“In Persona Christi”: Why the CRSHJ Affirm the Reservation of Priestly Ordination to Men

Holy Orders as instituted by Jesus

In an age of rapid cultural transformation, the Canons Regular of the Sacred Heart of Jesus (CRSHJ) stand with clarity and compassion in reaffirming a teaching that has shaped the sacramental life of the Church from apostolic times: that priestly ordination is reserved to men. This position, far from being an isolated Roman Catholic stance, is shared by the Eastern Catholic Churches, the Orthodox Churches, and many other apostolic communities across East and West.

This article offers a theological and pastoral reflection on why the CRSHJ uphold this teaching—not as a rejection of women’s dignity, but as a fidelity to Christ’s sacramental logic and the ecclesial tradition entrusted to us.

1. Christ’s Sovereign Choice and Apostolic Foundations

The priesthood is not a human construct. It is a sacramental participation in the ministry of Jesus Christ, who chose twelve men to be His apostles. This choice was not culturally constrained, nor was it arbitrary—it was a sovereign act of divine intention.

As Pope St. John Paul II wrote in Ordinatio Sacerdotalis (1994):

“In calling only men as his Apostles, Christ acted in a completely free and sovereign manner. In doing so, he exercised the same freedom with which, in all his behaviour, he emphasised the dignity and the vocation of women, without conforming to the prevailing customs and to the traditions sanctioned by the legislation of the time”

The Gospels attest that Jesus chose “those whom he willed” (Mk 3:13–14), and did so “through the Holy Spirit” (Acts 1:2), after a night spent in prayer (Lk 6:12). The CRSHJ, in communion with the broader apostolic tradition, recognize this choice as foundational—not merely historical, but sacramental. It was Jesus’s choice, informed by reflection, meditation and illuminated by prayer.

2. Apostolic Succession and Ecclesial Continuity

The apostles, in turn, appointed successors—bishops and presbyters—who would carry forward their mission. This unbroken line of apostolic succession has always reserved priestly ordination to men. There is literally not a single element of evidence in Scripture conferring priestly Holy Orders to women.

St. Ignatius of Antioch (c. AD 110) wrote:

“Follow your bishops, every one of you, as obediently as Jesus Christ followed the Father. Obey your clergy too, as you would the apostles.” (Letter to the Smyrnaeans, 8)

Clement of Alexandria (c. AD 200) affirmed:

“Even here in the Church the gradations of bishops, presbyters, and deacons happen to be imitations, in my opinion, of the angelic glory.” (Miscellanies 6.13)

The CRSHJ, as a community rooted in the canonical and liturgical life of the Church, receive this structure not as a relic of antiquity but as a living sacramental order, at least regarding Bishops and Priests.

3. Sacramental Sign and Ontological Representation

The priest acts in persona Christi capitis—in the person of Christ the Head. This is not a metaphor, but a sacramental reality. In the Eucharist, the priest re-presents Christ, speaking the words of consecration: “This is my Body.”

The Catechism of the Catholic Church teaches:

“The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church.” (§1547)

And further:

“The Church recognises herself bound by this choice made by the Lord himself. For this reason, the ordination of women is not possible.” (§1577)

The CRSHJ affirm that just as bread and wine are necessary for the Eucharist, the male sex is necessary for the sacramental sign of priestly ordination. This is not a sociological preference—it is a theological necessity instituted by Jesus Christ himself.

4. The Definitive Teaching of the Magisterium

In Ordinatio Sacerdotalis, Pope St. John Paul II declared:

“The Church has no authority whatsoever to confer priestly ordination on women, and this judgment is to be definitively held by all the Church’s faithful.”

The Congregation for the Doctrine of the Faith clarified in 1995:

“This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.”

The CRSHJ, though not Roman in identity, affirm this teaching as part of the universal apostolic witness. It is not a disciplinary rule—it is a doctrinal truth rooted in divine revelation, common to almost all major churches in the One Church of Christ, as well as Ecclesial communities spanning across the entire ecclesial spectrum. The CRSHJ, whilst being an Old Catholic Church ecclesial Community, and therefore upholding many liberal approaches in pastoral guidance, does not consider to have authority to change an institution choice which derives from Christ Himself.

5. The Witness of the Blessed Virgin Mary

The Blessed Virgin Mary, the highest of all creatures, the Mother of God, the Queen of Heaven, was not ordained. Her vocation was not diminished by this fact—it was exalted.

Ordinatio Sacerdotalis notes:

“The fact that the Blessed Virgin Mary… received neither the mission proper to the Apostles nor the ministerial priesthood clearly shows that the non-admission of women to priestly ordination cannot mean that women are of lesser dignity.”

The CRSHJ hold Mary as the model of discipleship, the icon of receptivity, and the heart of the Church. Her role affirms that holiness and influence are not confined to ordained ministry.

6. The Dignity and Vocation of Women

The CRSHJ affirm the equal dignity of women and their indispensable role in the life of the Church. Women have shaped the Church as saints, mystics, theologians, deacons, abbesses, catechists, and spiritual mothers.

Pope Benedict XVI, in his letter proclaiming the Year for Priests, quoted St. John Vianney:

“After God, the priest is everything! … Only in heaven will he fully realise what he is.”

Yet Benedict also emphasised the Marian dimension of the Church, where women reflect the Church’s spousal nature and bring harmony to creation.

Pope Francis has expanded women’s roles in the Church, opening the ministries of lector, acolyte, and catechist to women, and appointing women to high-ranking positions in the Roman Curia. But he has consistently maintained that priestly ordination is reserved for men, because Our Lord Jesus Christ’s clear and consistent choices are not open to arbitrary change.

7. Responding to Contemporary Objections

Many argue that the Church must adapt to modern sensibilities. The CRSHJ recognises the sincerity of these concerns and affirms the need for justice and inclusion. But justice must be rooted in truth, and inclusion must respect the integrity of sacramental theology.

Pope Francis stated in 2016:

“On the ordination of women in the Catholic Church, the last word is clear… It was given by St. John Paul II and this remains.”

The CRSHJ echo this clarity, not as a rejection of dialogue, but as a fidelity to Christ’s sacramental logic.

8. The Theology of the Body and Symbolic Integrity

The reservation of priestly ordination to men is consistent with the Church’s theology of the body. The human body is not incidental to vocation—it is part of the sacramental sign.

The priest, as a man, symbolises Christ the Bridegroom. The Church, as Bride, receives His sacrificial love. This nuptial imagery is not optional—it is intrinsic to the sacramental economy.

To alter this would be to distort the sign and sever the sacrament from its theological roots.

9. Obedience and Ecclesial Communion

In a culture that prizes autonomy, the call to obedience can seem countercultural. Yet obedience, rightly understood, is a participation in the humility of Christ.

The CRSHJ affirm that the priesthood is a gift, not a right. As the Catechism teaches:

“No one claims for himself this office. He is called to it by God.” (§1578)

The unity of the Church depends on fidelity to Christ’s will. The CRSHJ, in communion with the broader apostolic tradition, safeguard this unity through sacramental fidelity to Christ’s example and ministry.

10. Conclusion: Fidelity in Love

The Canons Regular of the Sacred Heart of Jesus reaffirm the reservation of priestly ordination to men, not as a rejection of women, but as a fidelity to Christ. This teaching is shared by many apostolic communities across East and West, and reflects a sacramental logic that transcends cultural trends.

In reaffirming this teaching, the CRSHJ speak with clarity and compassion. We honour the dignity of women, promote their vocations, and ensure their full participation in the life of the Church.

But we also remain faithful. The priesthood is not a human invention—it is a divine institution, instituted by Christ. And we at the CRSHJ, in humility and love, safeguard this institution received from Our Lord, for the salvation of souls.