THE VOCATIONAL DIACONATE

Should its renewal be extended?
JUST before the recent Council, Fr. Karl Rahner used the term "absolute diaconate" to distinguish the Order "not unto the priesthood" from the transitional diaconate which had become virtually universal in the Western Church: the Order of diaconate being regarded as the essential step (sometimes a very rapid skip!) to the priesthood.
But in paragraph 29 of Lumen Gentium the Fathers of the Council expatiated at some length on the subject of the possibility -and even hinted at the desirability in "many areas" — of re-establishing the ancient order of the "absolute .diaconate." As there is a strong atmosphere of "vocation" in the paragraph, pace Fr. Rahner, we would prefer to speak of the "vocational diaconate."
In the short space at our disposal, we cannot discuss or establish the need which is apparent in this country for a wider and more courageous approach towards the implemen tation of this paragraph described by the commentator of Lumen Gentian', Fr. A. Dulles, SI, as "of great practical moment."
Suffice it to realise that the "age-bias" of clergy and religious is creeping upward, and their total number is diminishing. Through sheer lack of personnel the official Ministry of the Church is establishing less and less person-to-person contact with Catholics and still less with "the other nine" nonCatholics.
And any experienced pastor will tell us that in the last analysis it is this personal contact between the hierarchy (which the Council defines as consisting of the bishops, priests and deacons) and its flock (both visible and invisible) which is of cardinal importance in the strength and maturing of the "Body of Christ which is His Church.
The para'graph we have already referred to enumerates clearly ten "duties" of the "vocational deacon." They fall into two main groups. Firstly, the pastoral works which include religious instruction.
visiting the sick (both spiritually and physically), "exhorting." etc.
Then the other main group we may call "sanctuarial" : the presiding at the prayer and worship of the faithful. to be "the custodian and dispenser of the Eucharist" (Viaticum included). to administer Baptism and to officiate at marriages and funerals services. In other words, short of the Eternal Sacrifice and absolving from sins in the sacrament of Penance, the competent and authorised deacon can take a tremendous load off the priest.
But perhaps it is in the field of those personal contacts.
personal influence and counselling — not only at the parochial level but also in the ever-increasing campuses of "tertiary education" — where the deacon as an official and accredited member of the hierarchy and ministry of the Church could be of most value as "auxiliaries" of the bishop and his priests.
We have opportunity here of only very briefly discussing two fundamental phrases which occur in the paragraph under examination.
"ACCORDING TO THE EXTENT OF HIS AUTHORISATION" Therefore, the deacon having been ordained would still have to have clearly worded authorisations from the bishop whom he serves to carry out those "duties" (not by any means all the duties mentioned above), for which the bishop (no doubt after full consultation with parish priests concerned) is of the opinion there is a need, and for which he is thought to be suited by reason of his abilities, personality, training and spiritual development.
No doubt this certificate of authorisation, like the parochial priest's pagella would have both temporal and territorial limitations. Clearly, procedures and facilities for training, both spiritual and theological as well as character assessment would have to be carefully planned.
Possibly a great deal would depend on whether full-time Deacons or "part-time" are envisaged. We cannot here go into the practical problems related to this division : and there remains an enormous scope for part-time "voluntary" deacons.
But primarily, the vocational deacon must realise that his diaconate is a "vocation" (call. summons) albeit in some cases a "late vocation"; and that though with the help of grace he freely offers himself, it is the
bishop who expresses "the upward summons by God in Christ" (Phil. 3) and it is he who calls him: ". . . 1 have chosen you."
"FOR STRENGTHENED BY SACRAMENTAL GRACE . . ."
This phrase settles the rather half-hearted and sporadic controversy which dragged on for a long time as to whether the Order of the Diaconate is a sacramental one. But more: it places before us the strongest argument for an in-depth study and precision as well as decision concerning the extended use of "lay-deacons." (A contradiction: for a deacon is a member of the clergy: and the Council divided the People of God into clergy and laity.)
But the discerning reader would have noticed, no doubt, that as far as the pastoral duties are concerned, there are already many who de facto are carrying out the duties of the diaconate. Why should these he deprived of the sacrament which, with its character, strengthens, stabilises and
spi ritualises their already dedicated efforts?
If we believe in a gralia status of the sacrament, then surely every attempt should be made to offer those willing to accept it, and whom the bishop thinks suitable, that grace and indeed "status" which might help them in their work ilia hasileian — for the sake of the Kingdom.
"PHOEBE, A DEACONESS OF THE CHURCH AT CENCHREA , . ." (Rom. 16. R.S.V., Jerusalem, Phillips.)
We do not like the title "deaconess": it is slightly loaded and reminiscent, as a lady pointed out to the writer, of "Church halls, tea and buns." We do not, after all, speak of barristresses, or doctoresses (medical, academic or
theological) or Prime Ministresses.
Though Lumen Gentium does not specifically proclaim or recommend the possibility of the female vocational diaconate, neither does it ex,elude it. And everything we have said above about the male diaconate could apply. There is little doubt that a female sacramental diaconate did exist in parts at least of the early Church.
St. Paul would appear to mention them in another place (I Tim. 3-10. II) and commenting on this passage Cardinal J. Danielou, S.J., says: "It seems clear that 'by 'the women' in question . . we must understand deaconesses."
In the "Apostolic Canons" and "Constitutions," referred to in the official footnote to the paragraph 29, we find reference to a female diaconate — even a formula for their ordination : "Thou (the bishop) shalt lay thy hands upon her in the presence of the presbyters. deacons and deaconesses." And in the "laying on of hands" lies the essence of the Sacrament of Order.
The Council of Chalccdon instructs in its Canon 15 that "a woman may not be ordained (as deacon) under forty years of age." lf, therefore, Vatican II appeals to a tradition as a strong reason for restoring the male vocational diaconate, it does not seem unreasonable to appeal to a parallel tradition in our respectful plea to the relevant authorities to extend the renewal to the female diaconate.
Admittedly there are difficulties and problems; but they are practical and, given sympathy and conviction, are not insoluble. We cannot deal with these here in any detail, but it is interesting to note that on inquiry the women themselves would appear to think that celibacy is essential; and connected with this perhaps, they think that except in the case of religious. Chalcedon's
riling was a wise one!
But let us make no mistake. If we can get over the first difficulty of a diffidence and even prejudice. the direct result of a millennium of oblivion, there can be seen an enormous untapped potential here for the "building up" of the Body of Christ which is the Church — the somantic Church of Christ.
For. as ever, the field is white for the harvest, and the official and accredited labourers appear to diminish. Already there is a heavy preponderance of devoted women working in the apostolate.
For the sake of the Kingdom, is it out of order to plead that some, at least, of them should not be denied the opportunity of the grace and strength as well as the official status of the Sacrament of Order as they work "in common with the bishop and his group of priests" (para. 29), simply because they belong to the "alternative half' of the People of God?
The above article is a considerably shortened version of a much longer essay intended for private circulation. The author GUY BRINKWORTH, S.J., has offered to send a copy of the latter to any reader who sends a large stamped addressed envelope, which we will forward, to the Catholic Herald office,