The heterodox in the Church would tell us that those who love the TLM are the greatest threat to Vatican II and Church unity, but they turn a blind eye to the far greater threat which includes far more people in the Church than traditionalists, those who promote heterodoxy and are in schism. But that is the way of the heterodox, to beat into submission to heterodoxy anyone who is orthodox!
First I saw that Pope Leo had met with Cardinal Fernandez and Cardinal Grech this morning but I am not sure if it was before this news article from Vatican News was posted or after. The article says nothing about Pope Leo and his thoughts on this ambiguous article on female “deacons.” Only the pope can stop the madness of the heterodox in the Church who want the beat the orthodox into submission!
This morning, the Holy Father received in audience: - His Eminence Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith; - His Eminence Cardinal Mario Grech, secretary general of the General Secretariat of the Synod; |
How do you read it?
Petrocchi Commission SAYS NO! to female diaconate, though judgment not definitive
By Vatican News
“The status quaestionis of historical research and theological investigation, as well as their mutual implications, rules out the possibility of moving in the direction of admitting women to the diaconate understood as a degree of the sacrament of Holy Orders. In light of Sacred Scripture, Tradition, and the Church’s Magisterium, this assessment is strongly maintained, although it does not at present allow for a definitive judgment to be formulated, as is the case with priestly ordination.”
The above is the conclusion reached by the second commission chaired by Cardinal Giuseppe Petrocchi, Archbishop emeritus of L’Aquila, Italy, which — at the request of Pope Francis — had examined the possibility of proceeding with the ordination of women as deacons and concluded its work in February. This is explained in the seven-page report the Cardinal sent to Pope Leo XIV on 18 September and which is now being made public at the Pope’s request.
During its first working session (2021), the Commission determined that “the Church has, at different times, in different places, and in various forms, recognized the title of deacon/deaconess with reference to women, though attributing to it no univocal meaning.” In 2021 the theological discussion unanimously concluded that “a systematic study of the diaconate, within the framework of the theology of the sacrament of Holy Orders, raises questions about the compatibility of the diaconal ordination of women with Catholic doctrine on ordained ministry.” The Commission also unanimously expressed support for the establishment of new ministries that “could contribute to synergy between men and women.”
In the second working session (July 2022), the Commission approved (with seven votes in favor and one against) the statement quoted in full at the beginning of this article, which rules out the possibility of proceeding toward the admission of women to the diaconate as a degree of Holy Orders, but without issuing “a definitive judgment” at this time.
At the last working session (February 2025), after the Synod had allowed anyone who wished to submit contributions, the Commission examined all the material received. “Although many interventions were submitted, the persons or groups who sent their writings numbered only twenty-two and represented few countries. Consequently, although the material is abundant and in some cases skillfully argued, it cannot be considered the voice of the Synod, much less of the People of God as a whole.”
The report summarizes arguments for and against. (On the heterodox side!) Supporters argue that the Catholic and Orthodox tradition of reserving diaconal ordination (as well as priestly and episcopal ordination) to men alone seems to contradict “the equal condition of male and female as the image of God,” “the equal dignity of both genders, based on this biblical reference”; the profession of faith that “there is no longer Jew or Greek, slave or free, male or female, for you are all ‘one’ in Christ Jesus” (Galatians 3:28); and social developments “which promote equal access for both genders to all institutional and operative functions.”
On the opposing side, (the orthodox side!) the following thesis was advanced: “The masculinity of Christ, and therefore the masculinity of those who receive Holy Orders, is not accidental but is an integral part of sacramental identity, preserving the divine order of salvation in Christ. To alter this reality would not be a simple adjustment of ministry but a rupture of the nuptial meaning of salvation.” This paragraph was put to a vote and received five votes in favor of confirming it in this form, while the other five members voted to remove it.
By nine votes to one, the Commission expressed the hope that “women’s access to ministries instituted for the service of the community might be expanded (…) thus ensuring adequate ecclesial recognition of the diakonia of the baptized, particularly of women. Such recognition will be a prophetic sign especially where women still suffer situations of gender discrimination.”
In his conclusion, Cardinal Petrocchi highlights the existence of “an intense dialectic” between two theological orientations (one heterodox and the other orthodox).The first maintains that the ordination of a deacon is for ministry and not for priesthood: “this factor would open the way toward the ordination of women deacons.” The second, by contrast, insists “on the unity of the sacrament of Holy Orders, together with the nuptial meaning of the three degrees that constitute it, and rejects the hypothesis of a female diaconate; it also notes that if the admission of women to the first degree of Holy Orders were approved, exclusion from the others would become inexplicable.”
For this reason, according to the Cardinal, it is essential, for continued study, to undertake “a rigorous and wide-ranging critical examination focused on the diaconate in itself—that is, on its sacramental identity and its ecclesial mission—clarifying certain structural and pastoral aspects that are currently not fully defined.” Indeed, there are entire continents in which the diaconal ministry is “almost nonexistent” and others where it is active with functions often “coinciding with roles proper to lay ministries or to altar servers in the liturgy.” (In other words, the heterodox, as they usually do, will beat the orthodox into submission with heterodoxy!)
Report translated from the Italian original.
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