Photos: Courtesy of Dcn. Jiri Palacky
Thursday, October 6, 2011
Friday, September 9, 2011
Reflections on Being Catholic
As a married Permanent Deacon of the Catholic Church, living and working with and amongst people of different races, creeds, cultures, traditions, languages and religions, I have had cause to reflect on the aspect of being Catholic. What does 'being Catholic' really mean to me? Is my Catholic identity a 'brand name' that distinguishes me from other 'brand name' Christian denominations and other religions? Does the term 'Catholic' only serve to identify me as a member of a very old (oldest) Christian movement? Do I view my Catholic identity as a superior religious status in a World where religion takes many forms; Christianity, Islam, Buddhism, Judaism, Traditional, etc?
I suppose the place to begin my reflection is with the institution of the Church as found in the New Testament Gospel of Matthew. From the text of Matthew (16: 13-19) the intention and statement of Jesus is clear concerning the institution of his Church or Community, the two words being interchangeable in various translations. Jesus desired that his disciples, led by Peter, spearhead the development of a Community founded on the proclamation of the Good News that he brings to them. He himself, through his resurrection and outpouring of the Holy Spirit, gives life, power and authority to his Church to bind or to loosed (Mt. 16: 19). So the Church which Jesus institutes is to be a sign (sacrament) of his communion and covenant with humankind and a physical presence of his Kingdom on Earth, that presence called to being "Salt of the Earth" (Mt. 5: 13) and "Light of the World" (Mt. 5: 14). It is the task (vocation) of his Church to make the Kingdom of God, first made present by him, a continuous reality for people of all nations, to the end of the ages (Mt. 28: 19-20).
In the book of Acts (11: 26c) we are told that it was at Antioch that the followers of Jesus Christ, the Church at Antioch, are identified by the term 'Christian' basically meaning; follower of Christ. Wherever the Apostles established Communities of faith these were known as Christian Communities. What set the Christian Communities apart was their openness to accept and embrace into the fold, people of different races, tribes, cultures and languages, truly manifesting the mandate entrusted to the Apostles to "go ..... make disciples of all the nations" (Mt. 28: 19). There was a universality, an all embracing inclusiveness to the faith of the Christians that was unique among religions at the time. The Good News of Jesus Christ was transforming whole societies and helping them to transcend previously fought for territorial, tribal, cultural and lingual supremacy. These conflicts, while not totally eliminated, did diminished where the Church took root and the values of the Kingdom of God were embraced.
Between 100 - 107 AD, St. Ignatius, the Bishop of Antioch and according to tradition an appointee of St. Peter, uses the Greek term 'katholikos' (catholic) to describe the Christian Church. All Christians, no matter where the Churches were located, were united to their bishop, the Apostles successor and leader of the local Church and to Jesus Christ, the head of the whole Church (Eph. 4: 4-5, 15-16). St. Ignatius writes in his letter to the Church at Smyrna: "Wherever the bishop shall appear, there let the multitude also be; even as, wherever Jesus Christ is, there is the catholic church (Gk. he katholike ekklesia)" (8). The Church which Christ instituted is first called 'Christian' at Antioch and later, the Bishop of Antioch is the first to define the Christian Community as being 'Catholic'.
It appears to me that there is a fundamental difference, between St. Ignatius' thinking then and our thinking today, in the use of the word 'Catholic'. In it's original context would St. Ignatius have used the term as a name, denoting a specific brand or denomination or branch of Christianity? Or, more likely, did he use it, at this very early stage of a unified Church, to describe the universal appeal and united nature of this body of Christians wherever they were located? The word 'Katholikos', I believe, would have originally described this universality and unity of the Christian faith; open and inclusive. It could be further interpreted as describing the unity of all Christians with each other in communion with the Apostles successors, the bishops, and again the communion of the bishops with each other and with the successor of St. Peter, the bishop at Rome, who from the very beginning of the Church is recognised as it's leader (Mt. 16: 18-19). The word 'Katholikos', as it relates to Jesus Christ in his letter, could also have been used to define a much greater communion, a key theme of St. Ignatius, not only of the Christian Community with their bishop and with all other Christian Communities in a specific period of time, but a communion of the Church that transcends both space and time. In other words, through Christ, the Church of today is in unity with the Church of the Apostles, with the Church of the future and with the Church in Heaven (as in the Apostles creed: Belief in the communion of the saints). There appears to be a great depth and bredth of relationships which the term Katholikos captures and it is clear that St. Ignatius used it to define the very nature of Church in communion with that original Catholic nature: Jesus Christ.
So this Church that Jesus Christ institutes is notable for its followers being Christian and Catholic.
I would suppose that the opposite of a katholikos Church would then be a closed, exclusive community, perhaps limited to a specific period of space and time where unity would be immediate and bound to certain dictates. In such a situation, Christians would be closed to the harmony between and positive regard for people, different to themselves or their specific beliefs and doctrines, along racial, tribal, cultural or lingual lines.
When I reflect on the life of the man Jesus, a Jew raised in the traditions and culture of his people and his time, I certainly see the marks of his catholicity. In the Gospel accounts we discover his unity in the one God, that transcends the temporal reality, we further discover his openness and invitation to non-Jewish people as well as those Jews considered outcasts of Jewish society. This is remarkable for its time but it is this katholikos nature of Jesus that becomes the greatest challenge to the human race and will continue to be a challenge to the end of time. It is this catholic nature of Jesus, captured in the Gospels and articulated by St. Ignatius, that his Church must, in fidelity to him, embrace without fear or shame. His Church must be Katholikos.
Certainly, down the ages, the Church has often wandered from its catholic path, very much as our elder siblings, the first chosen people of Israel, also often wandered from their catholic path. Our catholic failing certainly does not provoke Christ to abandon his Church, just as God has not abandoned the children of Israel, but through the power of his Holy Spirit he continually guides his Church back to the right path, encouraging his Church to be herald and witness of the Kingdom of God here on Earth.
In recent times we have seen the Church embracing its katholikos nature when seeking forgiveness for past transgressions through St. Peter's successor; Pope John Paul II: asking pardon for the inquisition, the persecution of Jews and protestants, the Crusades, failing to be "Salt of the Earth" and "Light of the World". The convening of the Second Vatican Council was the most inspirational testament to the action of the Holy Spirit in recent times and the Church will no doubt need a third Council to build even more concretely on Vatican II. Our catholicism is a dynamic, ever building reality that cannot stagnate or remain static. Our most pressing goal of Christian unity should be driving us to seek reconciliation with our separated siblings as the schisms and divisions, especially of the reformation period, make a mockery of Christ's desire that we be one (Jn. 17: 11b, 21-23).
It is a certainty that the Church instituted by Christ (Mt. 16: 13-19), with that body also called Christians (Acts 11: 26c), adopted its defining Catholic nature as articulated by St. Ignatius (Smyrna 8) as an identity. This identifying mark further solidifies the Churches fidelity to Christ's own catholic mission (Mt. 28: 18-20). During the reformation in particular, those who broke away from the Church, labeled the Church as though it was a brand or branch of Christianity. The term 'Roman Catholic' being applied and truly out of ignorance on the part of Catholics, it became an acceptable monika. It is definitively a contradiction in terms and an error for Catholics to refer to themselves as 'Roman Catholic'. The further error of those who broke the Christian unity was that they failed to recognise that the Church instituted by Christ on the Apostles, this Catholic Church, remains to this day united to the Apostles and Jesus Christ the head (Eph. 4: 1-16). Christ, as all Christians will know, will not abandon or divorce his Bride, even in her gravest error. If anything, those who chose to separate and cause the disunity have the choice, now through their followers, to unite themselves to the one, holy, catholic and apostolic Church, the Church of Jesus Christ that will continue to travel through the ages.
Given this reflection, I would therefore find it proper and right to understand myself as being catholic in nature first and through that nature, being Catholic in name, a Christian who belongs to the Body of Christ here on Earth, his Church established on St. Peter and the Apostles.
Please feel free to share your comments and views.
Dcn. Greg
I suppose the place to begin my reflection is with the institution of the Church as found in the New Testament Gospel of Matthew. From the text of Matthew (16: 13-19) the intention and statement of Jesus is clear concerning the institution of his Church or Community, the two words being interchangeable in various translations. Jesus desired that his disciples, led by Peter, spearhead the development of a Community founded on the proclamation of the Good News that he brings to them. He himself, through his resurrection and outpouring of the Holy Spirit, gives life, power and authority to his Church to bind or to loosed (Mt. 16: 19). So the Church which Jesus institutes is to be a sign (sacrament) of his communion and covenant with humankind and a physical presence of his Kingdom on Earth, that presence called to being "Salt of the Earth" (Mt. 5: 13) and "Light of the World" (Mt. 5: 14). It is the task (vocation) of his Church to make the Kingdom of God, first made present by him, a continuous reality for people of all nations, to the end of the ages (Mt. 28: 19-20).
In the book of Acts (11: 26c) we are told that it was at Antioch that the followers of Jesus Christ, the Church at Antioch, are identified by the term 'Christian' basically meaning; follower of Christ. Wherever the Apostles established Communities of faith these were known as Christian Communities. What set the Christian Communities apart was their openness to accept and embrace into the fold, people of different races, tribes, cultures and languages, truly manifesting the mandate entrusted to the Apostles to "go ..... make disciples of all the nations" (Mt. 28: 19). There was a universality, an all embracing inclusiveness to the faith of the Christians that was unique among religions at the time. The Good News of Jesus Christ was transforming whole societies and helping them to transcend previously fought for territorial, tribal, cultural and lingual supremacy. These conflicts, while not totally eliminated, did diminished where the Church took root and the values of the Kingdom of God were embraced.
Between 100 - 107 AD, St. Ignatius, the Bishop of Antioch and according to tradition an appointee of St. Peter, uses the Greek term 'katholikos' (catholic) to describe the Christian Church. All Christians, no matter where the Churches were located, were united to their bishop, the Apostles successor and leader of the local Church and to Jesus Christ, the head of the whole Church (Eph. 4: 4-5, 15-16). St. Ignatius writes in his letter to the Church at Smyrna: "Wherever the bishop shall appear, there let the multitude also be; even as, wherever Jesus Christ is, there is the catholic church (Gk. he katholike ekklesia)" (8). The Church which Christ instituted is first called 'Christian' at Antioch and later, the Bishop of Antioch is the first to define the Christian Community as being 'Catholic'.
It appears to me that there is a fundamental difference, between St. Ignatius' thinking then and our thinking today, in the use of the word 'Catholic'. In it's original context would St. Ignatius have used the term as a name, denoting a specific brand or denomination or branch of Christianity? Or, more likely, did he use it, at this very early stage of a unified Church, to describe the universal appeal and united nature of this body of Christians wherever they were located? The word 'Katholikos', I believe, would have originally described this universality and unity of the Christian faith; open and inclusive. It could be further interpreted as describing the unity of all Christians with each other in communion with the Apostles successors, the bishops, and again the communion of the bishops with each other and with the successor of St. Peter, the bishop at Rome, who from the very beginning of the Church is recognised as it's leader (Mt. 16: 18-19). The word 'Katholikos', as it relates to Jesus Christ in his letter, could also have been used to define a much greater communion, a key theme of St. Ignatius, not only of the Christian Community with their bishop and with all other Christian Communities in a specific period of time, but a communion of the Church that transcends both space and time. In other words, through Christ, the Church of today is in unity with the Church of the Apostles, with the Church of the future and with the Church in Heaven (as in the Apostles creed: Belief in the communion of the saints). There appears to be a great depth and bredth of relationships which the term Katholikos captures and it is clear that St. Ignatius used it to define the very nature of Church in communion with that original Catholic nature: Jesus Christ.
So this Church that Jesus Christ institutes is notable for its followers being Christian and Catholic.
I would suppose that the opposite of a katholikos Church would then be a closed, exclusive community, perhaps limited to a specific period of space and time where unity would be immediate and bound to certain dictates. In such a situation, Christians would be closed to the harmony between and positive regard for people, different to themselves or their specific beliefs and doctrines, along racial, tribal, cultural or lingual lines.
When I reflect on the life of the man Jesus, a Jew raised in the traditions and culture of his people and his time, I certainly see the marks of his catholicity. In the Gospel accounts we discover his unity in the one God, that transcends the temporal reality, we further discover his openness and invitation to non-Jewish people as well as those Jews considered outcasts of Jewish society. This is remarkable for its time but it is this katholikos nature of Jesus that becomes the greatest challenge to the human race and will continue to be a challenge to the end of time. It is this catholic nature of Jesus, captured in the Gospels and articulated by St. Ignatius, that his Church must, in fidelity to him, embrace without fear or shame. His Church must be Katholikos.
Certainly, down the ages, the Church has often wandered from its catholic path, very much as our elder siblings, the first chosen people of Israel, also often wandered from their catholic path. Our catholic failing certainly does not provoke Christ to abandon his Church, just as God has not abandoned the children of Israel, but through the power of his Holy Spirit he continually guides his Church back to the right path, encouraging his Church to be herald and witness of the Kingdom of God here on Earth.
In recent times we have seen the Church embracing its katholikos nature when seeking forgiveness for past transgressions through St. Peter's successor; Pope John Paul II: asking pardon for the inquisition, the persecution of Jews and protestants, the Crusades, failing to be "Salt of the Earth" and "Light of the World". The convening of the Second Vatican Council was the most inspirational testament to the action of the Holy Spirit in recent times and the Church will no doubt need a third Council to build even more concretely on Vatican II. Our catholicism is a dynamic, ever building reality that cannot stagnate or remain static. Our most pressing goal of Christian unity should be driving us to seek reconciliation with our separated siblings as the schisms and divisions, especially of the reformation period, make a mockery of Christ's desire that we be one (Jn. 17: 11b, 21-23).
It is a certainty that the Church instituted by Christ (Mt. 16: 13-19), with that body also called Christians (Acts 11: 26c), adopted its defining Catholic nature as articulated by St. Ignatius (Smyrna 8) as an identity. This identifying mark further solidifies the Churches fidelity to Christ's own catholic mission (Mt. 28: 18-20). During the reformation in particular, those who broke away from the Church, labeled the Church as though it was a brand or branch of Christianity. The term 'Roman Catholic' being applied and truly out of ignorance on the part of Catholics, it became an acceptable monika. It is definitively a contradiction in terms and an error for Catholics to refer to themselves as 'Roman Catholic'. The further error of those who broke the Christian unity was that they failed to recognise that the Church instituted by Christ on the Apostles, this Catholic Church, remains to this day united to the Apostles and Jesus Christ the head (Eph. 4: 1-16). Christ, as all Christians will know, will not abandon or divorce his Bride, even in her gravest error. If anything, those who chose to separate and cause the disunity have the choice, now through their followers, to unite themselves to the one, holy, catholic and apostolic Church, the Church of Jesus Christ that will continue to travel through the ages.
Given this reflection, I would therefore find it proper and right to understand myself as being catholic in nature first and through that nature, being Catholic in name, a Christian who belongs to the Body of Christ here on Earth, his Church established on St. Peter and the Apostles.
Please feel free to share your comments and views.
Dcn. Greg
Tuesday, August 9, 2011
Friday, June 10, 2011
Role of Our Spouses
The following article was a talk given to the Deacons and their spouses on the occassion of a weekend retreat. It is reproduced here in full.
Introduction
As the faithful people of God, the Body of Christ here on Earth, we all come from different backgrounds. We are born into cultures with their inherent traditions. We do not choose the cultures and traditions we are born into, but as members of the family of God, we have made a choice about the direction our lives will take. We have chosen to look beyond our inherited condition towards a better way of life, a more fulfilling and rewarding way of life. We have chosen to embrace the Good News of Jesus Christ and in so doing we cannot remain the same. We have chosen to become Christ’s followers, we are Christians.
New culture, new tradition
As Baptized members of the One, Holy, Catholic and Apostolic Church, we are introduced to a new way of life. We could say a new culture with its own rich and wonderful tradition spanning 2000 years. Our Christian culture can be defined by the words of the Prophet Isaiah which were spoken by Jesus to define his mission Lk.4: 18-19: “..He has sent me to bring the Good News to the poor, to proclaim liberty to captives and to the blind new sight, to set the down trodden free…”
Christ at once offers us and also challenges us to accept his offer of true freedom in all its forms: Spiritual, Psychological, Emotional & Physical. His freedom extends, through Christian values and morals into the religious, political, economic and social areas of human life.
The light of the Gospel shines into our own cultures and traditions and makes visible all those things that enslave us in mind, body and soul. The light of the Gospel shines into our religious, social, political and economic environment and in so doing the light of the Gospel reveals that which is contrary to the plan of God: Salvation and eternal life for all his children.
Through our Baptism we, male and female, have become the children of God and heirs of the Kingdom of Heaven, equally important in the sight of God and His Church.
Equal share in the life of the Church
This brings me directly to the theme of this talk: The Role of the Deacon's Spouse. Not only have we chosen to become disciples of Christ and been Baptized into him, we have also chosen to answer his call to serve him as ministers of his sacred body. Was this choice made unilaterally or in consultation with our spouses? Is this my ministry or our ministry? While the Church has conferred the sacrament of Holy Orders on us, by the very fact of God’s grace inherent in all sacraments, our spouses, through the sacrament of Holy Matrimony, have themselves received God’s grace through our Holy Orders.
Unlike the other clerical offices of the Church i.e. the Episcopate and the Presbyterate where celibacy is a prerequisite, the Diaconate is unique by virtue of the married state. This implies that a Deacon does not act alone in his ministry. Just as a marriage is a shared sacrament so the Deacon shares his ministry with his spouse through both moral support and active support. Without the support of the spouse the Deacon will struggle in his ministry. Our ministry is not a one-man-band. In recognizing this unique aspect of the Diaconate we must also recognize that our spouses are of equal standing and therefore have every right to partake in our ministry. This goes hand-in-hand with our Christian identity, culture, tradition, values and morals as mentioned earlier.
Having said this, our spouses may find, through the grace of God in their lives, a calling to minister in other areas other than sharing in their husband’s ministry. This is a very common occurrence where the Diaconate is very strong and well established especially in the USA. Many Diaconate spouses have identified their own calling and their specialized ministries. While these may not be the same as their husbands, they do compliment each other. The ultimate outcome is a strengthening of the body of Christ at the very roots, the basic Church, the family.
Challenge
Given the sharing so far, it is clear that both the Deacon and his spouse have a duty and responsibility to promote the faith beginning in their home and spreading in the Christian community and into the World.
Whether our spouses share in our ministry or develop their own, they should be encouraged to promote and witness to their faith according to the Charism of the Holy Spirit given to each member of the Body. This encouragement must come first and foremost from the Deacon, followed by the Parish Priest and the Bishop. In our inclusive Christian culture there is no room for our spouses to feel sidelined and isolated nor should we, as Deacons be seen to be treating our spouses as second class or subordinate Christians. Both husband and wife, have to be an example to society of how a Christian marriage stands apart from marriages of other kinds, especially in the aspect of equality.
Thank you.
Monday, June 6, 2011
The S.W.O.T. Analysis
In the world of business, large and small, the S.W.O.T. analysis is an essential tool that assists management and shareholders in charting the course of their respective enterprises. A business that does not make use of this principle is very much like a ship sailing in the dark without any functioning navigational instruments.
Perhaps we can apply the business principle of the S.W.O.T. analysis to our own Christian lives in the sense of knowing the Strengths, Weaknesses, Opportunities and Threats of our daily living in the world. In a sense, an examination of our Christianity away from the liturgy (Mass), the sodalities (associations), the committees, the youth group, the choir, etc. Where our setting as Christians is in the home, in the workplace, at the school, at the college, at the university, at the gym, at the club, etc. This article could be used for discussion and sharing among the faithful and given further perspectives, expanded more and clarified in greater depth.
In preparing a Christian based S.W.O.T. analysis, we need to be aware of two points of reference in this article: Faith founded on Jesus Christ and faith founded on the world (secularism). The former is fairly straight forward but the latter needs to be clearly defined. What is the correct understanding of secularism? The following are extracts from various on-line dictionaries: (1) Religious scepticism or indifference; (2) the view that religion and religious beliefs should be excluded from civil or public forums; (3) a doctrine that rejects religion and religious considerations; (4) religious beliefs and practices are for personal and private use only.
Secularism is not necessarily equated to atheism, the denial of the existence of God, but teaches rather that God should not be a consideration or an influence in areas of human endeavour, civil and public life i.e. work, school, college, university, business, etc. In other words God must have no influence and no bearing in the material or physical reality of the world. There are also sub-categories of secularism. For instance philanthropy and humanism, as disciples of secularism, that also teach the exclusion of God and the ultimate power of the human spirit / will. However, the term secularism will suffice for now as the 'alternative' faith to Jesus Christ.
Strengths
As a Christian person, what do I consider as my strengths when in the secular world irrespective of the particular setting? Here are some personal reflections:
I am never alone. My faith in Jesus Christ assures me that the Lord is always with me in every situation, good or bad, joyful or sad, positive or negative. He never abandons me even in my darkest hour. When I feel distant from him, he himself is never distant from me. By his own word and action he is the Good Shepherd, always present to me. He has given me his Holy Spirit in Baptism through whom he has made his home with me, that wherever I am, he is. I am the living, breathing temple of the Lord. The new tabernacle of his presence, the new Jerusalem.
In every situation my Lord is in control, for he is all-powerful and ever-present, even when it seems that the situation is overwhelming me and driving me to despair, the Lord is present. He suffers when I suffer, he is joyful when I am joyful, my life is his life, a friendship, a companionship that no situation can sever. He nourishes my faith with his Word, the Sacred Scriptures and renews his home, his friendship in me through his Body and Blood, the Holy Eucharist. He gives me a spiritual mother in the person of Mother Mary who is constantly praying for her children in every generation.
When I give in to temptation and fall into sin, he alone offers me the possibility to be forgiven, to be washed clean again and again. To free my conscience from the burden and condemnation of sin. A genuinely humble and sorry heart the Lord accepts and he is so quick to forgive and begin afresh. He came not to condemn me, a sinner, but to save me. While he hates the sin, he loves the sinner unconditionally.
I know that the Lord has prepared a place for me in Heaven, to be where he is with all the angels and saints, our brothers and sisters who have gone before us into paradise and that not even the forces of evil can overcome that promise or that destiny, unless I allow it.
Weaknesses
Reflecting on the area of weaknesses it is not the aspect of sin or sinning, which is a consequence, but rather the aspect of internal and external influences which by their passivity or action negatively impact on my strengths. In other words those things, by omission or action, that actually weaken me spiritually creating the breeding ground for sin.
When my prayer life, both personal and communal, is weak or non-existent, then I am weakened in spirit and in my Christian resolve. Without prayer or inadequate prayer, I am exposed and defenceless against the strength of the secular world. I am buffetted, I am conquered by the forces that oppose Christ. I give in to peer pressure to conform to the identity and standard of society, to seek gratification in worldly things. Without prayer I do not see or experience the hope and joy in my Christian faith, I only see and experience my failure to be successful, to be someone, in the eyes of the world.
When I do not partake of the sacramental life of the Church I am weakened. How can I know the love and mercy of God and call God Father, when I do not open my life to his grace in the sacraments. Those sacraments that are meant to nourish me in my journey through life and to be a constant reminder that God-is-with-us; Emmanuel. Abstaining from the sacraments is a turning away from the free gift of the Father's grace, from his love and I am weakened.
The obstacle that most consistently stands between us and God, especially when we have turned away from him, even momentarily, is Pride. We do not enjoy admitting when we are wrong or at fault least of all to our fellow human beings. Pride is the age old affliction that weakens and destroys both the individual and the community. It is totally opposed to the humble nature of Christ and even goes so far as to foster a false humility of its own. The true humility of Jesus Christ cannot be found in the false humility that originates in pride. Pride prevents us from discerning the truth of who we are, where we are and how we can change for the better. The nature of secularism gives life to this dilemma, to our self serving pride as it seeks to be a comparable substitute for God, putting itself forward as the definitive answer to humanities search for the truth. It gives the teaching that we are the masters of our own destiny, not God.
Opportunities
These are the moments in our lives that invite us to respond in faith to Jesus Christ or to the faith found in the world. We experience these moments every waking day of our lives where these moments form the cross roads in our lives. What do I do? What do I say? Go with Christ or go with the flow? What is more convenient? What is more difficult? What are the risks either way? The challenge for any Christian is to recognise these cross road moments in my life as opportunities.
When we do seize the opportunity to stand by and for Christ we become his witnesses and the more consistent our stance is the more genuine our witnessing becomes. The greatest challenge to secularism is a Christian and Christian community with the courage and depth of faith conviction to stand for Christ and his values in the face of greatest adversity. Even unto death. Secularism does not respect these values or merely pays lip service to them as a veneer, however, if we are consistent in our witnessing even those disciples of secularism can be won over. If we do not seize the opportunities to give sincere witness to our faith in Jesus Christ, how can we expect those caught up in the secular doctrine to respond positively to the Gospel?
Threats
In this reflection we are looking at those external factors that threaten my relationship with God. Perhaps we could refer to it as peer pressure. It is well known fact that Catholics are the most sort after targets for proselytising groups 'trading' under the Christian banner. We need not go into naming such 'players', however they do pose a significant threat to the true faith especially when I am not well grounded in my faith. It is an immature knowledge of my Catholic faith and roots that is attacked.
When legislation is passed by Government that entrenches the values and doctrine of secularism then it becomes a threat to my Christian way of life. It imposes itself upon me and without a fight, I succumb to its rationale. The more it is 'taught' the more it begins to resemble 'truth'. The greatest threat is when the truth, in the eyes of the Christian, becomes relative, when I 'buy-into' the propaganda. If the Government says its true then it must be, when Jesus says its true then it must be.
Comment
Since the industrial and political revolutions over 300 years ago and the onset of the so-called 'age of enlightenment', Governments, businesses, trade unions, lobbiests in all shapes and forms have sort to redefine humanities past, present and future through scientific and empirical reasoning, excluding, ignoring or downplaying the spiritual dimension of the human person and humanity as a whole and the relationship between human beings and God from the dawn of time. This 'enlightenment', excluding God, has been the basis for the on-slaught of the doctrine and practice that is secularism. Scientifc 'discoveries' and technological break-throughs have been manifested as the ultimate knowledge that can substitute the spiritual faith.Please feel free to add to this topic by way of your comments as there is much more that can be contributed.
Dcn. Greg
Perhaps we can apply the business principle of the S.W.O.T. analysis to our own Christian lives in the sense of knowing the Strengths, Weaknesses, Opportunities and Threats of our daily living in the world. In a sense, an examination of our Christianity away from the liturgy (Mass), the sodalities (associations), the committees, the youth group, the choir, etc. Where our setting as Christians is in the home, in the workplace, at the school, at the college, at the university, at the gym, at the club, etc. This article could be used for discussion and sharing among the faithful and given further perspectives, expanded more and clarified in greater depth.
In preparing a Christian based S.W.O.T. analysis, we need to be aware of two points of reference in this article: Faith founded on Jesus Christ and faith founded on the world (secularism). The former is fairly straight forward but the latter needs to be clearly defined. What is the correct understanding of secularism? The following are extracts from various on-line dictionaries: (1) Religious scepticism or indifference; (2) the view that religion and religious beliefs should be excluded from civil or public forums; (3) a doctrine that rejects religion and religious considerations; (4) religious beliefs and practices are for personal and private use only.
Secularism is not necessarily equated to atheism, the denial of the existence of God, but teaches rather that God should not be a consideration or an influence in areas of human endeavour, civil and public life i.e. work, school, college, university, business, etc. In other words God must have no influence and no bearing in the material or physical reality of the world. There are also sub-categories of secularism. For instance philanthropy and humanism, as disciples of secularism, that also teach the exclusion of God and the ultimate power of the human spirit / will. However, the term secularism will suffice for now as the 'alternative' faith to Jesus Christ.
Strengths
As a Christian person, what do I consider as my strengths when in the secular world irrespective of the particular setting? Here are some personal reflections:
I am never alone. My faith in Jesus Christ assures me that the Lord is always with me in every situation, good or bad, joyful or sad, positive or negative. He never abandons me even in my darkest hour. When I feel distant from him, he himself is never distant from me. By his own word and action he is the Good Shepherd, always present to me. He has given me his Holy Spirit in Baptism through whom he has made his home with me, that wherever I am, he is. I am the living, breathing temple of the Lord. The new tabernacle of his presence, the new Jerusalem.
In every situation my Lord is in control, for he is all-powerful and ever-present, even when it seems that the situation is overwhelming me and driving me to despair, the Lord is present. He suffers when I suffer, he is joyful when I am joyful, my life is his life, a friendship, a companionship that no situation can sever. He nourishes my faith with his Word, the Sacred Scriptures and renews his home, his friendship in me through his Body and Blood, the Holy Eucharist. He gives me a spiritual mother in the person of Mother Mary who is constantly praying for her children in every generation.
When I give in to temptation and fall into sin, he alone offers me the possibility to be forgiven, to be washed clean again and again. To free my conscience from the burden and condemnation of sin. A genuinely humble and sorry heart the Lord accepts and he is so quick to forgive and begin afresh. He came not to condemn me, a sinner, but to save me. While he hates the sin, he loves the sinner unconditionally.
I know that the Lord has prepared a place for me in Heaven, to be where he is with all the angels and saints, our brothers and sisters who have gone before us into paradise and that not even the forces of evil can overcome that promise or that destiny, unless I allow it.
Weaknesses
Reflecting on the area of weaknesses it is not the aspect of sin or sinning, which is a consequence, but rather the aspect of internal and external influences which by their passivity or action negatively impact on my strengths. In other words those things, by omission or action, that actually weaken me spiritually creating the breeding ground for sin.
When my prayer life, both personal and communal, is weak or non-existent, then I am weakened in spirit and in my Christian resolve. Without prayer or inadequate prayer, I am exposed and defenceless against the strength of the secular world. I am buffetted, I am conquered by the forces that oppose Christ. I give in to peer pressure to conform to the identity and standard of society, to seek gratification in worldly things. Without prayer I do not see or experience the hope and joy in my Christian faith, I only see and experience my failure to be successful, to be someone, in the eyes of the world.
When I do not partake of the sacramental life of the Church I am weakened. How can I know the love and mercy of God and call God Father, when I do not open my life to his grace in the sacraments. Those sacraments that are meant to nourish me in my journey through life and to be a constant reminder that God-is-with-us; Emmanuel. Abstaining from the sacraments is a turning away from the free gift of the Father's grace, from his love and I am weakened.
The obstacle that most consistently stands between us and God, especially when we have turned away from him, even momentarily, is Pride. We do not enjoy admitting when we are wrong or at fault least of all to our fellow human beings. Pride is the age old affliction that weakens and destroys both the individual and the community. It is totally opposed to the humble nature of Christ and even goes so far as to foster a false humility of its own. The true humility of Jesus Christ cannot be found in the false humility that originates in pride. Pride prevents us from discerning the truth of who we are, where we are and how we can change for the better. The nature of secularism gives life to this dilemma, to our self serving pride as it seeks to be a comparable substitute for God, putting itself forward as the definitive answer to humanities search for the truth. It gives the teaching that we are the masters of our own destiny, not God.
Opportunities
These are the moments in our lives that invite us to respond in faith to Jesus Christ or to the faith found in the world. We experience these moments every waking day of our lives where these moments form the cross roads in our lives. What do I do? What do I say? Go with Christ or go with the flow? What is more convenient? What is more difficult? What are the risks either way? The challenge for any Christian is to recognise these cross road moments in my life as opportunities.
When we do seize the opportunity to stand by and for Christ we become his witnesses and the more consistent our stance is the more genuine our witnessing becomes. The greatest challenge to secularism is a Christian and Christian community with the courage and depth of faith conviction to stand for Christ and his values in the face of greatest adversity. Even unto death. Secularism does not respect these values or merely pays lip service to them as a veneer, however, if we are consistent in our witnessing even those disciples of secularism can be won over. If we do not seize the opportunities to give sincere witness to our faith in Jesus Christ, how can we expect those caught up in the secular doctrine to respond positively to the Gospel?
Threats
In this reflection we are looking at those external factors that threaten my relationship with God. Perhaps we could refer to it as peer pressure. It is well known fact that Catholics are the most sort after targets for proselytising groups 'trading' under the Christian banner. We need not go into naming such 'players', however they do pose a significant threat to the true faith especially when I am not well grounded in my faith. It is an immature knowledge of my Catholic faith and roots that is attacked.
When legislation is passed by Government that entrenches the values and doctrine of secularism then it becomes a threat to my Christian way of life. It imposes itself upon me and without a fight, I succumb to its rationale. The more it is 'taught' the more it begins to resemble 'truth'. The greatest threat is when the truth, in the eyes of the Christian, becomes relative, when I 'buy-into' the propaganda. If the Government says its true then it must be, when Jesus says its true then it must be.
Comment
Since the industrial and political revolutions over 300 years ago and the onset of the so-called 'age of enlightenment', Governments, businesses, trade unions, lobbiests in all shapes and forms have sort to redefine humanities past, present and future through scientific and empirical reasoning, excluding, ignoring or downplaying the spiritual dimension of the human person and humanity as a whole and the relationship between human beings and God from the dawn of time. This 'enlightenment', excluding God, has been the basis for the on-slaught of the doctrine and practice that is secularism. Scientifc 'discoveries' and technological break-throughs have been manifested as the ultimate knowledge that can substitute the spiritual faith.
Dcn. Greg
Friday, March 18, 2011
Report on IDC Conference: Vienna 2009
VIENNA CONFERENCE 26 - 30 MARCH 2009
AFRICA DELEGATION REPORT
African Delegation
On the Wednesday 25th March 2009 the Southern Africa Delegation left from the O R Tambo International airport for Vienna. The Delegation was as follows:
Cardinal Wilfred Napier - Archdiocese of Durban, South Africa
Bishop Philipp Pöllitzer - Diocese of Keetmanshoop, Namibia & President of IDC IMBISA
Fr Christoph Eisentraunt - IDC member
Dcn Wally Adams - Archdiocese of Johannesburg, South Africa
Dcn Charles Dube - Archdiocese of Bulawayo, Zimbabwe
Dcn Tony de Freitas - Archdiocese of Durban, South Africa
Dcn Greg Garnie - Archdiocese of Johannesburg, South Africa
Dcn Joseph Matsheng - Diocese of Gabarone, Botswana
Dcn Eugene Tito - Archdiocese of Cape Town, South Africa
Apologies
Dcn Franziskus Ananias of the Diocese of Windhoek, Namibia was unable to attend the conference due to a medical condition that arose at the last minute.
Vote of Thanks
The funding for the Africa delegation to participate in the international conference was made available by sponsors via the IDC. We sincerely thank the sponsors for their generosity and support. We are truly grateful. During the conference we stayed at Pallotti Haus which is a twenty minute walk from the Conference Centre which was at Kardinal König Haus.
Program
Program
The Conference began on the evening of Thursday 26th March 2009 and the theme of the Conference was, 'Diaconal Spirituality yesterday, today, tomorrow'. There were approximately 180 participants from 30 countries around the world. There were also representatives, Deaconess’ from the Lutheran Evangelical church.
The opening address was given by IDC president Dcn Rob Mascini. During the four day conference among the speaker's were Cardinal Wilfred Napier; Dcn Prof DDr. Klaus Kiessling, IDC Vice-president; Cardinal Oswald Gracias of Mumbai India who could not make it and sent Fr Gilbert Da Lima from the diocese of Mumbia to represent him.
Some of the topics given were:
The opening address was given by IDC president Dcn Rob Mascini. During the four day conference among the speaker's were Cardinal Wilfred Napier; Dcn Prof DDr. Klaus Kiessling, IDC Vice-president; Cardinal Oswald Gracias of Mumbai India who could not make it and sent Fr Gilbert Da Lima from the diocese of Mumbia to represent him.
Some of the topics given were:
- Spirituality as a source of strength as we face global challenges.
- How can the deacon of tomorrow live with greater Spirituality
Elections
On Friday 27th March 2009 there was the election of a new IDC executive board made up of four people and eight delegates who will be responsible for the management and development of the IDC programs for the next four years. Dcn Greg Garnie was elected as one of the delegates. On Saturday 28th March 2009 the new IDC board approved the co-option of Fr Gilbert da Lima of Mumbia, India and Dcn Charles Dube of Zimbabwe as additional delegates. The new IDC board is very representative of the universal church.
Tours
Important as the conference was, the Holy Mass at St Stephen Cathedral on Sunday 29th March 2009, was the climax. This was concelebrated by Cardinal Christoph Schönborn, Cardinal Wilfred Napier and Bishop Philipp Pöllitzer. Despite this being the only cloudy and rainy day, there was no way the weather could dampen our spirits!!
From this Mass we went for lunch in downtown Vienna. Now who will ever forget the enjoyable half chicken and chips, not to mention the rolls! From the restaurant we boarded one of two buses and went on a sight seeing trip of the beautiful city of Vienna.
We visited a Cistercian Monastery, where the monks actually waited in order that we could participate in their afternoon prayer. What a privilege to just sit in the presence of the monks allowing one self to float on the wings of their prayers!
From there it was on to a wine village a light meal and extra special wine for us. I should say for those who enjoy a glass of good wine and song! Thereafter, we then returned to Pallotti Haus.
Africa Day Meeting
On Monday 30th March 2009, the Africa delegation held an Africa day mini-conference. This conference dealt with the aspect of the IDC IMBISA formerly known as the IDCSAR. It covered constitutional and structural elements needed for the IDC IMBISA to function. The minutes of this meeting have been prepared and are available. In summary the following were elected to the executive committee of the IDC IMBISA:
Chairman - Dcn Greg Garnie
Vice-Chairmen - Dcn Charles Dube and Dcn Wally Adam
Secretary - To be co-opted
Treasurer - To be co-opted
Conclusion
All in all the entire experience was enriching, meaningful, well planned and well catered for. There was a well defined vision for the diaconate as a whole and for the Southern African diaconate in particular. We were able to draw on the universal experiences of deacons and to see the bigger picture of who we are as Permanent Deacons and the scope of our ministry. Most importantly this international conference revealed the need for deacons all over the world and in particular, Southern Africa to overcome the isolation from the universal experience and growth of the diaconate.
It could be seen that all deacons, irrespective of geographic location, can and must contribute to the universal study, development and identity of the Permanent Deacon.
Report Prepared By:
Dcn. Wally Adams
Vice-Chairman
IDC IMBISA
Report to the IDC Conference: Vienna 2009
INTERNATIONAL DIACONATE CENTRE: SOUTHERN AFRICA REGION
REPORT TO THE IDC: VIENNA 2009
Introduction
The IDCSAR was established in April 2008 on the occasion of the IDC International Conference held in Johannesburg, South Africa. An interim board was put in place initially consisting of Bishop Philipp Pöllitzer, President (Namibia); Deacon Greg Garnie, Coordinating Secretary (Zimbabwe / South Africa); members, Deacons Charles Dube (Zimbabwe) & Tony de Freitas (Durban).
Board Expansion
Subsequent to the conference and as per the mandate, four principal Deacons representing their specific territories were invited onto the interim board. They are: Deacons Wally Adams (Johannesburg), Eugene Tito (Capetown), Joseph Matsheng (Botswana) & Franziskus Ananias (Namibia).
Purpose of the IDCSAR
The concept of a regional networking group for Southern Africa was articulated in Germany in 2004 during an international diaconate conference before it became a reality in 2008 as already mentioned. Two key reasons for its establishment have been expressed:
- The diaconate in Southern Africa consists of groupings of deacons in their various dioceses with little or no interaction at national, regional or international levels. In the main, deacons in our region have been isolated from the universal diaconate experience and the subsequent learning curve especially concerning the Theology and identity of the Deacon as developed since Vatican II. The image of an island comes to mind in this regard.
- There are variations, from one diocese to the next, in the formation process and formation programs for applicants, aspirants and candidates to the Order of Permanent Deacon. Questions have arisen as to the scope, content, quantity and quality of academic, pastoral and spiritual formation that is deemed necessary for deacons to affectively fulfill their ministry and develop a strong sense of identity, distinct from the presbyterate and lay ministries. There also arises the question concerning tangible recognition of achievements in the three areas mentioned, which again vary from diocese to diocese. On one hand; certificates, diplomas and degrees are awarded via institutions such as T.E.E.C. and on the other; no formal recognition outside of ordination.
St. Augustine College
The first point of business for the IDCSAR was to follow-up on the very fruitful discussions that took place during the Johannesburg conference between St. Augustine College, the IDC and the newly formed IDCSAR. A letter was submitted to the College formally requesting for the establishment of an Institute for the Permanent Diaconate to offer formation and on-going formation programs on a regional level. Subsequent to that request the College, through electronic mail and two meetings, affirmed their desire to see this shared vision come to fruition by 2010. It is envisaged that the formation and on-going formation programs will be run on an education-by-extension basis, with home based tutorials given several times a year. The College may pool the input and resources of several Catholic institutions to realize this goal e.g. the Jesuit institute, Lumco and the Catholic Bible society in Johannesburg as well as the Ogilvie institute in Aberdeen, Scotland.
IDCSAR Constitution
The second point of business was the establishment of a constitution which would give credibility, recognition & purpose to this diaconate association. Hopefully we will be able to move ahead with the planned objectives of the IDCSAR after this conference in the form we will have determined.
Networking
A significant milestone of the IDCSAR has been the establishment of a working network of representative deacons spanning the Southern African region. Communications have not been ideal but there has been a vast improvement in the past few months especially with Botswana and Namibia. The goal of a fraternal network bringing together deacons from the region with a shared vision for the Permanent Diaconate in the 21st Century, is well and truly within reach. Yet to be established is a network that includes other IMBISA territories in our region e.g. Angola, Lesotho & Swaziland.
Resources
Thus far the IDCSAR has not dealt with the aspect of resources, with the exception of funding pertaining to this conference. The term resource refers in the main to finance, administration & personnel. The attendance to IDCSAR business has thus far been carried out on a voluntary, ad hoc basis. Going forward this will have to be addressed to ensure IDCSAR plans and objectives are always in focus and being worked on and towards with adequate resources on a regular basis. To this end St. Augustine College has offered the IDCSAR an office on the campus. This is a positive start and we are truly grateful for this generous offer and will hopefully take it up in the near future.
Diaconate Database
Turning to the Diaconate database, we have yet to establish this platform from which all deacons in the region can be communicated with. This database coupled with a user friendly website is a necessary tool in building a strong diaconate fraternity from where a cross pollination of ideas, experiences, knowledge and general information can enrich the diaconal ministry and especially the diaconal identity.
Conclusion
In conclusion I wish to thank Bishop Pöllitzer & my fellow board members for the spirit of cooperation in the work we have undertaken in the past year. A special thanks to Fr. Christoph for his mentorship. We are ever indebted & grateful for the generosity of the IDC who have made it possible for us to gather in this beautiful country. Finally, with a very humble & grateful heart we thank our Lord Jesus. His grace is always sufficient to carry out His work.
Prepared by:
Dcn. Greg Garnie
Co-ordinating Secretary
IDCSAR
Report on First IDC Conference Held in Southern Africa: April 2008
INTERNATIONAL DIACONATE CENTER
JOHANNESBURG CONFERENCE: 9 – 15 APRIL 2008
ZIMBABWE DELEGATION REPORT
The International Diaconate Center (IDC) invited representatives from Zimbabwe to participate at the international conference held in Johannesburg from 9th to 15th April 2008. Since the Archdiocese of Bulawayo has the only Diaconate body in Zimbabwe, the representatives were subsequently chosen as follows:
Father Martin Schupp CMM – Apostolic Administrator of the Diocese
Deacon Gregory Garnie – Chairman of the Council of Deacons
Deacon Justice Ncube – Secretary & Assistant Director of formation
Deacon Charles Dube – Vice Secretary
Meetings
The Zimbabwe delegation arrived at Koinonia House on Wednesday, 9th April and attended the introductory meeting the same evening. The following day, Thursday, 10th April consisted of a full day of country reports and group discussions by region. The Africa group discussed the need to build a regional network to overcome the current isolated existence of the Diaconate in Southern Africa. It was agreed to form a sub committee of the IDC in a similar manner to the CIDAL initiative. The new formation has been termed the International Diaconate Center for the Southern Africa Region (IDCSAR). The Africa delegates also put in place an interim board to oversee the establishment of this initiative whose members were drawn from those Africa delegates who were present or co-opted by those present.
IDCSAR board
President – Bishop Philipp PÖllitzer of the Diocese of Keetmanshoop, Namibia
Coordinating Secretary – Deacon Greg Garnie of Zimbabwe (now South Africa)
Member – Deacon Tony de Freitas of South Africa
Member – Deacon Charles Dube of Zimbabwe
It was agreed that other members would be co-opted from Botswana and Namibia other Archdioceses as these were not present at the conference.
St. Augustine College
On Friday, 11th April, the delegates all attended a presentation at St. Augustine College, where two college speakers presented topics. The first topic covered the socio-economic and socio-political climate in post apartheid South Africa, whilst the second topic dealt with the social, moral and religious impact of HIV/AIDS in South Africa . The delegates then adjourned for group discussions on the topics presented.
At the same time as, but separate to these discussions, there was an extraordinary meeting that took place involving the IDC executive, the IDCSAR executive and the College President, Professor Dr. Edith Raidt. The meeting was facilitated by Fr. Christoph Eisentraut CMM and former representative of the Diaconate in Zimbabwe. The concept of a regional formation center for Permanent Deacons was proposed. After general discussions on the merits of this proposal a general agreement was reached that, in principle, this was the way forward for the Diaconate in Africa. Professor Raidt requested a letter from the IDCSAR outlining the concept, the proposal and the overall vision for such an initiative.
After the discussions, Holy Mass was celebrated and thereafter, lunch was served.
After lunch a meeting took place between Father Kees Keijsper, Deacon Greg Garnie and Deacon Rob Mascini on the needs of the Diaconate in Zimbabwe. Deacon Garnie presented a project paper to Father Keijsper for the sourcing of literature and audio visual material to assist Deacons in their on-going formation and to build up their own personal reference libraries. The request was positively received and we await further feedback. If successful all twenty-eight Deacons incardinated in the Archdiocese of Bulawayo should receive several resource books.
South South cooperation
An informal meeting was held between the Latin American, Spanish and Zimbabwean Deacons in the evening of that same day. It was agreed that a South South cooperation be instituted whereby the Deacons from Southern Africa would contribute articles to the CIDAL newsletter which is circulated twice per month. The Latin American and Spanish Deacons are very keen to hear about the realities of the life and ministry of individual Deacons and not hypothetical what-ifs.
Tours
On Saturday, 12th April, the delegation went on a tour to Regina Mundi Church in SOWETO. We were also taken to see various historical sights in the same township including the memorial in honour of the late Hector Petersen.
Thereafter, we were taken to the Apartheid Museum for a glimpse into the life of people during this era of South African history. A most disturbing, yet insightful experience which had a profound effect on the delegation.
Holy Mass
On Sunday, 13th April, the delegates attended Holy Mass at St. Francis Church in SOWETO, which was a beautiful experience of charismatic worship in our Catholic context. The community also prepared tea and eats after the Mass on the occasion of our visit to their parish.
Thereafter, we traveled to Mariannhill Mission, near Durban.
Durban meetings
On Monday, 14th April, we met with Cardinal Wilfred Napier in Durban. The meeting proved fruitful in the open and candid dialogue held with his eminence. The Cardinal was particularly keen to learn about the initiatives that have been set in motion; namely the formation of the IDCSAR and the prospect of a center for the formation of Permanent Deacons at St. Augustine College.
The delegation met with the Deacons of Durban Diocese later that same afternoon, to hear the experiences of these Deacons and to share information on the initiatives launched during the conference. The Deacons were very appreciative of the efforts underway and pledged their support for these initiatives. There was an opportunity for socializing with the Durban Deacons after the meeting.
Community Outreach Center
On Tuesday, 15th April, the delegates went to the Community Outreach Center at the hospital in the vicinity. A presentation was given, by the project manager, on the mission and work of the center. We were then taken on a tour to two Drop in Centers which are a new concept in home based care and are in fact an extension of the care given to terminally ill people in the area. The Drop in Center is basically a day care center for orphans, who come from child-headed families.
Mariannhill Monastery
In the afternoon of that same day, we toured the Mariannhill Monastery, founded by Abbot Francis Pfanner. We were given the historical background of the development of the religious community. We were also able to see the church and the amazing architecture, especially the artistry of the tabernacle mural carved of solid wood.
Koinonia House
On Wednesday, 16th April, most of the delegation traveled back to Koinonia House in Johannesburg, from where the delegates departed either that same day or the following day.
Vote of Thanks
The delegation from Zimbabwe, would like to thank most sincerely, the organizers and sponsors of this conference. Some of our members have attended previous conferences, Deacon Charles Dube, Germany in 2004 and Deacon Justice Ncube, Argentina in 2007, which has promoted continuity from one conference to another. During the conference a number of initiatives were proffered some of which originated in Germany in 2004 or in Argentina in 2007. It is hoped that both new and old initiatives will be taken up and pursued by the newly created IDCSAR board. A special vote of thanks goes to Fr. Christoph Eisentraut, Fr. Kees Keijsper, Deacon Rob Mascini and the Auxiliary Bishop of the Diocese of Rottenburg for their support.
Report prepared by:
Deacon Gregory Garnie
Archdiocese of Bulawayo, Zimbabwe
Tuesday, March 8, 2011
Marriage & Celibacy
We read and hear about the discussions and debates among the faithful regarding marriage and celibacy in the context of the Catholic Church, with the focus mainly on the clergy. Laity and clergy, conservative and liberal, thinkers who proffer their points of view, the pros and cons, with some convincing arguments. This article is probably one of many a thinking on this topic: Marriage and Celibacy. It is not intended to be a controversial article, but an objective contribution to the overall discussion.
Philosophical view
We are endowed with the ability to think for ourselves; to take in information, to analyse it, to reflect on it and to draw our own conclusions and actions from it. In other words we are capable of discernment. Both Christians and non-Christians seek the truth to the questions of life and to do this we either accept, without question, something presented to us as truth or we discern it through the life process of acquired knowledge and experience, both temporal and spiritual.
Marriage
Marriage, that aboriginal union between a man and a woman, is not the sole preserve of the Old or New Testament nor of the Church or Christianity as a whole nor of any other religions. It is as fundamental an element of humanity as the very fact of creation. Natural law, without recourse to the bible and other sacred writings, teaches us that from the very first appearance of the human person, there were both male and female. Every facet of procreation, the furtherance of the human race, is dependent upon this fundamental reality.
Divine law, discerned from the faith experience of and encounter with God as revealed in the sacred scriptures and in sacred tradition, teaches us that both man and woman are created in the image and likeness of God, imbued with that immortal condition; the Soul. This sharing in the likeness of God sets human beings apart from the rest of creation. Faith and balanced reasoning guide us into the Divine truth revealed in creation and more importantly in the human person. Whether we hold to creationism or evolutionism, the fundamental truth remains unchanging for all people of faith. God is the origin, the initiator and the architect of all that is seen and unseen and is therefore rightfully called the Creator.
Theologically, in creating them male and female sharing in His likeness, God shares with each His own nature equally. Both the nature of man and of woman fully reside in the One God who is Father of all and who is in all. Niether man or woman is lesser than or more than the other. The fact that human traditions and cultures have put a definite slant to the relationship between man and woman is based more on the physical dominance of man than any other criteria. Some would defend this development by referring to sacred scriptures to justify this superior / subordinate relationship, yet exegetically, one must take full cognisance of the human traditions and cultures obtaining in both oral and written traditons of any sacred scriptures and seek the divine or fundamental truth therein. We know that the slanted relationship gave rise to the patriarchal societies of antiquity and that social / belief system continues to permeate society even today, perpetuating this misconceived and unjust view and treatment of women.
The equal dignity given by God to both man and woman is a foundational, theological truth corroborated by Jesus Christ in his own words and actions despite the very powerful patriarchal society of his time. For example; his interaction between the woman caught in the act of adultery and the men who sort to punish her, or his encounter with the Samaritan woman at the well of Jacob and his disciples reaction, or his appearing first to Mary of Magdala and the other women after his resurrection and later to the male Apostles. One could call these encounters 'markers' of this foundational truth whilst not explicitly stated is nevertheless clearly implied. Therefore, when one speaks of marriage, that union of a man and a woman, it is a joining of equals in the sight of God. As such anything other than a heterosexual, monogomous union is contrary to both Natural and Divine law respectively. Theologically speaking, the reason for monogamy is simple: In the union of Marriage, a man and a woman (as envisaged by God) become one and in that state of unity they become a mirror image of the full nature of the Creator.
Throughout the Old and New Testament, the image of Marriage is used to describe and define the community's relationship with God through the covenant; first between Israel and Yahweh and next between the Church and Christ. We can confidently state that Marriage, in as much as it is a fundamental part of our human existence, from a faith perspective, it is first and foremost a God given proto-sacrament. Through this sacrament the very essence / continuity of human life is blessed.
As stated at the beginning of this article; Marriage is the aboriginal union and sacrament, that is seen and yet is mystical. It is the first natural order of things. It is as primitive a covenant between a couple as creation itself and, perhaps unknown then, a grace from God in which God is the designer, unifier and sanctifier of Marriage.
In our Catholic Church and Christianity as a whole, this primitive proto-sacrament of Marriage has been given a renewed and profoundly deeper theology in the light of Christ revealed. Jesus himself reminds the faithful of the sanctity of marriage and the need for fidelity and reaffirms the words of Genesis, that a man must leave his father and mother and join with his wife and the two become one. The events surrounding the conception and birth of Christ give eloquent testimony to this sanctity and transcendent beauty that is Marriage. Through Mary and Joseph, the Word incarnate reaffirms and strengthens the sacredness of marriage in a way that can leave no doubt as to its original sacramental nature. Moreover, marriage can be and is interpreted eschatologically, where marriage in its temporal form between a man and a woman becomes an image of our (the Church's) final union with Christ in Heaven, our eternal form as it were.
Celibacy
The aspect of celibacy is not a phenomenon solely associated with the Catholic Church. Celibacy has been an aspect of human traditions and cultures from before Christ. It was practiced, with or without consent for various reasons; illness, specific circumstances that prevented a union, death, requirements of service, religious, etc. It is really during the era of Christianity that celibacy takes on a new lease of life and becomes a prominent feature and discipline of the Catholic Church.
The most significant advancement for celibacy was from the fourth century onward, in the Church. The obligatory celibacy rule for Catholic Clergy has been a feature since the Council of Elvira (c. 305). Today the celibacy rule is still in force although it has been relaxed to restore the order of Permanent Deacon (married) and to accommodate married Priests and Bishops of the Anglican / Lutheran churches who have been received into the Catholic Church, gone through a period of formation and been ordained to the priesthood.
The theology for Catholic celibacy finds its source in the celibate life of Jesus and in the apparent celibacy of St. Paul. The premise or rationale outside of the theological consideration is purely practical. It was and still is believed that celibate Priests and Bishops allow for a more fuller commitment of service to the Church and God, without the distraction of a wife / husband and children. Obviously Ecclesial experience led to this practical approach, however, there remains the obvious question; that of the selection of Peter, himself a married man, chosen by Christ to be the 'Rock' upon whom His Church would be built. Did Christ perhaps ere in His decision? Should He not have foreseen problems and instead chosen a single person? What about being open to the gift of new life in marriage? The real question is whether or not this practical approach of the fourth century onward was warranted and if so, did it require such a clean sweep of earlier Church tradition drawn from Apostolic tradition?
As a result of the celibacy rule, marriage, particularly where clergy were concerned, came to be seen as something of lesser value. To practice celibacy, a very demanding discipline, was considered something better, more wholesome and of greater value. Indeed, the Council of Carthage (c. 390) went so far as to prohibit married clergy from sexual relations with their wives, perhaps even creating a stygma among married clergy. The drive for clerical celibacy appears to have taken on a singleminded theological view in the Ecclesial hierarchy and apparently Natural and Divine law became subject to this specific Church law.
Perhaps we need to briefly revisit, explore and understand the celibacy of Jesus which is the theological foundation for celibacy today. St. John in the very first chapter of his Gospel gives a very definitive teaching on who Jesus is. "In the beginning was the Word, the Word was with God and the Word was God". Later he teaches us that the Word (God) became flesh and dwelt amongst us. St. Paul teaches us that He (Jesus) did not count equality with God a thing to be grasped but emptied himself and became like one of us.
From the first hand witness of the Apostles, including Paul, the teaching is clear about who Jesus was (is). Since, as mentioned earlier in this article, God shares his very nature equally with man and with woman, through faith we profess that the fulness of God resides fully in Jesus who is "fully human and fully divine". This complete nature of Christ would therefore presuppose his disposition for a celibate life. He was complete in Himself. He needed nothing more. God-is-with-us (Emmanuel).
As individual human beings we are, in a sense relative to Christ, incomplete. Marriage on the one hand does offer a completeness that becomes an image of God and of the final union of the Church (bride) and Christ (groom), while on the other hand celibacy, as an imitation of Jesus' earthly life, can also bring about a completeness in the life of a single person.
Comment
The preference for either way of life, married or celibate, should never be construed or depicted in word and action as being less than or more than. Both marriage and celibacy are gifts from God to be lived according to the vocation and possibilities of the human person. It stands to reason that the gift of life must continue to flow from and through marriage and that those who can and do live celibate lives must be cognisant that they too originate from that sacramental gift which is, the first or basic Church. The danger of elevating celibacy as a status over marriage may very well lead to triumphilism in the Church. It can be a divisive element which sets itself apart from the pilgrim Church, the struggling faithful people of God, trying to reach the promised land.
In as far as the clerical orders are concerned, whether married or celibate, the focus rather should be on the authentic vocation. The call, discerned and authenticated, to serve the faithful people of God is after all inspired of the Holy Spirit who "blows where He will" and has no limit to His work of evangelisation, renewal and salvation. We therefore must consider carefully where we are going as Church, especially when formulating Church laws, lest we find ourselves working only partially with the same Holy Spirit. Perhaps we can learn a lesson from our separated (Protestant) brothers and sisters.
Please feel free to comment / dialogue on this topic.
Dcn. Greg
Philosophical view
We are endowed with the ability to think for ourselves; to take in information, to analyse it, to reflect on it and to draw our own conclusions and actions from it. In other words we are capable of discernment. Both Christians and non-Christians seek the truth to the questions of life and to do this we either accept, without question, something presented to us as truth or we discern it through the life process of acquired knowledge and experience, both temporal and spiritual.
Marriage
Marriage, that aboriginal union between a man and a woman, is not the sole preserve of the Old or New Testament nor of the Church or Christianity as a whole nor of any other religions. It is as fundamental an element of humanity as the very fact of creation. Natural law, without recourse to the bible and other sacred writings, teaches us that from the very first appearance of the human person, there were both male and female. Every facet of procreation, the furtherance of the human race, is dependent upon this fundamental reality.
Divine law, discerned from the faith experience of and encounter with God as revealed in the sacred scriptures and in sacred tradition, teaches us that both man and woman are created in the image and likeness of God, imbued with that immortal condition; the Soul. This sharing in the likeness of God sets human beings apart from the rest of creation. Faith and balanced reasoning guide us into the Divine truth revealed in creation and more importantly in the human person. Whether we hold to creationism or evolutionism, the fundamental truth remains unchanging for all people of faith. God is the origin, the initiator and the architect of all that is seen and unseen and is therefore rightfully called the Creator.
Theologically, in creating them male and female sharing in His likeness, God shares with each His own nature equally. Both the nature of man and of woman fully reside in the One God who is Father of all and who is in all. Niether man or woman is lesser than or more than the other. The fact that human traditions and cultures have put a definite slant to the relationship between man and woman is based more on the physical dominance of man than any other criteria. Some would defend this development by referring to sacred scriptures to justify this superior / subordinate relationship, yet exegetically, one must take full cognisance of the human traditions and cultures obtaining in both oral and written traditons of any sacred scriptures and seek the divine or fundamental truth therein. We know that the slanted relationship gave rise to the patriarchal societies of antiquity and that social / belief system continues to permeate society even today, perpetuating this misconceived and unjust view and treatment of women.
The equal dignity given by God to both man and woman is a foundational, theological truth corroborated by Jesus Christ in his own words and actions despite the very powerful patriarchal society of his time. For example; his interaction between the woman caught in the act of adultery and the men who sort to punish her, or his encounter with the Samaritan woman at the well of Jacob and his disciples reaction, or his appearing first to Mary of Magdala and the other women after his resurrection and later to the male Apostles. One could call these encounters 'markers' of this foundational truth whilst not explicitly stated is nevertheless clearly implied. Therefore, when one speaks of marriage, that union of a man and a woman, it is a joining of equals in the sight of God. As such anything other than a heterosexual, monogomous union is contrary to both Natural and Divine law respectively. Theologically speaking, the reason for monogamy is simple: In the union of Marriage, a man and a woman (as envisaged by God) become one and in that state of unity they become a mirror image of the full nature of the Creator.
Throughout the Old and New Testament, the image of Marriage is used to describe and define the community's relationship with God through the covenant; first between Israel and Yahweh and next between the Church and Christ. We can confidently state that Marriage, in as much as it is a fundamental part of our human existence, from a faith perspective, it is first and foremost a God given proto-sacrament. Through this sacrament the very essence / continuity of human life is blessed.
As stated at the beginning of this article; Marriage is the aboriginal union and sacrament, that is seen and yet is mystical. It is the first natural order of things. It is as primitive a covenant between a couple as creation itself and, perhaps unknown then, a grace from God in which God is the designer, unifier and sanctifier of Marriage.
In our Catholic Church and Christianity as a whole, this primitive proto-sacrament of Marriage has been given a renewed and profoundly deeper theology in the light of Christ revealed. Jesus himself reminds the faithful of the sanctity of marriage and the need for fidelity and reaffirms the words of Genesis, that a man must leave his father and mother and join with his wife and the two become one. The events surrounding the conception and birth of Christ give eloquent testimony to this sanctity and transcendent beauty that is Marriage. Through Mary and Joseph, the Word incarnate reaffirms and strengthens the sacredness of marriage in a way that can leave no doubt as to its original sacramental nature. Moreover, marriage can be and is interpreted eschatologically, where marriage in its temporal form between a man and a woman becomes an image of our (the Church's) final union with Christ in Heaven, our eternal form as it were.
Celibacy
The aspect of celibacy is not a phenomenon solely associated with the Catholic Church. Celibacy has been an aspect of human traditions and cultures from before Christ. It was practiced, with or without consent for various reasons; illness, specific circumstances that prevented a union, death, requirements of service, religious, etc. It is really during the era of Christianity that celibacy takes on a new lease of life and becomes a prominent feature and discipline of the Catholic Church.
The most significant advancement for celibacy was from the fourth century onward, in the Church. The obligatory celibacy rule for Catholic Clergy has been a feature since the Council of Elvira (c. 305). Today the celibacy rule is still in force although it has been relaxed to restore the order of Permanent Deacon (married) and to accommodate married Priests and Bishops of the Anglican / Lutheran churches who have been received into the Catholic Church, gone through a period of formation and been ordained to the priesthood.
The theology for Catholic celibacy finds its source in the celibate life of Jesus and in the apparent celibacy of St. Paul. The premise or rationale outside of the theological consideration is purely practical. It was and still is believed that celibate Priests and Bishops allow for a more fuller commitment of service to the Church and God, without the distraction of a wife / husband and children. Obviously Ecclesial experience led to this practical approach, however, there remains the obvious question; that of the selection of Peter, himself a married man, chosen by Christ to be the 'Rock' upon whom His Church would be built. Did Christ perhaps ere in His decision? Should He not have foreseen problems and instead chosen a single person? What about being open to the gift of new life in marriage? The real question is whether or not this practical approach of the fourth century onward was warranted and if so, did it require such a clean sweep of earlier Church tradition drawn from Apostolic tradition?
As a result of the celibacy rule, marriage, particularly where clergy were concerned, came to be seen as something of lesser value. To practice celibacy, a very demanding discipline, was considered something better, more wholesome and of greater value. Indeed, the Council of Carthage (c. 390) went so far as to prohibit married clergy from sexual relations with their wives, perhaps even creating a stygma among married clergy. The drive for clerical celibacy appears to have taken on a singleminded theological view in the Ecclesial hierarchy and apparently Natural and Divine law became subject to this specific Church law.
Perhaps we need to briefly revisit, explore and understand the celibacy of Jesus which is the theological foundation for celibacy today. St. John in the very first chapter of his Gospel gives a very definitive teaching on who Jesus is. "In the beginning was the Word, the Word was with God and the Word was God". Later he teaches us that the Word (God) became flesh and dwelt amongst us. St. Paul teaches us that He (Jesus) did not count equality with God a thing to be grasped but emptied himself and became like one of us.
From the first hand witness of the Apostles, including Paul, the teaching is clear about who Jesus was (is). Since, as mentioned earlier in this article, God shares his very nature equally with man and with woman, through faith we profess that the fulness of God resides fully in Jesus who is "fully human and fully divine". This complete nature of Christ would therefore presuppose his disposition for a celibate life. He was complete in Himself. He needed nothing more. God-is-with-us (Emmanuel).
As individual human beings we are, in a sense relative to Christ, incomplete. Marriage on the one hand does offer a completeness that becomes an image of God and of the final union of the Church (bride) and Christ (groom), while on the other hand celibacy, as an imitation of Jesus' earthly life, can also bring about a completeness in the life of a single person.
Comment
The preference for either way of life, married or celibate, should never be construed or depicted in word and action as being less than or more than. Both marriage and celibacy are gifts from God to be lived according to the vocation and possibilities of the human person. It stands to reason that the gift of life must continue to flow from and through marriage and that those who can and do live celibate lives must be cognisant that they too originate from that sacramental gift which is, the first or basic Church. The danger of elevating celibacy as a status over marriage may very well lead to triumphilism in the Church. It can be a divisive element which sets itself apart from the pilgrim Church, the struggling faithful people of God, trying to reach the promised land.
In as far as the clerical orders are concerned, whether married or celibate, the focus rather should be on the authentic vocation. The call, discerned and authenticated, to serve the faithful people of God is after all inspired of the Holy Spirit who "blows where He will" and has no limit to His work of evangelisation, renewal and salvation. We therefore must consider carefully where we are going as Church, especially when formulating Church laws, lest we find ourselves working only partially with the same Holy Spirit. Perhaps we can learn a lesson from our separated (Protestant) brothers and sisters.
Please feel free to comment / dialogue on this topic.
Dcn. Greg
Sunday, February 13, 2011
Permanent & Transitory Deacon
At this moment of the restored order of the Permanent Diaconate there is an area that requires clarification and that has to do with whether or not the Transitory Deacon, on his way to Priesthood, is fundamentally the same as the Permanent Deacon. This article will examine (test) the common view held today of the two ministers: the Permanent and the Transitory Deacon. The intention here is simply to shed light on the matter and in so doing allow us to arrive at an objectively true point of reference. By developing an objective understanding, that takes into account biblical, historical and theological sources, we can correctly identify the Permanent and Transitory Deacon in context and, hopefully, discover a richer and more meaningful understanding of our identity as Permanent Deacons today.
Current Understanding
The contemporary or common view point held today is that the Permanent and the Transitory Deacon are, ministerially and hierarchically, the same. One however remains (permanent) at a lower level of the Ecclessial hierarchy and the other (transitional) eventually progresses from that same lower level to the Priesthood, a higher level of the same hierarchy.
We proceed to analyse this understanding in the light of biblical, historical and theological sources in order to endorse the current view as true or to propose an alternative and more accurate view. We bear in mind that the correct understanding today of the restored order of Permanent Deacon must be "in complete continuity with ancient tradition" (Congregation for Catholic Education & Congregation for the Clergy).
First Century
The advent of the 7 proto-deacons as recorded in the Acts of the Apostles is well known and the subsequent letters of Paul to Timothy and to the Philippians corroborate the institution of the Deacon as a stable, permanent ministry. Paul gives us an illustration, a snap shot as it were, of the clergy at that point in the life of the early Church (c.65). There are two distinct offices working with the Apostles; that of Episcopos (apostolic succession of leadership) and that of Diakonos (apostolic succession of servant ministers). According to the book of Acts, it is the Apostles who institute these offices to share in their work and for the continuity of the mission of Christ's Church, therefore the term 'apostolic successsion' is appropriate and relevant and can be applied to both ministers albeit with distinct mandates. Furthermore, it is abundantly clear from Paul's letters that celibacy for clergy was not a rule or an issue at this time and the option for either way of life, i.e. married or celibate, was present to the clergy. A married man who met the criteria in time of need could become a Bishop or a Deacon. Towards the end of the first century, when Bishops ordained Priests to help them, Priests also had the options available to them. By the end of the first century both Deacon and Priest were the Bishop's helpers in his diocese.
Second Century
From the text of the Didache (teachings of the earliest Church Fathers) it is apparent that a theology of the clerical offices of Bishop, Deacon and Priest had developed. At the turn of the 1st century, St. Ignatius of Antioch writes "Let everyone revere the deacon as Jesus Christ, the bishop as the image of the Father, and the presbyters as the senate of God and the assembly of the Apostles. For without them one cannot speak of the Church". He's theological teaching of the clergy gives us some insight into the thinking and understanding of the time. Both Bishop and Deacon have a direct link with the Apostles and therefore share in Apostolic succession: one in leadership (father) and the other in servant (son).
Third century
From the writings of the 3rd century, taken from the Didascallia, it is clear that the clerical orders of the Church continued to consist of 3 persons: the Bishop, the Deacon and the Priest. The aspect of stages or minor orders to ordination were not yet established. The Bishop, as in the first and second century, ordained men, married or single, who met the criteria, directly to their specific clerical order. Both Deacon and Priest therefore answered directly to their Bishop. The office of transitory deacon, like the minor orders mentioned, did not exist either. The minor orders referred to were for example; doorkeeper, lector, acolyte and sub-deacon.
The theology of the clergy developed in the late 1st and early 2nd century is carried over into the 3rd century. Again the direct relationship of the Bishop and Deacon to the Apostles is maintained. This theology, while sound in its logic based on Apostolic tradition, had an unexpected side effect. "The Didascallia (3rd century) evidences a degree of supremacy of deacons over the priests, since deacons are compared to Christ, while priests are only compared to the Apostles" (International Theological Commission).
Fourth century
In the first 3 centuries of the Church, celibacy had not become Church law. Bishops, Deacons and Priests could be married men as was the case with some of the Apostles such as Peter. Celibacy however did become an issue in the 4th century onward. The Council of Elvira (c. 305) brought out the first rule of celibacy for clergy. Although married Bishops, Deacons and Priests were still to be found throughout the 4th century, the die was cast and the process of conforming the clergy had begun. The Council of Carthage (c. 390) made it a requirement that married clergy abstain from sexual relations with their wives. During this century we also see a 'new' theology of the clergy developing in what appears to be an effort to break with the past theology and tradition. Theological propositions were developed to identify the clergy earlier than Christ. Deacons were identified with the Levites, Bishops and Priests with other old testament figures e.g. Moses and Aaron.
It is from this period of Church history that we see the movement towards celibacy of the clergy gaining momentum and which would have dire consequences for the order of Permanent Deacon.
During the third and fourth century there was also the contentious issue of hierarchical power and authority. As mentioned in the Didache and the Didascalia, the theology of the clergy that developed out of the 1st and early 2nd century led to the Permanent Deacons becoming very powerful figures in the Church, overshadowing the Priests. The synod of Arles (c. 314) and in particular the Council of Nicaea (c. 325), sought to 'clip' the wings of the Deacons who, in some instances arising from their 'senior' position, assumed functions that were proper to the Priests.
The 'Constitutiones Apostolorum', drawn up in the fourth century became a watershed document affecting the order of the Permanent Diaconate. It presented a prayer of ordination effectively introducing the office of the transitory deacon as the final stage before Priesthood. By virtue of this development the transitory deacon, unlike the Permanent Deacon, did not have a direct relationship with the Bishop due to the subordinate nature of the office within the hierarchy as well as its temporary state. It appears that the Permanent Deacon, in some way, was no longer fulfilling his role of servant, but aspired to preside and lead, resulting in the authentic ministry being somewhat neglected hence the institution of minor orders or stages to compensate for the 'lost' deacon. It also appears that the effort, more than 'clipping' wings, was to discontinue the order of Permanent Deacon and by so doing, rewrite the clerical orders. It must be remembered that the introduced minor orders or stages now formed the path to priesthood only, with such minor orders being the functions proper to the Permanent Deacon. The celibacy rule also meant that the order of Permanent Deacon became superflous. After all, why be an unmarried Permanent Deacon and face the hostility of the period, when the incentive was there for one to be a Priest who could potentially 'climb' the Ecclesial ladder?
Twentieth century
The key to a true understanding of the relationship between the Permanent and transitory Deacon lies in the restoration of the order of Permanent Deacon during the second Vatican Council. The order was restored "in complete continuity with ancient tradition" (Congregation for Catholic Education & Congregation for the Clergy). In this restoration the celibacy rule of the 4th century onward was effectively repealed for this particular clerical order. The restoration in "continuity with ancient tradition" has meant a search for the period and theological context which correctly places the Permanent Deacon. The correct ancient tradition must then link, through time, to the present.
Since the transitory deacon is, historically and theologically, a creation of the 4th century Church, irrespective of the circumstances, and remains to this day as the final stage to Priesthood, still bound by the rule of celibacy and a temporary subordinate of the Presbyterate, the Permanent Deacon, given its prior tradition, cannot take its lead from this period or from this office. Rather, the task is to identify the original Diaconate tradition which pre-dates the 4th century.
Apostolic tradition, that benchmark of Church tradition and, from that perspective, the most ancient tradition, not to be confused with the manuscript of Hippolytus "The Apostolic Tradition" (c. 215), should in fact be the starting or reference point for all clerical offices as befits the people of the Resurrection, the people of the new and everlasting covenant. Since the office of Deacon was, based on sacred scripture, established by the Apostles as their co-workers, togther with the Bishop and later, after the Apostles, became "the eyes, ears, heart and soul of the Bishop", this must, for the sake of objectivity, form the basis of our understanding of the Permanent Deacon today. From the information already mentioned in this article, the authentic theology of the Permanent Deacon is to be found in the earliest theology of the clergy at the turn of the 1st century. To ignore this truth would be most unfortunate and would immediatley compromise the identity, ministry and life of the Permanent Deacon and the vision of Vatican II in fidelity to Apostolic tradition.
The obvious pitfalls of the 3rd and 4th century need to be clearly understood if we are to avoid a repeat of that most unfortunate situation. The alleged abuse of power by the Permanent Deacons of this period must be a constructive lesson to Deacons today. We cannot but recognise in all honesty that ours is an Apostolic succession in humble service both inside and outside the Church. The historical tensions and friction with the Priests must be tactfully avoided in our time and a co-working relationship built. The distinction between superior and subordinate (senior and junior) should, theologically and pastorally, be understood and seen in respect to our relationship with our Bishop (Apostolic successor in leadership) and not between Priest and Deacon.
Comment
It becomes apparent that the historical and theological context of the Permanent Deacon, in the first 3 centuries, is indeed different to that of the transitory deacon, introduced in the forth century. The current view mentioned at the beginning of this article is therefore not accurate. It is in fact misleading. The two different contexts point to the order of Permanent Deacon being fundamentally different, ministerially and hierarchically, to the transitory deacon.
In respect to the Diaconate and the Presbyterate today, each order should show a fraternally mutual respect and love for each other in communion with their Bishop and indeed with the Holy Father. The image of the Holy Trinity comes to mind and the three fold clergy need to be a mirror image of this mystery. The bond of love and common purpose transcending all motives.
Please feel free to comment
Dcn. Greg
Current Understanding
The contemporary or common view point held today is that the Permanent and the Transitory Deacon are, ministerially and hierarchically, the same. One however remains (permanent) at a lower level of the Ecclessial hierarchy and the other (transitional) eventually progresses from that same lower level to the Priesthood, a higher level of the same hierarchy.
We proceed to analyse this understanding in the light of biblical, historical and theological sources in order to endorse the current view as true or to propose an alternative and more accurate view. We bear in mind that the correct understanding today of the restored order of Permanent Deacon must be "in complete continuity with ancient tradition" (Congregation for Catholic Education & Congregation for the Clergy).
First Century
The advent of the 7 proto-deacons as recorded in the Acts of the Apostles is well known and the subsequent letters of Paul to Timothy and to the Philippians corroborate the institution of the Deacon as a stable, permanent ministry. Paul gives us an illustration, a snap shot as it were, of the clergy at that point in the life of the early Church (c.65). There are two distinct offices working with the Apostles; that of Episcopos (apostolic succession of leadership) and that of Diakonos (apostolic succession of servant ministers). According to the book of Acts, it is the Apostles who institute these offices to share in their work and for the continuity of the mission of Christ's Church, therefore the term 'apostolic successsion' is appropriate and relevant and can be applied to both ministers albeit with distinct mandates. Furthermore, it is abundantly clear from Paul's letters that celibacy for clergy was not a rule or an issue at this time and the option for either way of life, i.e. married or celibate, was present to the clergy. A married man who met the criteria in time of need could become a Bishop or a Deacon. Towards the end of the first century, when Bishops ordained Priests to help them, Priests also had the options available to them. By the end of the first century both Deacon and Priest were the Bishop's helpers in his diocese.
Second Century
From the text of the Didache (teachings of the earliest Church Fathers) it is apparent that a theology of the clerical offices of Bishop, Deacon and Priest had developed. At the turn of the 1st century, St. Ignatius of Antioch writes "Let everyone revere the deacon as Jesus Christ, the bishop as the image of the Father, and the presbyters as the senate of God and the assembly of the Apostles. For without them one cannot speak of the Church". He's theological teaching of the clergy gives us some insight into the thinking and understanding of the time. Both Bishop and Deacon have a direct link with the Apostles and therefore share in Apostolic succession: one in leadership (father) and the other in servant (son).
Third century
From the writings of the 3rd century, taken from the Didascallia, it is clear that the clerical orders of the Church continued to consist of 3 persons: the Bishop, the Deacon and the Priest. The aspect of stages or minor orders to ordination were not yet established. The Bishop, as in the first and second century, ordained men, married or single, who met the criteria, directly to their specific clerical order. Both Deacon and Priest therefore answered directly to their Bishop. The office of transitory deacon, like the minor orders mentioned, did not exist either. The minor orders referred to were for example; doorkeeper, lector, acolyte and sub-deacon.
The theology of the clergy developed in the late 1st and early 2nd century is carried over into the 3rd century. Again the direct relationship of the Bishop and Deacon to the Apostles is maintained. This theology, while sound in its logic based on Apostolic tradition, had an unexpected side effect. "The Didascallia (3rd century) evidences a degree of supremacy of deacons over the priests, since deacons are compared to Christ, while priests are only compared to the Apostles" (International Theological Commission).
Fourth century
In the first 3 centuries of the Church, celibacy had not become Church law. Bishops, Deacons and Priests could be married men as was the case with some of the Apostles such as Peter. Celibacy however did become an issue in the 4th century onward. The Council of Elvira (c. 305) brought out the first rule of celibacy for clergy. Although married Bishops, Deacons and Priests were still to be found throughout the 4th century, the die was cast and the process of conforming the clergy had begun. The Council of Carthage (c. 390) made it a requirement that married clergy abstain from sexual relations with their wives. During this century we also see a 'new' theology of the clergy developing in what appears to be an effort to break with the past theology and tradition. Theological propositions were developed to identify the clergy earlier than Christ. Deacons were identified with the Levites, Bishops and Priests with other old testament figures e.g. Moses and Aaron.
It is from this period of Church history that we see the movement towards celibacy of the clergy gaining momentum and which would have dire consequences for the order of Permanent Deacon.
During the third and fourth century there was also the contentious issue of hierarchical power and authority. As mentioned in the Didache and the Didascalia, the theology of the clergy that developed out of the 1st and early 2nd century led to the Permanent Deacons becoming very powerful figures in the Church, overshadowing the Priests. The synod of Arles (c. 314) and in particular the Council of Nicaea (c. 325), sought to 'clip' the wings of the Deacons who, in some instances arising from their 'senior' position, assumed functions that were proper to the Priests.
The 'Constitutiones Apostolorum', drawn up in the fourth century became a watershed document affecting the order of the Permanent Diaconate. It presented a prayer of ordination effectively introducing the office of the transitory deacon as the final stage before Priesthood. By virtue of this development the transitory deacon, unlike the Permanent Deacon, did not have a direct relationship with the Bishop due to the subordinate nature of the office within the hierarchy as well as its temporary state. It appears that the Permanent Deacon, in some way, was no longer fulfilling his role of servant, but aspired to preside and lead, resulting in the authentic ministry being somewhat neglected hence the institution of minor orders or stages to compensate for the 'lost' deacon. It also appears that the effort, more than 'clipping' wings, was to discontinue the order of Permanent Deacon and by so doing, rewrite the clerical orders. It must be remembered that the introduced minor orders or stages now formed the path to priesthood only, with such minor orders being the functions proper to the Permanent Deacon. The celibacy rule also meant that the order of Permanent Deacon became superflous. After all, why be an unmarried Permanent Deacon and face the hostility of the period, when the incentive was there for one to be a Priest who could potentially 'climb' the Ecclesial ladder?
Twentieth century
The key to a true understanding of the relationship between the Permanent and transitory Deacon lies in the restoration of the order of Permanent Deacon during the second Vatican Council. The order was restored "in complete continuity with ancient tradition" (Congregation for Catholic Education & Congregation for the Clergy). In this restoration the celibacy rule of the 4th century onward was effectively repealed for this particular clerical order. The restoration in "continuity with ancient tradition" has meant a search for the period and theological context which correctly places the Permanent Deacon. The correct ancient tradition must then link, through time, to the present.
Since the transitory deacon is, historically and theologically, a creation of the 4th century Church, irrespective of the circumstances, and remains to this day as the final stage to Priesthood, still bound by the rule of celibacy and a temporary subordinate of the Presbyterate, the Permanent Deacon, given its prior tradition, cannot take its lead from this period or from this office. Rather, the task is to identify the original Diaconate tradition which pre-dates the 4th century.
Apostolic tradition, that benchmark of Church tradition and, from that perspective, the most ancient tradition, not to be confused with the manuscript of Hippolytus "The Apostolic Tradition" (c. 215), should in fact be the starting or reference point for all clerical offices as befits the people of the Resurrection, the people of the new and everlasting covenant. Since the office of Deacon was, based on sacred scripture, established by the Apostles as their co-workers, togther with the Bishop and later, after the Apostles, became "the eyes, ears, heart and soul of the Bishop", this must, for the sake of objectivity, form the basis of our understanding of the Permanent Deacon today. From the information already mentioned in this article, the authentic theology of the Permanent Deacon is to be found in the earliest theology of the clergy at the turn of the 1st century. To ignore this truth would be most unfortunate and would immediatley compromise the identity, ministry and life of the Permanent Deacon and the vision of Vatican II in fidelity to Apostolic tradition.
The obvious pitfalls of the 3rd and 4th century need to be clearly understood if we are to avoid a repeat of that most unfortunate situation. The alleged abuse of power by the Permanent Deacons of this period must be a constructive lesson to Deacons today. We cannot but recognise in all honesty that ours is an Apostolic succession in humble service both inside and outside the Church. The historical tensions and friction with the Priests must be tactfully avoided in our time and a co-working relationship built. The distinction between superior and subordinate (senior and junior) should, theologically and pastorally, be understood and seen in respect to our relationship with our Bishop (Apostolic successor in leadership) and not between Priest and Deacon.
Comment
It becomes apparent that the historical and theological context of the Permanent Deacon, in the first 3 centuries, is indeed different to that of the transitory deacon, introduced in the forth century. The current view mentioned at the beginning of this article is therefore not accurate. It is in fact misleading. The two different contexts point to the order of Permanent Deacon being fundamentally different, ministerially and hierarchically, to the transitory deacon.
In respect to the Diaconate and the Presbyterate today, each order should show a fraternally mutual respect and love for each other in communion with their Bishop and indeed with the Holy Father. The image of the Holy Trinity comes to mind and the three fold clergy need to be a mirror image of this mystery. The bond of love and common purpose transcending all motives.
Please feel free to comment
Dcn. Greg
Wednesday, February 9, 2011
Thursday, January 27, 2011
Fraternal Collaboration
Extract from the Directory for the Ministry & Life of Permanent Deacons, 22 February 1998
6. By virtue of their ordination, deacons are united to each other by a sacramental fraternity. They are all dedicated to the same purpose — building up the Body of Christ — in union with the Supreme Pontiff(43) and subject to the authority of the bishop. Each deacon should have a sense of being joined with his fellow deacons in a bond of charity, prayer, obedience to their bishops, ministerial zeal and collaboration.
6. By virtue of their ordination, deacons are united to each other by a sacramental fraternity. They are all dedicated to the same purpose — building up the Body of Christ — in union with the Supreme Pontiff(43) and subject to the authority of the bishop. Each deacon should have a sense of being joined with his fellow deacons in a bond of charity, prayer, obedience to their bishops, ministerial zeal and collaboration.
Wednesday, January 26, 2011
Monday, January 24, 2011
Friday, January 21, 2011
Historical & Contemporary Deacon
There is a saying: "To know where you are and where you are going, you need to know where you have been". The Permanent Deacon has a history that pre-dates Vatican II by nearly 2000 years, so in order to understand where we are and 'see' where we are going we need to know the past. In coming to know the origin, theology and history of the Deacon we need to be transparent, honest and humble. Events and developments of the Diaconate in the past still have an effect on the present day order and unless we, as Church, can bring the light and presence of Christ to illumine and guide us, the restored Permanent Diaconate will limp under the burden of history.
Christological
The origin of Christian diaconia and the Diaconate ministry in particular, is firmly rooted in the very incarnation of God; Jesus Christ who is fully human and fully divine. In his letter to the Philippians Paul says of Jesus; "His state was divine, yet he did not cling to his equality with God but emptied himself ......... and became as men are; and being as all men are he was humbler yet ........" This authentic humility is the first sign of Christ's diaconia and, from this perspective, a gift to be highly prized by all the faithful. John records in his Gospel that Jesus told his disciples ".......... love one another; just as I have loved you, you must love one another ......" and again "A man can have no greater love than to lay down his life for his friends". Sincere love for the human person, as they are and where they are is demonstrated by Jesus and this is the second sign of Christ's diaconia. At the last supper according to the Gospel of John, Jesus washes the feet of his disciples, culturally the job of the servant ministering to his masters guests. Jesus says to his disciples "Do you understand what I have done to you? ............. If I, then, the Lord and Master, have washed your feet, you should wash each other's feet". The third sign of Christ's diaconia; generosity in word and in action to his fellow man. Humility and love find their expression in generous self-giving for the greater good of others. It is clear that Jesus, while Lord and Master, presents himself as the humble, loving and generous servant of all. "... the Son of man came, not to be served but, to serve ...". In this way he demonstrates a way of life that gives life to the true diaconia of his body; the Church: Jesus is the true deacon of God and man, with an infinite capacity of love for both. It is a fact that Jesus did not shy away or stand aloof from the world in which he chose to be, but engaged it at all levels of society, not to condemn it but to save it. God became the Servant King and shows us the true meaning of humility, love and generosity in his own diaconia. Jesus shares his diaconal spirit with his disciples, but especially with the chosen twelve, the Apostles who, through Peter, are called to ".....build my Church" and to whom "..... the keys of the Kingdom of Heaven ....." are given so that "...... whatever you bind on Earth shall be considered bound in Heaven ......". In the Apostles then resides the fulness of Christ's ministry.
Apostolic
In the book of Acts, the Apostles, overwhelmed by the needs of the early Church, realised that they needed help. It must be remembered that up to this point the Apostles took care of virtually all aspects of the Church: leadership, worship, charity, teaching, preaching, etc. They selected 7 men and through the imposition of hands, confered the Sacrament of Holy Orders, not to preside but to serve. The order of Deacon (Diakonos) as a stable, permanent ministry in the early Church came into being. These chosen and consecrated men were the protodeacons of the early Church and this imposition of hands becomes the first recorded ordination by the Apostles. From a purely factual perspective the deacon becomes the first clerical office created by the Apostles. The diaconal ministry of these 7 men, initially attending to the needs of the Greek speaking Jewish widows and orphans, developed further within the life time of the Apostles to include other faculties. The first person to be martyred after the death and resurrection of Jesus was, according to the Acts of the Apostles, the Deacon Stephen. He was stoned to death for proclaiming the word of God, even before the Sanhedrin and giving witness to the Risen Lord. From this we realise that the Deacons had the faculty of proclaiming the Good News through preaching. The Deacon Philip, also encountered in Acts, is the one who evangelised the Ethiopian eunech, proclaiming the word of God to him, explaining salvation history, then Baptising the convert. The faculty of teaching and baptising were also part of the ministry of the Deacons.
The first letter of Paul to Timothy, written about 65 AD shows very clearly the Ecclesial hierarchy as it was at that point in time. The Episcopos (later known as the Bishop) and the Diakonos (Deacon), his helper. It is also clear that the order of Deacon was already a stable ministry of the Church prior to the written instructions i.e. it was there in the 30's working along side the Apostles.
Historical
Towards the end of the first century, in Rome (80-90AD), the size of the territory (diocese), covered by the Bishop of Rome (Peter's successor) and the increased number of Christians necessitated the establisment of smaller communities (mini-diocseses) called parishes. Since the Bishop could not be in all of them the Presbyterate was established and Priests were assigned to these parishes. They were the Bishops helpers sharing in his priestly ministry. Priests presided over the worship (liturgy) of the community with the faculty of consecration, preaching and teaching. However, the identity of the Priest was still developing and from early Church sources (Didache) we know that it was not what we see of it today. Even the theology of the clergy taught at the end of the 1st century testifies to a very different understanding than that of today. It does appear that Deacons, by virtue of their Apostolic link (succession) were the Bishops right hand men and were placed in charge of the administrative affairs of the diocese and its parishes. The Priests were, in hierarchical terms, subordinate to the Deacons for several centuries. It was not uncommon for the Deacon to succeed the Bishop or the Pope based on the theology of the time.
Contemporary
1500 years later, the call for the restoration of the order of Permanent Deacon gathered momentum in various settings. One such instance was in the concentration camp of Dachau, during the second World War, where incarcerated Priests expressed their desire to see Deacons ordained to a permanent ministry. The thinking at the time was motivated more by the shortage of Priests, some of whom, through no fault of their own, were not able to pastor to their communities during those turbulent times. It is doubtful that their thinking envisaged a full restoration of the original permanent diaconate in fidelity to Apostolic tradition. Rather, it is more reasonable to assume that they envisaged consecrated assistants who would be recognisable and accepted by the community as proxies for the absent Priest. A stop-gap measure that a Deacon could fullfil. Pope Pius XII commented on this with greater insight, indicating that the time was not yet right for the restoration of the order. It was at the second Vatican Council, in an outpouring of the Holy Spirit, a second Pentecost as it were, that the Council Fathers took the decision, among many, to restore, in complete continuity with ancient tradition, the order of Permanent Deacon.
Given the historical and contemporary sensitivities surrounding the Diaconate, the restored order was said to be of a "lower level of the hierarchy" (LG 29). The inclusion of this differential term would seem to indicate a placating of those not wholly convinced of the need to restore the order and furthermore, that the Permanent and transitory Deacon were the same. Since that time, reception to the restoration of the Permanent Diaconate as a Sacred order has been and continues to be polarised. On the one hand an enthusiastic embracing of a 'lost jewel' and on the other a rejection of the 'prodical son' returned.
Today
44 years after Pope Paul VI issued his Apostolic letter "Sacrum Diaconatus Ordinem" the order of Permanent Deacon has flourished in some parts of the world, with a strong diaconal identity, formation and mission, while in other parts the order remains a footnote in the history books. The reluctance or hesitation, on the part of Bishops, to restore the order in their respective dioceses finds many reasons: fear of ancient tensions re-surfacing, the issue of power and hierarchical status, a definitive identity of the Permanent Deacon, or simply about resource availability for the formation of Permanent Deacons.
Please feel free to comment
Dcn. Greg
Christological
The origin of Christian diaconia and the Diaconate ministry in particular, is firmly rooted in the very incarnation of God; Jesus Christ who is fully human and fully divine. In his letter to the Philippians Paul says of Jesus; "His state was divine, yet he did not cling to his equality with God but emptied himself ......... and became as men are; and being as all men are he was humbler yet ........" This authentic humility is the first sign of Christ's diaconia and, from this perspective, a gift to be highly prized by all the faithful. John records in his Gospel that Jesus told his disciples ".......... love one another; just as I have loved you, you must love one another ......" and again "A man can have no greater love than to lay down his life for his friends". Sincere love for the human person, as they are and where they are is demonstrated by Jesus and this is the second sign of Christ's diaconia. At the last supper according to the Gospel of John, Jesus washes the feet of his disciples, culturally the job of the servant ministering to his masters guests. Jesus says to his disciples "Do you understand what I have done to you? ............. If I, then, the Lord and Master, have washed your feet, you should wash each other's feet". The third sign of Christ's diaconia; generosity in word and in action to his fellow man. Humility and love find their expression in generous self-giving for the greater good of others. It is clear that Jesus, while Lord and Master, presents himself as the humble, loving and generous servant of all. "... the Son of man came, not to be served but, to serve ...". In this way he demonstrates a way of life that gives life to the true diaconia of his body; the Church: Jesus is the true deacon of God and man, with an infinite capacity of love for both. It is a fact that Jesus did not shy away or stand aloof from the world in which he chose to be, but engaged it at all levels of society, not to condemn it but to save it. God became the Servant King and shows us the true meaning of humility, love and generosity in his own diaconia. Jesus shares his diaconal spirit with his disciples, but especially with the chosen twelve, the Apostles who, through Peter, are called to ".....build my Church" and to whom "..... the keys of the Kingdom of Heaven ....." are given so that "...... whatever you bind on Earth shall be considered bound in Heaven ......". In the Apostles then resides the fulness of Christ's ministry.
Apostolic
In the book of Acts, the Apostles, overwhelmed by the needs of the early Church, realised that they needed help. It must be remembered that up to this point the Apostles took care of virtually all aspects of the Church: leadership, worship, charity, teaching, preaching, etc. They selected 7 men and through the imposition of hands, confered the Sacrament of Holy Orders, not to preside but to serve. The order of Deacon (Diakonos) as a stable, permanent ministry in the early Church came into being. These chosen and consecrated men were the protodeacons of the early Church and this imposition of hands becomes the first recorded ordination by the Apostles. From a purely factual perspective the deacon becomes the first clerical office created by the Apostles. The diaconal ministry of these 7 men, initially attending to the needs of the Greek speaking Jewish widows and orphans, developed further within the life time of the Apostles to include other faculties. The first person to be martyred after the death and resurrection of Jesus was, according to the Acts of the Apostles, the Deacon Stephen. He was stoned to death for proclaiming the word of God, even before the Sanhedrin and giving witness to the Risen Lord. From this we realise that the Deacons had the faculty of proclaiming the Good News through preaching. The Deacon Philip, also encountered in Acts, is the one who evangelised the Ethiopian eunech, proclaiming the word of God to him, explaining salvation history, then Baptising the convert. The faculty of teaching and baptising were also part of the ministry of the Deacons.
The first letter of Paul to Timothy, written about 65 AD shows very clearly the Ecclesial hierarchy as it was at that point in time. The Episcopos (later known as the Bishop) and the Diakonos (Deacon), his helper. It is also clear that the order of Deacon was already a stable ministry of the Church prior to the written instructions i.e. it was there in the 30's working along side the Apostles.
Historical
Towards the end of the first century, in Rome (80-90AD), the size of the territory (diocese), covered by the Bishop of Rome (Peter's successor) and the increased number of Christians necessitated the establisment of smaller communities (mini-diocseses) called parishes. Since the Bishop could not be in all of them the Presbyterate was established and Priests were assigned to these parishes. They were the Bishops helpers sharing in his priestly ministry. Priests presided over the worship (liturgy) of the community with the faculty of consecration, preaching and teaching. However, the identity of the Priest was still developing and from early Church sources (Didache) we know that it was not what we see of it today. Even the theology of the clergy taught at the end of the 1st century testifies to a very different understanding than that of today. It does appear that Deacons, by virtue of their Apostolic link (succession) were the Bishops right hand men and were placed in charge of the administrative affairs of the diocese and its parishes. The Priests were, in hierarchical terms, subordinate to the Deacons for several centuries. It was not uncommon for the Deacon to succeed the Bishop or the Pope based on the theology of the time.
Over the next few centuries the Diaconate flourished, side by side with the Presbyterate. Each exercising the particular ministry and faculties of the Bishop shared with his helpers. As already mentioned, Deacons like St. Lawrence saw to the administration of the dioceses and parishes, the distribution of money and goods to the poor, taking communion to the sick and home bound, preaching, teaching, baptising, marrying, burying, etc. In many instances there were overlapping ministerial areas with the Priests. In the third century there arose an identity crisis between the office of Deacon and the office of Priest. One of the key issues of contention was the power entrusted by the Episcopate in the Diaconate. The seriousness of this issue and the subsequent development can be seen in the reaction of a Priest at that time; Father Jerome. He demanded to know why the Deacons exercised so much power yet they did not have the faculty to consecrate in the Mass. In retrospect this could be termed a clerical or hierarchical revolt. The tensions eminating from both the Diaconate and Presbyterate sparked the beginning of the end for the order of Permanent Deacon and despite the Diaconate flourishing its days were numbered. By the Sixth Century the Permanent Diaconate in the Western Church was all but finished and the office of Deacon became subordinate to the Priest (transitory deacon) as a stage towards the ministerial Priesthood. Indeed, one of the sad moments in the history of the Church; the loss of this Apostolic link, its proper identity and its particular charisms which enriched the early Church. Today, we cannot fully comprehend all the issues that were at stake; the motives, the emotions, the thinking, the arguments of the key players and the subsequent decisions of the Bishops in the period that led to the demise of the order of Permanent Deacon. We are, however, certain that the Permanent Deacon as a stable and sacred order resides within Apostolic tradition which is the bedrock (Kepha) of Church tradition.
Contemporary
1500 years later, the call for the restoration of the order of Permanent Deacon gathered momentum in various settings. One such instance was in the concentration camp of Dachau, during the second World War, where incarcerated Priests expressed their desire to see Deacons ordained to a permanent ministry. The thinking at the time was motivated more by the shortage of Priests, some of whom, through no fault of their own, were not able to pastor to their communities during those turbulent times. It is doubtful that their thinking envisaged a full restoration of the original permanent diaconate in fidelity to Apostolic tradition. Rather, it is more reasonable to assume that they envisaged consecrated assistants who would be recognisable and accepted by the community as proxies for the absent Priest. A stop-gap measure that a Deacon could fullfil. Pope Pius XII commented on this with greater insight, indicating that the time was not yet right for the restoration of the order. It was at the second Vatican Council, in an outpouring of the Holy Spirit, a second Pentecost as it were, that the Council Fathers took the decision, among many, to restore, in complete continuity with ancient tradition, the order of Permanent Deacon.
Given the historical and contemporary sensitivities surrounding the Diaconate, the restored order was said to be of a "lower level of the hierarchy" (LG 29). The inclusion of this differential term would seem to indicate a placating of those not wholly convinced of the need to restore the order and furthermore, that the Permanent and transitory Deacon were the same. Since that time, reception to the restoration of the Permanent Diaconate as a Sacred order has been and continues to be polarised. On the one hand an enthusiastic embracing of a 'lost jewel' and on the other a rejection of the 'prodical son' returned.
Today
44 years after Pope Paul VI issued his Apostolic letter "Sacrum Diaconatus Ordinem" the order of Permanent Deacon has flourished in some parts of the world, with a strong diaconal identity, formation and mission, while in other parts the order remains a footnote in the history books. The reluctance or hesitation, on the part of Bishops, to restore the order in their respective dioceses finds many reasons: fear of ancient tensions re-surfacing, the issue of power and hierarchical status, a definitive identity of the Permanent Deacon, or simply about resource availability for the formation of Permanent Deacons.
The Holy Father, Pope Benedict XVI, reminds us today that the World and indeed the Church are in need of a "New Evangelisation". Faith and reason must, harmoniously and zealously, find dynamic ways of presenting the truth of the Gospel without error. The work of rebuilding the Church is not the preserve of a few but of the whole, united in one faith, one hope and one baptism, made one in the One Holy Spirit. The order of Permanent Deacon, inspired of the Holy Spirit working through the Apostles and through the Council Fathers (Vatican II), can contribute towards this new evangelisation in which the world, more and more secularised, is the mission. The work places, boardrooms, schools, colleges, universities, politics, whereever the cancer of secularism is rooted or hosted needs the active presence of the official Church. The Bishop, as with the Apostles, cannot be in all these places, so his helpers, the Deacons, restored, are sent "into the harvest" to be "the eyes, mouth, heart and soul" of the Bishop.
Please feel free to comment
Dcn. Greg
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