By Deacon Dominic Cerrato, OSV News
The question of admitting women to the diaconate has captured the attention of theologians, pastors, and faithful Catholics alike. It raises profound theological and historical concerns about the nature of holy orders, the unity of the church, and fidelity to divine revelation.
Proponents often frame this as a natural “development of doctrine” that aligns with the church’s evolving understanding of ministry and equality. But does this claim stand up to the scrutiny of authentic doctrinal development as understood by the church?
In his seminal work, “An Essay on the Development of Christian Doctrine,” St. John Henry Newman provides a set of principles to evaluate whether a doctrinal change represents authentic development or a corruption. These principles, grounded in fidelity to divine revelation, offer an objective framework for discernment. Newman’s insights steer us away from subjective and culturally conditioned analyses, ensuring that doctrinal development remains anchored in the unchanging truth of the Gospel.
When we apply Newman’s principles to the proposal of admitting women to the diaconate, a clear picture emerges. Far from being a natural and organic development, this proposal reveals itself to be a rupture with apostolic tradition and the church’s theological coherence. Let us explore why this is the case.
John Henry Newman identifies several criteria for authentic doctrinal development. Among these, three are particularly relevant to our discussion: 1) preservation of type, 2) logical coherence and 3) fidelity to apostolic foundations.
Each criterion ensures that development deepens and elucidates the deposit of faith without contradicting its essential truths. By examining the historical and theological evidence regarding the diaconate and the role of women in the church, we can evaluate the legitimacy of the claim that admitting women to holy orders is a doctrinal development.
The principle of preservation of type requires that any authentic development maintains the essential characteristics of the doctrine in question. To illustrate this principle, Newman uses the analogy of a tree growing from a seed. A seed contains all the essential characteristics of the tree it will become. As the seed grows, it matures and develops branches, leaves and fruit — elements that were not visible at the outset but were present in potential. The tree remains consistent with its origin; its growth does not alter its essence but unfolds its nature more fully.
If, however, an external force were to graft onto it something incompatible with its nature — such as a foreign branch that does not share its organic structure — it would no longer reflect its original type. The resulting growth would be a distortion, not a natural development.
In the same way, authentic doctrinal development within the church must preserve the essential characteristics — or type — of the doctrine handed down from the apostles. The sacrament of holy orders, instituted by Christ, is structured with a specific nature and purpose, rooted in his identity as the bridegroom of the church. Each degree — bishop, priest and deacon — reflects this identity and participates in his mission in a way that is integral to the sacrament. To introduce a new element, such as redefining the diaconate as a gender-neutral or non-sacramental ministry, would be akin to grafting something foreign onto the tree. It disrupts the organic continuity of the sacrament, altering its type and compromising its integrity.
Authentic growth deepens the church’s understanding of the sacrament without changing its essential nature, just as a tree matures without losing its identity as the same seed from which it grew.
Historically, the role of deaconesses in the early church did not share sacramental character with deacons. Aimé-Georges Martimort, in his comprehensive work, “Deaconesses: An Historical Study,” demonstrates that deaconesses fulfilled specific pastoral functions, such as assisting in the baptism of women and ministering to women in private settings.
These roles, while important, were not sacramental and did not involve the profound spiritual transformation, known as ontological configuration, that unites those ordained in holy orders to Christ in a unique and permanent way, enabling them to act as His representatives. Martimort’s research reveals that the term “ordination” as applied to deaconesses referred to a liturgical blessing or enrollment in a specific role, not the sacramental ordination reserved for bishops, priests and deacons.
By introducing women into holy orders, proponents of this change fundamentally alter the essential nature of the sacrament as instituted by Christ. Holy orders is not merely a functional designation or a means to distribute responsibilities within the church; it is a sacrament rooted in Christ’s own identity as the bridegroom of the church, his bride. This nuptial imagery is integral to the sacrament’s meaning and reflects the unique relationship between Christ and the church, a relationship mirrored in the ordained ministry. To introduce women into this sacrament disrupts the sacramental sign value, which requires the ordained minister to represent Christ in his role as bridegroom.
Such an alteration does not represent a legitimate deepening of the church’s understanding of holy orders but instead constitutes a departure from the apostolic tradition. Newman’s principle of the preservation of type insists that authentic developments must maintain the essential characteristics of a doctrine. The unity and integrity of holy orders, as a sacrament conferred exclusively on men to reflect Christ’s sacramental identity, is a defining characteristic of the sacrament.
This failure to preserve the type of the sacrament demonstrates not a genuine development of doctrine but rather a corruption. Instead of organically growing from the deposit of faith under the guidance of the Holy Spirit, such a proposal introduces external cultural and ideological influences that distort the sacrament’s divine origin and purpose. In this way, the alteration fails Newman’s criteria for authentic development and represents a rupture with the theological and sacramental foundations of holy orders.
Newman’s principle of logical coherence emphasizes that doctrinal developments must align with the internal logic of the faith, ensuring that every element remains consistent with the revealed truth and the unity of the church’s teachings. Holy orders is a single sacrament with three degrees each intrinsically linked to the apostolic mission and Christological foundation of the church. This sacrament, instituted by Christ himself, is an extension of his mission, and through it, he continues to act in and through the church.
To separate or redefine one degree of Holy Orders, such as the diaconate, as a non-sacramental or gender-neutral ministry undermines the integrity of the sacrament as a whole because holy orders is not a collection of isolated functions, but a unified sacrament instituted by Christ. The three degrees of holy orders are intrinsically interconnected, forming a cohesive and hierarchical participation in the one priesthood of Christ. Each degree plays a distinct yet complementary role in the sacramental structure of the church, reflecting Christ’s identity and mission.
The diaconate, as the first degree of holy orders, is integral to this unity. Deacons are ordained not merely for functional tasks or roles, but to serve in a sacramental capacity that makes Christ present in his church as the servant of all. This sacramental character configures the deacon to Christ in a permanent and ontological way, enabling him to act as a visible sign of Christ’s service and love. Redefining the diaconate as a non-sacramental ministry, or as a role open to both men and women without sacramental ordination, would sever its connection to the sacramental identity of holy orders. This would distort its theological purpose, reducing it to a merely functional office, akin to a job or role within a secular organization, rather than a sacred vocation rooted in the divine plan.
Consequently, redefining the diaconate as proposed by those advocating the admission of women to holy orders violates Newman’s principle of logical coherence, which demands that any authentic development of doctrine must preserve the internal consistency and theological unity of the church’s teachings. Such a redefinition disrupts the inherent structure of the sacrament of holy orders, a unified reality instituted by Christ. To redefine it as a non-sacramental or gender-neutral role fractures this unity, creating a theological inconsistency that undermines the coherence of the sacrament and the church’s ability to represent Christ authentically. Such an inconsistency represents not a legitimate development of doctrine but a corruption, introducing external innovations incompatible with the church’s apostolic tradition and sacramental theology.
Authentic doctrinal developments must remain firmly rooted in the apostolic deposit of faith, which was entrusted to the church by Christ and handed down through the apostles. The Catechism of the Catholic Church teaches that Sacred Tradition, in union with Sacred Scripture, “makes present and fruitful in the Church the mystery of Christ” and ensures that the church remains faithful to what has been revealed through the ages (CCC, Nos. 80-83). Any legitimate development of doctrine must therefore be consistent with the teachings and practices of the apostles and their successors, reflecting an organic growth that deepens the church’s understanding of divine revelation while preserving its essential truths.
The proposal to admit women to the diaconate as a sacramental ministry fails this criterion. While the church acknowledges the significant contributions of women in various ministries throughout history, there is no evidence in the apostolic tradition that women were sacramentally ordained as deacons. Furthermore, the Magisterium has repeatedly emphasized that the church does not have the authority to change this practice.
St. John Paul II definitively taught in “Ordinatio Sacerdotalis” that the reservation of priestly ordination to men is part of the church’s unchanging apostolic tradition and must be definitively held by all the faithful. While “Ordinatio Sacerdotalis” explicitly addresses the priesthood, the underlying principles apply to the diaconate as well, since all three degrees of holy orders share a sacramental unity rooted in Christ’s institution of the ordained ministry. The absence of any continuous tradition of sacramental ordination for women further confirms that the diaconate, like the priesthood, is not open to women.
Newman warns that innovations lacking apostolic foundations often arise from external pressures rather than the organic growth of doctrine guided by the Holy Spirit. True developments unfold naturally from the deposit of faith, preserving its essential truths while deepening the church’s understanding. By contrast, proposals to admit women to holy orders reflect a departure from apostolic tradition and introduce theological inconsistencies that disrupt the sacramental and Christological continuity of the ordained ministry.
For Newman, authentic development of doctrine is akin to the growth of a baby into adulthood. The baby and the adult are one and the same person, possessing the same identity, yet the adult reveals, in a mature and fuller form, what was present in the infant from the very beginning. The growth is natural and organic, guided by an internal principle of life that ensures continuity, integrity and harmony. In the same way, authentic doctrinal development, under the guidance of the Holy Spirit, arises from the deposit of faith entrusted to the church. It unfolds gradually and organically, deepening the church’s understanding of revealed truth while preserving its essential identity and continuity with the apostolic foundation.
By contrast, proposals to admit women to the diaconate as a sacramental ministry represent an external imposition, akin to attempting to force a child to grow unnaturally into something it was never meant to become. Just as artificial manipulation of growth — whether by external pressure or distortion — risks disfiguring the natural development of a person, so too does the introduction of secular egalitarian ideologies into the life of the church distort the organic nature of authentic doctrinal growth. This external interference does not arise from within the life of the church, guided by the Holy Spirit, but rather reflects cultural pressures that are incompatible with the revealed truths of the faith.
Newman warns against such innovations, which lack continuity with the deposit of faith and compromise the church’s fidelity to divine revelation. Just as an adult must retain the identity of the child to whom they owe their origin, so too must doctrinal developments remain faithful to the apostolic foundation, deepening our understanding without altering the essential nature of what has been revealed. Proposals driven by external ideologies sever this continuity, representing not growth but corruption — a departure from the internal, Spirit-led development that characterizes the church’s authentic understanding of truth.
When examined through the lens of Newman’s principles, the proposal to admit women to the diaconate does not represent an authentic development of doctrine. Instead, it constitutes a corruption that undermines the unity, coherence and apostolic foundations of holy orders. The historical and theological evidence provided by Martimort demonstrates that the sacramental diaconate and the role of deaconesses in the early church are fundamentally distinct. Efforts to conflate the two distort the nature of holy orders and violate the essential truths revealed by Christ.
Newman’s insights remind us that the church’s fidelity to divine revelation requires vigilance against such distortions. Authentic development deepens our understanding of the Gospel while preserving its integrity. In this light, the church’s consistent teaching on holy orders affirms not exclusion but a profound adherence to the divine plan, rooted in Christ’s actions and the apostolic witness. By holding fast to this truth, the church remains faithful to her mission as the servant Bride of Christ, bringing his love and redemption to the world.
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Deacon Dominic Cerrato, editor of The Deacon magazine, is a member of a Vatican commission to study the possibility of women deacons in the Catholic Church.