3. Confusing Initiation with Vocation

An Argument Against Priestesses

"Just as our redemption makes no distinction between male and female, neither does the priesthood of Christ."

Yes, the sacraments invite us into the Paschal Mystery of Christ and we become new Christs on the level of grace. Unlike the "imputation" theorized by Martin Luther, we are actually made into a new creation-- changed-- so that the Father who vindicates his Son in the resurrection will see his Son in us and grant us a share in his new life. Our humanity is assumed by Christ so that we might share in something of his divinity (as the Missal prayer at the mixing of a drop of water into the wine reminds us). So far, so good. Gender is not made an issue in terms of soteriology. Right, but there is no logical connection between this truth and the issue of gender in the priesthood. Christ assumes our common humanity to raise up human dignity and to save us; but while the effects or fruits of priestly ministry touch men and women alike, he still excluded women from being priestly ministers.

"Every Christian is an icon of Christ by virtue of baptism." (see Luke 13:34b)

You continue to confused soteriology with sacramental theology! Luke 13:34b, which you cite, compares the Lord to a mother hen who broods over her children. Would you be so sexist as to stereotype the male without nurturing qualities? Nothing is said about Jesus the woman and he is certainly not androgynous. Indeed, if you really want to be "fundamentalist" about it, I suppose that you might argue for the ordination of chickens. Our humanity is assumed by Christ so that we might all be redeemed. This we probably agree upon. The acquisition of priesthood is not necessary for salvation. Rather, it is the cooperation and union of the laity with their priests that has salvific merit, especially in the Mass. Baptism makes us into new Christs so that sharing in his life and death we might also partake of his reward, the resurrection. This does not mean that this identification is sufficient for any of the baptized to offer the Eucharistic liturgy, as the Australian Anglicans are now claiming. This requires the further sacramental character given by the bishop through the imposition of hands in ordination to a man properly disposed. Simultaneously, the bishop must intend to ordain priests who will offer sacrifice, not only of praise, but also of propitiation.