I keep hearing the call for women deacons and was wondering whether the Synod on Synodality might discuss the topic and possibly approve the ordination of women deacons.
The brief answer to your question is no, the synod delegates are not discussing the ordination of women as deacons. Rather, Pope Francis has established a special study group to consider the matter of women’s role in the church, and he told this group not to explore the possible ordination of women as deacons.
Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith, told the synod on October 21: “We know that the Holy Father has expressed that at this time the issue of the female diaconate is not mature and has asked that we not entertain this possibility for now.”
At the beginning of the synod, on 2 October 2024, Cardinal Fernández presented a report of the study group, which makes for very interesting reading.
As regards the possible ordination of women as deacons, the report says that “we would like to share from the outset that, based on the analysis conducted so far—which also takes into account the work done by the two commissions established by Pope Francis on the female diaconate (the most useful conclusions of which will be made known in the final version of the document)—the dicastery judges that there is still no room for a positive decision by the Magisterium regarding the access of women to the diaconate, understood as a degree of the Sacrament of Holy Orders. The Holy Father himself recently confirmed this consideration publicly. In any event, the dicastery judges that the opportunity to continue the work of in-depth study remains open.”
The study group’s report said that the study conducted so far by the dicastery has set out a particularly interesting approach to the topic of women in the church. It has analysed in depth the lives of some women who, in different moments of the history of the church, “have exercised genuine authority and power in support of the church’s mission. This authority or power was not tied to sacramental consecration, as would be the case, at least today, with diaconal ordination. This is true. Yet, in some cases, one can perceive that it was an ‘exercise’ of power and authority that was of great value and was fruitful for the vitality of the People of God.”
The report says that the dicastery is looking into “the recognition of charisms or the establishment of roles of ecclesial service that—while not directly connected to sacramental power—are rooted in the sacraments of Baptism and confirmation.”
The dicastery is looking particularly at the lives of such women as “Matilda of Canossa, with her energetic support of the papacy; Hildegard of Bingen, with her soaring displays of polyhedral genius, her administration of a monastic community, and her intense pastoral work; Bridget of Sweden, with her constant concern for those who are most poor; Catherine of Siena, with her bold evangelical parresia; Joan of Arc, with her generous commitment to her people; Teresa of Ávila, with her contribution to the Catholic reformation and mysticism; Juana Inés de la Cruz, with her political and literary influence; Mama Antula, with her tireless passion for formation and preaching; Elizabeth Ann Seton, with her commitment to the education of young women; Maria Montessori, with the insights she had in the area of education that were ahead of her time; Armida Barelli, with her great commitment to the Catholic laity; Dorothy Day, with her prophetic drive for social issues; Madeleine Delbrêl, with her profound mystical spirituality; and many other women who have made significant contributions to the life of the People of God.”
As the report says, “In the light of these beautiful testimonies, the question of women’s access to the diaconate takes on a different perspective. Meanwhile, the in-depth study of their multifaceted Christian witness can help today imagine new forms of ministry that can “create still broader opportunities for a more incisive female presence in the church” (Evangelii gaudium, 103).