Mistakes in the understanding of the Holy Mass and liturgical changes: bringing women to the tabernacle and to church functions

This is why the Word of God should be read in a worthy manner, by worthy persons. The introduction of women to this honor is a mistake and a nod towards the side of man, and not towards the side of God. The Mother of God gave way to the apostles, let alone the holy women, let alone the unholy women. It is not the vocation of women to exercise ecclesiastical functions. The role of women is to surround the Church with love, warmth, and advice, but only if it is God’s will.


a) The woman should always be a mother

The woman should always act as a mother. Eve stood at the side of Adam, not Adam at the side of Eve. When Eve stepped over this threshold, she left her position beside Adam, and dragged down both herself and him. The same is true of women in the Church. Their role is prayer, suffering and multiplication of God’s wisdom, so that they can be a refuge and strengthening for priests. For this purpose are given to us priests: mothers, sisters and souls of women whom God puts on the path of priests in order to strengthen them through these souls. Many holy priests were supported by the help from the side of women, spiritual help. God likes, apparently, to endue women with His gifts in order to support His Church through them. Christ always in His greatest darkness and suffering, after His Father, immediately turned to His Mother and in Her was looking for consolation. By making the priest a second Christ, God usually also gifts him with a soul, which receives the grace of strengthening him, be it with prayer or council, depending on how great are God’s requirements for this priest. However, the woman who exceeds this role, and God forbid, by herself approaches the Altar, moves away from God and becomes Eve, the first Eve, crossing out the second Eve. Let us make the world in the same way it which Christ sees it. Let us make order along the lines of the order which he introduced, and everything will be in the right place and will perfectly fulfill this role.


b) The role of the woman – to strengthen, to comfort, to support.  Spiritual love

Yesterday we talked about the place of the woman in the Church and her role in the formation of priests. Most holy priests were born to holy mothers. Most holy priests choose Mary as their mother already in childhood. The road to the Heart of God leads through Her maternal Heart. This is the role of the woman – to lead to God, to strengthen, to console and to support with her prayer. Spiritual love, when it is not bound with the body, develops with supernatural strength. God is present in this love, and through His participation in it, transforms a man from flesh and blood into an angel. It seems that (man) forgets about his body and his blood.  Spiritual love releases and molds a higher degree of love, a love wishing to offer itself.


c) The priest is responsible for the state of the soul of the woman at the Altar

I will not talk anymore about the role of the woman and the gross abuses against it. Of course, if women did not desire ecclesiastical functions, they would not be introduced to them.  However, the priests who allow this bears the responsibility for these anomalies. This is unacceptable. A man easily seduces a woman in whom does not live the Spirit of God.  And this happens among women who are unaware of what they are doing by moving closer to the mysteries of God, and worse yet, to the Altars. A heavy sin rests upon those who allow this, to the dismay of the faithful. The trust with which people endow the priest weights upon that priest. He assumes the full responsibility for every offense, regardless of his concerns towards his superiors. For this reason, many priests will go to damnation, because they have been guilty of desecration, allowing unclean hands to touch God. The sins against the Eucharist are punished very severely.


Translated from : Tajemnica Mszy świętej według św. Ojca Pio na podstawie Orędzi na Czasy Ostateczne które własnie nadeszły, Grzechynia 2013, p. 30-33 –