Rev Len Collings is a married, Permanent Deacon of the Middlesbrough Diocese and on Wednesday 12th March 2008, he carefully outlined to the Cleveland Newman Circle the history, role and future potential of the Permanent Diaconate in the life of the Church.
He explained that the service of deacons had been instituted during apostolic times with the election of the seven (Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicholas of Antioch, a convert to Judaism) Acts 6: 1-6. He went on to say that a deacon’s ministry had always been esteemed, if not always visible in great numbers, but, as St Paul noted, in order to exercise this ministry worthily they must be respectable, not double tongued, moderate in the amount of wine they drink, and with no squalid greed for money. They must hold to the mystery of faith with a clear conscience. They are first to be examined and admitted to serve as deacons only if there is nothing against them. Deacons must be husbands of one wife and must be people who manage their children and households well. Those who carry out their duties well as deacons will earn a high standing for themselves and an authoritative voice in matters concerning faith in Christ Jesus 1 Tim 3: 8-13. An interesting insight into the expectations placed upon a deacon today!
The word Diakonos is a Greek word meaning service, which is at the heart of a deacon’s ministry. He is, however, the Bishop’s man and although usually working in a parish, assisting the Parish Priest, it is to the Bishop alone that he is accountable. Even St Ignatius of Antioch, writing around 100 AD, speaks of the deacon writing letters for the Bishop and generally assisting him in the ministry of the Word, and serving as legate of the Bishop from one local church to another. Deacons often also rendered assistance, on the Bishop’s behalf, to the poor and needy of the community. It has been said today that although deacons share certain basic characteristics in common that they could be thought of as specialists, available for assignment by the Bishop for very specific tasks.
The early growth of the diaconate was not sustained, even from as early as the third century, largely thought to be due to the fact that both priests and deacons experienced something of an identity crisis, with some confusion of roles in the sacralisation of the presbyterate. As the presbyterate became increasingly associated with presidency at Mass, presbyters like Jerome demanded to know why deacons had so much power – after all, deacons could not preside at Eucharist, and presbyters were really the same as bishops. Thus deacons slowly became assistants to priests, as they were of bishops, and primarily at the altar, a confusion which still continues in places today. Len argued that if the permanent diaconate is to flourish today then it seems essential to re-establish the original purpose of the ministry of deacon and place it firmly alongside the presbyterate and not subordinate to it. In addition, he also thought that care must be taken to maintain the balance between the three aspects of a deacon’s ministry – Word, Altar and Charity.
The apostolic constitutions, compiled towards the end of the fourth century, mention deaconesses under the term cleros, the focus of whose ministry was to women. This involved catechesis for women and children, supervision in the liturgical assembly, assisting them at baptism, visiting and nursing sick women at home and bringing them communion. However, Ignatius, writing about 115 AD, casts some doubt on this notion, suggesting that the diaconate was an all male order. We can be fairly certain, therefore, that in the Western Church, the ministry of the diaconate, other than as an initial step towards the priesthood, remained dormant as the presbyterate flourished. This decline was not mirrored in the Eastern Church where the diaconate has remained a part of the permanent rank of sacred orders without interruption from apostolic times until now.
In the west, it was not until the Council of Trent (1545-63) that any movement was made to restore the Permanent Diaconate and even then it was not considered the right time to do so. Another 400 years passed before the Church committed itself to its restoration, with a view to enhance the Church, to strengthen with sacred orders those men already engaged in diaconal functions, and to provide assistance to areas suffering clerical shortage. The Second Vatican Council affirmed the desire to restore the Diaconate as a proper and permanent grade of the hierarchy. In June 1967, when Pope Paul VI issued an Apostolic Letter, Sacrum Diaconatus Ordinam, restoring the Permanent Order of the Diaconate, he placed the decision firmly in the hands of the local Diocesan Bishop to discern the local needs and circumstances for such a restoration.
Then in 1998, at the behest of Pope John Paul II, the congregation for Catholic Education and the Congregation for the Clergy drafted two vitally important documents concerning the formation and work of the Permanent Diaconate – The Basic Norms for the Formation of Permanent Deacons and The Directory for the Ministry and life of Permanent Deacons. They have been well received by deacons, priests, bishops and lay faithful, and should help all to achieve a better understanding of the role of Permanent Deacons in the Church. They say that deacons are to be considered no longer laymen but rather members of the clergy; representing Christ the Servant in their vocation. The documents state that the deacon does not celebrate the mystery; rather, he effectively represents on the one hand, the people of God, and specifically, helps them to unite their lives to the offering of Christ; while on the other, in the name of Christ himself, he helps the church to participate in the fruits of that sacrifice. Deacons are called to this out of the depths of an interior life centred in the Eucharist, and fuelled by a life of prayer, which proceeds into action. Like other clerics they recite the Divine Office and cultivate a habit of penance. They are called to link their love for the Lord and His Church to a love for the Blessed Virgin Mary and, since most deacons are married and have children, to give clear witness to the sanctity of marriage and family life. It cannot be emphasised enough that a deacon’s example of clerical service in the married state does not detract from the prophetic and wonderful witness of consecrated celibacy; it is complimentary to it.
However, the deacon is distinct in his secular vocation; often engaged in works of social justice or charity, he is a clergyman in the midst of the secular world. He goes from altar to the world in a prophetic way, bringing Christ to those for whom He gave His life – and continues to reach out to – through His Body on earth, the Church. Customs have developed which reflect the deacon’s role as distinct from both priest and lay minister. The correct liturgical dress for a deacon is an alb, cincture, diaconal stole and a dalmatic. He is authorised to wear a cope at baptisms, weddings or while presiding over the exposition of the Most Blessed Sacrament. However, since he usually pursues secular work, he is not obliged to wear clerical garb, as are transitional deacons or priests. Addressing a deacon still causes some confusion though with examples ranging from Reverend, Deacon, Reverend Deacon to Reverend Mr; it is still not clear.
Although the reaction to this ministry by other clergy and lay faithful is sometimes hesitant and confused, as time unfolds more and more members of the Church have come to understand this expression of Holy Orders as a gift to both the Church and the world. The role of the deacon should not detract from the vital role of an empowered lay faithful. In fact, it should enrich it. Likewise, it should not be seen as a threat to the irreplaceable ministry of the priest either but rather in its vibrancy should enhance and expand the priesthood. The Bishops of England and Wales, including Bishop John and now Bishop Terry, are hugely supportive of the Diaconate.
Rev Len Collings concluded with a reflection on his own personal journey from joining the Catholic Church back in the late 70s, when he met his wife Elizabeth, through life in South Wales to Middlesbrough, where at St Mary’s Sixth Form College his vocation was enabled to be fulfilled. He sincerely hopes that this wonderful ministry is not allowed to fall into disrepair again. He believes that handled correctly it can be an integral and necessary part of the Church’s hierarchy. Deacons may be called upon to administer a parish, head up an initiative or project, help in education and catechesis, whatever is needed. They should never devalue a fully functioning celibate priesthood but rather work alongside in a collaborative and collegial way, working together in the steps of Christ for the good of his Church under the leadership of the local bishop. For those interested in exploring this calling further, there is a four year period of formation. Currently, there are 12 Permanent Deacons serving the Middlesbrough Diocese, two in training and several others making enquiries.
Lorraine Canning
Treasurer, Cleveland Newman Circle