Can you two provide a good reason from Tradition why women should not be tonsured readers, considering that women were even ordained to the diaconate as late as the 5th Century, as evidenced by the 15th Canon of the Council of Chalcedon (quoted below)?
Let no woman be ordained a deaconess before the age of forty, and even then after a strict test. But if she, after receiving the gift of chirothesy and remaining for some time in the ministry, proceeds to give herself in marriage, thus insulting the grace of God, let any such actress be anathematized together with the man who has joined himself with her in marriage.
Women can not be Clergyman in the Holy Church.
Read 1st snd 2nd Timothy that "a deacon shall be the 'husband' of one wife". NOT the other way around. This is clearly the means required of all deacons. This is not for deaconesses since she can not have a wife.
Deaconesses are an order that is NOT IN the clergical diaconate. The position is provisional and local and has important uses that are not part of the Liturgical function such as is deacons.
The resstrictions are clearly noted in the edict you posted.
Men are ordained deacon under the same rules as a priest. Women as you can read in your posting has special age requirements and limits; particularly regarding marriage. Men have no such limitation.
We need to understand that a "deaconess" IS NOT a clergical order. "Deacon" is a clergical ucharistic order. It is a central part of the holy orders of the church required for all men who will serve the church on the way to priest and bishop. In some orthodox communions (like the Ethiopian) the diaconate is very professional and may be held by a man for life and not just a short stint before priest. In Ethiopia all men who are ordained deacon at the highest rank MUST at all times be referred to as IE:Deacon John or Deacon Michael etc. It is very impolite to call an ordained deacon by his first name only. Some communions have deacons but do not refer to anyone as "deacon" other than on the alter no matter what level he is. Deacons in such communions are not recognizeable as clegyman off the alter since they walk around in common street cloths aftre they remove the liturgical vestment.
The Deacon is very important clergyman in Ethiopia and is always required to carry his office as part of his life; not just soemthing he does on the alter on Sundays. The Ethiopian deacons can sometimes be confused for priests, even on the street. In the west (outside Ethiopia) deacons although still very important (members stand up when a known deacon enters a room) some deacons (and some married priests) do not wear the black or blue robe after the liturgy. There is a resurgence underway to correct this laxity which in the mind of the Ethiopians is infliuenced by secularism and protestantism.
The deaconess is not required to behave or carry on any formal liturgical orders but be a good example to others; women in particular of the faith. She teaches the girls to attend to good christian character regarding attitude, clothing and make-up choices, dating, prayer and all other issues that are special to a women. The deaconess in Ethiopia can not do anything without the approval of the Leke Diaqone
or head deacon.
All deacons answers to the bishop. A deacon who doeas have alienment and open respect for the bishop where he presides is out of line with the rules of the Church of Ethiopia and is thus unfit to serve on any alter anywhere else he may go until he is esatblished with that bishop. If the bishop is not in alienment with the holy synod of Ethiopia the deacon in this area must take his direction from Ethiopia directly to avoid falling out of line with the church and create a stumbling block for himself causing a lack of good stewardship and thus stoppong the efforts that may lead to priesthood.
Deaconess are not on the path to priesthood so while they must be in good relations on all areas noted a fall from proper alienment does not stop any work she might want to do anyway even if she may be repremanded or suspended form her duty.
This view is of course one sided from the view point of Ethiopian order. I am aware of the same or very similar practice in many other communions like the Russian and Greek (from where I have seen).