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
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