Probably the most common opposing view or support for the ordination of women is that there is no solid evidence that Jesus believed women were inf

equal basis, the Amendment would remove the special protection in the law which women now have and which I don’t see how they can get along without”(Fitzgerald 33).

In conclusion, we can not take the liberty of re-writing the scriptures for the sake of equality and social justice. If we allow this essential fact of Christianity to be dismantled, then we risk losing focus on the truth within the bible, and the very core of the Christian tradition. Old Roman law, which ruled at the time of Christ, operated on the premise that if it is not prohibited it, is allowed. The ordination of women is strictly prohibited in the bible, by the actions and life of Christ and by Canon Law 1024, “Only a baptized male validly receives sacred ordination.”

erior to men. Any noted discrimination can be attributed to the social norms of the times in which Christ lived. In his itinerant ministry Jesus was accompanied not only by the Twelve disciples but also by a group of women; Mary, Joanna, Susanna and several others who provided for him out of their own resources. Another argument for the ordination of women is that traditionally there is no evidence that Christ excluded women from the Church. In fact Christ’s call has gone out to all women everywhere whether they are Mary or Martha, to give of themselves and their talents for the service of the Church. And finally, one can argue for the ordinations of women based on the fact that the Catholic Church is basing many of its beliefs and doctrines on ancient laws and tradition, which are not relevant to today’s laws and social standards. These arguments are all interesting and valid points, however I would like to submit for your consideration evidence to support the continued exclusion of women priests. For example I begin by disputing the contention that Jesus did not discriminate between the roles of women

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