Women Can Be Priests

noticed something interesting when browsing the web.

I came across this article while having a random thought about slavery , and whether or not it really is intrinsically evil.
I also had opened this site a few day before and still had this tab open
It might seem interesting to spark a discussion here about this,
as the site talks about past teaching errors , and the other site also has some good points ,
both clarifying the stance that chattel slavery is evil,
and admitting to not finding other , more humane forms of slavery always and everywhere evil.
I am interested to hear your opinion on this .
May God bless you 
1 comment


What linaietrbg knowledge. Give me liberty or give me death.
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Way to go on this esysa, helped a ton.
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Pan-Asian conference of moral theolgians have a different way of doing moral theology

The first pan-Asian conference of Catholic moral theologians convened here in July to seek ethical responses to the region's fundamental issues and to help the church exist as a minority group in a multicultural and multireligious environment.

During the four-day conference, which concluded July 20, about 50 theologians presented scholarly papers dissecting the current scenario in the region, which accounts for half the world's population.

The conference, called "Doing Catholic Theological Ethics in a Cross-Cultural and Interreligious Asian Context," drew 95 moral theologians from around the world as well as some 300 seminarians and their professors.

Boosting their morale on the concluding day, Filipino Cardinal Luis Antonio Tagle of Manila disclosed that Pope Francis sees the future of the church in Asia. The 58-year-old cardinal said the pope made the comments when they were discussing Tagle's recent appointments to international church bodies.

Since March, Pope Francis has approved Tagle's election of as president of the Catholic Biblical Federation and president of Caritas Internationalis, the first Asian to hold the post.

Tagle, who addressed the conference on "Church and leadership in cross-cultural and interfaith Asian context," noted that the church is moving toward regions such as Africa, Asia and Oceania. The audience began to applaud the remarks, but Tagle cautioned them.

"Places of deep suffering and pain have become the center of gravity of the church life and for reflection," he added.

"Please do not clap," he said. The papal expectation for Asian churches "is not a matter of honor. It is a great responsibility, a great mission, for us."

Indian Cardinal Oswald Gracias of Bombay had expressed the same sentiment earlier, when he requested the theologians help the church in Asia to find answers to the socioeconomic, religious and moral issues confronting the region. The 70-year-old cardinal, who led the Mass on July 18, reiterated the need to engage in a "threefold dialogue" promoted by the Federation of Asian Bishops' Conferences (FABC).

Gracias, FABC president and one of the eight cardinals who advise the pope on the management of the universal church, asserted that dialogue with Asia's poor, cultures and religions will help the church discover its identity and forge bonds of unity and build community in the Asian context.

Such a dialogue would force the church to confront the region's complex issues and problems like sexual violence against women, forced migration, religious fundamentalism, threats to democracy, fertility tourism, and land grabbing by corporate houses.

The theologians scrutinized all this and other related matters through 14 papers presented at plenary and 36 papers at concurrent sessions.

Redemptorist Fr. Vimal Tirimanna, who teaches theology at colleges in Sri Lanka and Rome, reminded attendees that the FABC has tried to teach how to live Christian life in the region since the federation was formed in 1972.

The Sri Lankan theologian, in his keynote address, regretted that most Asian theologians have failed to take FABC indications seriously and continue to walk along "the beaten track of the classical Western moral theology."

"This is obvious if one were to glance through the syllabuses of Asian seminaries and other theological institutes where moral theology is taught and studied," he said. "Even in their writings, the majority of Asian moral theologians seem to be locked inside the Western classical framework of moral theology."

The “classical European theology,” he explained, perceives faith as a body of truths and dogmas and uses philosophy to explain them. Asian theology, on the other hand, starts with experience of the faith and analyzes concrete situations with the help of sociology, psychology and anthropology, along with Asians resources.

What matters to the bishops in Asia, Trimanna said, is the daily experiences of their people rather than “purely abstract theological concepts.”

Tirimanna expressed the hope that moral theologians in Asia would work toward a genuinely Asian moral theology that tries to understand farmers' suicide, starvation deaths, pollution, and gang war killings while studying life issues.

Interfaith marriages are an "unavoidable reality" in multireligious Asia, posing both opportunities and challenges for evangelization in the region, he said. He wants theologians to help the church find "pastoral ways to protect the faith" of Asian Catholics who enter into such marriages.

The same idea cropped up when a Missionaries of Precious Blood priest from India spoke on interfaith marriages at a concurrent session. Fr. Maria Michael Peters noted an increase in marriages between Catholics and persons of other faiths in Asia, but little has been done to provide pastoral care to couples who married under disparity of cult dispensation, he said.

The conference was organized by the association Catholic Theological Ethics in the World Church and its Asian Regional Committee, along with the management of the venue Dharmaram Vidya Kshetram (garden of virtues knowledge temple), a pontifical athenaeum for philosophy, theology and canon law.

Archbishop Bernard Moras of Bangalore, who opened the conference, said that in the contemporary world, theology must be studied and applied in in a cross-cultural and interreligious way. In the Asian context, that is an imperative, not an option, he said.

Fr. James Keenan, an American Jesuit and chief organizer, told NCR that the conference was part of preparation for the Third International Cross-cultural Conference for Catholic Theological Ethicists in 2018.

Keenan stepped into the job after Jesuit Fr. Lucas Chan of Hong Kong died of cardiac arrest May 19 at Marquette University in Milwaukee, where he was teaching. "Lucas had done everything for this conference," Keenan added.

Fellow theologians' love and respect for the 46-year-old was seen at a memorial for him held July 18. His companions shared how he had meticulously planned the first meeting of moral theologians. He became the first Chinese Jesuit to work outside the province when he was assigned to Cambodia.

Catholic Theological Ethics in the World Church announced the launch of a new book series in Chan's honor, Asian Theological Ethics, as well as a scholarship in his name for doctoral studies in biblical ethics at Dharmaram Vidya Kshetram.

Kristine Heyer, a theology professor from the U.S. and a planning committee member, said Chan wanted younger scholars to attend the conference. The majority of the participants were below 50, she noted.

Keenan, who teaches at Boston College, said the conference was part of Catholic Theological Ethics in the World Church's overall vision of linking theologians to one another. He said the association had a similar meeting in Nairobi, Kenya, in 2012 for Africans and another one in Krakow, Poland, in 2014 for Europeans.

"Our strongest networks are in Asia and the U.S. We feel confident in Asia," he added.

While the Nairobi conference was mainly to welcome eight women who were studying for their doctorate in moral theology sponsored by the theological group, the Cracow meeting tried to bridge the gap between Eastern and Western Europeans.

"In Asia, we do not have to bridge gaps," Keenan said.

"There is a pan-Asian identity now. A Vietnamese would say he is both Vietnamese and Asian. There is a growing fascination for what is happening in other countries," he added.

Fr. Maurice Nyunt, the lone participant from Myanmar, said he was happy the conference had expressed the universality of the Catholic church.

Nyunt, executive secretary of the Catholic Bishops' Conference of Myanmar, told NCR that the meeting addressed social and environmental problems that were common in most Asian countries. The biggest problem in his country, he added, was deforestation, which has filled rivers with mud, causing floods and innumerable suffering for the people.

His concern, he said, is how the conference discussions would reach people at the grassroots.

[Jose Kavi is the editor-in-chief of Matters India, a news portal started in March 2013 to focus on religious and social issues in India. This article is part of a collaboration between NCR's Global Sisters Report and Matters India.]
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Pope Francis's embracing of divorced Catholics still needs to overcome divine law

Pope Francis himself seems ready for the Catholic Church to be more welcoming towards divorced Catholics who have remarried. But his words alone don't necessarily mean remarried divorcees will be able to line up with other church-goers at mass and participate in communion, religious scholars say.
The Pope technically has authority to tweak the Church's teachings, but introducing a new interpretation of God's word can be tough.
"Once something is defined as divine law, you actually can't change the law," says Robert Berard, a professor at Halifax's Mount Saint Vincent University, and president of the Canadian chapter of the Fellowship of Catholic Scholars.
However, he says, it may be possible to change how the law is interpreted and Church practices.
"How do you treat people who, you know, perhaps find themselves on the wrong side of divine law?"
Mortal sin and communion bans
The Catholic Church considers marriage to be "indissoluble ... by any human power for any reason other than death," according to its catechism, posted to the Vatican's website. 
That rule is considered divine law because its roots trace back to Jesus's words, as recorded in the Biblewhen he said, "What God has joined together, let not man put asunder."
There's only one acceptable out aside from becoming a widower. The Church can grant a couple an annulment to end their union for a limited number of reasons, including forced marriage.
I wouldn't expect anything earth-shattering - Robert Berard, the Canadian chapter of the Fellowship of Catholic Scholars president
But while those with an annulment are  free to remarry, any Catholic who remarries following a divorce are considered to be living in mortal sin, Berard says.
They are prohibited from participating in the eucharist.
Many times, priests and their congregations would shun people in these so-called irregular marriages, says Berard.
It's a practice that's falling out of popular favour, and Pope Francis seems to want to advance that shift even further.
These couples and any of their children "always belong to the Church" and must not be treated as though they've been excommunicated, he said during a weekly audience Wednesday 
Setting the tone for Vatican meeting
His words sparked interest in whether the Church may finally do away with the ban on communion for remarried divorcees.
It's a move that German Cardinal Walter Kasper has been championing, albeit after divorcees undergo a hiatus for repentance. Some Catholics in this romantic arrangement hoped the ban would end last year after the Vatican held a meeting on family issues, known as a synod. Treatment of divorced and remarried couples was a hot-button issue on the bishops' agenda.
"Last year, there wasn't a lot of progress made," says John Dadosky, an associate professor of philosophy and theology at the University of Toronto's Jesuit School of Theology, Regis College. Some critics called the synod a "loss" for Francis's vision for the Church as the bishops kept to the more conservative interpretation on things like outreach to gay Catholics and contraception.
However, there is a second synod on family issues this October, which the Pope will attend. 
With his comments, Francis is likely "setting a tone" for those proceedings, says Dadosky. That tone, he says, is that the Church needs to make people feel included rather than push them away.
'Earth-shattering' changes unlikely
The bishops attending the synod will discuss how the Church treats people in irregular relationships, along with other family issues. They will look at practical questions, says Berard, like how to treat the children of these couples.
The Pope will write some form of authoritative statement based on these discussions to help clergy properly conduct themselves.
"I wouldn't expect anything Earth-shattering," Berard says, like offering these members the chance to participate in communion.
It's a very divisive issue for Catholics, he says.
Some couples in their second marriage have taken a vow of chastity to spare their children from the Church's condemnation. Church rules currently prohibit the children of couples in irregular marriages from being baptized.
Mind you, Berard says, this is enforced in a sporadic manner. Other divorced people have opted not to remarry. So changing the rules outright could make those individuals feel their sacrifices were for naught, he explains.
Pope's pastoral approach
As Berard sees it, the Church is likely to advance doctrine with small changes rather than alter it completely.
"I would not be surprised if there were a number of very practical steps to be more welcoming, more understanding," Berard says.
The synod could see a benefit to permitting baptisms for the children from these so-called irregular marriages, he says, or to simplifying the process for annulments, which can now take years to complete.
That's in line with Francis's reputation of wanting to bring alienated groups back under the Church's influence, says Regis College's Dadosky.
Francis already made what was called a "seismic shift" of the Church's stance on gays and lesbians, another group often maligned by the Church. A preliminary report halfway through the 2014 synod on the family said homosexual people could benefit the Church with their gifts.
However, that landmark welcome was scrapped by the end of the synod.
"To date, it hasn't cashed out into specific changes in Church teaching," Dadosky says. That's because some Catholic clergy don't believe the teaching can change to embrace the Pope's pastoral approach.
"It might ... but whether it will remains to be seen."
Still, the Pope's words and the anticipated small changes may be enough for some, Dadosky says.
"A lot of Catholics that may have felt alienated in the past are just feeling a sign of relief in many ways," he says, "that, you know, here's a guy saying ... 'You're welcome. You're welcome here.'"
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Vatican adviser: Married priests, women deacons would add 'dynamism'

"Married priests and women deacons should be reintroduced as soon as possible. That would bring new dynamism to the church," Dietmar Winkler, the future dean of Salzburg University's Catholic theological faculty, told the Austrian daily Salzburger Nachrichten in an interview during the Salzburg Festival.
He said he could not see why men who feel called to the priesthood should be forced to remain celibate. Asceticism, which religious feel called to, is a charism that could not be forced on people, Winkler said.
He said compulsory celibacy was not introduced for several hundred years and for diverse reasons, one of which was to prevent imperial dynasties from inheriting church possessions.
Asked what would happen if priests who got married were to get divorced, Winkler said that there were many priests who failed to remain celibate. Failure was always possible. "Jesus came to the broken and not to the perfect," he said.
Did that mean that one could marry twice? he was asked.
The Orthodox church has found a good solution, he said: It has married priests, and under certain conditions, allows remarriage in church after divorce. According to present Catholic teaching, partners of a second marriage live in permanent sin. "I think that [is] really wrong and this question will be a gripping crunchpoint at the synod in October," Winkler said. "Discussion of marriage theology is a must."
The issue of women priests is "theologically complicated," he said, but women deacons, "which [are] well documented up to the Middle Ages," should be reintroduced as soon as possible.
Winkler, 52, a well-known patrologist and orientalist, was appointed an adviser to the Pontifical Council for Promoting Christian Unity by Pope Benedict XVI and confirmed in this office by Pope Francis. He is also an adviser to Congregation for the Oriental Churches.
[Christa Pongratz-Lippitt is the Austrian correspondent for the London Catholic weekly The Tablet.]
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What difference are women bishops making?

The first female to be in charge of a diocese in the UK

Wednesday will see the consecration of the Church of England's most senior woman bishop so far: the first female to be in charge of a diocese.
After Rachel Treweek becomes Bishop of Gloucester, she will also become the first woman bishop to sit in the House of Lords, this autumn. So how are she and the other women bishops making a difference?
When I meet her ahead of her consecration, Rachel Treweek is packing up, preparing to move. She is also worrying about the work being done on the kitchen at the house she will move into with her husband, Guy, another member of the clergy. That is not something many previous incumbents as bishop have had to worry about in earlier centuries or decades.
But the women now rising to senior leadership roles in the Church of England are having to carve out their own paths as they ascend. And as the most senior woman bishop so far, Bishop Treweek knows she will be closely scrutinised as she takes up her new role.
"People often say, 'What difference does it make that women are now in these positions?' and that's quite a hard question," she says.
"I think I'll be someone who is very collaborative. I will take decisions but in a very collaborational way. Women don't live in compartments, we link things together. But first and foremost what I bring is who I am, and part of that is being a woman and responding faithfully to Christ's calling."
At least six women have now shattered what was known as the "stained glass ceiling" by becoming bishops. The majority are married to other members of the clergy, and one - Alison White - became the first to be married to another bishop, Frank.
Christina Rees campaigned for women's ordination during almost a quarter of a century as a lay member of the general synod, the governing body of the Church. Like many, she's thrilled that Rachel Treweek will become the first woman to sit in the House of Lords as part of the Lords Spiritual: a woman on the front bench of the Church.
"Even though I don't like to stereotype women, I think women hold power more lightly," she says. "They have a better way of working through issues - they're less confrontational. So what I hope is that we'll see a more realistic House of Bishops, more in tune with reality and real people, and one that will be more accessible and a little less distant."
However, some at synod expressed their disquiet that those who appoint bishops had chosen women who did not look likely to rock the boat - or at least, not yet. Canon Rosie Harper, who fought hard for female leadership within the Church, says it's still too early to say what impact each woman bishop will have.
"If you speak to them individually, they all say, 'Just you wait and see, they'll make things different and be more radical than people expect.' But clearly the people appointed have all already been deeply involved in the institution. We haven't had anyone from left field.
"It would be unkind to say they'll all be good girl guides - that would be betraying it. But there is a feeling of that. Mostly, they're all married to clergy and the temptation to play the boys' game in order to survive will be very great until there's a much larger number of people."
article by Caroline Wyatt on the BBC news
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