Archbishop Hallinan intervened twice this week during a debate on the schema, titled The Church in the World of Today. Because of the earlier earmarking of speakers his remarks were written rather than oral.

On October 11, his council statement covered the schema’s reference to racial discrimination. On October 12, his written intervention concerned the schema’s study of the role of women in the church.

The following are pertinent extracts of both interventions.

Discrimination

Although racial discrimination is mentioned several times in this Schema, it is not given the clear and forceful treatment for which injustice cries out today. Certainly the crises in disturbed families and among warring nations require the words and example of Christ, Our Lord, and of His Church.

But even more urgently, the cries of racial minorities for equal opportunity, of majorities oppressed by hostile government, and indeed of whole new nations for dignity, freedom and advancement, regardless of color or race, cannot continue to go unheard. This Church and this Council must, like the prophet, cry out her protest without ceasing.

Some nations have indeed tried to curb this discrimination by law, education and example. Many churches and synagogues have met their high obligations by leading their people along the high road of truth and justice instead of following them blindly into alleys of fear and hate. But if racial discrimination is to be progressively eliminated, every social force must work incessantly for the complete appearance by all men of the concept of the equal dignity, as well as the rights and responsibilities, of all the children of God.

It is appropriate that 95 African bishops spoke last week through Bishop Ddungu of Uganda against the inadequate treatment of racial discrimination in this Schema. That continent was the major victim of the scourge which cursed the Western world for centuries although it is true that every region of humanity has been soiled by some form of slavery from the beginning of history.

Individual bishops and bodies of bishops have frequently condemned the sin of racial discrimination. But the universal Church, in a conciliar document, must publicly declare our position, not only against slavery, but against the evils it has spawned. Such a statement would strengthen the hands of bishops, priests, religious and laity as they earnestly try to remove this moral offense from mankind’s catalogue of sins. It would ennoble the difficult efforts of those governments that are concerned with the social evils in inequality. With justice and compassion, this statement would publicly accord to the victims of these evils the dignity that is inalienably theirs. And finally, it would assure the world that the Church will constantly proclaim God’s law of justice and love, constantly act upon it, and lead its members to live in that true harmony that only equality and fraternity can provide.

This form of discrimination leaves mankind with slavery, forced segregation, deprivation and degradation. These in turn give rise to the monstrous inequalities in education, housing, jobs, even in the right to vote. But the most miserable irony is that racial minorities are even turned away when they want to worship in a particular church.

The Council should condemn all this as unworthy of the human person. Christians should work for racial justice always, justice motivated by love.

Archbishop Hallinan’s intervention was addressed to all Christians and other religious bodies, to governments, and particularly to the victim’s of “this degradation of the human Spirit.”

Role Of Women

The Schema, the Church in the World of Today, cites three important points in the enlargement of her teaching on the role of women: the present condition, the origin in Genesis 1, 27, and the contemporary abuses (Section n.9, n.11 & n. 30). But there is very little application of these points to concrete “urgent problems” (Part II). This application is needed to activate and extend this vital factor in today’s society. The schema emphasizes woman’s communion with society and in the work of the church. This communion must be one of harmony, love, respect and responsibility, and not a “Master-Subject” union of subservience.

Certainly, the three statements are Christian, noble and urgently needed. But the emergence of woman from the ancient role of slave or concubine, through the Judeo-Christian transformation to a person of dignity, rights and duties, demands much more of us today. We must not perpetuate the secondary place accord to women in the Church of the 20th century; we must not continue to be late-comers in the social, political and economic developments that has today reached climactic dimensions. Pope Pius XII clearly indicated the proper part to be taken in the Church and society by women, both married and unmarried. In Pacem in Terris, Pope John XXIII stated the principle now incorporated by the Second Vatican Council in the Constitution, De Ecclesia, (Ch. IV, n. 32): “There is therefore in Christ and in the Church no inequality on the basis of race or nationality, social or sex...For you are all ‘one’ in Christ Jesus.” (Gal. 3, 28).

In our society, however, women in many places and in many respects still bear the marks of inequality. This is evident in working conditions, wages and hours of work; and in marriage and property laws. Above all it is present in that gradualism, bordering on in-action, which limits their presence in the tremendous forces now working for universal education, for peace, for the rehabilitation of the deprived, the just and compassionate care of the young, the aged and the needy, the dispossessed and the victims of human injustice and weakness. Certain nations have led the way, but even in these the ideal and complementary role of man and woman has not yet become the basis and norm of our social order.

Has the Church, in this respect, given the leadership that Christ, by word and example, clearly showed what he expected of her? Her history, indeed, has been a struggle to free women from the old place of inferiority. Her great women saints, and dedicated virgins, her defense of woman in the family, a few women-theologians, but especially in her defense of the unique honor given to God’s only perfect creature, Mary Our Lady, -- all these are part of that history.

But the Church has been slow in denouncing the degradation of women in slavery, and in claiming them the right of suffrage and economic equality. Particularly, the Church has been slow to offer to women, in the selection of their vocation, any choice but that of mother or nun. In fact, among her saints, there are only three groups: martyrs, virgins and a vague, negative category called “nee virgines, nec martyres.”

It is proposed, in order to clarify and strengthen the principles stated in Part I, that these emendations be inserted into the present Schema: That the Church define the liturgical functions of women so that they could serve as lectors and acolytes, and, when properly prepared, also as they once did in the apostolic office of deaconess. They could thus, as deacons do, administer certain sacraments.

That the Schema should include them in the instruments to be set up after the Council to further the lay apostolate.

That women religious should have representation in those matters which concern their interests, especially in the present and past Conciliar agencies.

That every opportunity should be given to women, both as sisters and as lay women, to offer their special talents to the ministry of the Church. Mention should also be made of women who are not married. Because of the universal call to women (in De Ecclesia) they also promote family values by witnessing in their own way to this universal vocation.

Society needs, and the Church can provide, the Christian dynamic indicated this in this Schema and these emendations. It is rooted in the equality of men and women, and it flowers in both the Church and the public order when they complement each other, and fulfill the truly human aspirations God has implanted in them and in society.