Pope Leo XIV and the question of women in Holy Orders

Pope Leo, as Cardinal Prevost, has expressed consistent concern about the tendency to frame ecclesial debates–particularly those surrounding the role of women in ordained ministry–in sociopolitical terms.

Pope Leo XIV greets people as he arrives for a two-week stay in the summer papal estate in Castel Gandolfo, 40 km southeast of Rome, on July 6, 2025. (Credit: ANDREAS SOLARO/AFP via Getty Images)

Pope Leo XIV, formerly Robert Cardinal Prevost, ascended to the papacy during a period of profound theological inquiry and heightened institutional introspection within the Church. His election took place against the backdrop of the Church’s global synodal process, initiated by Pope Francis, a process that invited the entire People of God to engage in discerning the promptings of the Holy Spirit concerning the life and mission of the Church in the modern world.

As the synodal journey unfolded, it gave voice to numerous aspirations, concerns, and theological questions, many of which touched upon longstanding and sensitive ecclesial debates. Among these, one of the most theologically consequential has been the question whether women might be admitted to the Sacrament of Holy Orders, particularly in the form of diaconal ordination.

In what follows, this analysis examines Pope Leo XIV’s likely orientation toward the question by considering his prior public statements, pastoral experience, theological outlook, and curial responsibilities leading up to his election to the See of Peter. While Pope Leo has, as of this writing, issued no definitive pronouncement on the matter, it is nonetheless possible to engage in a disciplined theological speculation based on his historical record.

The aim of this study, therefore, is not to predict with certainty the future course of papal teaching or policy, but to analyze patterns in Cardinal Prevost’s ecclesial leadership that may provide insight into his disposition toward the ongoing debate concerning women and Holy Orders.

In this context, Pope Leo emerges as a figure of both continuity and discernment. His theological formation within the Augustinian tradition, combined with decades of pastoral experience in Latin America and his curial leadership as Prefect of the Dicastery for Bishops, shaped a man deeply committed to the integrity of Catholic doctrine while remaining attentive to the needs and voices of the faithful. His record reveals an unwavering fidelity to the Church’s Magisterium, particularly in areas touching the sacramental economy and the structure of Holy Orders. At the same time, he has demonstrated a pastoral openness to exploring legitimate avenues for expanding the participation of women in ecclesial life, provided such developments remain within the bounds of divine revelation, Sacred Tradition, and the Church’s theological anthropology.

This dual fidelity—to doctrinal integrity and pastoral engagement—characterizes Pope Leo’s broader ecclesiological vision. It also frames the interpretive lens through which this study examines the question of women and Holy Orders under his pontificate. Accordingly, this brief analysis is offered in the spirit of ecclesial communion and academic inquiry, with the recognition that any definitive resolution to this question rests ultimately with the Holy Father himself, guided by the Holy Spirit in service to the truth entrusted to the Church.

Theological Formation and Ecclesial Trajectory

Before his elevation to the papacy, Cardinal Prevost served as Prior General of the Augustinian Order and later served as Bishop of Chiclayo in Peru. These experiences, particularly in Latin America, cultivated in him a sensitivity to the needs of local churches and a strong appreciation for collaborative ministry. His subsequent appointment as Prefect of the Dicastery for Bishops under Pope Francis placed him at the heart of episcopal discernment and reform.

His theological orientation reflects a balance between pastoral innovation and doctrinal stability. In this respect, Leo can be seen as both heir and steward of the theological and ecclesial legacy of the Second Vatican Council, particularly its teachings on collegiality, the sensus fidei, and the co-responsibility of all the baptized.

As Prefect, Cardinal Prevost oversaw the historic inclusion of women in the consultation and decision-making processes for episcopal appointments. In 2022, Pope Francis appointed three women to the Dicastery for Bishops as full voting members–a first in the history of the Roman Curia. Prevost endorsed this initiative, commenting that, “I think their appointment is more than just a gesture on the part of the Pope to say that there are now women here, too. There is a real, genuine, and meaningful participation that they offer at our meetings when we discuss the dossiers of candidates.”1

This development is significant, but its scope is limited to consultation and recommendations. At no point did Prevost suggest that these collaborative models implied sacramental eligibility, nor did he confuse shared responsibility with Holy Orders.

Women and the Priesthood: Setting Doctrinal Boundaries

Cardinal Prevost has consistently upheld the Church’s definitive teaching that priestly ordination is reserved to men alone. During the 2023 Synod on Synodality, he addressed inquiries concerning the possibility of ordaining women to the priesthood by stating:

I think we’re all familiar with the very significant and long tradition of the Church, and that the apostolic tradition is something that has been spelled out very clearly, especially if you want to talk about the question of women’s ordination to the priesthood.2

This affirmation reflects a clear continuity with Pope John Paul II’s apostolic letter Ordinatio Sacerdotalis, which definitively declared that, “the Church has no authority whatsoever to confer priestly ordination on women.”3

The doctrinal status of this teaching was subsequently confirmed by the Congregation for the Doctrine of the Faith, which stated:

This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.4

In this respect, its binding character is not derived from sociological norms or historical precedent, but from a theological rationale grounded in the sacramental configuration of the priest to Christ the Head and Bridegroom of the Church.

The Diaconate: Doctrinal Openness or Pastoral Accommodation?

While the priesthood appears definitively closed to further doctrinal development, the question of the female diaconate remains the subject of active theological inquiry and ecclesial discernment. In response to the Synod of Bishops for the Pan-Amazonian region and longstanding calls for clarification, Pope Francis convened two study commissions in 2016 and 2020.

The first focused primarily on the historical evidence for women deacons in the early Church, while the second, more diverse in composition and methodology, was tasked with evaluating the theological and pastoral implications of potentially restoring the female diaconate in some form.

Although the final reports of both commissions have not been made public, Pope Francis has acknowledged that the initial 2016 commission did not reach a consensus. In a 2019 in-flight press conference, he explained that “all had different positions, sometimes sharply different, they worked together and they agreed up to a point. Each one had his/her own vision, which was not in accord with that of the others, and the commission stopped there.”5

This acknowledgment underscores the theological and historical complexity of the issue. It also suggests that any move toward doctrinal development in this area would require more than anecdotal evidence or isolated historical practices. Rather, it would necessitate a systematic theological articulation of the diaconate that demonstrates internal coherence, fidelity to the apostolic tradition, and compatibility with the unity of the Sacrament of Holy Orders.

Consequently, the challenge here is not merely one of historical verification, but of doctrinal integration. The diaconate, though distinct from the presbyterate and episcopate in function, nonetheless shares in the ontological character of the sacrament. Any proposal to ordain women to the diaconate must therefore address whether such a change would affect the form and matter of the sacrament itself and whether it would remain consistent with the Church’s theological anthropology and sacramental typology.

As theologian Sister Sara Butler has noted, “the burden of proof lies with those who propose the admission of women to the diaconate, not with those who uphold the tradition.”6 This burden entails not only historical validation but also doctrinal development that safeguards the unity of Holy Orders and the ontological configuration of the ordained minister to Christ.

Historical Witness and the Ministry of Deaconesses

The role of deaconesses in the early Church is well attested, particularly in the East. They served in functions such as assisting at the baptism of adult women, providing pastoral care, and participating in charitable works.

However, scholars such as Aimé Georges Martimort and Manfred Hauke have demonstrated that the ministry of deaconesses lacked the sacramental character proper to the male diaconate.7 The ordination rites, where they existed, did not invoke the same formulae, nor did they confer ministerial, juridical, or liturgical faculties. Deaconesses were often enrolled in the order of widows or virgins rather than admitted to Holy Orders in the proper sense.

The 2002 document of the International Theological Commission, From the Diakonia of Christ to the Diakonia of the Apostles, concluded that the ancient ministry of deaconesses “was not perceived as simply the feminine equivalent of the masculine diaconate.”8 Rather, it was “an ecclesial function, exercised by women,” and not intrinsically sacramental.9

These findings have deeply informed the magisterial reluctance to treat deaconesses as a theological precedent for sacramental ordination.

Sacramental Unity and Theological Coherence

A primary theological obstacle to the ordination of women to the diaconate lies in the unity of the Sacrament of Holy Orders. According to Lumen Gentium, Holy Orders comprises three grades – episcopate, presbyterate, and diaconate—that participate in the one priesthood of Christ.10 The diaconate, though distinct in function, shares the sacramental character and ontological imprint of the sacrament. The formula non ad sacerdotium sed ad ministerium does not diminish its sacramental nature but clarifies its orientation toward service rather than priestly ministry and governance.

Introducing women into the diaconate would thus necessitate a reevaluation of sacramental matter and form, with implications extending to ecclesiology, anthropology, and sacramental theology. The Catechism of the Catholic Church affirms that “only a baptized man (vir) validly receives sacred ordination.”11

Any change to this doctrine would require more than historical precedent; it would demand theological justification grounded in divine revelation.

Ecclesial Authority and Cultural Pressures

Pope Leo, as Cardinal Prevost, has expressed consistent concern about the tendency to frame ecclesial debates–particularly those surrounding the role of women in ordained ministry–in sociopolitical terms. Responding to suggestions that leadership in the Church should mirror patterns found in democratic societies, he remarked pointedly:

Just because a woman can be president or have many different kinds of leadership roles in the world, there is not an immediate parallel… It isn’t as simple as saying that, ‘You know, at this stage we’re going to change the tradition of the Church after 2,000 years.’12

His observation reflects a deeper theological concern: namely, the conflation of secular egalitarianism with ecclesial ontology. For Pope Leo and the Catholic tradition more broadly, the Church is not a sociological institution modeled on contemporary political systems, but a sacramental communion established by Christ and animated by the Holy Spirit. As such, its structures, including the differentiation of roles between laity and clergy, men and women, are not primarily about status or power, but about sacramental signification and divine mission.

This distinction flows from a classical theological anthropology in which equality of dignity does not necessitate uniformity of function. Drawing on the Pauline theology of the body, the Church teaches that spiritual gifts are distributed according to divine wisdom, not human preference: “Now there are varieties of gifts, but the same Spirit… To each is given the manifestation of the Spirit for the common good” (1 Cor 12:4, 7; NRSVCE).

Applied to the question of Holy Orders, this means that the restriction of ordination to men does not imply inferiority to women, but rather a distinction of symbolic and sacramental representation. In this framework, the ordained minister acts in persona Christi Capitis–in the case of priests, and in persona Christi Servi–in the case of deacons. Both roles participate in the Church’s sacramental life and are ontologically and symbolically configured to Christ in distinct ways, each ordered toward the nuptial mystery of Christ the Bridegroom and the Church, His Bride.

Rather than importing secular categories of representation, Pope Leo maintains that ecclesial roles must be discerned within the theological and sacramental logic that governs the life of the Church. This logic includes typological representation, eschatological symbolism, and fidelity to the example of Christ and the apostolic tradition. In this respect, any move to restructure ministerial roles on the basis of sociopolitical notions of equality risks obscuring the theological meaning embedded in the Church’s sacramental order. Leo’s insistence on these principles signals his broader commitment to a hermeneutic of continuity, one that resists the pressures of cultural immediacy in favor of fidelity to divine revelation and ecclesial identity.13

As a result, it is likely that, if Pope Leo were to authorize any expansion of ministerial roles for women, it would take the form of new instituted ministries rather than sacramental ordination. Pope Francis’s 2021 motu proprio Spiritus Domini opened the ministries of lector and acolyte to women, recognizing their longstanding exercise of these roles without altering their sacramental status. 14 Leo may consider similar pathways, such as formally instituting Eucharistic ministers or spiritual directors.

Conclusion: Fidelity in Discernment

At this early stage of Pope Leo’s pontificate, it is premature to draw definitive conclusions regarding his position on the female diaconate. He has not yet issued a statement on the matter, though the work of the synodal study groups continues to progress. Among these, Study Group 5–tasked with evaluating the possibility of expanding ministerial roles for women–stands out as particularly significant.

While its final recommendations have not yet been made public, the group’s engagement with both historical precedent and theological inquiry suggests that the question remains open to deeper ecclesial discernment. When the findings of Synod Study Group 5 are formally placed before Pope Leo, he will be presented with a unique moment of discernment–one that touches not only on theological nuance but also on the Church’s self-understanding in the modern world.

Given Pope Leo’s consistent record of safeguarding doctrinal continuity while encouraging authentic theological dialogue, any future teaching he may offer on the female diaconate will likely be rooted in a careful synthesis of Sacred Tradition, theological anthropology, and the lived witness of the Church. Whether delivered through an apostolic exhortation or another magisterial act, such a clarification would aim to preserve the unity and sacramental integrity of Holy Orders while also affirming the vital vocational contributions of women to the Church’s evangelizing mission. Should he choose to address the matter in a definitive way, it would almost certainly reflect the Church’s unbroken fidelity to the sacramental economy instituted by Christ and safeguarded by the Magisterium.

As Successor of Peter, Pope Leo bears the singular responsibility of confirming his brethren in the faith. In this, he must weigh not only the historical and theological dimensions of the question, but also its implications for ecclesial communion across cultures and generations. In fidelity to the Holy Spirit, who guides the Church into all truth (cf. Jn 16:13), his response–whether one of reaffirmation or carefully articulated development–will necessarily shape the Church’s witness in this critical area for centuries to come.

Endnotes:

1 Andrea Tornielli, “Archbishop Prevost: ‘The Bishop Is a Pastor, Not a Manager,’” Vatican News, May 4, 2023.

2 Associated Press, “Catholic Synod to Reconsider Role of Women, Including as Deacons,” AP News, October 25, 2023.

3 John Paul II, Ordinatio Sacerdotalis, 1994.

4 Congregation for the Doctrine of the Faith. Responsum ad Dubium Concerning the Teaching Contained in Ordinatio Sacerdotalis. October 28, 1995. Acta Apostolicae Sedis 87 (1995): 1114.

5 Gerard O’Connell, “Pope Francis Says Commission on Women Deacons Did Not Reach Agreement,” America Magazine, May 7, 2019.

6 Sara Butler, “The Burden of Proof Concerning Women Deacons,” First Things, August 11, 2016.

7 Aimé Georges Martimort, Deaconesses: An Historical Study, trans. K. D. Whitehead (San Francisco: Ignatius Press, 1986); Manfred Hauke, Women in the Priesthood? A Systematic Analysis in the Light of the Order of Creation and Redemption, trans. David Kipp (San Francisco: Ignatius Press, 1986), 440–44.

8 International Theological Commission, From the Diakonia of Christ to the Diakonia of the Apostles, 2002, §61.

9 Ibid.

10 Vatican II, Lumen Gentium, no. 28.

11 Catechism of the Catholic Church, no. 1577.

12 Courtney Mares, “Cardinal at Synod on Synodality: ‘Clericalizing Women’ Will Not Solve Problems,” Catholic News Agency, October 26, 2023.

14 Francis, Spiritus Domini, Motu Proprio, 2021.


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About Deacon Dominic Cerrato, Ph.D. 2 Articles
Deacon Dominic Cerrato is Director of the Office of the Diaconate for the Diocese of Joliet, Editor of Our Sunday Visitor’s The Deacon magazine, and Director of Diaconal Ministries. He has taught theology at Franciscan University of Steubenville, Duquesne University of the Holy Ghost, and Holy Apostles College and Seminary. He has over 40 years of experience in catechetical and pastoral ministry on both the diocesan and parish levels. Deacon Dominic holds a BA in Theology from Franciscan University, a MA in Theology from Duquesne University, where he also completed his Ph.D. coursework. In 2009, he was awarded a Ph.D. in Systematic Theology from the Graduate Theological Foundation. Ordained in 1995 as the first permanent deacon of the Diocese of Steubenville at the age of 35, Deacon Dominic is a national speaker, author, and retreat master. In 2020, he was appointed by Pope Francis to an international papal commission to study the question of women and the diaconate. Deacon Dominic and his wife Judith have been married since 1982 and they have seven children and many grandchildren.

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