We are not just material beings, but spiritual persons with a need for meaning, purpose, and fulfillment that transcends the visible confines of this world. This longing for transcendence is a longing for truth, goodness, and beauty. Truth, goodness, and beauty are called the transcendentals of being, because they are aspects of being. Everything in existence has these transcendentals to some extent. God, of course, as the source of all truth, goodness, and beauty, has these transcendentals to an infinite degree. Oftentimes, He draws us to Himself primarily through one of these transcendentals. St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.”―Sister Gabriella Yi, O.P.

Living right on the left coast of North America!

So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.—2 Thessalonians 2:15

Tuesday, August 2, 2016

Deaconesses. Hasn't the Church already said 'no'?

In 2002, regarding the question of female deacons, the International Theological Commission including the following in their assessment:
The CCE (no. 1554) quotes Saint Ignatius of Antioch: "Let everyone revere the deacons as Jesus Christ, the bishop as the image of the Father, and the presbyters as the senate of God and the assembly of the Apostles. For without them one cannot speak of the Church."336
With regard to the ordination of women to the diaconate, it should be noted that two important indications emerge from what has been said up to this point:
1. The deaconesses mentioned in the tradition of the ancient Church - as evidenced by the rite of institution and the functions they exercised - were not purely and simply equivalent to the deacons;
2. The unity of the sacrament of Holy Orders, in the clear distinction between the ministries of the bishop and the priests on the one hand and the diaconal ministry on the other, is strongly underlined by ecclesial tradition, especially in the teaching of the Magisterium.
As Gregory Dipippo at the NLM, on the topic du jour, comments:
I suspect most of our readers have already seen elsewhere that the Holy See has announced the formation of a commission to study the question of women deacons. A member of Fr Zuhlsdorf’s commentariat has very cleverly pointed out a statement by the Holy Father himself to the effect that the surest way to make sure a question remains unresolved is to appoint a commission.
Readers might also want to access relevant information here at this blog by clicking on the following link:
The post attached to the link includes the following references:
The role of deaconess was akin to one of the minor orders (acolyte, lector). In Holy Scripture, Saint Paul referred to Phoebe, a female, as deacon (Romans 6:1-2). The term deacon means servant and the original Greek term diákonos (διάκονος) was used to describe distinct and different offices in the Church.
It may be helpful to recall the usage among eastern brethren of the national orthodox churches: "Those who are placed into the minor orders are done so by cheirothesia, which also means 'laying on of hands', but has come to be a technically distinct term from cheirotonia, which is used only for the major orders. According to the DEC (Blackwell Dictionary of Eastern Christianity), cheirothesia is not regarded as part of the Holy Mystery of ordination."—OrthodoxWiki

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