternal!

The Magisterium’s Role: Discerning God’s Unchanging Will

The Magisterium has the God-given task of discerning which teachings are part of this unchangeable deposit of faith.²⁵ When the CDF, with the Pope’s approval, declared that the teaching on reserving priestly ordination to men has been infallibly taught by the ordinary and universal Magisterium, it was making such a discernment.⁶ This shows that the collective body of bishops, in union with the Pope, has consistently taught this as a matter of faith throughout the Church’s history, reflecting what they believe to be Christ’s loving will. This commitment to preserving the integrity of the faith is crucial for the unity of the Church and its mission. This is particularly evident in contexts where contemporary societal pressures challenge traditional beliefs, as seen in discussions surrounding j.d. vance’s religious background, which inform his perspectives on faith and morality. Ultimately, the Magisterium’s role is essential in guiding the faithful amid these complex issues, ensuring adherence to the teachings that have been handed down through generations.

So, from the Catholic Church’s official perspective, the teaching that it has no authority to ordain women to the priesthood is not a changeable policy but a truth to which it must remain joyfully faithful. It’s all about trusting God’s plan!

What Do People Say Who Believe Women Should Be Ordained?

Although the Catholic Church’s official teaching is clear and definitive, there are many individuals, including some theologians and lay faithful, who feel in their hearts that women can and should be ordained priests. Their reasons come from various theological thoughts, scriptural interpretations, historical views, and pastoral hopes.

Arguments from Equality and Justice: A Desire for Full Participation

A primary argument often comes from a deep concern for equality and justice. Many who support women’s ordination see the exclusion of women from the priesthood as a form of gender discrimination that, in their view, prevents women from fully participating and being equal within the Church.⁸ They might see the Church as one of the last institutions to keep such male-dominated structures and believe this doesn’t align with modern ideas of human rights and the equal dignity of all baptized people.⁸ Some feel this exclusion might stem from “ancient misogyny” that unfortunately found its way into Christian thinking.¹

Arguments from Reinterpreting Scripture: Seeking New Light

Those who advocate for women’s ordination often suggest different ways of understanding Bible passages that have traditionally been used to limit women’s roles in Church leadership. For example, they might argue that passages like 1 Timothy 2:11-14 (about women learning in silence and not teaching or having authority over men) were tied to specific cultural situations in the early Church and weren’t meant as universal, timeless rules.²⁴ They often highlight Galatians 3:28 (“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus”) as a foundational text for spiritual equality in Christ, suggesting that gender differences shouldn’t be a barrier to any ministry.²⁶ they point to women who had major roles in the early like Phoebe the deaconess (Romans 16:1) and Junia, whom Paul mentions with Andronicus as “outstanding among the apostles” (Romans 16:7).¹⁵

Arguments from Tradition and History: A Different Look at the Past

Some scholars and advocates argue that the historical tradition regarding women’s roles in ministry isn’t as uniform as the official Church teaching sometimes presents it. They point to the historical existence of ordained women deacons in the early with some arguing their ordination was sacramental and just like that of male deacons.⁴³ They might suggest that women were eventually kept out of ordained ministry more because of later cultural biases and patriarchal influences than because of an original divine command.¹⁵ Some even point to historical instances where women may have performed functions similar to priestly ones, or to devotional traditions like “Mary as Priest,” as evidence of a “hidden tradition” more open to women’s priestly roles.¹⁵

Arguments from Practical Needs and Pastoral Care: Meeting Today’s Challenges

Practical and pastoral needs also fuel arguments for women’s ordination. In some parts of the world, there’s a major shortage of male priests, and some argue that ordaining women would help meet the sacramental and pastoral needs of God’s people.⁸ Beyond just numbers, proponents suggest that women could bring unique gifts, perspectives, and pastoral sensitivities to priestly ministry, enriching the Church’s service to everyone.² The experience of other Christian denominations that do ordain women is sometimes mentioned as evidence of the positive contributions women can make as ordained ministers.⁸

Arguments from the “Sensus Fidelium” (Sense of the Faithful): The Spirit Moving Among Us?

Many Catholics, including theologians, express support for the ordination of women. Some see this widespread feeling as a sign of the Holy Spirit working within the reflecting a developing “sense of the faithful” (sensus fidelium) that the current teaching might need to be looked at again.¹⁷ The fact that many Catholic women report feeling a personal call to the priesthood is also seen by some as a sign from the Holy Spirit that shouldn’t be ignored.⁴³ For many women who feel this call, the argument isn’t just academic but deeply personal and spiritual, and the Church’s stance can be a source of powerful pain and frustration.⁴⁶

Theological Arguments Against the Infallibility Claim: A Matter of Debate

Some theologians and canon lawyers question the assertion that the teaching in Ordinatio Sacerdotalis has been infallibly taught by the ordinary and universal Magisterium. They argue that the conditions for such an infallible declaration might not have been met, or that the teaching hasn’t been received as infallible by the entire Church.⁵ For example, the Catholic Theological Society of America issued a report expressing “serious doubts regarding the nature of the authority of this teaching”.⁵ Some also point to the 1976 findings of the Pontifical Biblical Commission, which concluded that Scripture alone doesn’t definitively settle the question, as being in tension with the claim that the teaching is “founded on the written Word of God” in an unchallengeable way.⁴⁷

These arguments represent a range of views, some hoping for reform within the existing Catholic theological understanding and others drawing more from broader societal values or experiences from other Christian churches. It’s a conversation held with passion and sincerity.

What Do Catholics Think Today? And What’s Happening with the Synod?

The question of women’s roles in the including the possibility of ordination, continues to be a topic of heartfelt discussion and diverse opinions among Catholics all over the world.

What People are Saying: Surveys Show a Mix of Views

Recent surveys consistently show that a good number of Catholics, especially in Western countries, are open to or supportive of women being ordained as deacons and even as priests. For instance, a February 2025 Pew Research Center survey found that 59% of U.S. Catholics say the Church should ordain women as priests, and a higher 68% believe the Church should allow women to become deacons.⁴⁵ A 2024 Pew survey that included Latin American countries also showed considerable support, with numbers in some nations like Brazil reaching as high as 83% in favor of women priests.¹⁷ It shows that many hearts are pondering this!

Different Views Depending on Faith Practice

These views aren’t the same across the entire Catholic family. Support for women’s ordination tends to be a bit lower among those who attend Mass every week and see themselves as more traditional in their faith. For example, that 2025 Pew survey showed that 56% of U.S. Catholics who attend Mass weekly believe the Church should not allow women to become priests, while 41% of this group support it.⁴⁵ On the other hand, support is higher among those who attend Mass less often. Catholic women are generally more likely than Catholic men to say that women don’t have enough influence in the Church and to hope for a more inclusive even if it means changing some teachings.⁴⁵

Table 3: U.S. Catholic Views on Women in Church Leadership (Selected Data from Pew Research, Feb 2025) 45

† Specific percentage for weekly attendees saying “not enough influence” not directly in 45 summary table text indicates they are less likely to hold this view than those attending less often.

The Synod on Synodality: Journeying Together in Dialogue

Pope Francis, with his shepherd’s heart, initiated a global “Synod on Synodality” (2021-2024). This is a wonderful, multi-year process of listening and discerning together throughout the entire Church. This process has opened up an amazing platform for discussions on a wide range of topics, and the role of women in the Church has come up as a particularly important theme in many places.⁴⁶ Many reports from local diocesan gatherings highlighted calls for greater inclusion of women in decision-making and ministry. The question of women deacons was a prominent point of discussion, and some participants also voiced calls for women’s priestly ordination.⁴⁶

But it’s important to understand that the Synodal process, while encouraging dialogue, isn’t meant to change definitive Church doctrine. Pope Francis has been very clear that doctrinal matters like priestly ordination are not up for a synodal vote or change.⁴¹ In March 2024, it was announced that the topic of women deacons, along with other much-discussed issues, would be given to special study groups to report back in 2025, rather than being a central decision point at the final Synod assembly in October 2024.⁴⁸ Some see this as a way to continue the conversation while also guiding expectations about immediate changes to established teachings.

Pope Francis’s Loving Guidance

Pope Francis has consistently and lovingly reaffirmed the teaching of Pope John Paul II in Ordinatio Sacerdotalis that the priesthood is reserved for men and that the Church has no authority from God to change this.¹⁷ He has said that this door is “closed.” At the same time, Pope Francis has powerfully emphasized the vital importance of women in the Church and society. He often speaks of the “feminine genius” and the need for women’s perspectives and talents to be more fully welcomed into the life of the Church.³⁷ He has appointed more women to major leadership and advisory roles within the Vatican and has formally opened the lay ministries of lector and acolyte to women.³ Regarding women deacons, he has set up commissions to study their historical role in the early showing that this question is considered more open to investigation than that of priestly ordination.³ He’s a Pope with a listening heart!

Ongoing Advocacy and Faithful Exploration

Despite the definitive nature of the official teaching on priestly ordination, various Catholic groups and theologians continue to advocate for a fresh look at the possibility of ordaining women to both the diaconate and the priesthood.⁸ They engage in theological research, re-examine Scripture, and explore history, all contributing to an ongoing conversation within the wider Church.⁴³ The discussion about women deacons, in particular, remains more visibly active within official Church circles, given the historical precedents and the ongoing study commissions.

The widespread desire for greater inclusion and recognition of women’s gifts, as we see in public opinion and the Synodal discussions, is a pastoral reality for the Church. While this may not change fundamental doctrine, it encourages the Church to keep reflecting on how to best value and integrate the contributions of all its members, male and female, in its beautiful mission to the world. God is always leading us forward!

Conclusion: Walking Forward in Faith, Service, and God’s Unfailing Love!

The question of whether a woman can be a Catholic priest is one that truly touches the deepest parts of our faith, our identity, and our desire to serve within the wonderful Body of Christ. As we’ve explored together, the Catholic in its unwavering commitment to stay true to Jesus Christ and the precious Tradition handed down from the Apostles, teaches with clarity and love that it does not have the authority from God to confer priestly ordination on women.³ This teaching, filled with God’s wisdom, is presented not as a statement about the worth or abilities of women—whose equal dignity is profoundly and joyfully affirmed—but as a matter of faithfulness to the specific way Christ chose to establish the ministerial priesthood.¹⁰

The Church understands, with a mother’s tender heart, that this teaching can sometimes be a source of pain or difficulty for some faithful individuals. It deeply values the love for Christ and the Church that often motivates their questions and their heartfelt desires.⁷ This is a call for the entire Church to walk together in understanding, compassion, and charity, supporting one another in faith.

It’s so vital to remember that Although the ministerial priesthood has a specific sacramental form and function, all baptized Christians—men and women alike—share in the common priesthood of Christ!39 Every single one of us is called to holiness, to offer our lives as a spiritual sacrifice to God, and to participate actively and joyfully in the Church’s mission of proclaiming the Good News. Women contribute to the life and mission of the Church in countless essential and beautiful ways, reflecting what Pope John Paul II called the “feminine genius” – those unique gifts of heart, mind, and spirit that enrich the Church and the entire world.³⁶ From the loving heart of the family to the courageous frontiers of missionary work, from powerful theological scholarship to compassionate service to the poor and vulnerable, the presence and contributions of women are absolutely indispensable and a true blessing from God!

Navigating this and other challenging questions of faith calls for a deep and abiding trust in God’s infinite wisdom and His loving care for His Church. The Holy Spirit continues to guide the to call all its members to deeper faith, unwavering hope, and self-giving love. In this shared journey, every member of the with their unique God-given gifts and vocations, is cherished by God and has a vital part to play in building up the Body of Christ and witnessing to His incredible love in the world. May we all continue to seek understanding with open hearts, to serve with generosity, and to walk forward together in the beautiful unity of faith, knowing that God is always with us, leading us with His unfailing love!