Ordination of Women

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Deaconesses were not ordained, however. Deacons were. That was always my understanding. Deaconesses were primarily in existence because they ministered to women during the baptismal ceremony to maintain the modesty of women who were fully immersed, a delicate situation that necessitated a woman’s aid. Most theologians today believe that deaconesses were not sacramentally ordained but rather called as helpers mostly to minister to women in delicate situations like the baptismal right aforementioned. While I’m personally not a fan, it is not as repugnant or objectionable as the idea of women being fathers to us through the priesthood. It is precisely issues like these where I think the Catholic Church is spot-on and it causes me to reconsider Catholicism. I’m heavily considering a return and this issue is one of my pet peeves that only urges me to do so…
Yes, that is one common view that is held by some theologians and is probably not far from the truth. Some try to say that they were merely wives of deacons. However, if both mean and women were part of the deaconate in any form, I do not think its like the priesthood. Its not a church office that involves partaking of the sacraments-except as you point out, baptism, but that even not in the same sense as the priesthood.

The deaconate seems to be a difficult animal to get tamed. It seems, more than the priesthood, like an office whose role has changed to some degree throughout the history of the church. From what I understand, the Catholic church only recently revived the permanent diaconate in recent years. Men often were ordained deacons as part of the path to the priesthood-the transitional deaconate. Obviously, that absolutely would be non applicable to deaconesses because until recently, no ecclesiatical body ordained women to the priesthood, and they should have never done so.

If I understand you correctly, it seems like this women’s ordination thing is real big for you. While I do not understand it, at least in these of being the one thing that would make someone choose between Catholicism and Anglicanism, I encourage you act according to your convictions.
 
Four quick comments.

** 1. I attended an ecumenical Thanksgiving service this past Tuesday evening.** Only one Catholic priest participated, and there are five quite large Catholic congregations in town. This was a disappointment, frankly. The homily was given by a woman rabbi. Of the eight Protestant ministers participating, five were men, three were women. They all did a fine job. The most interesting part of the service, incidentally, was music and chanting by local Sikhs. The age gap was noticeable. The one Catholic priest is about 65, maybe even 70. The age of the Protestant clergy probably averaged about 45.
**
2. Other posters have made the main points I would make. Times change and the Church must change** - and has in many respects. I can remember the days of Latin, when the priest seemed to lead mass almost as though the congregation were no more than spectators. Vatican II - thank God - changed that. As one nun said, John XXIII tried veyr hard to move the Church from a Church of rules to a Church of love. If I may compare, consider the Constitution. So many voices call for going back to the Constitution. Among other things, the orginal Constitution provided for slavery and, of course, didn’t allow women to vote. Jesus lived in a patriachal time but the scripture certainly indicate that he had great respect for women and that they played a central role in his ministry - from birth to crucifixion and resurrection.

** 3. The Church already has changed some rules re women.** Remember when they all had to have their heads covered. Paul said they should. My wife told how she was sent home one day from parochial school. Why? Her blouse did not come down her elbow or some such detail. She was eight years old. That event, by the way, had made her wary of the Church. As I recall women could not read the lessons, as they certainly do today. Paul wrote that women should keep silence in church! The idea of altar girls, of course, would have shocked most Catholics 50 or so years ago. Today they are in many - maybe most - Catholic churches, at least in this area.

** 4. There is one risk.** I have read that in some Protestant denominations, women now outnumber men in some of their seminaries. Ordination of women? Fine. But it would be bad for the Church if women clergy became so numerous that men (many already reluctant observers) might be turned off. Something to think about.
 
let me start off by saying I am against the ordination of women but I am trying to answer the OPs question.

I have heard the excommunicated nuts - I mean the women for female ordination that have been excommunicated in the Catholic Church state that they feel Mary was present when the Lord Christ breathed the Holy Spirit into the Apostles.

Now here is the problem - Just like when we consecrate the Eucharist - it is the intent of the priest to consecrate the Host that is there - for instance if an altar boy say does not put a set of hosts out on the table at the right time but puts it out later in the consecration for it to go to the sick but the priest knew about it and intended to consecrated it then it is consecrated.

That day it was Christs intent to Ordain 11 Apostles - end of story not any bystanders.

So there we go.

Hope that helps.
 
I have heard the excommunicated nuts - I mean the women for female ordination that have been excommunicated in the Catholic Church state that they feel Mary was present when the Lord Christ breathed the Holy Spirit into the Apostles.
Interesting. I’ve never heard this argument before.

But didn’t Mary already have the Holy Spirit descended upon her, that is, when she conceived Christ?

Can you be “married” twice? :hmmm:
 
I worked with priests; the laywoman never showed up. They treated me as equal, as a sister. We went out together all the time, ate atleast one meal together, sat around and visited, went to retreats, worked with the natives.

But the more I was there…the more dangerous it became for me…We had something bad happen that affected everyone. But some how things just went that more profoundly in me. The next day they would be up and running, I could still the experience etched on their faces, but they had a much better ‘bounce’ than me.

And then after that, experiences became raw, and I naturally came to have them go ahead, and I wanted to be more in town with the surrounding communities.

Women have such a great emotional depth, a greater propensity to grief. Cardinal Ratzinger said women are the protected gender. We are the recipients. But to be priests…a man must lay down his life for the Lord, to endure all things to bring Him to others. We also have a far greater propensity to be abused…

Can you imagine being a woman priest…a man comes to the door at night wanting his confession heard…the woman priest and a man…how about those under bondage of original sin…they will listen even less to a woman than a male priest.

Each creature has its own intelligence and purpose, as does both male and female. The issue of having women deaconesses in the past was overblown. They prepared the women catechumens for immersion in baptism and confirmation of the sacred oils.
 
Interesting. I’ve never heard this argument before.

But didn’t Mary already have the Holy Spirit descended upon her, that is, when she conceived Christ?

Can you be “married” twice? :hmmm:
That is an interesting point - as I said I am against the Ordination of women - I am just doing my best to answer the OPs question on what the other sides argument is. After all we cannot argue against it if we do not know the arguments.
 
It is by no means the ONE issue that would make me return to the Catholic Church—women’s ordination. It is but one of many actually, but a biggie nonetheless. I have said several times here in this forum that one should not become Catholic because one wishes to run away from something else, but rather because a person truly believes in what the Catholic Church teaches. Just like in the case of some of the forward in faith anglo-catholics who are burned out on women’s ordination. That should not be the catalyst for their jumping ship and going to Rome. They should go to Rome for more issues than that and because they truly are convicted that Catholicism is what it claims to be.

I am opposed to women’s ordination for many reasons. The pro-WO folks like to paint a male who is opposed to WO as having hangups about women or being a chauvenist pig. Perhaps that’s true with some, but not with yours truly. I’m fine with the thought of a woman president (as long as it isn’t Palin!..but that’s another topic for another talk show! :p), I’m fine with a woman boss and readily admit that intelligence and talent isn’t exclusive to males. My wife can often times figure something out faster and more efficiently than me! She’s tougher and more resourceful than me any ole day of the week. She’s sharp as a tack. I have a wife and daughter so I respect women.

That being said, the role of priest is fatherly. The priest stands *in persona christi *as a father to the congregants and stands as Christ offering His very self on the altar re-presenting the one true sacrifice of Calvary. The priest is in a male because of the bridal/nuptual nature of the Church with Christ being the groom and the Church being his bride. This article articulates it better than this humble poster is able. catholic.com/thisrock/1997/9710fea2.asp

Jesus chose an all-male priesthood for his apostles. Think about it. The Levites, the priests of the Old Testament—all males. The priest Melchizedek, male. Aaron and Moses. Male. Jesus’s twelve apostles–all male. Now in the time of Jesus most pagan religions had female priestesses. Certainly Jesus was no shrinking violet afraid to buck the system he lived in. Had our Saviour wished to ordain women, he would have! Jesus wasn’t afraid to knock over the money changers’ tables, not afraid to eat in the homes of sinners like tax collectors, and not afraid to stick a finger in the face of a pharisee and shout “hypocrites, all! blind guides!” He wasn’t afraid of squat. So if he wanted women apostles, boom, done. But He chose otherwise. He didn’t choose men because they’re “BETTER.” Peter denied Christ, Judas betrayed him, Thomas doubted him, the rest fell asleep on the night of Passion and later fled. So it wasn’t their inherent wonderfulness that he saw.

The priesthood is inherently fatherly, male, and since Christ was male, so should a priest be.

It is also worth pointing out that the gnostics had female priestesses. They were heretics and taught a completely insane version of Christianity. The orthodox Catholic Church of the time railed at the notion, as they rightly should.

For 2,000 years the tradition in Orthodoxy and Catholicism has remained all-male when it comes to the priesthood. That is worth noting. So between the Old Testament being all male in the priesthood, Jesus choosing only males (certainly Mary Madelen and Mary the Mother of Our Lord would’ve been the BEST candidates, right!?), 2,000 years of precedent, I’m sticking with the orthodox view on this.

The Galatians 3:28 passage about there being no differentiation 'between Jew and Greek, slave and free, male and female" etc. has nothing to do with ordination or clergy but rather SALVATION. This is an oft-quoted “defense” of W.O. that is thin as a stick.

There are Anglicans who refuse to ordain women like +Jack Iker and my bishop +John-David Schofield as well as some in the Church of England as well as obviously continuing Anglicans.

So I hold to Scripture, Tradition, Reason, and the priesthood’s nature as well as what popes, patriarchs, and learned men have had to say on the issue.

So that is my rationale with this issue. But if I were to return to Catholicism it would also be due to the papacy, the role of the magisterium, the sacraments, the priesthood, the communion of saints, the Eucharist, Mary, history, and a long laundry list of reasons along with the moral precepts Catholicism teaches in an age of immoral secular humanism.
Yes, that is one common view that is held by some theologians and is probably not far from the truth. Some try to say that they were merely wives of deacons. However, if both mean and women were part of the deaconate in any form, I do not think its like the priesthood. Its not a church office that involves partaking of the sacraments-except as you point out, baptism, but that even not in the same sense as the priesthood.

The deaconate seems to be a difficult animal to get tamed. It seems, more than the priesthood, like an office whose role has changed to some degree throughout the history of the church. From what I understand, the Catholic church only recently revived the permanent diaconate in recent years. Men often were ordained deacons as part of the path to the priesthood-the transitional deaconate. Obviously, that absolutely would be non applicable to deaconesses because until recently, no ecclesiatical body ordained women to the priesthood, and they should have never done so.

If I understand you correctly, it seems like this women’s ordination thing is real big for you. While I do not understand it, at least in these of being the one thing that would make someone choose between Catholicism and Anglicanism, I encourage you act according to your convictions.
 
I agree with all that was said above - there is also this:
  1. Priest acts in persono Christi
  2. Church is the Bride of Christ
  3. If we have a female priest and the Church is the Bride of Christ do we now have liturgical lesbianism
Is it not suprising that the same Churches that are Ordaining women are also pushing for gay marriage???

BTW- I guess by some logic me being against female ordination makes me one of the few female veterans of the Armed Services that can be described as a chauvinist pig! 😊
 
Adam was granted the divine power and authority to act as steward of creation before Woman (here used as the Genesis title Christ used in speaking of His mother) was even created. Woman was created from man and, as the literal translation states, “refined.” Adam had the divine mandate of ultimate authority–steward of life–that is betrayed in the “Sin of Adam.” When Woman eats of the Forbidden Fruit, sin and death do not come into the world. She has no power and authority to betray. Man eats, and sin and death come into the world. Males (Cain and Abel, Noah, Abraham etc.) thereafter offer sacrifice to atone for the “Sin of Adam” as reflecting man’s leaving his duty station. The priesthood, truly reckoned, is a tragic bearing of the opprobrium of Original Sin, an abasement seen in Peter’s acting as the Servant of Servants; not the elitism spawned in European culture and creeping into the New World.

THEN IN THE PROTO-EVANGELIUM / GENESIS 3:15, THE WOMAN, AND THROUGH HER, HER SEED, GET THE DIVINE MANDATE OF POWER AND AUTHORITY–TO PROSECUTE THE WAR UPON THE “FATHER OF LIES AND MURDER” AND HIS SPIRITUAL SEED. GOD CURSES LUCIFER AND HIS MINIONS WITH THE WOMAN & SEED: “SEED” BEING A COLLECTIVE TERM FULFILLED IN CHRIST JESUS AND HIS BROTHERS AND SISTERS, THE “OTHER CHILDREN” OF APOCALYPSE 12; WITH THE BLESSED VIRGIN MARY FULFILLING THE ROLE OF WOMAN MADE COLLECTIVE IN HER BEING TERMED “BLESSED AMONG WOMEN” NOT “ABOVE WOMEN” AS SAID OF HANNAH, THE PROPHET SAMUEL’S MOTHER.

ATONING FOR THE “SIN OF ADAM” IS NOT WOMAN’S FORENSIC, LEGAL ROLE NOR DOES IT REFLECT WOMAN & SEED’S SEPARATE GRANT OF ULTIMATE AUTHORITY. WOMAN, “REFINED”, IS THE SUPERIOR CREATURE ACTING AS “HELPMATE” (TRANSLATION OF A TERM USED ELSEWHERE ONLY OF GOD’S SALVIFIC POWER) AIDING THE INFERIOR CREATURE, MAN; JUST AS SUPERIOR ANGELS SERVE AND WILL BE JUDGED BY HUMANS; AND GOD HIMSELF SHEPHERD’S PEOPLE AND ALL CREATION, THE SUPERIOR SERVING THE INFERIOR.

Pardon my emphasis but Anglican Bishop Wright’s fuzzy, muzzy Bible spam and cultural slip 'n slide is dazzling drek.
 
Deaconesses were not ordained, however. Deacons were. That was always my understanding. Deaconesses were primarily in existence because they ministered to women during the baptismal ceremony to maintain the modesty of women who were fully immersed, a delicate situation that necessitated a woman’s aid. Most theologians today believe that deaconesses were not sacramentally ordained but rather called as helpers mostly to minister to women in delicate situations like the baptismal right aforementioned. While I’m personally not a fan, it is not as repugnant or objectionable as the idea of women being fathers to us through the priesthood. It is precisely issues like these where I think the Catholic Church is spot-on and it causes me to reconsider Catholicism. I’m heavily considering a return and this issue is one of my pet peeves that only urges me to do so…
The Apostolic Constitutions (book VIII, Section III) (henceforth AC) give the formula for the ordination of the deconess. It looks like that of a deacon. It is ordered in the text between that of the Deacon and Subdeacon.

Like a priest or deacon, the deaconess was ordained per the AC in the presence of the assembled presbyters and deacons. The subdeacon was not requiring the assembled clergy, nor the reader, either.

There are two ways to read the english translation of “O bishop, thou shalt lay thy hands upon her in the presence of the presbytery, and of the deacons and deaconesses, and shall say: …]”
  1. assemble the priests and deacons together to stand witness
  2. bring the candidate unto the altar where the priests and deacons assemble for the liturgy.
In either case, this clause is unique to this group: deaconesses, deacons, priests. Deacons and priests are ordained in understanding #2, at the altar, and still follow the AC’s text in the Byzantine Rite. But when practical, also understanding #1 is true, but not essential, tho at least one priest is needed besides the bishop by the modern rubrics.

Note that Subdeacons and Readers lack this clause, as do the consecrations of Widows and Confessors; further still, the AC notes that Widows, Virgins, Confessors, and exorcists are not ordained.

Schaff’s translation does not note which word was used for ordination, cheirotonia or cheirothesia, but it may not matter; the distinction between the two terms did not crystalize to Major/Minor orders until after the period of the AC, and both have been used for presbyters, deacons, subdeacons, and readers in that era.

Russian and Greek Orthodoxy have ordained deaconesses; they use the same text as the AC, and ordained them at the altar. This practice was restored in the 20th C, but remains rare, and restricted to monastic women. These women have been permitted to lead their cloister in the prayers, and to enter the altar area as would a deacon.

Rome has avoided speaking with finality on the issue, hedging the Apostolic Constitutions as being somewhat controversial (not the least reasons: because Book VIII isn’t in all surviving copies).

-----=====-----
AC Bk VIII Sec III Text in English translation by P. Schaff: ccel.org/ccel/schaff/anf07.ix.ix.iii.html
 
Adam was granted the divine power and authority to act as steward of creation before Woman (here used as the Genesis title Christ used in speaking of His mother) was even created. Woman was created from man and, as the literal translation states, “refined.” Adam had the divine mandate of ultimate authority–steward of life–that is betrayed in the “Sin of Adam.” When Woman eats of the Forbidden Fruit, sin and death do not come into the world. She has no power and authority to betray. Man eats, and sin and death come into the world. Males (Cain and Abel, Noah, Abraham etc.) thereafter offer sacrifice to atone for the “Sin of Adam” as reflecting man’s leaving his duty station. The priesthood, truly reckoned, is a tragic bearing of the opprobrium of Original Sin, an abasement seen in Peter’s acting as the Servant of Servants; not the elitism spawned in European culture and creeping into the New World.

THEN IN THE PROTO-EVANGELIUM / GENESIS 3:15, THE WOMAN, AND THROUGH HER, HER SEED, GET THE DIVINE MANDATE OF POWER AND AUTHORITY–TO PROSECUTE THE WAR UPON THE “FATHER OF LIES AND MURDER” AND HIS SPIRITUAL SEED. GOD CURSES LUCIFER AND HIS MINIONS WITH THE WOMAN & SEED: “SEED” BEING A COLLECTIVE TERM FULFILLED IN CHRIST JESUS AND HIS BROTHERS AND SISTERS, THE “OTHER CHILDREN” OF APOCALYPSE 12; WITH THE BLESSED VIRGIN MARY FULFILLING THE ROLE OF WOMAN MADE COLLECTIVE IN HER BEING TERMED “BLESSED AMONG WOMEN” NOT “ABOVE WOMEN” AS SAID OF HANNAH, THE PROPHET SAMUEL’S MOTHER.

ATONING FOR THE “SIN OF ADAM” IS NOT WOMAN’S FORENSIC, LEGAL ROLE NOR DOES IT REFLECT WOMAN & SEED’S SEPARATE GRANT OF ULTIMATE AUTHORITY. WOMAN, “REFINED”, IS THE SUPERIOR CREATURE ACTING AS “HELPMATE” (TRANSLATION OF A TERM USED ELSEWHERE ONLY OF GOD’S SALVIFIC POWER) AIDING THE INFERIOR CREATURE, MAN; JUST AS SUPERIOR ANGELS SERVE AND WILL BE JUDGED BY HUMANS; AND GOD HIMSELF SHEPHERD’S PEOPLE AND ALL CREATION, THE SUPERIOR SERVING THE INFERIOR.

Pardon my emphasis but Anglican Bishop Wright’s fuzzy, muzzy Bible spam and cultural slip 'n slide is dazzling drek.
I’ve heard very close to this from Reverend Father Thomas Loya, just this summer.
 
is there such a thing among them? ordination? i thougth ordination is only in the Apostolic Church.
The Apostolic churches are the only ones with clergy having sacramental Holy Orders but the various and sundry Protestant communions have a ceremony they call Ordination. I have been at an Evangelical ordination, the community elders gather around the person and lay hands on him while the senior pastor says a prayer and asks a blessing and that’s that.

Said person can then legitimately say he is ordained.
 
Interesting. I’ve never heard this argument before.

But didn’t Mary already have the Holy Spirit descended upon her, that is, when she conceived Christ?

Can you be “married” twice? :hmmm:
Well, a man can be married and then ordained.
 
I worked with priests; the laywoman never showed up. They treated me as equal, as a sister. We went out together all the time, ate atleast one meal together, sat around and visited, went to retreats, worked with the natives.

But the more I was there…the more dangerous it became for me…We had something bad happen that affected everyone. But some how things just went that more profoundly in me. The next day they would be up and running, I could still the experience etched on their faces, but they had a much better ‘bounce’ than me.

And then after that, experiences became raw, and I naturally came to have them go ahead, and I wanted to be more in town with the surrounding communities.

Women have such a great emotional depth, a greater propensity to grief. Cardinal Ratzinger said women are the protected gender. We are the recipients. But to be priests…a man must lay down his life for the Lord, to endure all things to bring Him to others. We also have a far greater propensity to be abused…

Can you imagine being a woman priest…a man comes to the door at night wanting his confession heard…the woman priest and a man…how about those under bondage of original sin…they will listen even less to a woman than a male priest.

Each creature has its own intelligence and purpose, as does both male and female. The issue of having women deaconesses in the past was overblown. They prepared the women catechumens for immersion in baptism and confirmation of the sacred oils.
Do you not worry that you are extrapolating your own feelings about your femininity to others unjustifiably?
 
Well, a man can be married and then ordained.
That is a good point.

However, I suppose it could be said that the man is consecrated to two–first to his wife, and then to the Holy Spirit.

In Mary’s case she was overshadowed by the Holy Spirit at the Annunciation (or sometime shortly thereafter); so why would she need to be overshadowed again?
 
The Apostolic Constitutions (book VIII, Section III) (henceforth AC) give the formula for the ordination of the deconess. It looks like that of a deacon. It is ordered in the text between that of the Deacon and Subdeacon.

Like a priest or deacon, the deaconess was ordained per the AC in the presence of the assembled presbyters and deacons. The subdeacon was not requiring the assembled clergy, nor the reader, either.

There are two ways to read the english translation of “O bishop, thou shalt lay thy hands upon her in the presence of the presbytery, and of the deacons and deaconesses, and shall say: …]”
  1. assemble the priests and deacons together to stand witness
  2. bring the candidate unto the altar where the priests and deacons assemble for the liturgy.
In either case, this clause is unique to this group: deaconesses, deacons, priests. Deacons and priests are ordained in understanding #2, at the altar, and still follow the AC’s text in the Byzantine Rite. But when practical, also understanding #1 is true, but not essential, tho at least one priest is needed besides the bishop by the modern rubrics.

Note that Subdeacons and Readers lack this clause, as do the consecrations of Widows and Confessors; further still, the AC notes that Widows, Virgins, Confessors, and exorcists are not ordained.

Schaff’s translation does not note which word was used for ordination, cheirotonia or cheirothesia, but it may not matter; the distinction between the two terms did not crystalize to Major/Minor orders until after the period of the AC, and both have been used for presbyters, deacons, subdeacons, and readers in that era.

Russian and Greek Orthodoxy have ordained deaconesses; they use the same text as the AC, and ordained them at the altar. This practice was restored in the 20th C, but remains rare, and restricted to monastic women. These women have been permitted to lead their cloister in the prayers, and to enter the altar area as would a deacon.

Rome has avoided speaking with finality on the issue, hedging the Apostolic Constitutions as being somewhat controversial (not the least reasons: because Book VIII isn’t in all surviving copies).

-----=====-----
AC Bk VIII Sec III Text in English translation by P. Schaff: ccel.org/ccel/schaff/anf07.ix.ix.iii.html
Very interesting information, thank you for sharing.
 
That is a good point.

However, I suppose it could be said that the man is consecrated to two–first to his wife, and then to the Holy Spirit.

In Mary’s case she was overshadowed by the Holy Spirit at the Annunciation (or sometime shortly thereafter); so why would she need to be overshadowed again?
Well, given the argument that these people seem to be making, presumably she was not ordained a priest the first time.
 
Excerpt From Catholic.Com

It can’t be denied that there are women who could be more moving orators than some priests and provide more consolation within the confessional. But the debate over ordination is not over who could be a better priest but over who could be a priest at all.

So, if a woman’s abilities are not in question, what’s keeping the Church from ordaining her? For one, it should be noted that Jesus did not ordain any women. He selected all of his apostles, and none were women.

Some say that he was bound by the cultural norms of his era to suppress the roles of women, but no one has been able to prove that this was his motive. Furthermore, this accuses Jesus of sexism and it paints an inaccurate portrait of Christ, who had no qualms about shattering the cultural norms regarding interaction with women (Matt. 9:20; Luke 7:37; John 4:27). The idea of priestesses was not unknown to him, since it was a common practice in religions of his time and culture, though not Judaism. (If Jesus had wanted women as priestesses, he would have had the ideal candidate in Mary. Here was a woman who could have spoken the words of consecration literally: “This is my body. This is my blood.”)

There were other roles that Christ had in mind for women. For example, they played a key role in the spread of the Gospel, being the first to spread the news of the risen Christ. They were also allowed to pray and prophecy in church (1 Cor. 11:1–16), but they were not to assume the function of teaching in the Christian assembly (1Cor. 14:34–38; 1 Tim. 2:1–14), which was restricted to the clergy.

Two thousand years later, no one—including the pope—has the authority to change the designs of the Church that Christ instituted. Specifically, the Church is unable to change the substance of a sacrament. For example, a person cannot be baptized in wine, nor may a substance other than bread be used for the consecration at Mass. If invalid matter is used, then the sacrament does not take place. Likewise, since the priest acts in the person of Christ, the Church has no authority to confer the sacrament on those who are unable to represent the male Jesus Christ.

catholic.com/thisrock/2002/0201sbs.asp

God Bless
Hope this helps:hmmm:
 
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