The Vatican News portal (December 4, 2025) reports on the conclusions of Cardinal Petrocchi’s commission regarding female diaconate. The document rejects women’s admission to sacramental diaconate “at present” while refusing definitive judgment, claiming historical and theological research “does not allow” final resolution. It describes arguments invoking gender equality (Galatians 3:28) and social developments as counters to Tradition, while opponents emphasize Christ’s masculinity as essential to sacramental identity. The commission voted 9-1 to expand women’s ministerial roles as “prophetic signs” against discrimination. Cardinal Petrocchi acknowledges unresolved tensions between viewing diaconate as mere ministry versus part of Holy Orders’ nuptial mystery. This equivocal report epitomizes the conciliar sect’s doctrinal dissolution.
Theological Anarchy Disguised as Academic Inquiry
The Petrocchi Commission commits heresy by treating divine revelation as negotiable, directly violating Pius XII’s infallible decree Sacramentum Ordinis (1947): “The matter of Sacred Orders… is the imposition of hands; the form… consists of the words determining the application of this matter.” The document’s admission that “historical research” prevents definitive judgment exposes the modernist cancer condemned in Pascendi Dominici Gregis: “They affirm that the dogmas of faith are to be harmonized with science and history by the constant evolution of dogma” (Pius X, 1907). By suggesting sacramental theology evolves through historical-critical methods, the commission embraces the condemned proposition: “Revelation could not be completed with the Apostles” (Lamentabili, #21).
Naturalism Corrupting Sacramental Theology
Nowhere does the report reference the Council of Trent’s definitive teaching on Holy Orders as a true sacrament instituted by Christ (Session XXIII, Canon 4). Instead, it elevates sociological arguments about “equal access” and “gender discrimination” to theological relevance. This echoes Pius IX’s condemnation in Syllabus of Errors: “The Church ought to adapt herself to modern civilization” (Proposition #80). The document’s framing of female diaconate as a “prophetic sign” embodies the conciliar inversion denounced by Pius XI: “That false sense of liberty which considers religion as a private matter” (Quas Primas, 18).
The commission’s linguistic subterfuge reveals deeper apostasy:
“it does not at present allow for a definitive judgment to be formulated”
This calculated ambiguity constitutes formal heresy against Vatican I’s Dei Filius: “The Holy Spirit was not promised to the successors of Peter that… they might disclose new doctrine, but that… they might guard sacredly the revelation transmitted through the apostles.” The suggestion that women’s ordination could ever be licit blasphemes Christ’s spousal relationship with His Church (Ephesians 5:32), defined by Pius XII as the foundation of sacramental priesthood (Mediator Dei, 20).
Omissions Exposing Doctrinal Apostasy
The report conspicuously ignores:
1. St. Paul’s prohibition: “Let women keep silence in the churches” (1 Corinthians 14:34)
2. Pope St. Gelasius I’s decree (494): “We have heard to our annoyance that divine affairs have undergone such contempt that women… presume to serve at the sacred altars”
3. John Paul II’s admission (albeit from invalid authority): “The Church has no authority whatsoever to confer priestly ordination on women” (Ordinatio Sacerdotalis, 4)
The commission’s appeal to “synodal contributions” from “twenty-two persons or groups” manifests the conciliar sect’s democratization of doctrine condemned by Pius VI: “The Church is an unequal society… the laity should leave the care of the Church to the pastors” (Auctorem Fidei, 79).
Structural Heresy of Female Diaconate Arguments
The report’s “pro” arguments rest on three heresies:
1. Sacramental Evolutionism: Suggests Holy Orders adapt to cultural norms (condemned in Lamentabili #59)
2. Egalitarian Naturalism: Reduces sacramental economy to gender equality (against 1 Timothy 2:12)
3. Ministerial Reductionism: Treats diaconate as functional service rather than configuration to Christ Servant (Titus 1:9)
By contrast, valid Catholic theology holds with St. Thomas Aquinas: “Sacramental signs represent what they signify by natural resemblance” (ST III, Q.60, A.5). Maleness constitutes this “natural resemblance” for Holy Orders, as articulated by the Sacred Congregation for the Doctrine of the Faith under Cardinal Seper (Inter Insigniores, 1976) – though this document’s authority is nullified by its conciliar context.
Petrocchi Commission as Symptom of Total Apostasy
The report’s tortured dialectic between “two theological orientations” proves Benedict XV’s warning: “Modernists lack all stability… today one thing, tomorrow another” (Pascendi, 45). That five commissioners voted to remove the section on Christ’s masculinity reveals the depth of infestation by the “abomination of desolation” (Matthew 24:15).
This diabolical disorientation flows inevitably from Vatican II’s heresies:
– Religious Liberty (Dignitatis Humanae) breeds doctrinal indifferentism
– Collegiality (Lumen Gentium) undermines papal authority
– Ecumenism (Unitatis Redintegratio) dissolves Catholic identity
When Antipope “Leo XIV” publishes such reports, he fulfills Pius X’s prophecy: “They will put forward reforms to bring about the ruin of the Church” (Pascendi, 39). The conciliar sect’s female diaconate debate constitutes spiritual sodomy – sterile intercourse with modern errors that begets only death.
Source:
Petrocchi Commission says no to female diaconate, though judgment not definitive (vaticannews.va)
Date: 04.12.2025