When I was discerning the diaconate, I devoured many books, but I have still been searching for other resources. In the past five years I have come across a few new books that have been very helpful, notably:
- Scott P. Detisch, Being Claimed by the Eucharist We Celebrate: a spiritual narrative for priests and deacons.
- United States Conference of Catholic Bishops, The National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States.
- Tim O’Donnell, The Deacon: Icon of Christ the Servant, Minister of the Threshold. (I reviewed this here on my blog.)
- Enzo Petrolino, Pope Francis: Deacons, Servants of Charity.
- Michael J. Tkacik, Deacons and Vatican II: The Making of a Servant Church.
- James Keating, Remain in Me: Holy Orders, Prayer, and Ministry.
- W. Shawn McKnight, Understanding the Diaconate: Historical, Theological, and Sociological Foundations.
Just this year, Deacon William Ditewig has published Courageous Humility: Reflections on the Church, Diakonia, and Deacons, which I have found very helpful and insightful.
After I was asked by our bishop to consider ordination as a deacon, the first article I read was his “A call of their own: The role of deacons in the church,” in the June 2014 issue of US Catholic, in its online version.
When I read about the roots of the restoration of the diaconate as a permanent state in the priests; block at the Dachau concentration camp, I began to take the bishop’s invitation more seriously.
I have since read other works of Deacon Bill Ditewig and so I was awaiting a chance to read his new one, which I obtained on a visit to the US last month.
Deacon Bill looks at the diaconate (as well as theology and ecclesiology) from the perspective of “courageous humility,” which may for some seem like an oxymoron. But he examines the “other-directedness” of humility in terms of the Trinity and Love. Humility involves relationship, putting others ahead of oneself (Philippians 2: 2-3).
I found the first four chapters to be most thoughtful and helpful
Chapter one, “A Humble Church as Icon of the Humble Trinity,” opened up an understanding of the Trinity and the Church that I had not considered.
In chapter two “Ecclesial 12-Step Program,” he uses Saint Benedict’s Rule for Monks in a creative way that opens up a deeper meaning of humility and kenosis for the church and the diaconate.
In chapter three, he looks at the church as an institution in the light of courageous humility.
I particularly appreciated chapter four, since it reflected my experience.
In the first weeks of my discernment process, I read the passages in the documents of the Second Vatican Council that opened the way for the re-establishment of the diaconate as a permanent state. I was especially moved by paragraph 16 of Ad Gentes: The Decree on the Missionary Activity of the Church:
Where episcopal conferences deem it opportune, the order of the diaconate should be restored as a permanent state of life according to the norms of the Constitution "De Ecclesia." For there are men who actually carry out the functions of the deacon's office, either preaching the word of God as catechists, or presiding over scattered Christian communities in the name of the pastor and the bishop, or practicing charity in social or relief work. It is only right to strengthen them by the imposition of hands which has come down from the Apostles, and to bind them more closely to the altar, that they may carry out their ministry more effectively because of the sacramental grace of the diaconate.I was surprised since I was not just carrying out one of the functions but in fact, in some way, all of them. I reflected that what I probably needed was “the sacramental grace of the diaconate” to better serve the People of God and noted this in a blog post.
The second half of the book is largely concerned with the future of the diaconate and includes a long chapter on possible revisions of Canon Law and another chapter on revisions of the rite of ordination. Though these might seem, on the surface, to be merely technical issues, Deacon Bill incorporates an expanded theology of the diaconate into the nitty-gritty details of ecclesial law and practice. Don’t fail to read these chapters carefully.
OTHER TIDBITS
There are so many tidbits in this book that I will mention only a few.
Several times, Deacon Bill mentions that the deacon is described by Popes Saint Paul VI and Saint John Paul II as the “driving force” of the diakonia of the People of God. Pointedly, he writes: “Deacons are not ordained to serve so that others don’t have to; they are to inspire, cajole, model, nurture, support—to lead—each member of the Church to respond to the grace of Baptism in the service of others.” (p. 165)
Deacon Bill emphasizes the connection between the bishop and the deacon in several ways throughout the book. I found it particularly poignant in a passage where he builds on the early church’s understanding of the deacon as “the eyes and ears“ of the bishop and suggests a special role of the deacon today: “As the ‘eyes and ears’ of the bishop on behalf of the whole Church, deacons are expected to see needs that others miss or ignore, and have the skills to encourage, inspire, and support creative ways to mee these needs.” (p. 75)
Some other notes
Deacon Bill shows a sensitivity toward the celibate deacon which I appreciate, being the only celibate deacon in Honduras and one of few in the world. The spirituality of the celibate deacon is something that needs to be developed. I have written some provisional posts of the celibate deacon on my blog, but I look forward to a more systematic approach. (Maybe I have to take time to write this.)
I would have liked to see more on the diakonia of Charity and how to integrate it with the other two dimensions of the triple munus of Word, Sacrament, and Charity. What I have been looking for – and not yet found – is a theology and spirituality of the diaconate that integrates the triple munus through the lens of Christ, the Servant. Maybe this is a second book I have to write.
Two suggestions
An index would have been useful.
I have reservations about several of his suggested revisions of Canon Law. In particular, the Code of Canon law recommendations 9 and 10 he proposes use the term “married clerics,” but this excludes celibate deacons not on the path to priesthood. I believe that celibate deacons, not on the path to priesthood, should also not be bound by the two canons since they may need to manage goods belonging to others and are often responsible for their own economic welfare.
THANK YOU, DEACON BILL
I heartily recommend this book, especially to deacons, priests, and bishops. The entire People of God would benefit from reflecting on the many themes of this book, especially the call for a humble, pilgrim church.
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