Weekly episodes for the Ongoing Catholic faith formation.
Five new Consolata Deacons
Five Consolata Missionaries ordained to the Diaconate Ministry.
Just twenty-four hours to the celebration of the Feast of Blessed Joseph Allamano our Founder, Kenyan-Uganda Region had the grace to witness five of its members become clergy.
It was the fifteenth day of February the year twenty-twenty that through the imposition of hands of His Lordship Rt. Rev. Virgilio Pante, imc, Bishop of Maralal Diocese, seminarians Ondiek Boniface Otieno, imc, Fernando Joaquim Chissano, imc, Avelino Pio Simao, imc, Kinyua Antony Chomba, imc, and Ernesto Isac Jose Manuel, imc, received the Sacrament of the Holy Order of Diaconate.
It was a serene day with little drizzles, cloudy morning and light sunlight as time tickled on.
Rev. Fr. Geoffrey Kiria, imc, Rector of Consolata Seminary, Nairobi, welcomed the congregation present with very well articulated phrases.
The ceremony took place at the Consolata Seminary ground, Lang’ata Nairobi. The Eucharistic celebration, presided over by Rt. Rev. Virgilio Pante, imc with various priests concelebrants and a handful of Deacons, began at ten o’clock sharp!
In his homily, addressing the deacons-elect, the Bishop insisted on the mission to serve. The Deacons are called to serve at the Altar just like the Levites. In fact, lightheartedly, the Bishop told them that their identity has changed. They have now joined the levitic tribe. No more mkikuyu, jaluo, etc.
For them to serve the people of God very well, the Bishop continued, they “must receive the Holy Spirit through my hands as a Bishop”. Consequently the different gifts of the Holy Spirit are to help them in their ministry of service. He then reminded the deacons-elect that people lack shepherds, good shepherds for that matter. As the ministers of the Word, they “will shepherd people away from sin, especially the big sin of corruption”, via the Word of God. They will tend to the sick, the poor and the less fortunate in the society.
Finally, he advised them to be humble in their duties. Humility even if the act of the ordination adds a title of reverence to their name.
After the sacred intonation of the litany of supplication, the candidates received three major symbols.
Primo: the laying on of hands. The Bishop laid his hands on the elect, in silence. This gesture conferred in them the gifts of the Holy Spirit. Once he was done with all the five deacon-elect, he said the prayer of Ordination to Diaconate. This prayer, directed to the Almighty God, asked that the Holy Spirit’s gift of seven fold grace be sent upon them to make them faithful Deacons. The conclusion of this prayer made the five seminarians Deacons in the Roman Catholic Church.
Secundo: the investiture with the liturgical vestments. The stole and dalmatic were bestowed upon them by the priests whom they lived with during their year of service. Remember, the five entered this celebration wearing just the alb with the cincture. Now, since they are Deacons, they will henceforth be putting on the stole (over their left shoulder and drawn across diagonally over their chests to the right side, then fastened) and dalmatic (they wear it over the alb and stole. It may be omitted either out of necessity or for less solemnity). These vestments signify their ministerial role.
Tertio: handing on of the Evangeliary. The five newly ordained Deacons went before the Bishop. While kneeling, the Bishop placed the Book of the Gospels, Evangeliary, in the hands of each Deacon, while saying; “Receive the Gospel of Christ, whose herald you have become. Believe what you read, teach what you believe, and practice what you teach.” They will proclaim the Gospel and give homilies.
Towards the end of the Eucharistic celebration, Rev. Deacon Fernando J. Chissano, imc, a representative of the five newly ordained Deacons, shared their heartfelt joy, desire, and appreciation.
Later, Rev. Fr. Peter Makau, imc, the Regional Superior Kenya-Uganda Region, gave votes of gratitude first to God, then to the Bishop and lastly to the congregants. He mentioned that His Lordship was to attend the Installation ceremony of Rt. Rev. Alfred Rotich Bishop of Kericho Diocese, which took place the same day, some 261.6 Km away in Kericho town. But the former, out of love and being a Consolata missionary, preferred to be with us and ordain our five confreres. He finally thanked the newly ordained Deacons and did a bit of missionary vocation appeal to the young men and women who would wish to join the religious vocation.
The religious vocation of these five new Deacons we celebrate today begun somewhere.
Rev. Deacon Ondiek Boniface Otieno, imc, was born on the 5th July 1989 in Muhoroni, Kisumu County, Kenya. He is the first born among six siblings in the family of the Late Mr. Albert Ondiek and Mrs. Sabina Achieng. He did his primary and secondary education in Muhoroni. In 2010 he joined the Propadeutic Year in Mathari, Nyeri County. From 2011-2014 he undertook his philosophical studies at the Consolata Seminary, Nairobi. In 2014 he joined the Consolata Novitiate, Sagana. In 2015 he took his First /Temporary Vows hence became a Consolata Missionary. From 2015-2019 he did his theological studies at Tangaza College. Later that year he was sent for the Year of Service in Rumuruti Parish, Nyahururu Diocese. On the 14th February 2020 he made his Final / Perpetual commitment as a Consolata Missionary.
Rev. Deacon Ernesto Isac Jose Manuel, imc, was born on the 24th December 1990 in Nampula Mozambique. He is the son of Mr. Jose Manuel Ernesto and Mrs. Angelina Duarte. After completing his secondary education in 2007, he opted to join the Consolata Missionaries in 2008. From 2011-2013 he did his philosophical studies at St. Augustine Philosophicum in Matola, Maputo. In 2014 he studied English language at Consolata Language Centre, Nairobi Kenya. In July 2014, he joined the Consolata Novitiate in Sagana, Muranga Kenya. On the 11th July 2015 he did his First/ Temporary Religious Vows and later sent for theological studies in Tangaza College. In 2019, after completing his studies, he was sent for the Year of Service at St Aloysius Gonzaga Wamba Parish, Maralal Diocese. On the 14th February 2020 he did his Final/ Perpetual profession in Allamano House, Nairobi.
Rev. Deacon Kinyua Antony Chomba, imc, the last born among seven siblings, was born on the 28th March 1987 to Mr. Samuel Kinyua Gichimu and Mrs. Juliah Wangithi of Kirinyaga County, Kenya. Having completed both primary and secondary education, he joined the Bl. Joseph Allamano Propadaeutic, Mathari in August 2010. He then went to Consolata Seminary, Nairobi from 2011-2014. He later joined the Consolata Novitiate in Sagana and in July 2015 he took his First/ Temporary Vows. Between 2015 and 2019, he undertook theological studies at Tangaza College. He was later sent for the Year of Service in Thegu parish, Archdiocese of Nyeri. On the Valentine’s Day, he made his Final/ Perpetual commitment as a Consolata Missionary.
Rev. Deacon Fernando Joaquim Chissano, imc, first of two sons of the Late Mr. Joaquim Tafula Chissano and Mrs. Enora FernandoChissico, was born on the 31st March 1991 in Vilankulos, Mozambique. He did both his primary and secondary education in Vilankulos, Inhambane Province, South of Mozambique. He joined the Consolata Missionaries in 2007. From 2008-2010 he did the Propadeutic studies in Nampula. From 2011-2013 he studied Philosophy at Seminario Interdiocesano Santo Agostinho da Matola. He then started his Novitiate at Sao Paulo, Maputo on the 30th December 2013. He did his First/ Temporary Vows on the 26th December 2014. From January 2015 for six months, he did an English language course at the Consolata Language Centre, Nairobi. Then later, that same year joined the Tangaza College for Theological studies. After his studies, he was sent for the Year of Service at Matiri Catholic Parish, Meru Diocese. He made his Final/ Perpetual profession on the 14th February 2020 at Allamano House, Nairobi.
Rev. Deacon Avelino Pio Simao Nazombe, imc, son of Mr. Pio Simao Nazombe and Mrs. Isabela Frederico, was born on the 11th November 1985 in Mecanhelas, Niass province, Mozambique. He did his novitiate in Maputo. He took his First /Temporary vows on the 26th December 2014. And on the 14th February 2020 had the Final /Perpetual profession at Allamano House, Nairobi.
Good to note that the day's events were harmoniously coordinated by the Master of Ceremony, Rev. Fr. Samuel Nyaga, imc. To all and the five Deacons, we give glory to God.
( This article was published in the Consolata Missionaries website
https://www.consolata.org/new/index.php/mission/nostridicono/item/3093-five-consolata-missionaries-ordained-to-the-diaconate-ministry )
https://www.consolata.org/new/index.php/mission/nostridicono/item/3093-five-consolata-missionaries-ordained-to-the-diaconate-ministry )
La société moderne appelée à l’obéissance
Le grand historien anglais Arnold Toynbee avait constaté que « le principe d’obéissance est incontestablement un des principes fondamentaux qui régissait la société chrétienne occidentale au moyen âge ». Grâce à ce principe, cette societé chrétienne de moyen âge était stable.
Cependant, on assiste aujourd’hui et surtout chez les jeunes gens à une répudiation de ce principe d’obéissance. Or, toutes créatures sont éternellement appelées à l’obéissance. Car elles sont placées dans un ordre tel qu’il a été voulu par Dieu.
Deux ordres caractérisent cet appel permanent à l’obéissance.
Primo, l’ordre cosmique qui est une hiérarchie naturelle des êtres créés par Dieu. Quelques textes du livre de Genèse nous racontent qu’YHWH crée par la parole et par les gestes, et la création Lui obéit. Par exemple, «Que la lumiere soit ! Et la lumiere fut » (Gn. 1, 3). Cette action créatrice et ordonnée trouve son accomplissement du fait que la lumiere lui obéit ainsi que toutes les créatures.
Secundo, l’ordre social qui est une hiérarchie parmi les hommes créé par l’homme lui-même. La soumission à cet ordre social est fondée sur la raison humaine. Elle doit finalement être connue, voulue et finalement aimé. Pour que l’homme en arrive, il doit suivre une formation humaine et spirituelle.
L’obéissance, c'est-à-dire la soumission à ces ordres est un fruit de la foi. Elle est la servitude totale à la volonté divine, qui fait partie de trois conseils évangéliques. Cette « adhésion libre au dessein de Dieu encore informé dans le mystère mais proposé par la parole à la foi, permet à l’homme de faire de sa vie un service de Dieu et d’entrer dans sa joie ».
Il ne s’agit donc pas d’une soumission d’esclave, mais plutôt une démarche d’amour qui s’achève en Jésus Christ. Elle aide donc l’homme croyant à bien suivre le Christ pour son salut.
Au début de l’évangile selon St. Luc, l’écriture sainte nous présente une autre image de l’obéissance. Celle de la Vierge Marie qui se déclare, « la servante du Seigneur » (Lc. 1, 38a). Ailleurs, dans l’évangile selon St Jean, la servitude et l’obéissance de Marie s’expriment mieux quand elle dit, « quoi qu’il vous dise, faites-le » (Jn. 2, 5).
St. Paul ajoute la valeur chrétienne à l’obéissance en parlant de la mort de Jésus Christ comme l’acte d’obéissance au Père (cf. Phil. 2, 5-8). Le Christ a choisi l’abaissement par l’obéissance à la volonté de son Père. Il s’est anéanti auprès du Père par l’obéissance pour lui rendre gloire.
Dans la plus part de l’Ancien Alliance, l’obéissance à la puissance divine provoquait la crainte. Cette crainte religieuse se traduisait par l’adoration devant les manifestations divines. Tandis que dans la Nouvelle Alliance, l’obéissance est achevée par la loi d’amour. Cette loi d’amour se manifeste dans une confiance en Dieu qui nous assure de ne plus craindre. (cf. Lc. 1, 13-30 et Mc. 6, 50).
Le dernier Concile de l’Eglise Catholique donne une perspective eschatologique de l’obéissance. Il tient que l’obéissance chrétienne est une anticipation à la vie future selon la charité que le Seigneur vit dans la splendeur de sa gloire. (cf. Lumen Gentium, n° 42)
Par l’hiérarchie ecclésiale, qui tombe dans l’ordre social, le Vatican II donne une opportunité pour tous les croyants d’ « offrir directement à Dieu l’entière soumission de sa volonté personnelle, comme sacrifice de soi. » (Perfectae Caritatis n° 14)
Pour rentrer au constat historique d’Arnold Toynbee, aujourd’hui, l’homme croyant doit convertir le monde par son obéissance à son Dieu et à l’autorité humaine. Son obéissance doit être éclairée par sa foi religieuse. Jésus est venu par l’obéissance de nous faire rentrer chez le Père. Par la même obéissance nous retrouverions notre bonheur en Dieu à travers notre vie terrestre.
Cette loi de croissance où la vertu de l’obéissance ne doit croitre que l’âme des chrétiennes, mais elle doit aussi et surtout croitre les chrétiennes dans la vie sociale de chaque jour. Elle ouvre une nouvelle étape de l’obéissance surnaturelle qui est une œuvre de la foi. La répudiation du principe d’obéissance n’est-elle pas donc une des causes de notre présent malheur social ?
Disguise in Locusts invasion
Studies reveal that despite widespread destructions caused by most natural calamities such as hurricanes, earthquakes, plagues, floods, volcanic eruptions, storms, etc, there is always something good that booms afterward.
Such disasters not only make humanity prepared for them in future, but also allow renewal of infrastructure and change of lifestyle; hence growth and development in the society. How to interpret them for a positive outcome is the golden answer.
What good then, can come out of the desert locust invasion?
Since the 28th day of December 2019, a swarm of desert locusts has infested the greater part of the North-eastern Kenya. Actually, eight out of 47 counties has been affected. These are Mandera, Marsabit, Wajir, Isiolo, Garissa, Samburu, Meru and Laikipia. And the number keeps rising! These insects are invading the country due to unpredictable rains towards the end of last year. They find green foliage; hence accelerate their feeding and breeding.
With that, they are a double edged sword!
Their active and faster breeding is a serious peril not only to food security but also to the livelihood of both the livestock and wildlife. The climate and nature are punishing humanity; hence this calls for the quick elimination of these desert locusts.
The positive outcome of this invasion lies hidden in the process of its elimination!
The great desert locusts that are invading more than a quarter of our nation can be harvested and made a very nutritious delicacy both for human consumption and animal feeding. But, that’s not only the good of this invasion.
Look at the region of their invasion. It is a conflict-full zone that has not enjoyed relative peace for many decades.
Therefore, the manipulation of this natural invasion of locusts should help us drive peace initiatives in these war torn zones.
How then, can the desert locust invasion change the peace building narrative?
Since peace building initiatives should involve the entire communities around the conflict-full zones, the new narrative is a community-based conflict resolution in fighting a common natural enemy.
If the communities in this region have in the past gone for wars over livestock, pasture, water, etc., this time round nature has provided a means for peace building initiative. Now, than before, they must gung up and eliminate a common enemy, the hazardous locusts.
In this struggle, the communities speak one language and do one activity, lest the locust ruin their livelihood.
Not long ago, we witnessed people whistling, clapping, shooting in the air to scare the locusts away and reporting to the right authority (Kiunjuri, former Agriculture Cabinet Secretary, telling Kenyans to take photos and publish them in the social media, etc) for aerial spray.
For once, the north-easterners forgot their differences; their selfishness; their individualism, which sometimes fuel tribal conflicts. Gabras, Boranas, Somalis, Rendilles, Gallas, Dashenas, El-molos, Samburus, Turkanas came together for a common goal!
Consequently, the desert locust invasion has presented a grand opportunity to experience the most beautiful aspect of our human life; the social connection and love.
Since human beings are fundamentally social beings, anything threatening their social fabric is to be collectively fought at all cost. Social togetherness or connection is very important during periods of social stress.
The desert locusts cause stress in the society. Hence, their eradication is a community-based conflict resolution and peace building initiative.
Let’s inform the north-easterners that the fortune of the period of crisis is understood on how the victims grow afterwards, (Joel 2, 18- 4, 21).
Indeed Catholic Church talks honestly about sex
The Catholic Church is a structured institution. It is very orderly in her teachings as far as their dispensations, in place, time and the persons concern. This makes me have a beef with the article: “Church, let’s honestly talk about sex” published on page 32 of the Sunday Nation, the 29th December 2019 by a Policy Analyst, Scheaffer Okore.
In summary, the author of this article’s main issue is to advice the public “to stop surviving… the wilful (sic) blindness that the church implores in conversations around sex”. This is because the youth, who by then were on holidays at home, explore sex.
To justify her argument, she gave the example of the famous woman pastor who demystified sex during her sermon in church. She was further moved by the fact that the pastor was a woman, something unheard of in her (the author) Catholic Church.
Not only that. She also claims that “the church blurs its role in shaping real knowledge on sex education because its leadership remains stuck in impracticalities while nothing is static”. Hence, as a consequence, the Catholic Church refuses public talks on sex making it a den of sexual predators.
Without fear of contradiction, that is not near the truth. I give only two reasons.
First, let us understand that there is a great difference between the various forms of prayer sessions. In the Catholic Church, we have the celebration of the Eucharist, Mass as commonly known and other Prayer Services such as devotional prayer moments (Adoration, Rosary, the Way of the Cross, etc), Groups, Associations, Movements and Small Christian Community prayer meetings, etc.
During Mass, women are not allowed to preach. This is because Mass being a Sacrament is an entirely a priestly function with the rest of the Christians participating actively in the responses to prayers through recitations, singing and listening meditatively. That's why when there is no priest, there can't be Mass!
Worth noting is that preaching is part of the interpretation of the Word of God, which is first part of Mass. It prepares for the second part which entails the sacrifice of Christ himself, His Body and Blood.
But in other forms of Prayer services, women are involved in the sharing of the Word of God. They can lead even the service of the Way of the Cross. Go to the Small Christian Communities in our estates, women share the inspirations they get after hearing the Word of God. They give practical reflections that help their fellow women and others.
Now, since Protestant churches, Pentecostal and even Evangelical churches do not have Mass as a form of their prayer, they opt for the Prayer services, some women members of their groups preach during those prayer services. That was the case with the justifying example our author gave.
In the Catholic Church we equally have women who demystify sexual talks much better than what Ms. Okore witnessed with a lot of excitement. They do it during the prayer services and seminars/ workshops and not at Mass. Some even put them down as written texts, books! This is the orderliness in the Catholic Church.
In the Catholic Church we equally have women who demystify sexual talks much better than what Ms. Okore witnessed with a lot of excitement. They do it during the prayer services and seminars/ workshops and not at Mass. Some even put them down as written texts, books! This is the orderliness in the Catholic Church.
Second. But Ms. Okore, as “a recovering Catholic” is quiet aware of the pastoral structure of the Catholic Church. In this Pastoral structure, the Catholic Church meets both the human and spiritual needs of all her members. In it we have the Children ministry (Pontifical Missionary Childhood-PMC), Youth Ministry (at various age levels), Catholic Men and Women Associations –CMA and CWA).
All these pastoral groups and Associations have very well detailed program of formation. This formation is integral, for it entails both human and spiritual dimensions.
Since during Mass we have all the groups together, by the virtue of the common good, the preacher is called upon to respect the needs and not to cause scandal to any level of those present whatsoever.
Yes, during homilies examples can be given that touch a specific group, but deep authentic formation on specific topics normally takes place during seminars or workshops, and outside Mass, of those pastoral structures aforementioned. The latter are authentic "places of empowerment and responsibility". The audiences have ample time as compared to Mass time, and can ask questions and answers be given. But at Mass, there's no raising of even hands for a question.
Yes, during homilies examples can be given that touch a specific group, but deep authentic formation on specific topics normally takes place during seminars or workshops, and outside Mass, of those pastoral structures aforementioned. The latter are authentic "places of empowerment and responsibility". The audiences have ample time as compared to Mass time, and can ask questions and answers be given. But at Mass, there's no raising of even hands for a question.
For instance, very recently, specifically on the 27th December last year, I gave a workshop on Sexuality to Consolata Missionaries Novices, young men getting ready to be religious person. We opened our hearts and honestly talked about sex. They will in turn teach other youth in their apostolate.
The Catholic Church has not willfully blinded her followers in matters sex. There are detailed official Church documents, e.g., Encyclical, Familiaris Consortio and Theology of the Body both by Pope St John Paul II, Apostolic Exhortation Amoris Laetitia and Christus Vivit by Pope Francis, the Catechism of the Catholic Church that address the issue of sex; how to live our sexuality and its disorders in our lives, if not lived well.
Prayer is fundamental as a solution not to fall in human sexual disorders. Prayer links our sexuality with the one who created it, God. But the Church gives other practical and human solutions, e.g., physical exercises, avoidance of places, things or occasions of falling into such disorders, etc.
Please, let us put in our thoughts that the Church indeed honestly talks about sex.
Fare thee well, Guka Fantacci
The words behind the Late Fr. Angelo Fantacii’s Funeral program leaflet are a summary of his life. They partly read; “Dear Fr Angelo, you gave your whole life to the mission of the Father, like a pencil in the hands of the artist: you allowed yourself to be sharpened and used freely until you were finished…”!
Indeed Fr. Angelo Fantacci, imc gave all his 95 years on this earth to be sharpened and used by the Lord.
Both his biological and religious anniversaries were in October! He was physically born on earth on the 14th day of October 1924. This event took place in Collepardo, the province of Frosinone in Italy. His parents were Vincenzo and De Poalis America.
His religious and missionary birth took place on the 2nd day of October 1946 in Certosa di Pesio, Italy. Three years later, on 2nd October 1949, he took his final commitment as a Consolata Missionary. Later was Ordained Deacon on the 14th day of May 1950, then a Priest on the 25th June of the same year.
Fast forward! The third day of the New Year Twenty twenty was a historical date. This is the day that saw the body of Fr. Angelo Fantacci, imc, having lived almost a century above the ground, lowered six feet under.
In the worldly optic, one would have expected to see many Europeans of Italian origin crowd the Italian War Memorial Church, Mathari, Nyeri for the Requem Mass and final send off. But, alas! That was not the case. It was full of Africans, mostly Kenyans and specifically from the Coastal region where Fr. Angelo Fantacci, imc gave entirely his final lap of missionary service to God and to humanity. Actually Italians were just a handful.
That day was very serene; hardly windy with little sun rays trying to penetrate the heavily clouded sky.
The Requem Mass that begun at ten was celebrated by His Lordship the Most Rev. Virgilio Pante, the Bishop of Maralal Diocese. Among the many concelebrants was His Lordship the Most Rev. Peter Kihara, the Bishop of Marsabit Diocese, Rev. Fr. James Lengarin, imc, the Vice General Superior, Rev. Fr. Peter Makau, imc, the Regional Superior –Kenya Uganda Region.
In his homily, amidst little humour here and there, Bishop Pante lauded the deceased. He said that Fr. Angelo Fantacci, imc was a missionary governed by the divine wisdom. This was manifested indeed in the way he formed the Christian communities wherever he worked. He further said that this divine wisdom manifested itself in a practical way, for the deceased built several churches including the Archer's post, Maralal Cathedral, and many others, several schools and hospitals. He even expressed the wish that he would have been buried in the Northern Kenya (Archer's Post). He further mentioned that he won the spiritual race, because he had Eucharist as his daily meal that brought him salvation. The Bishop finished by encouraging all the Christians especially the clergy to emulate the lifestyle of the Late Fr. Angelo Fantacci, imc.
After several speeches and tributes, the Late Fr. Angelo Fantacci, imc was laid to rest at around one in the afternoon. His floral wreath was laid symbolically by little children who were present during the burial, for two reasons. One, he died on the 28th December 2019 on the Feast of the Holy Innocents. Two, it was a sign that indeed he was our Guka, grandpa!
Good to note that, the Late Fr. Angelo Fantacci, imc was the ‘padre opener’. Having arrived in Kenya in 1961, just two years before independence, already in 1962 he was the Priest in Charge of Kaheti Mission. Eighteen months later he started opening missions! He was among "the missionary pioneers" (Cf., Paolo Tablino, Christianity among the Nomads: The Catholic Church in Northern Kenya, vol. II, p. 96) who opened the Archer's Post mission (1964); Wamba Catholic Mission (1965); Likoni Mission (1975); Ukunda Mission (1996) and Timbwani Mission.
He will be fondly remembered by his famous dictum: ‘Mzee, kazi sio yako.. ni ya Mungu’.
(This article was published on the website of Consolata Missionaries. The link is below:
Prof. Mutua; slow down on Catholic Doctrines
This is part two of the apologetic response to the article: “For Chrissake,(sic) let Catholics ordain women, priests marry’, published on the ‘Opinion’ section of the Sunday Nation dated December 15th, 2019 by Mr. Makau W. Mutua, a SUNY Distinguished Professor at SUNY Buffalo Law School and the Chairperson of Kenya Human Rights Commission.
As a reminder, part one was dedicated on the clarifications for erroneous arguments advanced by the author on the celibacy policy on the Roman Catholic Clergy. This final part aims at revealing the incongruities of the article’s arguments against the non-inclusion of women in the Holy Orders.
The article partly states: “The refusal to ordain women into the Catholic priesthood is similarly indefensible.” This flawed statement is not near the truth, at all! Its only one reason is that “there’s no biblical or scriptural authority barring the ordination of women.”
To substantiate his sole reason, Prof. Mutua ostensibly takes us through an official document by the Church’s Magisterium, that is, the teaching authority of the Church. He cites an “ecclesiastical letter” Ordinatio Sacerdotalis by Pope John Paul II used to deny Sacrament of the Holy Orders to women as having no quotes from the bible.
We shall, then, proceed in two ways.
In this apologetic article, first, we shall give some of the many biblical texts and their implications in excluding women from the ordination. Then, secondly, we shall refute Prof. Mutua’s way of authenticating his sole argument.
Primo, the bible is solely Jewish. In Hebrew, one of the languages spoken by the Jews, Kôhên, is a noun meaning an ‘Israelite Priest’. From this derives the Swahili-Arabic word, Kuhani meaning a Priest. Priests were men chosen by YHWH (this word is pronounced as Adonai) for the sanctification of His chosen people, cf., Ex 28, 1-5. 29, 1-46; Sirach 45, 6-7.
Some of the ways a Jewish Priest would sanctify the people in the Old Covenant were: by taking care of the Sanctuary, (cf., 1 Sam 7, 1); by being an oracle teller of the mind of God to the populace, (cf., Judge 18, 5-7; 1 Sam 22, 10-15); by receiving, slaughtering and burning the sacrificial animal or bird on the altar of YHWH, (cf., Lev 1, 5-10. 6, 1-6); and by teaching the Torah (Jer 18, 18) and in fact on this St Paul is very radical, as you can read 1 Tim 2, 11-13.
Good to know that the anthropological worldview of the Jews could not allow a woman to slaughter an animal or a bird for the sake of divine worship. I think even most of our African cultures prohibit women to butcher animals. Now, it was fitting for a man to do this job. Since sacrifices to God as a form of prayer entailed the process of ritual slaughtering the animal or the bird, it was a male affair, not women!
In the New Covenant, Jesus, the founder of Christianity, and Kuhani Mkuu (the High Priest), was Himself the sacrificial lamb ‘slaughtered’ at the altars of both the Last Supper Table (cf., Mt 26, 20-30) and the Cross (cf., Mt 27, 32-56). At the altar of the Last Supper Table, Jesus’ choice of close collaborators for this mission, was freely executed by naming (cf., Mk 3, 13-19) twelve men, independent of His socio-cultural milieu to reveal to them His body and blood given out for many (cf., Mk 14, 17-26). And further commissioned them to go and do the same sacrifice, in His memory, cf. 1 Cor 11, 23-26. Women were absent in this great event. But as for the altar of the Cross, women were present “looking at a distance” (Mt 27, 55-56) yet Jesus never involved them in the sacrifice.
In these two fundamental instances of our Christian faith, we see the divine plan to reserve to men alone the priestly functions (of offering sacrifice to God) for our salvation mystery. Then, why should we, mortal beings, change this plan of God if Jesus Himself, the Son of God, had the opportunity to incorporate women at the two altars but didn’t?
Secundo, the refutation of the methodology of Prof. Mutua’s authentification by saying that Pope John Paul II “failed to quote any biblical authority” lies on its form.
The Apostolic Letter, Ordinatio Sacerdotalis published by then Pope John Paul II (now St John Paul II) in the Vatican on 22nd May 1994 during the Solemnity of the Pentecost, has sixteen (16) biblical quotes in total; 13 of them are found in the main body of the text, while 3 appearing in the footnotes!
A quotation in a manuscript is part of what makes its form. And, our learned friend, Prof. Mutua knows that very well. So, for the esteemed Professor to deny this Apostolic Letter what’s empirically evident in its form and hastily claim that it lacks the scriptural authority is maliciously and fallaciously finding an easy way out to justify his sole argument. But above all, this noticeable error is not only a disgrace to the academia, but also doing injustice to the readers’ trust in the Magisterium.
There are some other theological reasons, of course. But we leave that for another day.
And as we said in the first part of this apologetic response, without doubt we repeat that ‘opinions are personal and call for respect. But they can be corrected if not well informed’.
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