The role of women in church life during the Pre-Vatican II era was very limited. In part, this was the natural consequence of the social environment, where women had fewer rights than men. On the other hand, the structure of the Church and the ideas that were central to defining its purpose overlooked women. There were no women representatives at the Second Vatican Council in 1962. However, after the Council, the church members and leaders began to recognize the importance of including women in church life. In the Church, laywomen had significantly less freedom than laymen. During a ceremony, a lady could only cross past the altar rails and reach the altar during her Wedding Mass. Women were not involved in the Church’s life. The Second Vatican Council altered the Church’s and its members’ perceptions of women and their position in church life. This paper will examine the role of women during the Pre-Vatican II church time.
First, prior to discussing the place of women in the Pre-Vatican II Church, it is necessary to define the notion of the Church itself. A definition of the Pre-Vatican II church by St Robert Bellarmine is the following: “a body of men, united together by the profession of the same Christian faith and by the participation of the same sacraments, under the governance of lawful superiors, more especially of the Roman Pontiff, the sole Vicar of Christ on earth” (Madigan, 2019, p. 79). This definition points to the idea that the Church was an establishment intended for men and not women, highlighting one of the central and defining characteristics of the Church at that time.
The definition of “church” during the Pre-Vatican II time shows the privilege of men over women in the decision-making and management of religious institutions. For instance, “…a body of men” from the quote that defined the notion of the Church was the Church and Church literature throughout the 16th century, and until recently, employed non-inclusive language on a regular basis (Madigan, 2019). Merely from this definition, one can understand that women were excluded from church life. Furthermore, laywomen had far less freedom in the Church than laymen (Madigan, 2019). The only time a woman may pass past the altar rails and reach the altar during a ceremony was at her Wedding Mass (Madigan, 2019). She may stand-in for a male altar server, but she had to stay away from the altar. Thus, apart from being excluded from the definition of the Church, women were also not allowed to be a part of the ceremonial life of the Church with the exclusion of when they would get married.
Since women were not seen as equals and an integral element of church life, they were also excluded from the important events where vital decisions about church life were made. Women did not play a role in the life of the Church; for instance, in 1962, during the Second Vatican Council, there were no women representatives (Madigan, 2019). Of course, women were not invited to that historic assembly. This would become indispensable in the lives and devotion of Roman Catholics all around the globe Female consultants or speakers were not present. A guy had to read aloud the only female speaker, economist Barbara Ward (Madigan, 2019). Even the wives of reporters covering the event were prevented from reaching the altar for communion at each Mass. Again, this event points to the idea that women should not approach the altar, one of the central elements in any church.
The Second Vatican Councill has changed the way the Church and its members view women and their role in church life. According to Madigan (2019), the Second Vatican Council reflected its era. Due to the acts of second-wave feminism and the residual effects of first-wave feminism, the globe saw an increase in the societal position of women in the 1960s. Both intentionally and unconsciously, Roman Catholic discourse and conduct began to increase their respect and knowledge of women, their place in the family, and their expanding social, political, and economic stature.
In the early years of the Council, the Catholic Church started to grapple with concerns concerning women’s roles in the Church and society. Particularly under the leadership of both John XXIII and Paul VI, the most significant changes were made (Madigan, 2019). However, under John Paul II’s long papacy, ideologically driven groups effectively championed the “feminine genius” above the “feminine mystique,” with devastating consequences for both women and the Church (Madigan, 2019, p. 79). Pope Francis appears to have endeavored to transcend the past two papacies’ specific “cultural war” on women and is redefining the debate regarding women (Madigan, 2019). This occurred despite the fact that others are advocating for even greater, broader, and major tangible reforms in the Church in this respect.
To encourage survival, the Church employed a variety of techniques over the ages, in various periods and places, and in response to a wide range of problems. As part of the Gregorian Reform, clerical celibacy was mandated (Madigan, 2019). Thus, clergy, who were men, could not come in contact with women, further worsening the distance between the latter and the Church. Throughout the Middle Ages, there were enormous pressures in favor of celibacy (Madigan, 2019). The Church’s Fathers’ negative sentiments urged abstention from marriage. Albigensianism required Perfect members to remain celibate; hence they “outperformed” regular clergy. Church officials have imposed clerical celibacy at various times for various reasons, including preventing misuse by priests passing church property to their heirs (Madigan, 2019). The early Church’s “fathers” read Biblical, Gospel, and Pauline passages through misogynist and antisex lenses. This led to them legitimizing an all-male, celibate priesthood; the exclusion of women from administrative and sacramental power; and a misogynistic view of women’s sexual bodies. Regardless of the exact cause, celibacy had an effect on the exclusion of women from church life.
The restrictions against the laity and the insistence on clerical celibacy had another effect: they promoted the notion that women were a threat to the clergy’s independence. “The Church cannot be emancipated from the servitude of the laity until the clergy is released from their spouses,” Nicholas II stated. Whatever the case, the Gregorian Reform played a crucial role in the tale of the Church’s chronic undervaluing of women’s roles.
To understand the role of women in the pre-Vatican II church, one should examine how females became more integrated into religious life after the reforms. This developing women’s rights movement in the Roman Catholic Church has sparked global interest because it is confronting the Church’s intransigent and hierarchical tradition while making great progress toward its aim. The purpose is to re-establish the equality in theory and practice that is inherent in Christian and Catholic personology. The Pastoral Constitution of Vatican II, “The Church in the Modern World,” “with regard to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language, or religion, is to be overcome and eradicated as contrary to God’s intent,” the Declaration stated (Tobin, n.d., para. 5). Although one may argue that the text takes a negative stance, a negative approach can sometimes serve to highlight the paradoxes that exist in an untreated situation. An intuition of what is wrong frequently precedes an insight into what is right. Thus, the Vatican began to recognize the importance and the contribution of women to church life recently.
One now readily accepts the sociological premise that those who are victims of injustice have the clearest understanding of their situation. If the bishops of the Council had recognized the inequalities in the Church’s attitude toward and treatment of women and had this sociological understanding, they may have included a diverse range of women in their discussions. In addition to Vatican II’s awareness of the problem, several factors have contributed to the current situation of women in the Church. For example, the women’s movement has increased in popularity, particularly in the United States. While there has been progress in eradicating patriarchy, in such an urgent circumstance, what needs to be done looms big in front of us. Since the early 1970s, women’s organizations have made steady progress in incorporating women’s problems into their agendas (Tobin, n.d.). Both laywomen and religious women demonstrate this increased consciousness on a daily basis.
Women’s religious orders have evolved collegial and secular humanistic views and practices since Vatican II. Women-led organizations have made significant contributions to the advancement of women’s rights in the Church. Since 1812, the Loretto Sisters have worked for women’s equality, justice, and peace (Loretto Volunteers, n.d.). The Loretto Community has always highlighted the necessity of educating women and girls, particularly in rural areas and underserved regions. Prior to Vatican II, all Loretto Sisters engaged in education (Loretto Volunteers, n.d.). The intersectionality and variety of Loretto’s social justice mission grew as soon as Catholic women nuns were empowered to determine their own careers. While this is unique to one group, it accurately represents the evolution of women in most religious organizations. Thus, the activity of the women-led church groups has helped to bring attention to the issue of women in the Church. Prior to Vatican II, these organizations’ members were primarily engaged in education or charity work.
In summary, Women’s roles in church life were severely limited prior to Vatican II. Laywomen had far less freedom than laymen. Women were not involved in the life of the Church. In 1962, there were no female representatives at the Second Vatican Council. The concept of “church” prior to Vatican II demonstrates men’s superiority over women. In the Church, laywomen had significantly less freedom than laymen. Women were likewise barred from participating in religious ceremonies, with the exception of when they married. The Second Vatican Council altered the Church’s and its members’ perceptions of women. The Catholic Church has grappled with concerns about women’s roles in the Church and in society. Pope
References
Loretto Volunteers. (n.d.). Loretto community. Web.
Madigan, P. (2018). Women during and after Vatican II. Catholicism Opening to the World And Other Confessions, 79-96.
Tobin, M. L. (n.d.). Women in the Church since Vatican II: From November 1, 1986. America. Web.