The topic has come up in some discussions, and my friend Deacon William Ditewig addresses that question in the current issue of America (subscription required). There’s a lot of history and theology to unpack, but the bottom line is whether that kind of solution is one that best serves the Church today.
An excerpt:
What are the issues involved with the possible creation of a new non-sacramental order of deaconess?
First, it seems almost universally accepted that women have exercised a variety of servant-related functions in the church in a variety of places throughout history. The debate emerges when considering the precise nature of what they did and on what authority they did it. Were they “ordained,” “installed,” “established,” “blessed”? Historians present different interpretations of the facts. Pastoral practices varied from place to place, and there seems to have been no universal practice. But the fact remains: Women were brought into a formal diaconate of some kind. How should that take place today?
Second, it seems just as clear that the church has the authority to take several courses of action, as demonstrated by our historical sketches above. Could a new “order” be established along the lines of the old subdiaconate or one of the minor orders? There seems to be no impediment to that course of action.
Third, does this suggestion of a new “fourth order” mean a return to a system of major and minor orders in the Latin church, which was eliminated in 1972? The world’s Latin rite bishops at the council were committed to realigning, clarifying and streamlining the sacrament of order; should we return to this now-outdated practice? How would this be accomplished? Remember, under the former system, one entered one of the minor orders and the major order of subdiaconate through a rite of ordination, albeit an ordination without sacramental effect (by this I mean no sacramental character was imparted). But it would be an ordination, nonetheless.
Fourth, would such a proposal simply expand the bishop-instituted ministries of lector, acolyte and catechist with an additional ministry of deaconess?
He concludes:
To me, the proposal of a “fourth order” of deaconess seems confusing and ill-advised: Why should the sacramental identity of the church’s diakonia be bifurcated, with one fully sacramental order of ministry for men and a subordinate (literally) order for women? Will there be parameters placed on this subordinate order? Which functions of deacons will not be given to the deaconess—and what will be the theological reasons for such restrictions? Will the deaconess be restricted to ministering to other women, for example? Conversely, will male deacons eventually be restricted to serving only other men?
There’s a lot more context and history here to explore. I encourage you to do so.
