As we view the place of women within official church settings fifty years after Vatican II, we can do so through the lens of their place at the Council: they were  invited late, just to observe.  While eleven laymen were present at the second session, not until the fourth session were laywomen and sisters invited; of course, their role was not official.  While recent popes have often praised women and their gifts, the rubric has generally been of gifts particular to women, which too easily translates into a separate place, and certainly not into official roles.  Most recently, Pope Francis said, "Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded" (Joy of the Gospel, 104).  This paragraph continues by repeating that priesthood is reserved to men, rather than by creatively exploring some other ways of developing an official place for women.  In an age when countries throughout the world include women in the highest of official roles, and youth in all cultures expect equality, this is an increasingly urgent matter.

The Pope continues, saying that it is pastors and theologians who need to find ways to recognize more fully "the possible role of women in decision-making in different areas of the Church's life."  In fact, theologians have offered many ideas about utilizing the gifts of women more fully − as deacons, or as installed lay ministers, for example - but there does not appear to be any official engagement of these possibilities.  Pastors, both in parishes and dioceses, have created roles for women.  The United States bishops have called the roughly 40,000 lay parish ministers their "co-workers," and recognized in their 2005 document Co-Workers in the Vineyard of the Lord that women share in leadership in the Church.  After all, about 80% of these lay ecclesial ministers are women.  They have been called into ministry by the pastors of parishes.

Bishops have named women to roles within their curial staffs, and other leadership positions.  Some bishops have chancellors who are women.  However, because their place is only recognized locally, there are various functions which these roles usually include which women are excluded from.  And, they are often excluded from conversations that impact policy, where their expertise and experience would benefit decision making.  The good news is that when the Office for the Laity, Children, Women and Youth of the US bishops' conference  surveyed women in such positions, they found most felt valued, and said they worked in a collaborative way with those who are ordained.

Catherine Vincie has analyzed the Catholic tradition regarding the linking of pastoral roles and liturgical functions.  She contends, "(T)here is a theological and pastoral appropriateness to connect liturgical presidency, or at least a liturgical role, with pastoral service.  Thus it would appear an anomaly in our tradition to have a pastoral charge with no liturgical expression, or a liturgical role without a pastoral charge" ("Lay Ecclesial Ministry and Ritual," 87). Furthermore, authorization processes for lay ecclesial ministers, an important aspect of legetimization described in Co-Workers ,  are weak.   A recent study by CARA for the Canon Law Society found that only 8% of parish lay ecclesial ministers have an official appointment to their position by the arch/bishop.  Even more concerning, only 20% of dioceses require certification for lay ecclesial ministers.  Two in five respondents (40 percent) say that there is no commissioning ceremony or public installation of lay ecclesial ministers.  Practices of the official church do not help Catholics understand the importance of women serving in the Church today. It is instructive to contrast the mandated training, authorization processes and richness of ritual that are part of the diaconate to more fully realize the paucity of attention to women in ministry.

Certainly, the picture of women in roles in ministry is much larger than official ministry.  In addition to the roles described above, women are primary leaders in Catholic institutional ministries, in education, health care and social service settings.  Women teach as members of seminary faculties.  (In fact, Daniel Aleshire, the head of the Association of Theological Schools, reported years ago that one seminary had achieved gender equity in its faculty - and that was a Roman Catholic seminary.) Women serve in prophetic roles as speakers, writers and by the way they live their lives, calling attention to the poor, the sick, the imprisoned, the marginalized.  Women are spiritual directors, and guide the ministry of retreat houses.  They are teachers in Catholic schools and catechists in parishes.  The lived life of the Church is intensely vibrant and Spirit-led, with women making great contributions to all aspects of its life.   The reality is that already women are not mere observers but vital ministers and ministerial leaders. An invitation to official roles will indeed be late.   Justice calls for action by the official Church now.