#ordination

What can the words of the Mass teach us about the priesthood? Plenty, says Msgr. James Maroney, a liturgical scholar who has traveled the country preparing priests to understand and celebrate Mass better. "The liturgy itself tells us who the priest is," explains Msgr. Moroney. "The prayers of the Roman Rite are unequivocal in the way they reveal the essence of the priesthood." This is readily apparent in the case of the exchange between the priest and the congregation, if we understand what it means. "The Lord be with you" [Dóminus vobíscum], says the priest, and the people respond, "And with your spirit" [Et cum spíritu tuo]. This is an ancient formula dating back to the third century. (In fact, its roots are even older, based on when God shared Moses' spirit with the 70 Hebrew elders, cf. Numbers 11.) In the context of the Mass, the "spirit" referred to is the priestly character of the ordained minister. Each time this exchange occurs in the Mass—and it happens five times—it is a "statement of right relationship" between the minister and the people, explains Fr. Msgr. Maroney. Another example is similarly enlightening. At the offertory, the priest says, "Pray that my sacrifice and yours…" [Oráte, fratres, ut meum ac vestrum sacrifícium...]. This emphasizes that the priest is standing in the person of Christ, essentially offering the same sacrifice that Christ offered on the cross. It also emphasizes that the people are offering their own sacrifice—their very lives—that are joined together with the offering of bread and wine. "The venerable prayers articulate a vision of priesthood characterized by sacrifice, obedience, and most of all, conformity to the person of Christ," observes Msgr. Maroney. One further point worth mentioning is a sentence in the General Instruction of the Roman Missal (the "instructions" for the Mass). Speaking of the priest, it reads: "By his bearing, and by the way he says the divine words, he must convey to the faithful the living presence of Christ" [et in modo se gerendi et verba divina proferendi præsentiam vivam Christi fidelibus insinuare, §93]. These instructions point out what we all know from experience to be true—that we are more easily drawn into the Sacred Mysteries by a sincere and holy priest. Is Jesus, the Great High Priest, calling you to stand in His Person and offer the Holy Sacrifice of the Mass?

- Rev. Chris Bethge. Bolded emphases added.

Today marks the 45th anniversary of my Ordination to the Priesthood in the Episcopal Church. It is a milestone I find myself approaching with deep gratitude and no small amount of wonder. My journey to this point began even earlier, with my graduation from seminary 47 years ago, followed by a brief season of other work as a hospital chaplain and as deacon before I was ordained to the priesthood…

Introduction:

As of 2026, there are no Theravada Buddhist bhikkhunis (fully ordained nuns) in the world. According to the Tipitaka (Pali Canon), it is not possible to re-establish the Theravada bhikkhuni sangha. This article explains the reasons, based on the Vinaya Pitaka and historical context, and clarifies the status of modern women claiming to be Theravada bhikkhunis.

Key Reasons for the Absence of Theravada Bhikkhunis:

1. No Unbroken Lineage:

The Theravada bhikkhuni sangha lineage was destroyed over a millennium ago.

Without an unbroken lineage, ordination and upasampada (higher ordination) cannot be validly conferred.

2. Vinaya Pitaka Restrictions:

The Buddha did not permit male bhikkhus to ordain women as bhikkhunis.

The Vinaya Pitaka explicitly states that only a dual sangha (both bhikkhus and bhikkhunis) can perform a valid bhikkhuni ordination.

3. Mahayana Dharmagupta Ordination is Not Valid in Theravada:

Some modern women are ordained under the Mahayana Dharmagupta tradition.

Theravada Buddhism does not recognize Mahayana ordinations as valid for establishing a Theravada bhikkhuni sangha.

The Buddha’s Stance on Bhikkhuni Ordination:

Initial Refusals:

The Buddha refused six times to allow women’s ordination:

Three times to Mahaprajapati Gautami (his stepmother).

Three times to Venerable Ananda (a his chief disciple).

The Buddha stated: “Never mind, Gautami/Ananda, you shall not desire/prefer the ordination of women in the Buddha Sasana.”

Conditional Permission and the Eight Heavy Rules (Ashta Garu Dhammas):

After persistent requests, the Buddha reluctantly permitted women’s ordination but imposed eight strict rules (Ashta Garu Dhammas) to protect the Sangha and Dhamma.

These rules include:

Bhikkhunis must always show respect to bhikkhus, regardless of seniority.

Bhikkhunis cannot live in areas without bhikkhus.

Bhikkhunis must seek guidance from bhikkhus every half-month.

Bhikkhunis must undergo a 2-year novice period before higher ordination.

Bhikkhunis cannot advise or criticize bhikkhus, no matter what.

The Buddha warned in a simile: “It is like, if women had not been allowed to ordain, my teachings would have lasted 1,000 years. Now, they will last only 500 years.”

Modern Claims of Theravada Bhikkhunis: Why They Are Invalid:

1. No Valid Theravada Ordination:

Modern women ordained under the Mahayana Dharmagupta tradition are not recognized as Theravada bhikkhunis.

Theravada Vinaya requires a dual sangha (both bhikkhus and bhikkhunis) for valid ordination, which does not exist today.

2. False Titles and Deception:

Some women falsely claim to be “Theravada bhikkhunis” despite lacking valid ordination and upasampada.

These women are not part of the Theravada sangha and remain laywomen or Dasa Sil Matha (10-precept nuns).

3. Rishihood Ordination is Not Sangha Membership

Some individuals adopt rishihood (self-ordination as a rishi/rishika).

Rishihood is not recognized as sangha membership in Theravada Buddhism.

The Role of Women in Theravada Buddhism:

Liberation Without Sangha Membership:

The Buddha taught that liberation (Nibbana) is possible for laypeople who uphold even the Five Precepts.

Women can achieve spiritual attainment without entering the sangha.

Upasika (Female Lay Devotees):

Women who follow 10 precepts and are ordained are called Dasa Sil Matha.

These women are female ascetics but are not bhikkhunis.

Respecting the Buddha’s Words:

The Tipitaka (Pali Canon) is the only pure and unaltered record of the Buddha’s teachings.

Mahayana Buddhism is a deviation from the original Dhamma.

Any ordination against the Vinaya Pitaka is invalid and does not confer sangha membership.

The Buddha’s omniscience and the arahant monks’ divine intelligence must be trusted.

Final Note: The modern push for Theravada bhikkhuni ordination is driven by privilege, not liberation. The true path to liberation does not require sangha membership.

Frequently Asked Questions (FAQ):

Q: Can women achieve liberation in Theravada Buddhism in this modern era?

A: Yes, women can achieve liberation as lay devotees (Upasika) or as Dasa Sil Matha (also Upasika but female ascetics) by following the Five (for lay devotees) or Ten Precepts.

Q: Why did the Buddha allow women’s ordination if it shortens the Dhamma’s lifespan?

A: The Buddha permitted it only after strict conditions (Ashta Garu Dhammas) to minimize harm to the Sangha.

Q: Are modern “Theravada bhikkhunis” real?

A: No, they lack valid Theravada ordination and are not recognized by the Tipitaka.

Q: What is the difference between a Dasa Sil Matha and a bhikkhuni?

A: Dasa Sil Matha are 10-precept nuns (Upasika but female ascetics), while to be a bhikkhuni require valid ordination and upasampada, which is currently impossible in Theravada.