Sentences with word «diaconate»

Add to this that the possibilities of the permanent diaconate of married men of mature age have not been at all exhausted.

Edmund Nash recommends an important briefing on pro-life issues; Charles Briggs on a gripping account of the papacy of Pius VII; Kate Sutcliffe on a timely and helpful study on how the worlds religions might work together for world peace and Hans Feichtinger on an important and authoritative study of the case for the female diaconate.

Sixteen years ago at diaconate ordination, a youngish seminarian made his promise of celibacy.

Currently director of the permanent diaconate for the diocese of Portland, Maine, in the US, he is a graduate of the Gregorian and Harvard Universities and a consultant in catechetics and global warming.

If they are trying to be nice and inclusive and build community, providing practical help, which is great, then that is more like the traditional diaconate.

In my judgment, the evidence to date indicates that deaconesses belonged to a women's order analogous to the male diaconate, carried out a ministry to women (in the congregation or in a monastic community), were ordained in rites similar but not identical to those for men (e.g., the typology in the prayers is either feminine or masculine), and were prohibited from the liturgical ministry at the altar entrusted to deacons.

While most scholars believe that Francis was ordained to the diaconate, his way of living the gospel life was a decidedly lay pattern of the imitation of Christ, ordered to evangelization.

On the role involved in the diaconate, Coll explains that deacons have liturgical and pastoral duties, though not oversight of the community.

Coll herself says that the Fathers of the Second Vatican Council saw the diaconate as part of the sacrament of Holy Orders but made no clear pronouncement on the character conferred by the sacrament (p237).

Secondly, she claims that the diaconate and presbyterate are «quite separate roles»: the diaconate does not involve the duty of governance, and the deacon does not act in the person of Christ, and so does not have to be male.

This brings in Coll's second point, that the diaconate and presbyterate are quite separate roles.

Thirdly, she believes that ordaining women to the diaconate would go some way to marginalising the debate on women priests, thus helping to end the scandal of division among Christians (p xxi).

Given that the diaconate in itself is ambiguous — and, as Coll rightly points out, Vatican II restored the permanent diaconate but did not definitively rule on its status, so that debate on its sacramentality and character continue (p233)-- it seems rather naive to suggest that ordination, or simply the institution of deaconesses, would marginalise the debate on women priests.

Will the bishops have the courage to use the possibilities provided by the Constitution on the Church with regard to the renewal of the diaconate?

It identifies two important «indications» touching on the diaconate of women that emerge from its research:

The properly theological question, treated in the ITC document, is the sacramentality of the diaconate itself.

What is new is that women in the diaconate will be the explicit focus of a commission set up by the Congregation for the Doctrine of the Faith, that half of the theologians named by the Pope to serve on it are women, and that a leading advocate for women's admission to the diaconate, Professor Phyllis Zagano of Hofstra University, is one of the members.

It took up the history and sacramentality of the diaconate itself, identified several theological questions that have been raised since the restoration of the diaconate as «a proper and permanent rank of the hierarchy» by Vatican II (Lumen gentium § 29 and Orientalium Ecclesiarum § 17), and reported on its contemporary implementation.

Encouraged by this apparent openness, advocates for the admission of women to the diaconate have continued to examine the historical sources — early Church orders, ancient and medieval rites, and literary and epigraphical evidence.

He has appointed a commission composed of six women and six men to study the diaconate of women in the early Church.

The study of women in the diaconate is not an entirely new project.

Since the diaconate is a grade or degree of Holy Orders (The Catechism of the Catholic Church [CCC], § 1554), the unity of the sacrament seems to require that its subject, who is the sacramental sign, be a baptized male.

Yes, prayer is useless, and so too are miracles and theology and the diaconate and works and politics.

Its eagerness to ordain old men or widowers and married men into the diaconate appear as desperate avoidance mechanisms and an expression of fear and loathing toward normal sexual beings and above all toward women's bodies.

I do not believe that the Lord is limiting His call to full - time commitment in the Church in order to encourage the diaconate or fuller lay participation in the Church's activities.

And then comes the properly theological question: the sacramentality of the diaconate itself.

The first persecution had struck only at the diaconate.

Advocates of women in the diaconate will need to demonstrate that deaconesses in the early Church were «purely and simply equivalent» to male deacons.

Both the first martyr and the first missionary come from the diaconate, not the apostolate.

Earlier she had asked the diaconate of that all - white church in a town 98 percent white to invite a black seminarian to become a student assistant and worship leader every Sunday for a year.

What implications for ministry can be drawn from the fact that both the first martyr (Stephen) and the first missionary (Philip) were members of the diaconate, not apostles?

While the Embroidered Eid Dress series is huge and most awaited one as every girl is trying hard to find dresses embedded in beads, diaconates, stone works and embroidery decorations.