PUT OUT INTO THE DEEP
My dear brothers and sisters in the Lord,
The permanent diaconate has been one of the greatest blessings of the Second Vatican Council. The Dogmatic Constitution on the Church produced by the Council describes well who a deacon is and what his responsibilities are: “…strengthened by sacramental grace, they are dedicated to the people of God, in communion with the bishop and his presbyterate, in the service of the liturgy of the Word and of charity.” (No.29).
For many centuries, the diaconate was a transitional part of the path to the priesthood. However, the Second Vatican Council clarified that the diaconate is the first part of the Sacrament of Holy Orders followed by priesthood and the episcopacy. Together, these three stages form the one sacrament of Holy Orders. The Second Vatican Council, recognizing the pastoral needs of the faithful around the world, especially in developing nations, reinstituted the permanent diaconate where non-celibate men can be called to this sacred order, maintaining their life in the world and with families, to serve the Church as ministers of the Word and charity.
The word deacon comes from the Greek word diaconia, which means service. Deacons have been a vital part of the Church’s ministry from its very beginning. We need only to read the Acts of the Apostles to learn of the origin of the diaconate. Perhaps St. Stephen, the first deacon to be martyred, whose Feast Day we celebrate on Dec. 26, is a good example of the first men who were called to assist the Apostles in the service to the faithful of the Church.
In the early centuries of the Church, deacons were prominent in the ministry of preaching but also caring for the poor, especially widows and orphans, since there was no social service systems to support those in need. But with the passage of time, only men preparing for the priesthood were ordained deacons as the final step before their ordination.
In years past, there were those steps which were called the minor orders including the sub-diaconate. But with the reforms of the Second Vatican Council, these minor orders have been transformed into offices within the Church. The Second Vatican Council recognized both the historical contribution of permanent deacons and the current pastoral needs, as married men were admitted to the sacramental order.
Today, in our diocese, we have 178 deacons who serve in parishes and other ministries as well. Within that number are 30 retired deacons, as deacons are requested to retire at age 75, but continue whatever ministry they can. In our own diocese, there are 15 permanent deacons involved in diocesan administration, too numerous to mention here, but clearly exercising positions of leadership in our own diocesan structure.
Candidates for the diaconate undergo a formation period of no less than five years during which time they receive spiritual, theological and pastoral training. This is a considerable amount of time, and involves great sacrifice on the part of the deacons, their wives, and their families. The screening process for admission to the diaconate relies heavily on the married couple who will be the family through which the diaconate is exercised. Consultation with spouses and children is critical to determining the ability of a man to accept the voluntary service which the diaconate entails. Classes are held several evenings during the week and also on Saturday. There are also programs of spiritual retreats during the year and the candidates’ wives are invited to aspects of training and spiritual development. Married candidates truly form a team with their wives in the exercise of this sacred order.
The permanent diaconate today, in the Church, in a certain sense, serves as a bridge between the laity and those in sacred orders. Since the permanent deacons maintain their employment and their place in parishes, they form a necessary coordination between ordained ministry and the ministry of the laity.
On the day of ordination, the ordaining bishop asks the deacon candidate the following question: “Are you resolved to discharge of the office of deacon with humility and love in order to assist the bishop and the priests and to serve the people of Christ?” and the candidate responds, “I am.” It is under this pretense that the relationship between the bishop, the priest and the deacons has its roots as the three levels work together to serve the people of Christ.
Most important is the visible collaboration of priests and deacons in a parish which is a sign of communion that characterizes the Church and fosters vibrant parish life. In an effort to strengthen this spirit of collaboration, the first ever convocation of priests and deacons will take place this year in the Diocese of Brooklyn on Tuesday, Oct. 19. Our main speaker will be Cardinal Sean O’Malley of Boston. His topic will be “Priests and Deacons Together.” We are grateful to Cardinal O’Malley for graciously accepting our invitation to address our joint convocation.
At the end of the Mass both priests and deacons say “Ite Missa Est,” “The Mass is ended, go in peace,” meaning that this is the time when the real work begins for the deacon as the bridge between the community of faith and the community in society. Proclaiming the faith in word and action as it is taught by the Gospel and the Church’s tradition is a commitment that the deacon understands and does in exercising his ministry as he complements the work of the pastor and the priests of the local Church.
When a man presents himself for the permanent diaconate, or a priest commits himself to the life of the Church, they truly put out into the deep, not knowing where their initial commitment will take them. Clergy forms a vital part of the work of the Church today in Brooklyn and Queens. Please join me in praying for our clergy and their families, that the responsibility they have undertaken can be exercised with all the graces necessary.
For many centuries, the diaconate was a transitional part of the path to the priesthood. However, the Second Vatican Council clarified that the diaconate is the first part of the Sacrament of Holy Orders followed by priesthood and the episcopacy. Together, these three stages form the one sacrament of Holy Orders. The Second Vatican Council, recognizing the pastoral needs of the faithful around the world, especially in developing nations, reinstituted the permanent diaconate where non-celibate men can be called to this sacred order, maintaining their life in the world and with families, to serve the Church as ministers of the Word and charity.
The word deacon comes from the Greek word diaconia, which means service. Deacons have been a vital part of the Church’s ministry from its very beginning. We need only to read the Acts of the Apostles to learn of the origin of the diaconate. Perhaps St. Stephen, the first deacon to be martyred, whose Feast Day we celebrate on Dec. 26, is a good example of the first men who were called to assist the Apostles in the service to the faithful of the Church.
In the early centuries of the Church, deacons were prominent in the ministry of preaching but also caring for the poor, especially widows and orphans, since there was no social service systems to support those in need. But with the passage of time, only men preparing for the priesthood were ordained deacons as the final step before their ordination.
In years past, there were those steps which were called the minor orders including the sub-diaconate. But with the reforms of the Second Vatican Council, these minor orders have been transformed into offices within the Church. The Second Vatican Council recognized both the historical contribution of permanent deacons and the current pastoral needs, as married men were admitted to the sacramental order.
Today, in our diocese, we have 178 deacons who serve in parishes and other ministries as well. Within that number are 30 retired deacons, as deacons are requested to retire at age 75, but continue whatever ministry they can. In our own diocese, there are 15 permanent deacons involved in diocesan administration, too numerous to mention here, but clearly exercising positions of leadership in our own diocesan structure.
Candidates for the diaconate undergo a formation period of no less than five years during which time they receive spiritual, theological and pastoral training. This is a considerable amount of time, and involves great sacrifice on the part of the deacons, their wives, and their families. The screening process for admission to the diaconate relies heavily on the married couple who will be the family through which the diaconate is exercised. Consultation with spouses and children is critical to determining the ability of a man to accept the voluntary service which the diaconate entails. Classes are held several evenings during the week and also on Saturday. There are also programs of spiritual retreats during the year and the candidates’ wives are invited to aspects of training and spiritual development. Married candidates truly form a team with their wives in the exercise of this sacred order.
The permanent diaconate today, in the Church, in a certain sense, serves as a bridge between the laity and those in sacred orders. Since the permanent deacons maintain their employment and their place in parishes, they form a necessary coordination between ordained ministry and the ministry of the laity.
On the day of ordination, the ordaining bishop asks the deacon candidate the following question: “Are you resolved to discharge of the office of deacon with humility and love in order to assist the bishop and the priests and to serve the people of Christ?” and the candidate responds, “I am.” It is under this pretense that the relationship between the bishop, the priest and the deacons has its roots as the three levels work together to serve the people of Christ.
Most important is the visible collaboration of priests and deacons in a parish which is a sign of communion that characterizes the Church and fosters vibrant parish life. In an effort to strengthen this spirit of collaboration, the first ever convocation of priests and deacons will take place this year in the Diocese of Brooklyn on Tuesday, Oct. 19. Our main speaker will be Cardinal Sean O’Malley of Boston. His topic will be “Priests and Deacons Together.” We are grateful to Cardinal O’Malley for graciously accepting our invitation to address our joint convocation.
At the end of the Mass both priests and deacons say “Ite Missa Est,” “The Mass is ended, go in peace,” meaning that this is the time when the real work begins for the deacon as the bridge between the community of faith and the community in society. Proclaiming the faith in word and action as it is taught by the Gospel and the Church’s tradition is a commitment that the deacon understands and does in exercising his ministry as he complements the work of the pastor and the priests of the local Church.
When a man presents himself for the permanent diaconate, or a priest commits himself to the life of the Church, they truly put out into the deep, not knowing where their initial commitment will take them. Clergy forms a vital part of the work of the Church today in Brooklyn and Queens. Please join me in praying for our clergy and their families, that the responsibility they have undertaken can be exercised with all the graces necessary.
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