A new directory for US deacons; some initial reactions

As the only permanent deacon in my diocese and one of only four ordained in Honduras, I am always looking for inspiration and guidance in my diaconal ministry.

There is a fair amount of material written in English, mostly in the United States, that I find helpful, especially the writings of Deacons William Ditewig, Greg Kendra, Tim O’Donnell, and James Keating, as well as those of Bishop W. Shawn McKnight. The translations of articles and compilations of the Italian deacon Enzo Petrolino are very helpful.

There is some limited material available in Spanish. I am in the middle reading a magisterial work of a Dominican priest, José Gabriel Mesa Angulo, O.P., who has also led several on-line educational sessions, mostly through the Red Iberoamericana de Diáconos Permanentes, which has a Facebook page and a WhatsApp chat group. In addition, there is Servir en las periferias which has a webpage and a monthly digital publication.

So, when I heard that the US bishops had published a new edition of The National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States, I was anxious to read it.

I wasn’t disappointed. 

Below I will share some initial reactions to the document. 

Though most of the book deals with the processes of formation of the permanent deacon in a US perspective, the first two chapters provide short discussions of the “Doctrinal Understanding of the Diaconate” and “The Ministry and Life of Deacons.”

The directory weeks to provides a doctrinal and pastoral understanding of the deacon and his three-fold ministry of word, liturgy, and charity. Much of this is a review of what has been taught about the permanent diaconate during its more than fifty years of existence. But there are seven aspects of the directory which provide the basis for further discussion and study – as well as implementation. 

1) The baptismal roots of the diaconate

The diaconal vocation is rooted in the Sacraments of Christian Initiation. The sacrament is described in relation to the baptismal call to holiness.

In Baptism, each disciple received the universal call to holiness. In the reception of the Sacrament of Holy Orders, the deacon received a “new consecration” to God through which he is configured to Christ the Servant and sent opt serve God’s People. (258)

In particular, the deacon “should feel encouraged to foster closeness between the ordained ministry and lay activities, in common service to the Kingdom of God.” (31)

2) The deacon and the laity

The ministry of the deacon is intimately connected with the apostolate of all the people of God. In particular, citing Pope Saint John Paul II, the deacon’s tasks include that of ‘promoting and sustaining the apostolic activities of the laity’.” (31)

Deacons are “at the service of the People of God” (29), called to lead “the community to reflect on its communion and mission in Jesus Christ, especially impelling the community of believers to lead lives of service.” (34)

3) The importance of service, especially of the poor and suffering

Though the directory insists on the three-fold ministry of the deacon (word, liturgy, charity), there is an emphasis on the ministry to the poor. “The deacon is to cultivate an imagination that takes him to the heart of human need.” (90) And so the deacon has a special role:

In a world hungry and thirsty for convincing signs of the compassion and liberating love of God, the deacon sacramentalizes the mission of the Church in his words and deeds, responding to the Master’s command of service and providing real-life examples of how to carry it out. (40)

I was also very pleased to see the emphasis on study of Catholic social teaching and putting it into practice, not just seeing the deacon as one who does charitable works.

4) The deacon: bringing the needs of the suffering to the table of the Lord

Tim O’Donnell’s recent book, The Deacon: Icon of Christ the Servant, Minister of the Threshold, notes the connection between the church and the world and the deacon’s role. The directory, though using different language, points to the need to connect the sanctuary and the everyday world, especially the needs of the poor.

For the Church gathered at worship, moreover, the ministry of the deacon is a visible, grace-filled sign of the integral connection between sharing at the Lord’s eucharistic table and serving the many hungers felt so keenly by all God’s children.(35)

5) The deacon and the everyday world

Citing,Pope Saint John Paul II, the directory notes that

A deeply felt need in the decision to reestablish the permanent diaconate was and is that of a greater and more direct presence of Church ministers in the various spheres of the family work, school, etc. (31)

Thus, the directory continues:

The deacon, because of his familiarity with the day-to-day realities and rhythms of the family, neighborhood, and workplace, can relate the rich tradition of Catholic teaching to the practical problems experienced by people. (31)

In particular, the directory notes how this can witness to “the gospel value of sacrificial love” and make evident ‘the dignity of human work.” This offers “an opportunity and obligation for deacons in their secular professions to boldly proclaim and witness to the Gospel of life.” (31)

Therefore, “A good knowledge of [the social doctrine of the Church] will permit many deacons to mediate it in their different professions, at work, and in their families.” (260)

In a pointed remark, the directory notes that 

“The deacon is ordained precisely for service in both the sanctuary and the marketplace.” (64) 

6) Cultural sensitivity

The directory calls for formation of the deacons that opens them to cultural sensitivity, even suggesting that deacons might learn a second language to serve different communities in the diocese. 

7) Married and celibate deacons

Some celibate deacons have felt left out in some discussions of the diaconate. These include those who are ordained as celibates and those who are widowed.

On a personal note, I am a celibate deacon and have been trying to develop a spirituality of the celibate deacon. I am glad that our presence is being addressed (though I have never felt left out).

The directory acknowledges the presence of celibate and widowed deacons and offers a few suggestions in the formation and ongoing life of these men – including some initial remarks on the celibate deacon (75-77) and the widowed deacon (79-81).

These and other parts of the document can help us deepen an understanding of the different ways in which the diaconate is lived. 

Though the modern permanent diaconate is over fifty years old, I think we are still in our childhood or adolescence in developing our theology and spirituality. This document can help us in this endeavor to be servants of God and the People of God.