Three pillars of the diaconate: Word, Liturgy, Charity

The first evidence for the existence of deacons would be in Philippians 1:1 where they appear as a permanent ministry in the community, as they work under the bishops. If then the apostles, prophets and teachers can be traced back to Jewish (Hebrew-speaking Masoretic) traditions, the bishops and deacons appear to be rather in the Hellenistic (Greek-speaking Gentile) communities.

The term “deacon” comes from the Greek language “diakonoi” and expresses the idea of service. Originally, deacons were probably those who acted as table-servers for the cultic banquets. Later, the deacons catered the communal meals. The deacons in the Christian community probably fulfilled a similar service (see 1 Timothy 3:8-13). The appointment of the seven in Acts 6:16 does not seem to refer to the term deacon as found in the other communities. On the contrary, these people, here mentioned, seem to be identified with those, later called “presbyters” or “elders.” We do not know then about the exact origin of the diaconate and its original function. We merely know that the deacons existed in the Pauline communities, the task of whom was to care for the poor or administer material possessions.

In “The Didache,” [“The Teaching of the Twelve Apostles”] composed between 90-100 A.D., the primary decision-making body is the Christian community itself. The injunctions concerning baptism and the celebration of the Eucharist are directed to the community (chs. 7, 9). The community decides about a true or false prophet (chs. 11, 12, 13) and appoints bishops and deacons (ch. 15). The functionaries are prophets, apostles, teachers, bishops and deacons. The role of leadership belongs especially to the prophets. While there is a form for the celebration of the Eucharist, the prophets may celebrate the Eucharist as they will (chs. 10, 7). Since a community cannot be certain of always having prophets, “The Didache” exhorts the churches to appoint bishops and deacons because they are a substitute for the prophets and teachers (ch. 15:1, 2). At this point, there is still no evidence of a monarchical episcopate. In retrospect, the prophets and teachers were more highly regarded than the bishops and deacons, the latter two taking care of the financial needs of the community.

Thus, in the early Christian communities, deacons exist alongside the presbyters or bishops.

In Timothy 3:8-12, Paul discusses the qualities, which the deacon should possess. In general, the deacons assisted the presbyters or bishops. In the “Roman Pontifical” we read: “Diaconi denim porte ministrare ad altare, battimare et predicare.” [Translations: “The deacon’s minister at the altar, they baptize and preach.”]

Silence over Centuries

The permanent diaconate was never suppressed. Sadly, what began as an end in itself, namely, the vocation to the diaconate, became a means to a greater end, namely, the priesthood. As such, the permanent diaconate became a transitional stage offormation among many. There were minor orders including tonsure, followed by acolyte, lector, sub-deacon and deacon. The deaconsno longer focused on the three pillars of Word, Liturgy and Charity but on the administration of the sacraments that accrued from ordination to the priesthood. The fiscal and administrative nature of the diaconate

was also absorbed by the priests as their bishops named them “pastors.”

Vocation Awoken

In the early Church, the ordination of deacons occurred through the imposition of the hands similar to the rite by which the bishops or presbyters were ordained. Like the latter two orders, the deacon according to the authors received ordination by a sign that would also give grace so that the ordained fulfill his work.

The Second Vatican Council’s document “On the Constitution of the Church” [“Lumen Pentium”] mentions the deacons who are said to be at the lower level of the hierarchy. Upon them hands are imposed not unto the priesthood but unto a ministry of service. Ordination is said to be a sacrament: “For strengthened by sacramental grace, they are dedicated to the People of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity.” [LG, 29] From the aforementioned description of the diaconate, theologians today refer to the “Three Pillars of Diaconate” as Word, Liturgy and Charity. The Second Vatican Council goes into more detail as to the exact nature of the ministries that weave through these pillars in the following: “It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be custodian and distributor of the Eucharist, in the name of the Church, to assist at and to bless marriages, to bring Viaticum to the dying, to read the sacred scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer at funeral and burial services. Dedicated to works of charity and functions of administration, deacons should recall the admonition of St. Polycarp: “Let them be merciful, and zealous, and let them walk according to the truth of the Lord, who became the servant of all.”

[LG, 29]

“Sacrum Diaconatus Ordinem”

This apostolic letter promulgated by Pope St. Paul VI on June 18, 1967, lays outs the general norms for restoring the permanent diaconate in the Latin Church.

From the onset, the pontiff is crystal clear about the vocation as an end in itself as he writes: “Although some functions of the deacons, especially in missionary countries, are in fact accustomed to be entrusted to lay men it is nevertheless ‘beneficial that those who perform a truly diaconal ministry be strengthened by the imposition of hands, a tradition going back to the Apostles, and be more closely joined to the altar so that they may more effectively carry out their ministry through the sacramental grace of the diaconate.” (4) Notice how the Holy Father reiterates how men are “ordained” to the diaconate. In addition, he notes, “Certainly in this way the special nature of this order will be shown most clearly. It not to be considered as a mere step towards the priesthood, but it is so adorned with its own indelible character and its own special grace so that those who are called to it ‘can permanently serve the mysteries of Christ and the Church.” (5) In keeping with the ecclesial concept of subsidiarity, the Moto Propio of this exhortation underscores that it is the task of the episcopal conferences to discuss, in concert with the Holy Father, whether and where the diaconate is to be instituted as a proper and permanent rank of the hierarchy.

Young, single candidates, called to the diaconate, after prayerful consideration and proper formation, must adhere to a life of celibacy; however, single men may not be ordained under the age of 25. Those who are married may not be ordained until they are 35. They may remain married, however, upon the death of their spouse, may not remarry. The papal document also accentuates that the formation period for the permanent diaconate should be spread over a period of at least three years.

Section V: Duties of deacons

It is here where the Church enumerates the very ministry of the deacon in the light of the Second Vatican Council.

1) To assist the bishop and the priest during liturgical actions.

2) To administer baptism solemnly and to supply the ceremonies which may have been omitted when conferring it on children or adults.

3) To reserve the Eucharist and to distribute it to himself and to others, to bring it as a Viaticum to the dying and to impart to the people benediction with the Blessed Sacrament.

4) In the absence of priests, to assist at and to bless marriages in the name of the Church by delegation from the bishop or pastor.

5) To administer sacramentals and to officiate at funeral and burial services.

6) To read the sacred books of Scripture to the faithful and to instruct and exhort the people. 7) To preside at the worship and prayers of the people when a priest is not present. 8) To direct the liturgy of the word, particularly in the absence of a priest.

9) To carry out, in the name of the hierarchy, the duties of charity and of administration as well as works of social assistance. 10) To guide legitimately, in the name of the parish priest and the bishop, remote Christian communities. 11) To promote and sustain the apostolic activities of laymen.

All of these functions must be carried out in perfect communion with the bishop and with his presbytery, that is to say, under the authority of the bishop and the priest who are in charge of the care of souls in that place.

Father Comandini is managing editor of “The Catholic Spirit” and has a doctorate in Sacred Theology from the Pontifical Gregorian University in Rome. This article first appeared in the Jan. 10, 2019 edition of “The CatholicSpirit.”

After one of their final classes at the St. John Neumann Pastoral Center, Piscataway, the five men ordained to the permanent diaconate for the diocese June 15 at the Cathedral of St. Francis of Assisi, Metuchen, pose in the chapel with Deacon Stephen F. Kern, left, director, diocesan Office of the Diaconate; Deacon Peter E. Barcellona, second from left, Assistant Director for Formation; Deacon Rick Fortune, far right, Assistant Director for Formation; and Deacon Patrick Cline, second from right, Associate Director for Formation. The newly ordained deacons are: front row, from left, Kevin O’Brien and Steven Fortier; back row, from left, William P. Weber Jr., Patrick O’Boyle and Anthony Cozzi.

Mike Ehrmann photo