Identity of the Deacon

The identity of the Permanent Deacon as distinct from that of the Priest is an area that needs to be clearly defined and understood if our order and ministry is to do justice to Apostolic Tradition and the vision of Vatican II that restored this order. There remains a great deal of misunderstanding (clergy & laiety alike) accompanied by incorrect assumptions that need to be clarified and clearly articulated. For example, parishoners calling the Deacon 'father' or a Priest who does not comprehend the difference between a transitory and permanent Deacon. Other questions that arise concern the faculties of the Permanent Deacon and also his limitations; how do Deacons understand their order in relationship to the Episcopate and to the Presbyterate? are Bishops in union in their understanding of the order of Permanent Deacon? Can we as Permanent Deacons take the initiative and lead the way in answering these and many more questions? Are we confident enough to competently make things clear without error?

For a start, the following points are the basic norms of understanding concerning the Permanent Diaconate:
1. At ordination the Permanent Deacon receives the Sacrament of Holy Orders and therefore holds the clerical state of the ministerial diaconate.
2. In receiving the Sacrament the Deacon is given the duties and responsibilities accorded to this order by the Episcopate i.e. the faculties of the Deacon.
3. The Deacon is an Ordinary Minister of the following Sacraments: Communion, Baptism and Marriage.
4. The Deacon is not permitted to administer the following Sacraments: Confirmation, Anointing of the Sick, Confession, Holy Orders.
5. The Deacon is not permitted to consecrate the bread & wine in the Mass*, but is permitted to lead a Eucharist Service in the absence of a Priest.
6. The Deacon can bless persons and/or objects.
7. The Deacon can expose the Blessed Sacrament and preside at Benediction.
8. The Deacon can lead prayer services for various occassions.
9. The Deacon can bury the dead.
10. The Deacon is ordained to be of service to the Word (preaching), to the Liturgy (assisting) & in Charity (serving).

*Pope John Paul II issued the encyclical Inaestimabile Donum which gives the instruction to the effect that only the Priest and Bishop are permitted to say the eucharistic prayer.

In the Pastoral sense the Deacon is ordained to be where the Bishop and the Priest cannot be; in the secular world, at the coal face. The Deacon becomes a bridge between the Church and the World, he lives in the reality in which the lay faithful find themselves, sharing in the experience of living in the secular world with all that this entails. The Deacon brings the ministerial Church into the home, the work place, the boardroom, the lecture halls and more.

I have often heard Priests comment that a Deacon is ordained for a Parish and there develops the view that the Deacon becomes the Priests personal assistant (PA) or an extention of the Parish Priest (mini-priest) or, dare I say it, the Priests lackie (spanner boy). These perceptions persist if the Deacon himself has no clear understanding of his ministerial identity. Based on the authoritative instructions from the Congregation of the Clergy (Directory for the Ministry & Life of Permanent Deacons) the correct understanding is that a Deacon is ordained by the Bishop for his diocese and is assigned by the Bishop. This assignment may involve a specialised ministry e.g. chaplaincy to an insitution and/or an assignment to a parish of the Bishop's choice in consultation with the Deacon and the Parish Priest. Therefore, the assignment to a parish does not imply a sub-servient relationship but a co-working, co-responsible relationship. Both Priest and Deacon receive their respective ministry from the Bishop and make their vow of obedience at ordination to the Bishop. Within the Bishop resides the fulness of Apostolic leadership, Presbyterate and Diaconate. The Bishop, as an exception to the rule, may even assign a Deacon as administrator of a parish in the absence of a Parish Priest. The Deacon however is not a replacement or substitute for the Parish Priest or Priests in general, but has his own ministerial role to play in the overall plan of evangelisation and salvation.

The area where the Deacon most embodies the Servant King; Jesus Christ, is in works of Charity. When the Apostles selected seven men (proto-deacons) to assist them in their work, it was the area of Charity (service) to the Greek speaking Jews, who were being overlooked in the ministerial work of the Apostles, that needed their attention. The idea of Deacons waiting on tables is a common misconception. Rather, they shared the miniterial work of the Apostles, albeit, to a certain section of the community; teaching, preaching, distributing resources, baptising much as the Apostles were doing with the exception of celebrating Mass. The very first Christian martyr was the Deacon Stephen as recorded in the book of Acts.

We are called to make Jesus present in a very real way to the less fortunate, the widows, the orphans, the persecuted, the oppressed, the abused, the exploited, the incarcerated. Diaconia (service) is the hallmark of the Deacon always and everywhere. It is the hallmark of Jesus in his earthly mission.

Please feel free to dialogue on this topic.

Dcn. Greg

Diaconia of the Liturgy

The Diaconia of the Liturgy is probably the most visible work of the Deacon from the view point of the parish he serves in. The Deacon, as a member of the clergy, is most visible to the community when he assists the main celebrant at the summit of liturgical celebrations: The Sunday Mass. Here he fulfills his liturgical service which may include preaching the Word of God.

The words and actions of the Deacon in the Mass are directed by the General Instruction of the Roman Missal (GIRM). It is the responsibility of the Deacon to make sure he is fully conversant with these instructions in as far as they determine his role in the Mass. Certain Bishops Conferences use a GIRM which may have varied text and rubrics that have been approved by the Holy Father for use in their specific Conference. For example the GIRM approved for use by the United States Bishops Conference. The correct edition of the GIRM can be obtained from an on line Catholic library or from the Vatican website.

Observations have been made of the differences in the liturgical role of the Deacon which really begs the question: Why? We do not see this sort of variation with the other members of the clergy namely the Priest and the Bishop. So why do we have discrepancies among the Deacons? Is this a result of the liturgical formation or lack of it or incorrect application of it? A Deacon must be able to fulfil his liturgical role competently, confidently and in communion with his sacramental fraternity. A Deacon's words and actions in the Mass should foster reverence for all things sacred.

Another observation made is that not all celebrants (Priests) are familiar with the role of the assisting Deacon in the Mass. It becomes the responsibilty of the assisting Deacon to ensure that the main celebrant is briefed in good time to avoid confusion.

Improvisation of and/or deviation from the words and actions of the GIRM are the hallmarks of improper liturgical formation. Those Deacons who have, at some point in their lives, been altar servers do appear to conduct themselves on the sanctuary far more confidently and competently. Comments have also been made by Bishops and Priests about the poor liturgical preparedness and conduct of Deacons.

I would like to challenge my brother Deacons to share their thoughts on this topic.

Dcn Greg

Formation suggestions

Since the re-introduction of the Permanent Diaconate some 45 years ago, the global learning curve continues to develop. Some Dioceses and Conferences introduced Diaconate formation programmes very early on (immediately after Vatican II) and have gone much further on the 'curve'. For example the USA, Europe, UK and South America. The Diaconate formation in the IMBISA area began sporadically with the first ordinations taking place in the Diocese of Bulawayo in 1979. The Diaconate programme in the IMBISA area, with possibly one exception (Namibia), remains a diocesan initiative and not all dioceses in the same conference have introduced a Diaconate programme for various reasons. Perhaps one reason has to do with formation resources i.e. who, where, how much, etc.

The task of diaconate formation, outside of a seminary environment, can be quite daunting particularly where resistance to the order of Permanent Deacon is encountered. As a guideline there are, broadly speaking, 4 areas of diaconate formation: Theological, Pastoral, Spiritual & Liturgical. These areas cover the 3 fold ministry of the Deacon i.e. Diaconia of the Word, of the Liturgy & of Charity. Thus far dioceses that have introduced the Permanent Diaconate have developed their own, unique formation programmes. There is no standard or basic formation programme for the IMBISA area. Even the selection criteria and formation period differ from one diocese to the next. Some dioceses make use of accredited academic standards i.e. certificate, diploma & degree programmes, while others have no such standard. Some academic programmes, while accredited with an institution, are centralised and not readily available to aspirants / candidates, particularly where they must cover the vast distances to and from lectures / tutorials.

A practical solution to this, from personal experience, is to make use of the Theological Education by Extension College (TEEC) in South Africa. During my Theology studies, when I was based in Zimbabwe, we found the TEEC route extremely effective and efficient. Their qualifications are accredited and cater for most academic levels i.e. certificate, diploma & degree. They are an ecumenical college with a regional network to offer an academic formation even in the most remote areas. I did not experience any loss of my Catholic identity or doctrine and infact emphasised my Catholicism in my assignments without predjudice. The Catholic Church, unfortunately, does not have such a facility, although the IDC IMBISA has made a request to St. Augustine College, a Catholic University in Johannesburg, for just such a facility.

The Pastoral & Liturgical formation is usually done under the supervision of the Parish Priest, who inturn makes a periodical report to the Director of Formation (appointed by the Bishop). To compliment Pastoral formation, the TEEC also offer, inter alia, a Pastoral Counselling & HIV/AIDS course. It is the Director of Formation who ensures that the Liturgical formation conforms to the instructions given by the Congregation of the Clergy and the General Instruction of the Roman Missal. This is done in collaboration with the Parish Priest.

The Spiritual formation is without argument the most important aspect of Diaconate formation in as much as it applies to the Priesthood and the Episcopate. Here, the aspirant, candidate & ordained minister, through the Director of Formation, need to have a Spiritual Director appointed. Without such accompaniment the prospective Deacon may not be able to discern his calling and the areas of his life that need attention while the ordained Deacon runs the risk of 'drying up'.

The current edition of the Basic Norms for the Formation of Permanent Deacons was issued by the Congregation for Catholic Education on 22 February 1998. Also included is the Directory for the Ministry & Life of Permanent Deacons issued by the Congregation for the Clergy at the same time. These documents should be the prime source of reference for all Diaconate issues, rather than attempting to re-invent the 'wheel'. Ignorance of these documents or avoidance of their use would be retrogressive to the Diaconate and the vision of Vatican II.

Please feel free to comment.

Dcn. Greg

IDC update

The IDC Delegates meeting took place in Barcelona, Spain in mid September 2010. IDC IMBISA has two delegates. Unfortunately we were not able to attend due to work commitments and sent an apology. I have received a brief report of the proceedings which can be emailed to interested deacons. Please let me know. I also have the IDC statutes & the IDC IMBISA draft by-laws available for interested brothers. Again let me know and I will email them.

Dcn Greg

Christmas Greetings

Wishing all brother deacons and their families a very joyful and peaceful Christmas celebration. May the Lord bless you in your ministry.

Dcn Greg

Introduction

Dear brother Deacons, greetings in this season of Advent 2010. It is my sincere desire to be able to reach as many brothers as possible on the African continent through this specially created blog site. Hopefully you will have read the brief background to the development of the IDC and the IDC IMBISA chapter. I write in my capacity as chairman of IDC IMBISA and look foward to hearing from you. I hope we can overcome the communication challenges we face on our continent and this blog site seems to be as good a place to begin to build up a fraternal network, sharing our experiences and our hopes.

Dcn. Greg Garnie (Johannesburg, South Africa)