Of all of the essays I have written on the topic of women’s ordination, the one that has received the most negative feedback has been the one entitled “Concerning Women’s Ordination: The Argument ‘From Tradition’ is not the ‘Traditional’ Argument.” In this essay, I argue that despite claims simply to be upholding the church’s historic tradition, both versions of the current arguments against women’s ordination used respectively by Roman Catholics and by Protestants are not traditional at all, but actually represent departures from the historical reasons that women were not ordained.
In that essay, I made the case (citing numerous historical examples) that historical opposition to women’s ordination is rooted in an ontology of inequality: women could not be ordained because they were less intelligent, emotionally unstable, and more subject to temptation than men. Moreover, the traditional argument was not simply an argument against the ordination of women, but against any leadership of men over women.
It seems fairly obvious why so many have reacted negatively to this essay. If I am correct, historical opposition to women’s ordination is not only based in a questionable major assumption, but is also directly contrary to a key claim of both the new Catholic and the new Protestant positions, that opposition to women’s ordination is not based on any kind or intellectual or moral inequality. Resistance to this essay led me to post something I called the “Tradition Challenge.” In that essay, I laid out the traditional position in three premises:
(A) Women are less intelligent, more emotionally unstable, and more subject to temptation than men.
(B) Ordination necessitates exercising authority over others, particularly teaching and speaking in an authoritative manner. Women cannot be ordained because they are necessarily subordinate to men, and therefore cannot execise authority in this manner. This is primarily an exclusion from women exercising any authority whatsoever over men, and only secondarily a specific exclusion from ordination.
(C) Proposition (B) is a direct corollary or consequence of Proposition (A). Women are necessarily subordinate to men, and cannot exercise authority over them because of an ontological incapacity located in a deficiency in reason, emotional instability, and susceptibility to temptation. Because of this ontological deficiency, they cannot exercise authority over or teach men, and so cannot be ordained.