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The Deacon offers an
ecclesiological view of the present day challenges in the Church and Society
Bishop Dr Walter Kasper
(Paper given at IDC Study-Conference, Brixen,
Italy, October 1997)
I would like to express my thanks to the International Diaconate Centre
for inviting me to speak about the ecclesiological place of the Permanent
Deacon in the face of the present day challenges in the parish. The large
number of those present - bishops, priest, deacons and their wives - clearly
demonstrates the need for clarification of those issues, which I propose to
address. At the same time this interest also illustrates the readiness to
develop greater understanding of the Permanent Diaconate.
Yesterday this question was looked at from various points of view and you
tried to find solutions - solutions, not based only on German of Western
European points of view, but also incorporating those of Latin America and
Eastern Europe. That is why the remarks of the Secretary of the Congregation
of the Clergy, Archbishop Sepe, were of special significance.
In what follows I would like to take up these threads and try to develop
them within the framework of a systematic, as well as a practical viewpoint,
properly focused on the future. I would like to show that the ministry of
the deacon is a fundamental ministry in our Church, with its own identity,
and that it should become more so.
1. The Ministry of the Deacon
Merely to claim that the Diaconate continues to be a fundamental and
necessary ministry in our Church can lead to some heated debates. For a long
time now the Diaconate has not necessarily been firmly established in all
local churches.
This is demonstrated by a lack of precise terminology. Where a priest is
concerned we naturally speak of "ordination"; but with a deacon we simply
speak of his entering into service. On the other hand ceremonies appointing
lay people to church duties often take on the character of an ordination.
Finally, even though more than thirty years have passed since the Council,
Vatican II, the theological understanding of the Ministry of the Deacon
remains unclear and contested. Various theological concepts continue to
exist in opposition to each other, yet it is from these concepts that the
tasks of the deacon emerge.
When the Council Fathers considered the renewal of the Permanent Diaconate,
they were, as we know, driven by very different interests.
· Some foresaw the imminent shortage of priests and, faced with
their increasing dispersion in the old local churches and the "missionary"
situation in the newer ones, hoped to obtain some relief through the
Permanent Diaconate.
· Others adopted the ideas of the "diaconate circles", which came
into existence before the Council, and strove for the strengthening of the
diaconate in the Church as a whole.
· For others still the question of celibacy for the Permanent Deacon and
of celibacy itself was the overriding factor in the introduction of the
Permanent Diaconate.
The question of celibacy had particular significance for the opponents of
the introduction of the Permanent Diaconate.
They feared the emergence of a celibacy debate in relation to priests. I
will pass over the question in this context, as well as the question of the
diaconate for women. These are problems which are better dealt with in
isolation. In what follows, I shall begin with the assumption that the
diaconate, which was conceived by the Council as a level of ordination on
its own right, should not, by virtue of the lack of priests, come to be
understood as a replacement for those missing priests. Therefore, I would
like to pursue the second theme mentioned earlier. I am of the opinion that
from the point of view of the diaconate, suitable approaches for the future
can be proposed.
In many dioceses of the world-wide Church the introduction of the Permanent Diaconate
was prepared for by pastoral concerns and experiences; it arose as a result
of a movement 'from below', especially in the so-called diaconate circles.
These ideas 'from below' had already been encouraged by Pope Pius XII and
then incorporated by many of the world's bishops in Vatican II. Accordingly,
the debate at the Second Vatican Council was marked more by concerns of
spirituality and pragmatism, than by purely theological issues. Fundamental
reflections of a theological nature, particularly by Karl Rahner,Yves Congar
etc., were soon added, however, and quickly led to the clarification, that
the diaconate is not a development of the lay apostolate, but is a special
form of ordained office within the Church. This view was confirmed by
Vatican II and has since become established. In the diaconate Vatican II
sees a "vital Ministry of the utmost importance to the Church". It has - as
is expressly stated - made possible the introduction of the Permanent
Diaconate, because the tasks pertaining to the theological aspect of the
diaconate can be fulfilled in many areas only with great difficulty.
The fundamentals of the theology of ordained ministry in the Church
are bindingly set out in the Constitution on the Church "Lumen Gentium".
It contains the basic statement that the diaconate, as well as the
priesthood, belongs to the same sacramental ministry, which is bestowed
through the laying on of hands and prayer and which reaches its fulfilment
in the episcopacy. Anyone who knows the history of theology even a little
will know how this assertion was far from self-evident at the time of the
Council. This declaration goes back to a time preceding developments in the
Middle Ages, back to the liturgy and the theology of the first centuries
after Christ. It breaks open the narrow understanding of medieval times,
which limited the ministry of the Church solely to the priesthood, when the
latter was seen as exclusively based on the power of consecration of the
priest. Neither the ordination of a bishop, nor that of a deacon could be
included in this narrow medieval view of the power of consecration.
The renewal was made possible by going back to the ordination liturgy of the
old Church and to the theology of the Church Fathers. In the light of this
old tradition the Council was able to clarify in teaching terms the
relationship of the diaconate, the priesthood and the episcopacy to the one
sacramental ministry of the Church. The renewal of the diaconate as a
sacramental ministry in the Church arose therefore as much from a pastoral
sense of the needs of the present day, as from a theological consciousness
of the authoritative sources of the belief of the Church. Only by undergoing
this two-fold process could the renewal of the diaconate take on a form,
worthy of the commitment of the Church.
Similarly, through the Council a new and important way of thinking was
arrived at regarding the relationship of the episcopacy, the priesthood and
the diaconate. Up until the second Vatican Council the different levels
of ordination were thought of as an ascending career path. In contrast to
this, the Council brought about a reversal of previous thinking habits. In
line with old church thinking the Council proceeded from the point that the
bishop is granted the fullest extent of the sacrament of ordination. Deacons
and priests have a specifically graduated share of the one sacramental
ministry, which is granted to the bishop. Both the priest and the deacon are
working colleagues of the bishop and are looked at in the light of both
their independence from the bishop and in their assignment to him. Deacons
and priests carry out their duties as representatives of the bishop, who,
because of the overall burden of his duties, cannot perform them without
colleagues and helpers. Of course, although they are assigned to the bishop,
it does not mean that deacons are no more than his underlings. The actual
dispenser of the sacramental ordination is of course Jesus Christ himself;
through ordination, those ordained receive a lasting sign (indelible
character) of the sacrament, through which, in a special way, they become
one with Christ, the one High Priest, Shepherd and Bishop. As a result of
ordination, those ordained are detached from the absolute authority of the
bishop; by virtue of their direct link to Christ created by the sacrament of
ordination, those ordained gain a certain independence
and self-responsibility, which the bishop has to respect. The bishop, the
priest and the deacon therefore, each in their own way, have a part to play
in the one mission of Jesus Christ and are thus dependent upon brotherly and
comradely co-operation. Priests and deacons are not simply subordinates of
the bishop, but should be addressed and treated by him as brothers and
friends.
The different overall responsibilities to the ministry of Jesus
Christ eventually have an impact on a more precise definition of the duties
of the priest and of the deacon. So long as the diaconate was only an
interim step to the priesthood, the deacon appeared to be hierarchically
subordinate to the priest. This hierarchical subordination and
super-ordination could also be divined by a brief reference to Lumen Gentium
29. There it states: "Hierarchically deacons are one level lower…" However,
on closer examination, it appears, that what is meant here is not to
subordination of the deacon under the priest, but the lesser participation
of the deacon in the ministry of the bishop. In Lumen Gentium 28 this is
completely evident, as it states: "Christ, whom the Father has sanctified
and sent into the world (John 10:36), has, through his apostles, made their
successors, the bishops, partakers of his own ordination and mission. The
latter, in their turn, have passed on the tasks of his ministry to
responsible churchmen at various levels. Thus the Ministry established by
God is performed in different orders by those, who from time immemorial have
been known to us as bishops, priests and deacons". Therefore, the different
orders correspond to the different gradations in the share of the ministry
of the bishop. To support him, the bishop has, so to say, two arms, which at
times have different tasks, but which must work in co-operation with each
other. "The traditional theology of the ascending ladders of ordination and
the concept of the ordination of the bishop as a non-homogeneous addition to
the ordination of priests are thus abandoned". One has now to speak of an
ordination theology involving differing parts of the bishop's ministry and,
therefore, of the assignment of the deacon directly to the bishop, all of
which, of course, includes brotherly co-operation with the priests, who
likewise have a share in the bishops ministry.
This concept of the last Council corresponds to the way of thinking of the
first centuries. Even Paul mentions the deacons as directly connected with
the bishops (Phil 1:1). Ignatius of Antioch describes the deacons as his
(i.e. not the priests') colleagues (syndouloi) (Phil 4; Smyrn 4:1; Eph 2:1;
Magn 2:1). According to the Apostolic tradition of Hippolytus the deacons
are "not appointed to the priesthood, but rather to the service of the
bishop, to carry out the latter's tasks" (Trad. apost. 8). The Didascalia
Apostolorum warns: "Be therefore of one mind, you bishops and deacons, for
you form one body". The deacon is indeed depicted as "the ears, mouth, heart
and soul of the bishop" (Didasc. II, 44). At times the deacons seem to have
occupied such a powerful position at the side of the bishop, that - as
Jerome and Ambrosiaster report - the priests strongly protested against it.
Now that it is clear that the diaconate has a share in the
sacramental ordination of the Church and also represents a specific
expression of this one ministry, we must now inquire more precisely as to
what the real substance of diaconal ministry is.
Lumen Gentium 29 has something to say on this matter, in an
abbreviated quotation from the Apostolic Tradition of Hippolytus. The
Council emphasises that the deacon "is not ordained into the priesthood, but
to perform his service (ministry)". The ministry of the priest and that of
the deacon are therefore quite different. The deacon is no "mini-priest", no
substitute for missing priests. In the same way the ministry of the deacon
is no mere stepping stone on the road to the priesthood, but an independent
ministry in its own right. It represents an expression of the ministry of
the Church, as instigated by Christ.
Ordination for the 'performance of service' means, that the Christian
diaconia is entrusted to the deacon in a special way. Even in the story of
the Apostles it is related that the Apostles could not 'serve at tables'
alone, without neglecting the word of God, and thus they too needed helpers
(Acts 6:2). Ignatius of Antioch says that deacons are charged with the
service of Jesus Christ (Eph 2:1) and that the Church Order of Hippolytus
speaks of the deacons caring for the sick and that they should answer to the
bishop (Trad. apost. 8; see also Didasc. II, 44). Thus the deacons in the
ancient Church were charged by the bishop with, above all, caring for the
poor. The Council expressly notes that the deacons should be mindful of the
warning of Polycarp to be 'merciful, zealous, living according to the truth
of the Lord, who has become the servant of all' (Phil. 5:2; quote. LG29).
Of course through baptism and confirmation every Christian is charged with
the love of one's neighbour and service to one's brother in the imitation of
Christ. Just as self-evident - as the second Vatican Council never grows
tired of stating - is the service character of the Church as a whole, and
this applies equally to the ministries of priests and bishops. Lumen Gentium
24 states particularly clearly that the ministry of the bishop is "a true
service, and that is why in the Holy Scripture it is described using the
word 'Diaconia', i.e. service" (see also Acts 1:17 and 25; 21:10; Rom 11:13;
1 Tim 1:12).
Bishops, priests and deacons are together charged with bringing the diaconia
of Jesus Christ in his name to the poor and needy and further developing it
within the Church. This is expressly imprinted on the soul of a bishop at
his ordination. The deacon shares in this diaconal task of the bishop in a
special way. He should represent the 'diaconal dimension of the Church as a
whole, i.e. the concept of service to the Church, embodied by Christ'.
In considering the diaconal service of the deacon it is not simply a matter
of social and charity work. The deacon is no mere ordained social
worker. Ignatius of Antioch, in a reference to 1 Cor 4:1 calls the deacons
the 'deacons of the mysteries of Jesus Christ'. "For they are not deacons
for food and drink, but servants of the Church of God" (Trall. 3:3; quote.
LG41). They are "more closely tied to the altar" (AG16) and have, moreover,
a share in the service of preaching (Sacramentum Concilium Constitution on
the Sacred Liturgy 35,4; DV 25). The diaconia of the deacon practised in the
name of Jesus Christ is therefore to be understood in a single overall
theological and ecclesiological context, that the service of the deacon
includes preaching and service at the altar, as well as certain tasks of
leadership (AG 16; see also CIC can. 1008 f).
Of course there are not just people, who are poor in material terms, but
there are also those who are spiritually and intellectually poor, others who
are reduced to poverty, or starvation, or who are searching for something
and, often enough, those who are simply lonely. That is why preaching is
also a service to the people. Teaching the ignorant has always been a task
of spiritual charity, which has even greater significance in today's world,
which is lacking in direction. In a similar way, bringing the Eucharist from
the altar to the sick and the dying, which has always been a basic task of
the deacon, is also as a work of Christian diaconia. In the final analysis
it is a work of love and charity, to seek out people in their loneliness, to
bring them together and thus build Christian communities. Accordingly, from
the point of view of diaconia, all three basic aspects of service in the
Church - suffering, liturgy, as well as diaconia in the narrower sense -
should be attributed to the deacon.
Professor H Hoping, a deacon himself, sums it up in the following way: "The
priests represent the bishop in situ, that is to say in the parishes,
and thereby, they have the final responsibility for leadership in the
communities, to which they are assigned, and that is why they also preside
at the Eucharist. In that sense they have a large share of the apostolic
mission of the bishop. The deacons also have a share in the apostolic
mission of the bishop. But the deacons represent the bishop in situ in the
diaconia, which - as has become clear - is at the direct disposal of the
bishop. As a part of the leadership of the Church, the diaconia should be
distinct from the sense of charity, borne from belief, of every Christian,
and it is different from the work of established diaconal charity
organisations.
As the priests represent the bishop in situ, it follows that they are
also charged with an element of leadership. That is why in Lumen Gentium 29
it says of the deacons, that they should conduct their ministry 'in unity
with the bishop and the presbyterate'. If it is part of the basic function
of a Church ministry to represent the service of Christ as leader and Lord
of the Church, then this also applies to the diaconate, as part of the
Church order. According to Catholic understanding, that is why deacons have
a share in the leadership in the Church".
Briefly, it says: in a special way the deacon represents Jesus Christ, who
came to serve (Mk 10:45) and who humbled himself and allowed himself to be
enslaved (Phil 2:7 f). Representing the bishop in situ and in accord with
the priests, he leads, that is to say, he inspires and motivates the
diaconia in the parish. Thus, based on their participation in the ordained
ministry with regard to diaconia, deacons also have a share in the
leadership of the Church. The diaconate as an ordained ministry illustrates
that diaconia is an essential dimension of Church leadership.
Following this clarification of the special ministry of the deacon, we now
need to ask how this ministry fits in to the overall scheme of conciliar
ecclesiology, what, in particular, is its relationship to communio-ecclesiology.
This reopens one of the most pressing questions of our time, namely the
longing for community, and it has brought about growing awareness in many
believers, that were are all Church. Why therefore do we need the deacon in
our Church?
2. Communio-Ecclesiology as a foundation for the Diaconate
2.1 Communio-Ecclesiology and Diaconia
From Jesus Christ we have the gift of the most beautiful prayer, the
Lord's Prayer. In this prayer we say and confess, that we all have the same
Father and we are all the Children of God. A deeply moving idea. Before God
and due to him I belong together with all other people to the one family of
the common Father in Heaven.
On the other hand loneliness, isolation and alienation and, above all,
enmity between people are signs of sin. That is why God did not want to save
and sanctify men individually, independent of all obligation to each other,
but rather wanted to make them into one people. Correspondingly, the
Council understands the Church as "the messianic people", which "although it
does not actually embrace all people and quite often appears as a small
'flock', is for the whole human race the indestructible nucleus of unity,
hope and salvation" (LG9).
The communio-ecclesiology of the second Vatican Council adopts this 'Passion
and Salvation' view of the Church. Its significance reaches far beyond
questioning from within the Church: it shows the Church its place in the
overall history of the world and salvation. Lastly, communio-ecclesiology is
the most concrete form of the basic statement of the Council, that the
Church is in Jesus Christ the same sacrament, that is to say a sign and a
tool of unity (LG1 etc.). For that reason it is one of the most important
impulses of the Council: "For the Church there is only one way to the
future: the way pointed by the Council. This way means: full realisation of
the Council and its communio-ecclesiology". It says that the Church is not
there for itself; it is a Church for others, a Church for people and for the
world and its unity, its reconciliation and its peace. It is a serving
Church. Diaconia, in the widest sense of the word, is not one, but the
essential dimension of the Church.
In concrete terms, what communio-ecclesiology means is expressed in the Acts
of the Apostles as follows: "They devoted themselves to the teaching of
the Apostles and to fellowship, to the breaking of bread and to prayer"
(Acts 2:42). Accordingly, the Church is the community of those, who through
the witness of the Apostles have accepted the message of Jesus, the human
expression of the love of God, who share this message, are one with it and
who hold true to it. It is the community of those, who partake of the one
bread in the Eucharist and thus form one body (see also 1 Cor 10:17); for
the Eucharist is the sacrament of unity, as Augustine declares (John
26,6,13; quote from SC 47 etc.). The Church is ultimately the community of
those, who put into action the community based on the deeds of Jesus,
revealed in his Word and celebrated in the Eucharist in all areas of their
life, and who share their daily bread and their possessions. Martyria,
liturgy and diaconia are thus become the three basic dimensions of the
Church and it is equally clear that the realisation of love, the diaconia,
is the natural result and thereby the criterion for the authenticity of
faith and Eucharist of each community and individual.
This is based in Jesus' own message, as well as in his actions. Jesus'
pastoral ministry was a ministry of healing and salvation. This is evident
in the miracles of Jesus in the face of the most singular needs: feeding the
hungry, healing the sick, raising the dead, and exorcising demons.
Accordingly, Jesus sends out his disciples, not only to preach and teach,
but - and this is often forgotten - also to heal (Mt 10:8). The teaching and
pastoral ministry of the Church must for this reason be realised and must
prove itself to be credible both in healing actions and in diaconal-charity
works.
That is why each parish as the Church in situ has to make sure that diaconia
is realised. This means that faith and preaching, as well as the Eucharist
and liturgy must be oriented to diaconia. Faith without diaconia is not a
Christian faith. Preaching without diaconia is not Christian preaching. A
non-diaconal parish celebrating the Eucharist may express its faith, but its
faith remains dead; in the final analysis it cannot find God, as they miss
the point that God reveals himself in the people, especially in the poor
(see also Mt 25). "We cannot share the Eucharist bread, without sharing our
daily bread".
The Church lives, wherever the corporal works of mercy are practised:
feeding the hungry, giving drink to the thirsty, clothing the naked, giving
shelter to strangers, liberating [sic] prisoners, visiting the sick and
burying the dead. The Church also lives, wherever the spiritual works of
mercy are practised; correcting sinners, teaching the ignorant, giving
counsel to the doubters, comforting the distressed, enduring the
troublesome, forgiving those who offend us, praying for the living and the
dead.
If we takes this diaconal dimension seriously, then there cannot be any
purely "private" needs, rather for the communal Church there should only
exist a need common to all. If one member is glad, all people are glad, if
one member suffers, then all suffer (1 Cor 12:26). This is the logical
consequence of being one with Christ, of the fulfilment of the pastoral
ministry of Jesus Christ, who, as the good shepherd, lays down his life for
his flock (John 10,11,15). Thus diaconia is not a sideline of a parish or
the hobby of some fewer number; in the image of Christ and in obedience to
his message it is a central task of the Christian community, especially of
the Church.
2.2 Communio-ecclesiology and the Diaconate
We have seen that without diaconia there cannot be a Church, because
Christ himself is one who serves ('diakon') (Lk 22:27). Therefore, at the
Last Supper, on the evening before his suffering and his death, he not only
established the idea of priesthood, but, in principle, also laid the
foundation of the diaconal ministry. By the washing of feet he gave us an
example, so that we also do, as he did to us (John 13:15). In these words
one can see the foundation of the diaconate.
In the diaconate the Church has a ministry, which gives sacramental
substance to the close link between martyria, liturgia and diaconia. In this
way, lay people, as well as bishops and priests are released from their
diaconal tasks. But the question arises as to how the diaconate of the
Church's ministry, which the deacon represents in a unique way, can be
reconciled with diaconia, which is there for all God's people and for all
those, who wish to follow in the path of Jesus.
In LG10 the Council speaks of the common priesthood of all those baptised.
In SC14 it speaks of the active sharing (actuosa participatio) of all God's
people, referring not only to liturgy, but also to the whole life of the
Church. This says that the part of God's people being shared by all those
baptised precedes all differences between ministries, charisms [sic] and
services. But the essential difference between the clergy and lay people is
not removed (LG10). "The Church as 'communio' should be viewed as a
differentiated whole, as a body or an organism, in which the different
organs work together, but in different ways, to the benefit of the whole.
In this way communio-ecclesiology puts an end to the welfare or "provision"
pastoral model. From communio-ecclesiology it follows that all members of
the Church and all people in general, each in their own way, carry
responsibility in the Church and for the Church - "Corruptio optimi pessima!
The spoiling of the best is the worst. There was and is no aspect of council
teaching, which has been and continues to be so much misunderstood as this.
In the first place one has misunderstood the theological Great People of God
(laos tou theou) by ascribing a sense of political union (demos) and,
accordingly, demanded the democratisation of the Church. In so far as this
can also means more participation, this is basically justified. But very
often with this justified demand also goes the ideological demand for the
levelling off of the immutable difference between the various charisms,
ministries and services". "The people of God, as meant by the Council, does
not however mean lay people, that is to say elements which are different or
in opposition to the 'official Church'. The people of God is the organised
and structured whole of the Church, the people gathered round the bishop, as
disciples of the shepherd, as Cyprian of Carthage
said". What now is the specific task of the ministry within this whole? The
answer is
given most clearly in the fourth chapter of the letter to the Ephesians.
There it tells us how, from heaven, the risen Lord has established the
various ministries: apostles, prophets, evangelists and pastors. Then it
tells us why he has done so "to arm the saints (i.e. the believers) to
fulfil their duty, to build up the body of Christ" (Eph 4:12). The Church is
therefore a ministry to other ministries; it should equip the other
ministries for their duties, that is to say it should not somehow suppress
them and keep them small, but, on the contrary, it should inspire, motivate
and qualify them for their own tasks and thus serve to develop the body of
Christ by many members and many charisms and services.
This is also true of the deacon. He should not and cannot conduct the whole diaconia
of the Church; but he can and should inspire, motivate and qualify others
for diaconal service, and he does this best, if he himself leads by example
in his own diaconal works, by his preaching invites others to follow
his example and by sacramental service strengthens them for the way ahead.
Here we must re-assert that the diaconia is an essential basic dimension of
the Church and it has a central place in the mission of the bishop. The
deacon safeguards the diaconia in the bishop's name, in assuming his part of
the latter's ministry; he thereby represents in his own way the good
shepherd and the deacon Jesus. His diaconal service should enthuse and
thrill them, give them courage and strengthen them, so that they in their
turn may serve their brothers and sisters in the imitation of Christ, may
share with them and through the realisation of the spiritual, as well as the
corporeal acts of mercy, may offer succour and thus build up and give life
to the community of Jesus Christ. Accordingly, it is from just this
communio-ecclesiology that the need arises for the services of the permanent
deacon. He represents Jesus Christ as the good shepherd, who searches after
the lost sheep, takes it upon his shoulder and brings it back to the flock,
without regard for his own life.
3. The topicality of Communio-Diaconia
The Church and its parishes live and work in their respective times and
they must heed the "signs of their times". Today the Church, like society
itself, is in a state of great external and internal upheaval. The deacon is
called and challenged in a special way, to acknowledge the "signs of the
times", to be alert to the joys and hopes, the sorrows and fears of mankind
(see also GS 1); he should share them and, in so far as his powers allow;
heal them; he should explain, put into words, thereby offering direction and
guidance based on belief, in particular the Christian faith, and should
convey courage and strength, patience, hope, joy and peace amidst the
everyday life of mankind. Finally, if we consider the issue of
communio-diaconia in the present day situation, we thereby also question the
contemporary importance and future competence of the diaconal service. At
this point a short analysis of today's situation - necessarily abbreviated -
is required.
One of the greatest words, perhaps the great, central and fundamental word
of modern times, is the word "freedom". The Church has for a long time not
only failed to recognise this word and its intrinsic value, but indeed has
often condemned it. The Church has for a long time overlooked the fact that
the modern day fervour for freedom has its roots in Christianity. It was
only Vatican II which grasped the helm and it must be counted as one of the
great acts of the present day Pontiff and his persistent "human rights
policy", that this inheritance from the Council was not only accepted, but
was even further developed, intensified and enriched, thereby making an
essential contribution to the breakthrough of freedom in Eastern Europe.
Of course, the Pope does not tire of showing the other side of the
modern western struggle for freedom. This has lead to the post-modern trend
towards individualism, which consumes any idea of solidarity, of the sort
encapsulated in the third slogan – 'fraternity' - of the French Revolution
and which has led to an extensive decline in solidarity. Most notably, as a
result of this, there has been an increase in loneliness, in the sense of
isolation, in social reserve and the erosion of common values. The one-sided
emancipated understanding of freedom has emancipated itself still further
from basic values, something which the modern history of freedom has made
possible. This emancipated "freedom from" without a "freedom for" has led to
a basic post-modern pluralism, to a do-as-you please attitude, which can
neither be roused to anything nor to exercise resolution, which is
indifferent and sceptical to all absolute values, which leads to an absence
of sin, to a spiritual vacuum and to an inner emptiness, which ends in
futility and ultimately in nihilism. A few examples may help to illuminate
this situation, in which society finds itself.
In marriage and within the family irritation, loneliness and boredom are on
the increase. The number of divorces is constantly rising, as is the number
of single parents. In the wider social context, in addition to material
poverty and unemployment, there are the needs of those on the on the move
and without shelter, the homeless, the victims of addiction, the lonely, the
desperate, people without prospects, people incapable of forming
relationships, women and children in distress, people on the fringes of
society, who may be drawn to crime. Altogether, a collective inability to
relate and to live life seems to be overtaking society; it is associated
with growing loneliness, isolation, with the desire to destroy and to deny,
and with diminished powers of conversation and fear of real contact. For
many, life has become darker. Others still are trapped in depressed
resignation in the face of threats to their future opportunities in society
or even to their very existence. Further signs of the times are a drop-out
mentality or a conformist attitude, as well as the contradictory nature of
life's realities. Other people, as a result of the manipulation of
advertising and of the media, produce permanent icons of life, from which
repeatedly result excessive burdens, which in turn lead to disappointments
to oneself and others. On the other side of the coin, many people experience
unrestrained affluence and luxury, a life of gratification without regard
for others, an aggressive assertion of the Self etc. These too are signs of
the times.
It is understandable, putting it perhaps in rather simplistic terms, that,
in this situation, it is particularly amongst young people that the yearning
for communio gains most ground. Above all communio means 'community'. They
want to overcome their sense of loneliness and isolation, their lack of
opportunity to relate to their fellow man, and they have a yearning for
peace and reconciliation. But communio also means participation. People want
to 'belong'. That happens superficially, but actually not only
superficially through fashion. For to be fashionably dressed in the same
way, to speak and behave in the same way, is a signal, that one wants to
belong and that one shares the same outlook on life. Ultimately, of course,
unlike the customs and traditions of an earlier age, fashion is an
unreliable foundation. By definition, what is fashionable today is out of
fashion tomorrow. Many feel this. This engenders a search for a deeper
meaning, new feelings of religion. Even when these feelings are vague,
ill-defined and rather general and when they do not easily fit into
traditions of the Church, they are nevertheless there, as ideas they can be
grasped, and very often they cry out to be grasped in this way.
It is in this situation that communio-diaconia faces its challenge: here
it finds its place and its pressing task. And who should be more suitable
for this calling, if not the deacon, the outpost and the listening post, the
outrider and the vanguard of the Church in overcoming this challenge?
Because he lives a normal life as a married man and as a family man the
deacon often gains access more easily to ordinary people, than would a
priest, living a life of celibacy. That is also why deacons should not make
it their aim to attract as large as possible a slice of the specific duties
of the priest. Their task is quite different from that of the priest and is
important and pressing enough it its own right. Before parishes can be led
and before the Eucharist can be celebrated in and with the parishes, they
must first be built into a collective community. It is in these fringe and
fragmented areas of society that the deacon has his place. He should not
only think of them and be there for those, who "still" feel they belong, but
also invite those, who could perhaps belong tomorrow. He should "drive"
communio-diaconia in such a way that he helps to build up the Church of the
future. That is an essential and indispensable contribution to new
evangelising emerging at the present time.
In addition to the social needs of people, which are also reflected in
parish life, there is also a specific need in the Church itself. This also
constitutes a challenge for the deacon. This need concerns the form of the
Church and of its parishes, as well as some forms of spiritual care. The
Church suffers greatly from the burden of history and continues to engender
mistrust in many people. It has difficulties with the new feelings of
freedom and also with the new religiosity prevalent amongst many people. A
great number of Catholics have withdrawn from being practising members of
the Church and from being active in parish affairs, among them an increasing
number of women.
We often have occasion to complain about a comprehensive absence of the
diaconal dimension and to note that the link between preaching and liturgy
and diaconia is deficient. Parishes themselves seldom complain of deficient
diaconal activity; but the complaints become enormous, as soon as a service
is cancelled or the parish catechisis is neglected. Also, although one often
hears talk about a shortage of priests, as far as I know, there is no such
talk of a shortage of deacons. In the diaconal arena much, indeed nearly
everything, of what may be regarded as parish activity is in fact delegated
to institutions
(e.g. charities, social welfare organisations etc.). Even the introduction
of the Permanent Diaconate has very often happened without regard to the
diaconia. "In any case, as far as Germany is concerned, given the high
theological, spiritual and financial cost of the re-introduction of the
diaconate, it is highly questionable, whether this could be achieved without
the serious commitment of the diaconia AND the charity organisations. The
link between the charitable and the pastoral in this new ministry has not,
however, been realised" (R. Zerfaß: Caritas 1/87).
This analysis of the situation could be viewed as depressing. However,
the presence of needs always means opportunities and challenges as well.
The challenge is how to 'reform' the Church and its parishes - into a Church
of the communio, into a Church, which is not fixated with itself and its own
needs and for which the main concern is the kingdom of God, a Church, "whose
way is Man" (Pope John Paul II). It has been demonstrated that the public
image of the Church is derived above all from the diaconia in the parishes
and that the diaconia or the charitable works of the Church have the highest
social impact. That is why the diaconal pastoral work is missionary in
nature. Actions are more convincing than anything else.
The traditional form of the church ministries and services does not
match today's demands, because it can no longer adequately guarantee the
continuity of the Christ's diaconia. That is why, as we noted at the outset,
the renewal of the diaconate was made possible by the Council. The needs of
individuals, just like the needs of the parishes were sufficiently urgent to
bring about the renewal, had it not already been in progress, and thus to
renew the consciousness that diaconia is a characteristic of the Church as a
whole and of each of its ministries.
4. Some facts about the form of the diaconate today
In this final part I would like to fill in some details of the form of the diaconate,
in so far as they relate to the background to basic theological reflections,
as well as to their manifestation in the present day context. I will begin
with a few remarks about the spiritual attitude of the deacon. In the Gospel
of John we read: "The Spirit is that, which gives life; the flesh
is useless" (John 6:63). Even institutional and structural reforms can
- biblically speaking - be useless "flesh", if they do not come from
the life-giving spirit. That is why the renewal of the diaconate is
above all a spiritual task.
In the spiritual attitude of the deacon it must be clear, that the Christian
way is not a way of ascendancy, nor a way to splendour and glory, but does
involve the "looking down", yes - in the image of Christ, who himself
descended - "downward career". So we are told in the hymn of Christ in the
letter to the Phillipians (Phil 2:6-11). Here it is first established what,
in the spiritual tradition, is declared to be the cardinal virtue of the
Christian and what must also constitute the basic attitude of the deacon:
the attitude of humility and readiness to serve.
The primary factor in the basic attitude of the deacon is that he must
safeguard people, who are in need, those who are sick and those who are
afraid. It is about healing, which offers deliverance and enables people to
create trust and allows themselves to serve and to love. This is very
beautifully depicted in the meeting between Jesus and the mother-in-law of
Peter in Mt 8:14 f. Peter's mother-in-law lies ill in bed. She can no longer
live her own life, let alone care for others. Jesus comes and sees this
woman. He looks after her. Seeing and looking after are essential elements
of his action. Jesus bends down to the sick woman, without saying anything,
takes her by the hand and sets up upright. She gets up and stands once more
on her own. Then, according to the ancient Greek text, she practises
diaconia, turning to others and serving them. As someone, who can stand on
her own, she helps others to get to their feet. So we can say that "the aim
of diaconal action is. . . not simply help, but the opening up of new
possibilities in life, so that those who are stricken may indeed stand on
their own again. Of course, due regard has to be given beyond the individual
to the social circumstances, in which he lives his life". In particular
situations the deacon can and must become the advocate of the small and the
weak, as well as of all those, who would otherwise have no voice and
no power of lobby.
From these spiritual attitudes and outlooks must emerge concrete actions.
In concrete terms it is the deacon, to whom the different needs described
above are addressed. Any person may turn to him and be sure that trust will
be present. Through his ministry in liturgy, preaching and diaconia he has
the chance make people aware of the link between faith and life. In his
service at the altar he sets the needs of man on the table of the Eucharist;
and of course he includes them in his preaching. He has to make the parishes
sensitive to all situations, where need exists and to motivate them to work
with each other and for each other.
One of his essential tasks is to seek out volunteer helpers, to train them
and work with them. As time goes by he must leave more and more of his tasks
to the volunteer workers and concentrate his own efforts on giving
technical, personal and spiritual support to the volunteers. For it is true
to say that the volunteers in the charitable institutions (kindergartens,
welfare services,homes for the elderly) also need pastoral care and support.
It would be ideal,if the deacon could initiate and subsequently support as
necessary the self-help groups, for example groups for single parents or
drug addicts. It can be seen from the earlier description of the needs of
the present time, that these activities are not limited to individual
parishes. The drug problem does not simply come to an end at the parish
boundaries. The "open youth work", which is needed today, is seldom dictated
by the where the parish dividing line is.
From the point of view just noted, the suggestion arises, that a deacon
should be assigned to an area beyond that of the parish - to the town, to
the deanery, or a region embracing a number of parishes. Indeed, he should
be based in and tied to a defined parish, but using that parish as a point
of reference, he may still perform diaconal tasks in other parishes and, in
so doing, draw them together. The emphasis in all this must be on the
recruiting, training, support and development of volunteers in individual
parishes and on creating associations of parishes within towns or within
specific regions. Just such a project has already been started with some
success in our diocese. Here there are big opportunities for the Permanent
Diaconate.
Through sharing the responsibility for Church ministry, the deacon also has
a share of the responsibility for leading the parish. In this respect, he
must, above all, bring diaconia into play and ensure that it occupies its
appropriate place in the administering of pastoral care. As an official
representative of the parish he is the natural point of contact with the
regional charity associations and with the welfare services. He should be
represented in the ecumenical diaconal associations. Through him, moreover,
the parishes should make contact with all those who are responsible for
social services in the municipalities and in other bodies concerned with
welfare. "The situation in our society has become so ….. confused, need has
so many faces, that it can only be addressed by resolute, trusting
co-operation between professional charity specialists, local initiatives,
the charity committees in the parishes and also the parish deacons" (R.
Zerfaß, Caritas Freiburg 1992).
Many of the tasks described can only be addressed by professional
full-time personnel, while others can also be carried out by a part-time
deacon, who also has another profession. As far as the part-time deacon is
concerned, the emphasis and the opportunities are more likely to arise
within his particular professional field. Just like a working priest, he can
and should represent the Church in his professional field and be present on
behalf of the Church, where otherwise there would not be anybody from the
Church. He should then bring his wider experiences into the parishes and be
the trustee of diaconia. In this way he would satisfy the demands of his own
office as a deacon and would not simply be an emergency replacement, when
priests are in short supply.
Of course, for the deacon it is not only parish work, but also the
activities of specifically spiritual care, which together represent an ideal
work situation. I am thinking here of hospitals, homes for the elderly,
spiritual care in places of work, in prisons, in refugee shelters etc. I
also include co-operation in the leadership of a diocese in those regions,
where the main question is that of diaconal leadership. In this context, I
would like to point out that for the bishop the community of deacons of a
diocese can be a welcome panel of advisors. The deacons can act as the eyes
and ears of the bishop in identifying areas of need and can help him in his
task of being father to the poor.
Naturally, the deacon must become qualified for his tasks through
appropriate training. However, I cannot go into more detail on this subject
at the present time.
To finish with - one more thought, which at first glance perhaps seems to
be utopian. As without diaconia there can be no Church, and as the Church
has a specific ministry for the conduct of diaconia, it would not be
misguided, if there were to be a deacon in each parish. This does not
represent a financial problem, as it could be resolved by the use of
part-time deacons. I think, that in each parish there is a potential for
this option, which is far from exhausted. The ideal case would be, if a
parish were to say, that they could imagine that this or that person could
divide his time between his normal profession and the office of Permanent
Deacon. Ministers and parishes could then propose this individual to the
bishop or to whomsoever in the diocese was responsible for the deacons.
I have learned from the diocese of Besancon, that there they have taken
this idea a stage further. In that region, the persons responsible for the
diaconate in the diocese visit individual deanery conferences. The deaneries
should already have investigated in advance what the main social needs in
their area are, and at the same time they should have a picture of the type
of person whom, they believe, may be suited to act as Permanent Deacon,
while continuing his normal occupation. These men are then approached and
the idea of a diaconal role is put to them. They are given one year to
consider their response. If they decide to say yes, the training can begin.
It seems to me, that this is a model worth examining.
So, in conclusion, we can say that spiritually motivated, well-trained and
sensibly assigned deacons are important to the Church, and particularly
so today. They are neither replacement priests, nor social workers. They are
in a sacramental fashion representatives of Jesus Christ, the Deacon. They
make manifest in the world the love of God, which is poured into our hearts
by the Holy Spirit (Romans 5:5). They are pioneers of a new "civilisation of
love". They are a blessing for the Church and for the people entrusted to
us. Therefore, it is high time, that we move forward with the renewal of
the diaconia and of the diaconate and that we give far more room in the
Church for the 'impulse' of the Holy Spirit through the second Vatican
Council.
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