Pope Leo appoints former Master of Catholic Theological College as Arch. of Brisbane

[MarieT]

Pope Leo's stance on appointments has been markedly different from francis'

After the passing of Cardinal Pell, francis' new appointment of a new Australian cardinal
was to overlook the learned Archbishops of Australia, and chose an unknown Ukrainian from the
Ukraine church in Australia.

This was also in line with francis' removal of learned Cardinals and appointing over 163 new cardinals
during his short papacy.

Pope Leo has just appointed as the Archbishop of Brisbane, a former master of the
Catholic Theological College for Seminarians, Bishop Shane Mackinlay.

The very learned new Archbishop commences his role soon.
Pope Leo is clearly sending the message that learned Cardinals are required to protect the Deposit of Faith
as entrusted from apostolic times, to bishops.

[Denise]

Now we pray he straightens everything up in the USA.

[MarieT]

i guess as an American, he would be aware of what needed straightening.
This papacy is unfolding quite well so far

I wonder if he will appoint another Cardinal for Australia now.
No offense intended to our young newly appointed Ukrainian Church in Australia, cardinal.

[MarieT]

Bp Strickland has just released a statement of his concern regarding Pope Leo's appointment of Shane Mackinlay as the new Archbishop of Brisbane.

It seems at some stage Arch elect Mackinlay publicly endorsed women for the diaconate. Stay tuned.

Statement from Bishop Joseph E. Strickland

On the Appointment of Bishop Shane Mackinlay as Archbishop of Brisbane
June 18, 2025

With deep concern for the faithful of the Church, I feel compelled to address the recent appointment of Bishop Shane Mackinlay as Archbishop of Brisbane by His Holiness Pope Leo XIV. While we owe filial respect and obedience to the Holy Father in matters properly within his authority, this appointment raises serious pastoral and doctrinal questions.

Bishop Mackinlay has publicly expressed support for the possibility of ordaining women to the diaconate—a position that not only introduces grave confusion but directly challenges the consistent teaching and tradition of the Catholic Church. As Pope St. John Paul II stated unequivocally in Ordinatio Sacerdotalis, “the Church has no authority whatsoever to confer priestly ordination on women,” and this principle extends, by logical and theological coherence, to the sacramental diaconate, which is a part of Holy Orders.

The push to redefine the diaconate to include women is not a matter of minor discipline or pastoral adaptation—it is a rupture with the unbroken tradition of the Church and a step toward undermining the very nature of the sacramental priesthood. While women have always held an exalted place in the Church—as martyrs, mystics, and saints—their dignity is not advanced by imitating male roles, but by fully living out the unique vocation given to them by God.

Appointing a bishop who holds such views to shepherd a major archdiocese is a source of scandal and division. The faithful deserve clarity, not ambiguity; fidelity, not experimentation.

In this time of confusion, I encourage all Catholics to remain steadfast in the truth handed down from the Apostles. Christ is the Head of the Church, and His design for the sacraments cannot be altered by pressure from the world or misguided attempts at modernization.

Let us pray for Archbishop Mackinlay, that he may reaffirm his commitment to the unchanging teaching of the Church. And let us pray for Pope Leo XIV, that he may be guided by the Holy Spirit to appoint shepherds who uphold the fullness of Catholic truth without compromise.

In the Sacred Heart of Jesus,

Bishop Joseph E. Strickland

[MarieT]

Lets explore the word deacon in the early church versus today in our contemporary society.

The word deacon has deep roots in both language and Church tradition. It comes from the Greek word διάκονος (diákonos), which originally meant “servant,” “minister,” “messenger,” or even “waiter." It’s a word that emphasizes action—someone who serves or attends to others.

In the New Testament, diákonos is used not only for ordained ministers but also more broadly for anyone serving the community.

Over time, however, it became a technical term for a specific office in the Church, especially after Acts 6, where the apostles appoint seven men to assist with the daily distribution to widows.

The Latin Church adopted the term as diaconus, which passed into Old English as diacon or deacon, and from there into Middle English as deken.

Interestingly, the root of diákonos may come from dia- (“through”) and konein (“to hasten”), suggesting someone who moves quickly to serve. That etymology captures the spirit of the diaconate beautifully: someone who doesn’t just serve, but does so with eagerness and purpose.


In the early Christian Church, as described in the Book of Acts, deacons were appointed to support the apostles by managing the practical needs of the growing community—especially tasks like distributing food and caring for widows, to allow the apostles to deal with other pressing ministery.

In the NRSV Catholic Bible:
Romans 16:1
16 I commend to you our sister Phoebe, a deacon[a] of the church at Cenchreae,

So fast forward to today

The Catholic Church’s current position on not ordaining women to the diaconate rests on theological, historical, and sacramental foundations—though it’s a topic still under active discernment.

Sacramental Theology
The Church teaches that Holy Orders (bishop, priest, and deacon) is a sacrament instituted by Christ, and its form and matter must align with divine revelation. While the priesthood is definitively reserved to men (as affirmed in Ordinatio Sacerdotalis by Pope John Paul II), the diaconate is more nuanced.

Still, the Church holds that sacramental ordination must reflect Christ’s own choice of male apostles, and this has traditionally extended to the diaconate.

Christological and Ecclesial Dimensions
The diaconate is not just a functional role—it’s a sacramental sign. The ordained minister acts in persona Christi servi (in the person of Christ the servant).

Some theologians argue that this sacramental representation requires a male subject, not because of superiority, but because of the symbolic configuration to Christ.

Historical Precedent
While women like **Phoebe** (Romans 16:1) and others served as deaconesses in the early Church, the Church has traditionally understood their role as distinct from the sacramental diaconate.

Their ministry was often pastoral and practical—especially in assisting with the baptism of women—but not necessarily sacramental in nature. This distinction is key in current theological reasoning.

Magisterial Discernment
...any change to sacramental practice must be rooted in divine revelation, not just pastoral need or sociological reasoning.

The Pope cannot decree of a sacramental nature without having a theological, historical foundation for it

Commissions to study the issue were convened by francis, but to this day, women cannot currently be ordained as deacons.

So, the Church’s position isn’t based on a rejection of women’s gifts or dignity—it’s about fidelity to what it understands as the divinely revealed structure of the sacraments.

The Church has explored the historical and theological roots of the diaconate with care and seriousness.

So to sum up,the Church draws the term *diaconate* from the Greek word *diákonos*, meaning “servant” or “minister.”

While the word originally referred to general service, the Church gradually gave it a sacramental character.

The diaconate became the first of the three degrees of Holy Orders, alongside the priesthood and the episcopate.

Although the diaconate can be a transitional step toward priesthood, it is also a permanent vocation in its own right. Permanent deacons are validly ordained and share in the sacrament of Holy Orders, though they do not receive the priestly character.

As for women, the Catholic Church currently teaches that only baptized men can validly receive sacramental ordination, including to the diaconate.

This is not based on a judgment of worth or ability, but on the Church’s understanding of divine revelation and sacramental symbolism.

The ordained minister is seen as acting in persona Christi servi—in the person of Christ the servant—and the Church holds that this sacramental sign must be embodied by a male subject.

Historically, women did serve as deaconesses, especially in the early Eastern Church, but their role was distinct from the ordained diaconate.

The Church has long held that deaconesses were not ordained in the same sacramental sense as male deacons.

The Church cannot ordain women to the priesthood, and while the question of the female diaconate has been studied, the Church has not found sufficient theological or historical grounds to change its current practice.

[MarieT]

having now clarified that, Francis did commission an investigation into the possibility of permitting women to the diaconate.

Bishops were asked to examine
the historical role of deaconesses in the early Church,
the theological implications of ordaining women, and
whether such a development would align with the Church’s understanding of sacramental tradition.

Note that francis also asked the bishops to examine the historical role of women in the Church, which could offer grounds for admitting them to the diaconate.

However, the use of the term 'deacon' in this context pertains to sacramental ordination, not merely to roles of social service, as per the historical context.

As we have seen, the result was that only men could be admitted to the diaconate.

To the question of Archbishop Elect Mackinlay's views on the diaconate...stay tuned

[MarieT]

Archbishop-elect Shane Mackinlay has publicly expressed openness to the possibility of admitting women to the diaconate, though always within the bounds of Church discernment and authority.

In a 2023 interview with the *National Catholic Reporter*, he stated that he would welcome the admission of women to the diaconate if it were approved by competent ecclesial authority.

This wasn’t a call for immediate change, but rather a willingness to engage with the question as part of the Church’s ongoing synodal discernment. (...and as francis asked the bishops to look into).

His involvement in the Fifth Plenary Council of Australia and the francis' Synod on Synodality also placed him in key roles where such questions were being discussed.

As a delegate and member of the Commission for the Synthesis Report, he contributed to shaping the Church’s global reflection on ministries, including the role of women.

So while he hasn’t launched a campaign or issued a formal proposal, he has made it clear that he’s open to the Church exploring this path (as set by francis) but always in fidelity to doctrine and under the guidance of the Magisterium.

[MarieT]

Pope Leo continues to appoint more academically learned archbishops.

Archbishop elect Ireland held numerous academic positions.

Bishop Anthony Ireland has been appointed as the new Archbishop of Hobart by Pope Leo XIV, bringing decades of pastoral and academic experience to Tasmania’s Catholic community.

The announcement, made on Friday evening, will see the 68-year-old Melbourne auxiliary bishop succeed Archbishop Julian Porteous, who is retiring after nearly 12 years of service.

we welcome Archbishop Ireland’s experience and good judgement in the areas of education, governance and church life.

Archbishop Ireland was ordained priest for the Archdiocese of Melbourne in September 1987 and served in the parishes of Grovedale and Torquay, Mentone, Sandringham, Langwarrin, Frankston and Doncaster.

During his priesthood, he completed postgraduate studies for the MA in Spiritual Theology (Angelicum, 1992) and the Doctorate (STD) in Moral Theology (Angelicum, 2004), He then served as tutor, Dean of Studies (2005-2006) and Rector (2006-2009) of Corpus Christi College, the regional Seminary.

Archbishop Anthony began lecturing in moral theology at Catholic Theological College in 1993. He served on the CTC Academic Board (1997-2005) and as Head of Department of Moral and Practical Theology (1997-2002). During that time he served on a number of committees of the then Melbourne College of Divinity, as well as the Bethlehem Hospital Research and Ethics Committee and the Dandenong Hospital Research and Ethics Committee.

His contribution to the fields of fundamental moral theology, Catholic social teaching, and the Administration of the Sacrament of Penance course, was widely appreciated.

Among many archdiocesan and provincial appointments, Bishop Ireland has served for many years as Episcopal Vicar for Health and Aged Care and as Episcopal Vicar for the Eastern Region of the Archdiocese.

On the Australian Bishops’ Conference, he is a member of the Bishops’ Commission for Catholic Education, a member of the National Catholic Education Commission and chairs the Episcopal Panel for Doctrine and Morals.

[Denise]