Why can't women be deacons in the church?

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I have pointed this out in other threads on this topic, but the answer is not really cut and dry. One thing that has shown up here is where the Catholic Church has defined that women cannot be deacons. St. John Paul II defined that women cannot be priest, but chose at that time not to extend the same definition to the diaconate. The Church continues to look at this precisely because it is still an open question. Some, maybe most, believe it to be impossible. In light of all the attempts to see if women could be deacons, attempts that failed, btw, I tend toward believing that myself. However, I have never read where the Church has defined this, though I am open to being proven wrong in the future.

http://www.vatican.va/content/john-...p-ii_apl_19940522_ordinatio-sacerdotalis.html
 
Lots of places still call them “Eucharistic Ministers”, even though it is not technically correct. Even my pastor—who is one of the most liturgically-minded priests I have ever known—will use the term in conversation on occasion. It is a lot shorter and easier to say than “Extraordinary Ministers of Holy Communion,” especially if you are using the term multiple times in the span of a few sentences.

So don’t feel too bad. 😉
 
pnewton said:
However, I have never read where the Church has defined this, though I am open to being proven wrong in the future.
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Right. It does seem that the recent Church documents are very carefully worded in this regard. I’m also inclined to believe that it cannot happen, but I can understand why people still ask the question.
 
Then, perhaps the Church needs to clearly define this, once and for all. So, it becomes a closed issue.
 
The ordination of deacons - "in order to serve"

1569 “At a lower level of the hierarchy are to be found deacons, who receive the imposition of hands 'not unto the priesthood, but unto the ministry.”'53 At an ordination to the diaconate only the bishop lays hands on the candidate, thus signifying the deacon’s special attachment to the bishop in the tasks of his "diakonia."54

1570 Deacons share in Christ’s mission and grace in a special way.55 The sacrament of Holy Orders marks them with an imprint (“character”) which cannot be removed and which configures them to Christ, who made himself the “deacon” or servant of all.56 Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting at and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity.57

VI. WHO CAN RECEIVE THIS SACRAMENT?

1577 "Only a baptized man ( vir ) validly receives sacred ordination."66 The Lord Jesus chose men ( viri ) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry.67 The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ’s return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible.68

1578 No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God.69 Anyone who thinks he recognizes the signs of God’s call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift.

1579 All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven."70 Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord,"71 they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church’s minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.72
 
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Also

Liturgy Guides

Extraordinary Ministers of Holy Communion at Mass

General Principles​

In every celebration of the Eucharist, there should be a sufficient number of ministers of Holy Communion so that it may be distributed in a reverent and orderly manner. Bishops, priests and deacons distribute Holy Communion in virtue of their office as ordinary ministers of the Body and Blood of the Lord. (1) When the size of the congregation or the incapacity of the bishop, priest, or deacon requires it, the celebrant may be assisted by other bishops, priests, or deacons. If such ordinary ministers of Holy Communion are not present, “the priest may call upon extraordinary ministers to assist him, i.e., duly instituted acolytes or even other faithful who have been deputed for this purpose. In case of necessity, the priest may also depute suitable faithful for this single occasion (GIRM 162).”

Extraordinary Ministers of Holy Communion should receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. In all matters they should follow the guidance of the diocesan bishop ( Norms for the Distribution and Reception of Holy Communion Under Both Kinds for the Dioceses of the United States of America , NDRHC, no. 28). When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop (IBID).

All ministers of Holy Communion should show the greatest reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread or wine. Should there be any mishap–as when, for example, the consecrated wine is spilled from the chalice–then the affected “area . . . should be washed and the water poured into the sacrarium [ GIRM , 280].” (NDRHC, 29

More here…

http://www.usccb.org/prayer-and-wor...inary-ministers-of-holy-communion-at-mass.cfm
 
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Because the Church teaches that Holy Orders can only be imposed on males. However women obviously collaborate in different ways to enrich our Church. This is not discrimination, but rather understanding that although all persons have the same rights and dignity, we are not equal.

In today’s secular worldview women tend to dismiss the fundamental role which they traditionally had to bring up the kids. This is just as important (or even more so) that the role of the father which is to provide for his family.
 
I know a few wives of deacons who write thier homilies. I know a few strong women who would be an asset to the Church. As with everything it is quality. And by skipping a whole gender, you are cutting your pool of people who can help in half.
 
Pnwcatholic said:
And by skipping a whole gender, you are cutting your pool of people who can help in half.
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The problem with this thinking is in the pronoun “you.” If by that pronoun, you mean the Church, then understand the Church is not making this rule, but trying to discern what is true. It is the doctrine, dogma even, that God Himself chose the priesthood to be masculine, just like He chose the incarnation to be masculine. It is also the teaching of the Church for centuries that this applies to deacons as well.

Now if you mean the pool of people to give homilies, that could change, to be sure, as the homily is not a Sacrament. Personally, I would not mind this change so much, as I have no objection to lay people teaching, and a homily is teaching.
 
You who? I know it’s hard to take (hey, I’m a woman too) but a male-only priesthood (and that includes deacons as they are also ordained) did not come from the decisions of MEN, it came from God Himself. Personally, I believe that God ordained MEN for the priesthood because the actions of priests are oriented to humble service. The priest puts himself last and everybody else first.

Who usually does this in society? WOMEN, that’s who. Women were the ones who did all the care. WOMEN were the ones who put everybody else first and themselves last.

For men to take on roles where they did not have any choices --priests go where they are told, they either take vows or make promises regarding poverty–they give up having families of their own, they give up a child to ‘carry on the family name’–they have to work with people who often dislike and distrust them, especially now–they were often sent on missions where they were brutally tortured and killed for the Faith–

See any pattern here? God already had women doing the service ‘role’. What would have happened to men had women also been given the ‘priest’ role as well? Look in your local church. Who steps up, among the laity, to do all the grunt work? Women.

Men would have sloughed off anything to do with church and would have become even more demanding than the old Roman "Paterfamilias’ of Jesus’ time, who literally held the power of life and death over his wife (his ‘chattel’) and his children (likewise his 'property).

But because God made His priests to be men only, men have been changed for the BETTER. Because we have had good and holy priests (when they follow the rules, which throughout history most of them really have) as examples, lay men have started to see their wives and other women as more worthwhile.

Again, this is my opinion and of course just a brief sample, but can’t you see how logical it is to consider the male priesthood not as a reward or a power grab, but as God’s gift to help ALL humanity to become more humble, more loving, more about service, and more about bettering ALL people?
 
Very interesting take on the situation and one I had not thought of. Thank you.
 
Pnwcatholic said:
And by skipping a whole gender, you are cutting your pool of people who can help in half.
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Why, we don’t have enough clergy to perform baptisms and read the Gospel? Why does one need a clerical collar to help the Church? Is it not clericalism to assume no and ask that question?

My great aunt ran a Catholic hospital throughout the 50s and 60s. We used to think non-ordained women were able to provide great assistance in the Church.
 
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Bishop Barron made a wonderful point that position and authority, in a worldly sense are far, far different from having spiritual influence and authority. For example, St. Therese Of Lisieux had no position of prominence, yet her influence was far reaching. Mother Theresa was not a deacon or a priest, nor was St. Catherine of Sienna. The question to ask is not, “Why can’t I have a certain position in the Church?” but rather “How can I be more of a saintly person?” None of the great female saints in the Church asked if they could be deacons, priests, or have other positions. If the Pope decides to change that, fine, in the meantime it is misplaced ambition for a woman to seek that.
 
I’m not really talking about priests. I’m talking about deacons. And the functions that a deacon serves in the USA is very much something a woman can do. When the Church opened up the permanent deaconate they opened up so many possibilities that are being used right now. And look at the fruits and the ordinations that are happening. That has to be a good thing. What a wonderful change that was. What a wonderful change this would be as well.
 
Exactly right! That’s what I meant in my earlier post about how men need to serve too.

When our first parents disobeyed God Eve was put under the authority of Adam. When the New Adam (i.e. Our Lord) came, He obeyed His Ever-Virgin Mother Mary, the New Eve. The Fathers of the Church always compare Eve with Mary and Our Lord with Adam. So to have women deacons would imbalance what God has corrected (not that anyone can correct God, obviously).
 
I fully understand that we are discussing deacons. All of my questions remain. Why does one need to be ordained to help the Church? I will repeat, clericalism.
 
I for one hope that the ordination of women to the diaconate will be restored. The Church has closed the door to the ordination of women as priests and bishops, but ordination to the diaconate remains an open question. I hope it will be settled in favor of women.

I also understand that the appointment of women as cardinals is not actually impossible. I would advocate a shake-up of the College of Cardinals to include women and laity.
 
The answer is quite simple, really. Holy Orders is not three different sacraments, it is one sacrament. The requirement for a recipient of the sacrament is maleness.

You make a good point, though, about the distinction in service from Omnium in Mentem. And a good argument can be made (as others have noted) that deaconesses can be ordained. This would be a Minor Order, however, such as a subdeacon, who were also blessed with a laying of hands in the Greek Orthodox church (see the Catholic Encyclopedia article). As @dochawk noted above, deaconesses are not female deacons; if ordained, it is not to Holy Orders (also known as “Major” Orders).
 
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Catholic361 said:
Why can’t women be deacons, wasn’t Our Holy Mother a deaconess of a sort for the women of the early days of the church?
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The Church is currently discerning the best way to fully incorporate women in to the ministry and governance of the Church. Women deacons are a possibility
 
aspendougy said:
None of the great female saints in the Church asked if they could be deacons, priests, or have other positions. If the Pope decides to change that, fine, in the meantime it is misplaced ambition for a woman to seek that.
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How do you know none of the women asked to be deacons? Or is that an assumption??

There is nothing wrong a woman asking to be a deacon; nor is it out os place. Requests to do new things or to revive ancient things are not taboo. That is how the Church advances, evolves and lives… and always has.
 
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