THE GIFT OF THE BRIDE
The Common Priesthood of Baptized Persons
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27.
The Second Vatican Council renewed the Church's awareness of the universality of the priesthood. In the New Covenant there is only one sacrifice and only one priest: Christ. All the baptized share in the one priesthood of Christ, both men and women, inasmuch as they must "present their bodies as a living sacrifice, holy and acceptable to God (cf. Rom 12:1), give witness to Christ in every place, and give an explanation to anyone who asks the reason for the hope in eternal life that is in them" (cf. 1Pt 3:15).1 Universal participation in Christ's sacrifice, in which the Redeemer has offered to the Father the whole world and humanity in particular, brings it about that all in the Church are "a kingdom of priests" (Rev 5:10; cf. 1Pt 2:9), who not only share in the priestly mission but also in the prophetic and kingly mission of Christ the Messiah. Furthermore, this participation determines the organic unity of the Church, the People of God, with Christ.
Unity: Matrimonial Paradigm of Church
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It expresses at the same time the "great mystery" described in the Letter to the Ephesians: the Bride united to her Bridegroom; united, because she lives his life; united, because she shares in his threefold mission (tria munera Christi); united in such a manner as to respond with a "sincere gift" of self to the inexpressible gift of the love of the Bridegroom, the Redeemer of the world. This concerns everyone in the Church, women as well as men. It obviously concerns those who share in the "ministerial priesthood",2 which is characterized by service. In the context of the "great mystery" of Christ and of the Church, all are called to respond -- as a bride -- with the gift of their lives to the inexpressible gift of the love of Christ, who alone, as the Redeemer of the world, is the Church's Bridegroom. The "royal priesthood" which is universal at the same time expresses the gift of the Bride.
Holiness = Bride's Response to the Bridegroom's Love
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This is of fundamental importance for understanding the Church in her own essence, so as to avoid applying to the Church -- even in her dimension as an "institution" made up of human beings and forming part of history -- criteria of understanding and judgment which do not pertain to her nature. Although the Church possesses a "hierarchical" structure,3 nevertheless this structure is totally ordered to the holiness of Christ's members. And holiness is measured according to the "great mystery" in which the Bride responds with the gift of love to the gift of the Bridegroom. She does this "in the Holy Spirit", since "God's love has been poured into our hearts through the Holy Spirit who has been given to us" (Rom 5:5).
The Church's femininity in relation to God
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Mary as a mystical figure of the Church and Holiness
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The Second Vatican Council, confirming the teaching of the whole of tradition, recalled that in the hierarchy of holiness it is precisely the "woman", Mary of Nazareth, who is the "figure" of the Church. She "precedes" everyone on the path to holiness; in her person "the Church has already reached that perfection whereby she exists without spot or wrinkle" (cf. Eph 5 27).4 In this sense, one can say that the Church is both "Marian" and "Apostolic-Petrine".5
Feminine presence in the history of the Church
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In the history of the Church, even from earliest times, there were side-by-side with men a number of women, for whom the response of the Bride to the Bridegroom's redemptive love acquired full expressive force. First we see those women who had personally encountered Christ and followed him. After his departure, together with the Apostles, they "devoted themselves to prayer" in the Upper Room in Jerusalem until the day of Pentecost. On that day the Holy Spirit spoke through "the sons and daughters" of the People of God, thus fulfilling the words of the prophet Joel (cf. Acts 2:17). These women, and others afterwards, played an active and important role in the life of the early Church, in building up from its foundations the first Christian community -- and subsequent communities -- through their own charisms and their varied service. The apostolic writings note their names, such as Phoebe, "a deaconess of the Church at Cenchreae" (cf. Rom 16:1), Prisca with her husband Aquila (cf. 2Tim 4:19), Evodia and Syntyche (cf. Phil 4:2), Mary, Tryphaena, Persis, and Tryphosa (cf. Rom 16:6, 12). St. Paul speaks of their "hard work" for Christ, and this hard work indicates the various fields of the Church's apostolic service, beginning with the "domestic Church". For in the latter, "sincere faith" passes from the mother to her children and grandchildren, as was the case in the house of Timothy (cf. 2Tim 1:5).
The Church's defense of dignity and vocation of women
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The same thing is repeated down the centuries, from one generation to the next, as the history of the Church demonstrates. By defending the dignity of women and their vocation, the Church has shown honor and gratitude for those women who -- faithful to the Gospel -- have shared in every age in the apostolic mission of the whole People of God. They are the holy martyrs, virgins, and mothers of families, who bravely bore witness to their faith and passed on the Church's faith and tradition by bringing up their children in the spirit of the Gospel.
In every age and in every country we find many "perfect" women (cf. Prov 31:10) who, despite persecution, difficulties and discrimination, have shared in the Church's mission. It suffices to mention: Monica, the mother of Augustine, Macrina, Olga of Kiev, Matilda of Tuscany, Hedwig of Silesia, Jadwiga of Cracow, Elizabeth of Thuringia, Birgitta of Sweden, Joan of Arc, Rose of Lima, Elizabeth Ann Seton and Mary Ward.
The witness and the achievements of Christian women have had a significant impact on the life of the Church as well as of society. Even in the face of serious social discrimination, holy women have acted "freely", strengthened by their union with Christ. Such union and freedom rooted in God explain, for example, the great work of St. Catherine of Siena in the life of the Church, and the work of St. Teresa of Jesus in the monastic life.
In our own days too the Church is constantly enriched by the witness of the many women who fulfill their vocation to holiness. Holy women are an incarnation of the feminine ideal; they are also a model for all Christians, a model of the "sequela Christi", an example of how the Bride must respond with love to the love of the Bridegroom.
 NOTE ON INCLUSIVE LANGUAGE. If the reader is offended or disturbed by terms such as "sons of God", please be assured that this really means "children of God", and in no way excludes the divine filiation of female Christians. The plural form of the latin word for "son" (filius) is translatable into either "sons" or "children" (filii). In the absence of other official translations, what we present here is the document as it was translated from the original latin, according to the inclusive style of english translation prevalent in the 1960s. Such problems would be absent in a Filipino translation, where "tao"=human person, "kapatid"=sibling, "kapatiran"=benevolent interaction among siblings, anak=child, and "mga anak ng Diyos"=children of God. Gendered language is basically a western phenomenon.
END NOTES
 1. Cf. Vatican II, Dogmatic Constitution on the Church Lumen Gentium, n. 10.
2. Cf. ibid., 10.
3. Cf. ibid., 18-29.
4. Ibid., 65; cf. also 63; cf. Encyclical Letter Redemptoris Mater, 2-6; loc. cit., 362-367.
5. "This Marian profile is also -- even perhaps more so -- fundamental and characteristic for the Church as is the apostolic and Petrine profile to which it is profoundly united. ... The Marian dimension of the Church is antecedent to that of the Petrine, without being in any way divided from it or being less complementary. Mary Immaculate precedes all others, including obviously Peter himself and the Apostles. This is so, not only because Peter and the Apostles, being born of the human race under the burden of sin, form part of the Church which is 'holy from out of sinners', but also because their triple function has no other purpose except to form the Church in line with the ideal of sanctity already programmed and prefigured in Mary. A contemporary theologian has rightly stated that Mary is 'Queen of the Apostles without any pretensions to apostolic powers: she has other and greater powers' (Hans Urs von Balthasar, Neue Klarstellungen)." Address to the Cardinal and Prelates of the Roman Curia (December 22, 1987); L'Osservatore Romano, 23 December 1987.
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