So much ambiguous gobbledygook, but then I'm not sure those writing these proposals and "Letters" have a clue about what they are saying.
It's like spinning a raffle drum filked with words and pulling out words to see which ones might, vaguely, fit into a sentence.
Personally, I'm glad to hear Bishop Daniel Flores state why according to Tradition the "sensus fidelium" does not apply to the Synod.
Too often the "Tradition," especially of the East used in an incorrect.and wreckless way to try to justify what is happening at the Synod.
In the East we have a full text of the ordination of a deaconess (parallel to the one used for male deacons). But neither one clearly delineates the exact ministries to be assigned to the ordinand.
We know women did not regularly serve in the altar. The did not intone the Litanies or give the diaconal commands at the Liturgy. They did not liturgically proclaim the Gospel, (except in the rare case of a Hegumena-Abbess doing so in her own monastery) and in normal circumstances they did not distribute the Holy Gifts.
They served women and children as ministers who went into the baptismal pool with women, as visitors to the sick, they catechized and went where men could not go due to the constraints of modesty and propriety.
They did not serve, on par, with male deacons.
While given the grace of office as demonstrated in this extent text they did not serve as male deacons did.
So much ambiguous gobbledygook, but then I'm not sure those writing these proposals and "Letters" have a clue about what they are saying.
It's like spinning a raffle drum filked with words and pulling out words to see which ones might, vaguely, fit into a sentence.
Personally, I'm glad to hear Bishop Daniel Flores state why according to Tradition the "sensus fidelium" does not apply to the Synod.
Too often the "Tradition," especially of the East used in an incorrect.and wreckless way to try to justify what is happening at the Synod.
In the East we have a full text of the ordination of a deaconess (parallel to the one used for male deacons). But neither one clearly delineates the exact ministries to be assigned to the ordinand.
We know women did not regularly serve in the altar. The did not intone the Litanies or give the diaconal commands at the Liturgy. They did not liturgically proclaim the Gospel, (except in the rare case of a Hegumena-Abbess doing so in her own monastery) and in normal circumstances they did not distribute the Holy Gifts.
They served women and children as ministers who went into the baptismal pool with women, as visitors to the sick, they catechized and went where men could not go due to the constraints of modesty and propriety.
They did not serve, on par, with male deacons.
While given the grace of office as demonstrated in this extent text they did not serve as male deacons did.
So leave the East alone and out of the equation.