In a previous blog post entitled 'Formation suggestions', mention was made of the diaconate learning curve and our (Southern Africa) progress relative to the international diaconate was alluded to. In this article we will consider in more detail our progress, that is, where we are and where we need to aim for.
When the Permanent Diaconate was restored after Vatican II and dioceses introduced diaconate formation programmes, the Bishops key resource was his Priests. Formation directors, Tutors, Spiritual directors, Pastoral and Liturgical formators in the main were drawn from among the Priests. In the IMBISA area this is the status quo. However, in other parts of the world where the diaconate has been established for a relatively longer period, there has been a positive development towards the self sufficiency of the order.
Several key factors have contributed towards such a development:
1. The academic formation, whereby Deacons have been able to attain recognised degrees and other relevant post graduate qualifications that have put them, at the very least, on par with the academic formation of Priests.
2. The ability of the diocese to finance the studies of their Deacons with the aim of making the diaconate self sufficient and enhancing contribution towards the development of the diocese holistically.
3. The employment of Deacons either on a part-time or full-time basis as specialists in various Ecclesial roles.
4. Giving the Bishop a broader resource pool to draw from for the overall welfare of his diocese.
A self sufficient diaconate, ina sense, becomes an image of the unique clerical feature of the Permanent Deacon, distinct from the other clerical offices, that requires the Deacon to be self supporting in financial and material matters. Prior to ordination a contract is entered into between the candidate and his Bishop to this effect. In essence, the Permanent Deacon undertakes that he and his family will make no financial or material demands of the diocese. This does not include the stole stipend. The work of the Deacon in the diocese, from this perspective, is diaconia (service) in its purest form. As noble as this is, it is also a limiting factor to the progress of the diaconate towards self sufficiency.
In the African context, there are very few aspirants, candidates and Permanent Deacons who can afford to finance their studies on their own, even where time was not an issue, particularly when we consider under and post graduate studies. While the Deacon may be well read and well informed on both ecclesial and secular developments and issues, historical and contemporary, he would still require the certified competency that accompanies successful tertiary studies in order to contribute meaningfully to a self sufficient diaconate. Again, in the African context there are limited opportunities to further diaconate studies to sufficient ecclesial standards, outside of the established seminaries.
As far as we are aware, all tertiary Catholic Institutions in the IMBISA area require student attendance and do not cater for distance learning. Unless funding can be obtained that covers not only tuition, lodging, meals, transport, etc. but includes a subsidy for the Deacon's family to meet their basic needs in his absence, then the realisation of a self sufficient diaconate in Africa will remain unfulfilled.
The ecclesial heirarchy, our Bishops, could however accept the standard of ecumenical distance learning institutions such as the Theological Education by Extention College of South Africa, a distance learning facility that can provide under and post graduate studies. In this way diocesan expenditure can be justified and the diaconal objectives made achievable in a very practical way. To further curtail expenses, the Bishop may select individual Deacons with the academic disposition to successfully acquire the requisite graduate and post graduate qualifications to begin the transformation process of the diaconate towards self sufficiency.
Deacons, through just such an academic formation, can be appointed by the Bishop as competent diaconate formators, spiritual directors, tutors and ecclesial specialists.
Your input would be greatly appreciated.
Dcn. Greg
When the Permanent Diaconate was restored after Vatican II and dioceses introduced diaconate formation programmes, the Bishops key resource was his Priests. Formation directors, Tutors, Spiritual directors, Pastoral and Liturgical formators in the main were drawn from among the Priests. In the IMBISA area this is the status quo. However, in other parts of the world where the diaconate has been established for a relatively longer period, there has been a positive development towards the self sufficiency of the order.
Several key factors have contributed towards such a development:
1. The academic formation, whereby Deacons have been able to attain recognised degrees and other relevant post graduate qualifications that have put them, at the very least, on par with the academic formation of Priests.
2. The ability of the diocese to finance the studies of their Deacons with the aim of making the diaconate self sufficient and enhancing contribution towards the development of the diocese holistically.
3. The employment of Deacons either on a part-time or full-time basis as specialists in various Ecclesial roles.
4. Giving the Bishop a broader resource pool to draw from for the overall welfare of his diocese.
A self sufficient diaconate, ina sense, becomes an image of the unique clerical feature of the Permanent Deacon, distinct from the other clerical offices, that requires the Deacon to be self supporting in financial and material matters. Prior to ordination a contract is entered into between the candidate and his Bishop to this effect. In essence, the Permanent Deacon undertakes that he and his family will make no financial or material demands of the diocese. This does not include the stole stipend. The work of the Deacon in the diocese, from this perspective, is diaconia (service) in its purest form. As noble as this is, it is also a limiting factor to the progress of the diaconate towards self sufficiency.
In the African context, there are very few aspirants, candidates and Permanent Deacons who can afford to finance their studies on their own, even where time was not an issue, particularly when we consider under and post graduate studies. While the Deacon may be well read and well informed on both ecclesial and secular developments and issues, historical and contemporary, he would still require the certified competency that accompanies successful tertiary studies in order to contribute meaningfully to a self sufficient diaconate. Again, in the African context there are limited opportunities to further diaconate studies to sufficient ecclesial standards, outside of the established seminaries.
As far as we are aware, all tertiary Catholic Institutions in the IMBISA area require student attendance and do not cater for distance learning. Unless funding can be obtained that covers not only tuition, lodging, meals, transport, etc. but includes a subsidy for the Deacon's family to meet their basic needs in his absence, then the realisation of a self sufficient diaconate in Africa will remain unfulfilled.
The ecclesial heirarchy, our Bishops, could however accept the standard of ecumenical distance learning institutions such as the Theological Education by Extention College of South Africa, a distance learning facility that can provide under and post graduate studies. In this way diocesan expenditure can be justified and the diaconal objectives made achievable in a very practical way. To further curtail expenses, the Bishop may select individual Deacons with the academic disposition to successfully acquire the requisite graduate and post graduate qualifications to begin the transformation process of the diaconate towards self sufficiency.
Deacons, through just such an academic formation, can be appointed by the Bishop as competent diaconate formators, spiritual directors, tutors and ecclesial specialists.
Your input would be greatly appreciated.
Dcn. Greg
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