Anglo-Catholics, Roman Catholics, the C of E & the Diaconate
Probably anglo-catholics inside the ECUSA made a theological and strategic mistake when they took the position in the 1970s thru the 1990s that women could be ordained deacons but not priests.
Ten years ago, the Rev’d Professor Charles Caldwell and I argued that the case against the ordination of women was severely weakened and even sabotaged by ordaining women as deacons. Our argument was wholly rejected by the Episcopal leadership of the ESA (now FinFNA) and thus women serve as deacons in the so-called two or three orthodox dioceses of the ECUSA. In contrast, most of the Continuing Anglican Churches have not introduced female deacons, though some have deaconesses (who are not considered to be in holy orders).
The position Caldwell and Toon took was that there is no biblical or patristic basis for a female diaconate and that the use of women deaconesses (who were not seen as within holy order) in the Early Church ceased for good reasons.
It is gratifying therefore to find a distinguished R. C. theologian, Manfred Hauke of Germany, making this same case this year but with more erudition and authority than we had in 1991/2.
In a Vatican publication, Father Hauke has written that deaconesses, though fulfilling a variety of tasks in the Early Church, were never considered as part of the ordained hierarchy like male deacons were. For example, he said, records showed that female deacons in both Eastern and Western churches were prohibited from preaching at Mass. They also were ``ordained'' with a formula that did not link them to the male deacons' ordination in the Acts of the Apostles.
He explained that deaconesses did not serve ``at the altar'' like deacons did, and mainly were called upon to perform functions that would have been improper for men: for example, anointing the bodies of women who were being baptized. Because the number of adult baptisms dropped by the end of the eighth century, the institution of deaconesses faded out, he said.
From a historical point of view one must conclude that the various manifestations of the deaconess were distinct from the priestly ministry of which deacons were a part. Modern proponents of women deacons, however, call for a ministry that is equal to that of male deacons, and so would not be satisfied with a re-introduction of deaconesses that is limited and faithful to ``the testimony of tradition.''
``Introducing a `pastoral diaconate' would not give any comfort to women, but would only intensify the anger and demands of the feminist movement,” Hauke wrote. ``It would be like a gift desired by virtually no one.''
In addition, Father Hauke said he thought the church still needed time to mature its conception of permanent male deacons, which were re-instituted after 1,000 years by the Second Vatican Council.
Turning from the USA and Rome to England, we notice that there is a new House of Bishops’ Report from the Church of England on the diaconate. And this proposes all those things that worry Hauke, Caldwell and Toon!
The report ”For Such a Time as This: A renewed diaconate in the Church of England” , says that the diaconate must be taken more seriously, and needs to be seen as more than a transitional stage on the way to priesthood. There are at present only about 75 permanent deacons in the Church of England. Others, female and male, who were ordained deacon went on to being ordained priest
The report attempts to set out what is “distinctive” about the ministry of deacons and constantly makes references to the “overlap” with the work of Readers, bishops and priests. However deacons might specialize according to the needs of their parish and their own gifts.
Their work might include co-ordinating and monitoring faith-development courses, preparing candidates for baptism, preaching, conducting confirmation and marriage preparation, specialist counselling, or teaching/training roles in the diocese or deanery.
Pastoral tasks assigned to a deacon should be threefold, the report says: care for the “faithful members of the Christian community”; outreach to those who have “backslidden from church attendance or whose faith has become weak and troubled”; and mission to the unchurched, a “vast mission field”.
The mission of deacons should never be detached from the Church’s liturgical life, the report states. Their distinctive role is to assist the bishop or priest who is presiding. This work might include reading the Gospel, leading the prayers of penitence or intercessions, serving, and administering holy communion. The deacon might conduct the daily offices, or officiate at baptisms, funerals and burials.
But the report emphasizes that “a renewed diaconate should on no account absorb expressions of ministry that are entrusted to lay people”.
It seems beyond reasonable doubt that this Report is lacking in theological clarity for it does not begin from any sound basis. It appears to be truly pragmatic and utilitarian.
We hope that the promised Vatican Report on the Diaconate, which is in the process of being written, will appear soon and bring much needed clarity to a confused area of church ministry. Meanwhile we hope that deacons male and female know what they are doing.
The Revd Dr Peter Toon October 10 2001
