NEW YORK (NY)
The New York Times
October 30, 2019
By Sara McDougall
Dr. McDougall is an associate professor of history at John Jay College of Criminal Justice and the CUNY Graduate Center in New York.
The push to allow married men to serve as priests isn’t progress. It’s another form of misogyny.
The modern Catholic Church is beset with serious problems. Among them is that not enough men want to be priests. Over the past three weeks, 184 bishops gathered at a Vatican summit to seek solutions for the Amazon region in particular, singled out because of myriad crises it is facing, including environmental devastation, violence and a shortage of priests to serve the needs of the faithful there.
The bishops’ solution: Do anything other than ordaining women as priests.
On Oct. 26, in a “revolutionary” decision, the bishops gathered at the Vatican voted 128 to 41 to allow an exception to what has essentially been a 1,000-year ban on the ordination of married men as priests. They recommended this change for only certain parts of the Amazon and for only married men already made deacons, meaning men already allowed to perform marriages and baptisms, but not to officiate at mass, which only priests can do. It is now for Pope Francis to decide whether the decision goes forward.
It is surprising in many ways that the bishops made this decision. Allowing a married man to be a priest violates several longstanding rules. They voted as they did despite the tremendous importance of chastity for the Catholic Church and the old idea that sexual activity is a pollutant that cannot be allowed near the holy ritual of the mass. They voted in favor of married priests despite a longstanding fear that for a priest to have a wife and a family would lead to serious conflicts of interest. There is a legend that the word “nepotism” was invented in honor of the grasping nephews of popes who sought and obtained more than they deserved thanks to their powerful uncles (and “nephews” we can sometimes see as a euphemism for “sons”).
These potential conflicts of interest and other dangers that family influence and obligations bring, therefore, are something Catholic authorities have long recognized and have eagerly sought to prevent. They voted as they did despite the symbolic importance, too, of the idea that a priest be united to only one spouse, the Church, just as Jesus Christ was united in an exclusive bond with the Church.
All of that paled in comparison to letting a woman, even a celibate woman, act as priest.
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