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Changes in the Permanent Diaconate?
by Kristen West McGuire
Last week, you took a true-false quiz on the basics of the
permanent diaconate. This week, we have the essay portion of the test.
Your question is, "What changes are likely in the permanent diaconate as the
Church approaches the year 2000?" (Limit your focus to the U.S.!) The
following "Cliff Notes"
will help you prepare your response:
The United States bishops received permission from Rome to ordain permanent
deacons in 1968, with the first ordinations in 1971. The first deacons in
the U.S. are now reaching retirement age. The diaconate has grown and
changed. Deacons now have a stronger sense of identity and purpose than they
did in those
early years.
The difficulty of the early years stemmed from the "newness" of the office
of permanent deacon. Identity necessarily began with what deacons were
not-- not priests and not lay persons. Today, most deacons identify
themselves positively, in terms of service: service to the altar, service to
the Gospel, service to the poor and needy.
However, there are still issues facing the worldwide diaconate. (Rome was
not built in a day!) In November of this year, the Congregation for the
Clergy will devote a plenary session to these questions. Documents produced
from this meeting will help clarify some difficult questions. We will look
at some of the issues to be covered, and their potential impact on U.S.
deacons.
1) How can the formation process be improved?
The implicit observation is that it needs improvement. In remarks to the
National Catholic Diaconate Conference last summer in New Orleans,
Archbishop Crescenzio Sepe, Secretary of the Congregation for the Clergy,
raised this question. He outlined formation deficiencies gleaned the
dispensation
requests of deacons seeking a dismissal from the clerical state. "During
the period of formation...there is a lack of genuine education regarding
chastity in one's own state in life...Frequently, there is a lack of
information about authentic aspects of the sacrament of Orders...Sometimes
there is excessive reliance on desired future growth and improvement which
is uncertain at best."
To be fair, the majority of these deacons probably received their formation
in the early years of the diaconate. Formation has vastly changed since
then. According to Deacon John Pistone, director of the National
Association of Permanent Diaconate Directors, "There is a renewed emphasis
on the spiritual life of the deacon candidate. The candidate brings his
vocation to the formation process. We try to add onto that foundation the
skills and knowledge to apply the power of the ministry of service to the
man's life and work." Formation today engages the deacon candidate
spiritually, intellectually and emotionally.
"Formation programs across dioceses are voluntarily developing a standard
curriculum," says Deacon Samuel Taub, director of the office of the
permanent diaconate at NCCB. He points to the lack of a structured
catechesis after Vatican II as a major factor in the difficulties the
diaconate has had in some
dioceses. "There is a wide disparity of views as to who deacons are for the
life of the Church. Where there was adequate catechesis, the diaconate was
successful."
Archbishop Sepe also criticized post-ordination education that was "not in
effective communion with the mind of the Church." It would appear that
there is a vocal minority of deacons who openly question the doctrines of
the Church. Could this be the result of inadequate catechesis? From his
Orlando office, Deacon Henry Libersat, Editor and General Manager of The
Florida Catholic, noted, "The deacons in my diocese are respectful of the
pope and the college of bishops." He said the majority would agree with the
Magisterium on all matters of faith and morals. "While some may have
personal questions about certain teachings and disciplines, most of these
deacons would still defer to the Church in decisions of doctrine, especially
in preaching and teaching. The majority of faithful deacons in any diocese
should never be judged on the actions of a minority."
The restoration of the permanent diaconate within the reforms of Vatican II
has its difficulties. Deacons tend to be viewed by more conservative
Catholics as an innovation of post-conciliar American liberals, whereas they
are seen by more liberal Catholics as heralds of a "progressive" era in the
Church. Both views raise unfair expectations of the deacon, who owes
allegiance to Christ and His Church first and foremost. Formation programs
are designed to help deacons find balance in every way. It should be no
surprise that this is a difficult task.
2) Do the real ecclesial needs of each diocese correspond to the number of
deacons and deacon candidates?
Deacon Pistone tells the following story. There was a priest on the
advisory board for the permanent diaconate in his diocese. He noted the
large numbers of deacons already ordained, and asked the permanent diaconate
director, "Are there enough deacons?" The director responded, "Are all the
needs of the poor and the marginalized in our diocese being met?"
Still, with over 11,000 deacons (out of a world-wide diaconate of 20,000),
American dioceses must assess ecclesial needs carefully. The shortage of
priests may mean that deacons will serve where priests are usually placed.
There are dioceses with waiting lists of parishes who have requested a
deacon to assist their priest. This development is a threat to the Church's
vision and primary calling of the deacon to service. Deacons ideally devote
equal time to the altar and the Gospel, but emphasize service of justice and
charity. Many deacons interviewed for this story were concerned that the
diaconate might become too "liturgical" as the shortage of priests
intensifies.
Sometimes, placement in a local parish can prove less fulfilling than a
direct placement into a service role. Deacon Frank Lukovits of the Diocese
of Albany (NY) has served as a deacon in a rural church, as director of the
permanent diaconate in his diocese, and as a hospital chaplain. He relates,
"Deacons who are placed in a parish where they are not fully utilized often
become frustrated. In recent years as a hospital chaplain, I have
experienced the most fulfillment in my eighteen years as a deacon. I
believe the reason is that the needs of the sick and dying are generally
greater than those I encounter in the parish setting." He also noted that
there were more opportunities for deacons and their wives to serve as a
couple in a hospital setting. "My wife, Anne, and I are able to minister
together more easily than in the parish."
Clearly, bishops, priests, deacons and laity will all have to work together
to serve the needs of the Church.
3) Should deacons be classed as part of the presbyterate of the diocese, or
of the hierarchical ministry of the Church?
Like diocesan priests, deacons are incardinated in ("belong" to) the diocese
in which they are ordained. Unlike priests, however, most deacons hold down
a full-time job outside of their service ministry. The average American
family will experience more than one move over the course of a lifetime.
When a deacon is transfered, the new diocese is under no obligation to
incardinate him, or even to grant him faculties to minister. This is a
particularly thorny issue as some dioceses do not have a permanent diaconate.
Deacon Bill Vivio was ordained in the Phoenix diocese in 1977. When he and
his family relocated to San Diego in 1987, it was an easy transition, but it
might not have been. "God was looking out for me, " he said. "I was
befriended by a deacon in our new parish. He took me under his wing and
walked me through the incardination process, which took over three years. I
know of some deacons who were refused incardination."
A protocol for the incardination and excardination of deacons has just been
published by the NCCB Committee on the Permanent Diaconate. This document
should provide some guidance to deacons and bishops alike. There are still
questions it cannot answer, however.
If deacons were classed within the hierarchical ministry of the Church (i.e.
incardinated through the National Conference of Catholic Bishops? the
Vatican?), it might solve several problems. First, formation would be
standardized. Real ecclesial needs could be determined on a national
basis. Finally, deacons transferring to a diocese without a permanent
diaconate would have an easier time finding a place to serve the Church.
Those benefits may not outweigh the liabilities of such a change. Deacons
within a diocese have a direct line of support in the diocesan office for
the permanent diaconate. The bishop of a diocese serves as a shepherd to
both the priests and the deacons of a diocese. Furthermore, the bishop of a
local diocese is in a much better position to assign deacons where they are
needed.
4) Should deacons administer the sacrament of anointing of the sick?
Many deacons in the U.S. are involved in some form of pastoral care to the
sick and dying. Thus, the answer to this question will affect them
directly.
Deacons involved in pastoral ministry usually have access to a back-up
priest for the sacraments of penance and anointing of the sick. Of course,
they are able to bring communion to the sick, and Viaticum to the dying.
Usually, the deacon has been praying with and counseling the patient and
his/her family. It
seems only natural that the hospital minister who began the initial pastoral
care should be the one who follows through with the anointing.
Tt the same time, the general concern over balance in diaconal service shows
up in this area as well. Deacons do not want to appear as "mini-priests".
Their identity is centered on service, not the sacraments. "It may not be
absolutely essential for the deacon to have the faculty to anoint the sick
to do good hospital ministry," stated Deacon Lukovits.
Sacraments administered by an outside priest might be "set apart" in the
mind of the patient. This reliance on the priest can lead patients to
question the validity of holy orders held by a deacon. Further, Deacon
Lukovits noted that there are times and situations in which a priest is just
not available. "After spending hours with a critical patient, I find it
awkward and perhaps inappropriate to call in someone else. It seems to me
that deacons should be allowed to anoint the sick."
5) Should women be ordained as deacons?
There are wives of deacons who resent the fact that their service is not
officially recognized in the same way as the service of a deacon. They
often undergo the same formation and serve the Church in lay positions.
Citing Romans 16:1, some believe that deaconesses were part of the early
Church ministry. Why not today?
Several of the early Church councils, including the Council of Nicea,
condemn the ordination of "deaconesses". In addition, the Bible itself
clearly prohibits women from preaching the gospel in the mass. (cf. ICor.
14:34-36) Deacon Taub said, "In the early years after Vatican II, this
question was regularly an agenda item for the bishops who served on the
Committee for the Permanent Diaconate. Over the years, interest in the
diaconate abated as women's interest in presbyteral ordination became more
evident. In any case, it is clear that deaconesses in the early Church were
not ordained in the sense we understand ordination today." Archbishop Sepe
made much the same point in a recent interview in St. Anthony Messenger. It
is unlikely that women will be ordained as deacons or priests in the
Catholic Church.
"Most wives find a way of making peace with this issue," said Anne Lukovits.
"One wife I know came to our support group meeting and said, 'I preached
yesterday, and it felt great!' We were silent, until she clarified that her
audience was the second grade catechism class at her parish. She had found
great meaning in her work, and an outlet for her speaking talents. In many
ways, her ministry to those children is just as important as the deacon
preaching a homily in the mass."
All deacons will benefit from a clear statement of the Church's expectations
and support for the permanent diaconate. The need of the world for Christ
remains acute. The Church must respond with all of the power open to her.
Deacons are an instrumental element of the Church's response.
In many ways, the deacon brings the needs of the parish and local community
into sharp relief. He lives as a bridge between the Church and the world.
His family, friends, co-workers and local parish benefit from the power of
the Holy Spirit in his life. Deacons bring to the Church a wealth of
service and humility - the very richness of the gospel itself.
As sign and sacrament of the service of Christ, deacons lead others to be
His hands and feet in the world. All Christians, lay or religious, are
obligated to service in some way. Deacons witness to the gospel by modeling
this humble service daily. "It could happen that the diaconate will
fulfill the mission for which the Spirit raised it. In that case, we
shouldn't be afraid for the diaconate to disappear again," observes Deacon
Taub.
The End.
Taken from the May 21, 1995 issue of "Catholic Twin Circle."
For subscriptions contact: Catholic Twin Circle, P.O. Box 260380, Encino,
CA 91426-0380, (800) 421-3230.
Send comments to the editor, Loretta G. Seyer, to CATHOLIC TWIN CIRCLE,
15760 Ventura Boulevard, Suite 1201, Encino, CA 91436, (800) 421-3230
NOTE TO CRNET REVIEWERS: Although this article is perhaps not as scholarly
as some CRNET subscribers might need, I hope that it might be useful to you
as more and more lay Catholics join
CRNET in search of solid information that is easily readable.
To contact Kristen West McGuire: 714 G Avenue, Unit B Coronado, CA 92118,
ph/fax (619) 435-5350
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