Clearly, the role of women in the church is not an isolated instance but is part of a larger set of interrelated issues that will continue to engage the church for years to come. While not a first-order, salvation issue—no one is saved based on their view regarding women’s roles in the church—it is a matter of considerable practical and doctrinal consequence.

The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of society, the presence of women must also be guaranteed in the workplace” and in the various other settings where important decisions are made, both in the Church and in social structures.

It is theologically and anthropologically important for woman to be at the center of Christianity. Through Mary, and the other holy women, the feminine element stands at the heart of the Christian religion.

And then a feminist rose to complain about the marginalization of women in liturgy and leadership in the Catholic church today. The speaker collapsed in fear, and answered her by mouthing a litany of cliches about sexual equality and decrying past Church practices for being insufficiently open to the contributions of women to the faith. His cowering was embarrassing.

It is often said that women are the “backbone” of the church. On the surface this may appear to be a compliment, especially when one considers the function to the backbone in the human anatomy. ... The telling portion of the word backbone is the word “back.” It has become apparent to me that most of the ministers who use this term have reference to location rather than function. What they really mean is that women are in the “background” and should be kept there. They are merely support workers.

The Church had known more about women than science will ever know, and the historian who studied the sources of Christianity felt sometimes convinced that the Church had been made by the woman chiefly as her protest against man.

Q: The meeting of SEC’s Permanent Commission took place last February 23-24. One of the topics addressed was the implementation of Pope Francis’ Letter for the institution of the laity — men and women — as lectors and acolytes. What does this approval imply, which recognizes the co-responsibility of all the baptized in the Church and, in particular, for the mission of the laity and of women? A: I believe that the Holy Father’s decision makes more active the participation of all the laity in the celebration of the Liturgy. I believe that it’s a question of normalization of a very concrete situation, given that over the last years women have already exercised this role in Liturgical celebrations. In fact, in no. 103 of Querida Amazonia, "Pope Francis affirmed: “In a Synodal Church women, who in fact play a central role in Amazonian communities, should be able to access functions including ecclesial services that don’t require Holy Orders, enabling them to express better their own place. It should be remembered that these services imply stability, public recognition, and the sending by the Bishop."

The Church is the mother, so she needs all her children and in particular those who are young because they are the present moment of the Church and the present moment of our society and the world.

Now we have women priests. What do y'all think of that? Women priests? [scattered applause] Yeah. I think it's fine, women priests, you know. So what? Now we got priests of both sexes I don't listen to.

I have always found poetry and beauty in the church attributing central stage to a female presence who works on our behalf. I am a devotee of the Virgin to whom I always dedicate part of my prayers.

There is no authority in the Bible for a woman to have a place of supremacy in the church. When she takes it she steps out of her right place. She goes against the plain teaching of The Bible when she takes the place of the authoritative teacher in the church.

From the birth of the Church, out of the womb of Fear and the fatherhood of Ignorance, it has taught the inferiority of woman. In one form or another through the various mythical legends of the various mythical creeds, runs the undercurrent of the behef in the fall of man through the persuasion of woman, her subjective condition as punishment, her natural vileness, total depravity, etc.; and from the days of Adam until now the Christian Church, with which we live specially to deal, has made Woman the excuse, the scapegoat for the evil deeds of man.

Women are the most spectacular instance of this. After a period of independence that came with the spread of Christianity, they were relegated to a lower order. This is all the more interesting because the gospel and the first church were never hostile to women nor treated them as minors, and the situation of women in the Roman empire (particularly in the East) was relatively favourable. In spite of this, when Christianity became a power or authority, this worked against women. A strange perversion, yet fully understandable when we allow that women represent precisely the most innovative elements in Christianity: grace, love, charity, a concern for living creatures, nonviolence, an interest in little things, the hope of new beginnings - the very elements that Christianity was setting aside in favor of glory and success.

Men have to share with us the family roles and we women have to share with them the public role in society and of course, in the Church.