Over the past 50 years, women have made significant strides within the Catholic Church, especially since the Second Vatican Council. When we look at the roles women now hold, it’s clear that there has been a transformation. Women serve as pastoral workers, eucharistic ministers, readers (though not of the Gospel), members of parish and diocesan pastoral councils, chancellors of dioceses, and even hold positions within the Curia in the Vatican. Yet, despite these advancements, there remain vast gaps in certain areas of church life where women are still either entirely absent or dramatically underrepresented.
Women at the Second Vatican Council
The Second Vatican Council, which took place between 1962 and 1965, was a pivotal moment in the Church’s history. It brought together 2,500 bishops to discuss various issues facing the Church, but the voices of women were notably absent during the early sessions. It wasn’t until the third and fourth sessions in 1964 and 1965 that 23 women were invited as auditors. However, their role was limited to listening, not speaking. While they could not actively contribute to the discussions, these women managed to influence some of the later documents of Vatican II, such as Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) and Apostolicam Actuositatem (Decree on the Apostolate of Lay People).
Canadian theologian Catherine Clifford points out that the approach of the Council was “inclusive” of women, particularly by defining the “laity” not by gender roles, but as equal participants in the mystery of Christ through baptism. Women at the Council were not asking for special treatment but simply for recognition as full human persons. In fact, when the women first arrived at the Council, some bishops referred to them as “flowers” in the Church, addressing them as pulcherrimae auditrices (“most beautiful female auditors”). Rosemary Goldie, an Australian auditor, famously responded, “You can omit all those gratuitous flowery adjectives, the pedestals and incense, from your sentence. All women ask for is that they be recognized as the full human persons they are, and treated accordingly.”
The Impact of Women on Vatican II
The influence of these women can be seen in key texts such as Gaudium et Spes, which calls for the eradication of all forms of discrimination, including those based on sex. Goldie worked with bishops to ensure the inclusion of the statement: “Since in our days women are taking an increasingly active share in the whole life of society, it is important that their participation in the various fields of the Church’s apostolate should likewise develop.”
However, despite these contributions, Pope Paul VI’s 1972 Apostolic Letter Ministeria Quaedam opened the ministries of acolyte and lector to the laity—but only to men. Goldie called this a “scandal” and pointed out that it lacked any theological basis. Thankfully, this has been rectified recently by Pope Francis.
The Challenge of Change
In 1996, the Catholic Bishops of Australia commissioned a research project titled Woman and Man: One in Christ Jesus, which explored the participation of women in the Church in Australia. Published in 1999, the project included nine decisions and thirty-one proposals aimed at increasing women’s participation in diocesan life. Yet, many of these recommendations have not been fully implemented.
Under Pope John Paul II’s long papacy, a new language emerged to describe women’s roles in the Church—terms like “new feminism,” “feminine genius,” and “complementarity” were introduced to maintain the Church’s hierarchical and patriarchal structure. While Pope John Paul II often spoke of the “dignity” of women, he failed to address key issues such as sexual violence, women’s social and economic disadvantages, and their lack of voice within the Church.
Catherine Cavanagh, a Catholic mother, highlights how teachings within the Church about the roles of men and women are absorbed by children and reinforced by Church structures. She notes the damaging implications of teachings like “Only men can be priests” and “Only men can read the Gospel at Mass.” These ideas communicate that men are more important than women and that women have no corresponding role alongside male priests.
A Glimmer of Hope
Despite the challenges, there is a glimmer of hope that change is on the horizon. In his 1995 Letter to Women, Pope John Paul II acknowledged the historical conditioning that has hindered women’s progress, apologizing for the Church’s failures in this area. He expressed a commitment to renewing the Church’s dedication to the Gospel vision for women. This sentiment was echoed by Cardinal Edward Clancy in 1996, who acknowledged that women’s contributions have often been undervalued and that the Church must recognize, repent, and begin to remedy its mistakes.
As the Church moves forward, we pray that the ongoing Synod on Synodality, which continues through 2024, will lead to deeper reflection on the full Christian vocation of women. We hope that this process will bring about profound faith, greater courage, and a renewed commitment to the equality of women in the Church.
Conclusion
While women have made significant progress within the Catholic Church since the Second Vatican Council, much work remains to be done. Women’s contributions have often been undervalued, and their roles have been limited by outdated theological and cultural assumptions. As we move forward, it is essential that the Church not only acknowledges the historical injustices women have faced but actively works to create a more inclusive and equitable future. The time for real change is now, and the Church must recognize the full dignity and vocation of all its members, regardless of gender.
