Embodied in Service

In the Church's sacramental life, the diaconal ministry stands as a vibrant thread, weaving through the fabric of service, humility, and sacred commitment.

The title of this article (by the way I’m writing a book with this title as well and hope to have that finished this year) itself hopefully challenges a prevailing misconception within our ecclesial discourse—that is to say, the idea of "transitional deacons." This article ventures into the heart of this matter, boldly asserting that there exists no transitional state for deacons. Rather, it illuminates the enduring nature of diaconal ministry, affirming that the indelible mark of ordination imprints a permanent connection to the order of deacons that has been restored to its original “permanent” state within the three orders of Holy Orders.

Obviously, I would like to begin with this magnificent quote; Rather, whoever wishes to be great among you will be your servant; Whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many. Mark 10:43-45

Spend a few minutes, moments, on the above quote and reflect upon what our Lord is conveying. He’s conveying a spirit of Diaconia, a spirit of Service, which ALL clergy deacons, priest, and bishop are called too but especially the diaconate.

As indicated above with the quote and what is the expression of service par excellence; language is a carrier of tradition, and the correct use of words helps maintain the integrity of theological concepts and practices. "Transitional deacon" preserves the traditional understanding of the diaconate as a vital and necessary step in the journey toward priesthood, ensuring the continuity of the Church's sacramental traditions.

Accurate language encourages a deeper appreciation for the diversity and richness of each ordained ministry. Referring to a deacon as "transitional" or “permanent” often and I will argue inadvertently undervalues the diaconate, overlooking its significance in the Church's mission. Recognizing the distinctiveness of each ministry as well as how they cooperate in unison promotes a culture of respect and appreciation for the varied contributions of clergy.

Words not only reflect our thoughts but also shape our perceptions. The accurate use of terms like "extraordinary" “permanent” and "transitional" contributes to a more nuanced understanding of the concepts they represent. It challenges misconceptions and invites individuals to engage with the depth and significance inherent in theological and liturgical terms.

The proper use of words is paramount in fostering clear communication, preserving theological precision, avoiding misconceptions, upholding tradition, and shaping perceptions. In the context of the Catholic Church, where language carries significant theological weight, using terms accurately becomes an essential aspect of maintaining the integrity and richness of the faith.

If you ask the common Catholic what is a deacon, most I’d suspect would automatically think and respond with a seminarian who is studying to be a priest and this is one of those steps in order for him to become a priest. That is somewhat correct, and somewhat inaccurate. Yes, there are men who are “ordained” a deacon and God willing eventually, normally within a year, be ordained a priest. Yet there are other men who are called and remain a deacon in the permanent order of the diaconate. Some are married men, most actually. While some remain single with no intention of moving forward to the priesthood albeit these are few and far between. When a man is ordained a deacon, this experience should bring him to experience God's love and move him to conversion by opening his heart to the work of grace.

Interestingly, deacons are ministers of charity. Within our catechism in paragraph 2447, which states: “The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God.”

These corporal and spiritual works of mercy may seem daunting at first for many, and I dare say even impossible, yet our Lord makes the impossible to be possible. Isn’t that is what is called for each and every one of us to do especially as we practice our diaconia? To add to that, isn’t that what our pastors are to do as well? Are not our priests still called to do the same? Come to think of it, are we not all called to live the Corporal and Spiritual Works of Mercy in our daily lives? We are not called to live in comfort and to get whatever we want when we want it. To be a deacon, to be Christ the servant, means we need to become uncomfortable in areas for the greater glory of God. Is that not what Jesus did? Is that not what the apostles did? Is that not what the saints did?

Speaking of saints, St. Jerome refers to deacons as "mensarum et viduarum minister," which can be translated as "ministers of tables and widows." He describes their role as being stewards of Church funds and alms collected for widows and orphans. They were responsible for distributing offerings and oblations, as well as seeking out the sick and the poor, reporting their needs to the bishop and following his direction. Deacons also relieved the bishop of less important functions and exercised a certain measure of jurisdiction in simpler cases. St. Jerome also criticizes deacons who abused their office and exploited their position for personal gain. Which could be another book in of itself.

St. Jerome provides insight into the practical responsibilities and duties of deacons in the early Church, particularly in relation to the care of widows and the distribution of alms. It highlights the importance of their role in serving the needs of the community and supporting the bishop in his pastoral duties.

St. Thomas Aquinas provides insights on the role of deacons in the Church. According to Aquinas, deacons are ordained ministers who assist the bishop and priests in various tasks of service to the Church. Their ordination confers on them important functions in the ministry of the word, divine worship, pastoral governance, and the service of charity. Aquinas emphasizes the role of deacons in the liturgy, where they assist in the distribution of the offerings and accompany the priest in the administration of baptism. Additionally, deacons have a role in teaching and instructing the faithful, as well as engaging in social activities in close union with the bishop. Aquinas also highlights the hierarchical order of the Church, with deacons occupying the third place in the order of the hierarchy. Aquinas' insights emphasize the multifaceted role of deacons in the Church, encompassing liturgical, pastoral, and charitable responsibilities.

For a moment, I’d like to highlight two “deacons” who remained in the diaconate and did not “transition” to the priesthood yet made significant developments to the Church. One might surprise you:

St. Lawrence was a permanent deacon in the Roman Church. He was one of seven deacons who served under Pope Sixtus II in the mid-third century. 

• Pope Sixtus II chose Lawrence as one of his seven deacons, even though he was young.
• The Pope made Lawrence his principal assistant, the archdeacon of Rome.
• He was in charge of the Church's material possessions.
• He distributed alms to the poor. 
• He was also regarded as one of the first archivists and treasurers of the Church. 
• In 258, he was arrested and burned on a gridiron during the persecution of Emperor Valerian.
• His last act was to point to the poor, the crippled, the blind, and the suffering of Rome, saying, "These are the treasures of the Church".

St. Leo the Great (c. 400-461) - Although he became a pope, Leo was a deacon before his elevation. He is known for his theological writings and efforts to define the nature of Christ.

• Leo was a deacon in Rome under Pope Celestine I from around 430–439. 
• He was known for his intelligence, eloquence, and persuasive nature. 
• He was also known for his theological learning and pastoral wisdom. 
• He was sent to settle disputes between Christians and secular groups. 
• He was also sent to settle a dispute between Aëtius and Albinus in Gaul. 
• While on a mission to broker peace, Pope Sixtus III died, and Leo was chosen as his successor. 
• Leo was ordained a bishop on September 29, 440, and took charge of the keys of Saint Peter. 
• Leo's papacy was marked by strong teachings on the nature of Christ. His teachings helped establish the idea that Christ was both fully divine and fully human. 

I bring these two deacons to your attention for a reason, during this time period there was a permanent order of deacons, men who remained in the diaconal order and did not transition to the priesthood. Why? For many reasons but nonetheless remained deacons. The early church had a permanent order of deacons until around 1,000 AD, when it became a transitional step to becoming a priest. The order was restored in the 1960s as part of the Second Vatican Council. 

• The diaconate's origins date back to the first century and are mentioned in the Bible in the Acts of the Apostles and the letters of Timothy and Paul. 
• By the 5th century, the diaconate began to decline in the West. 
• By the 12th century, the diaconate had become a preliminary step to ordination. 
• The Council of Trent (1545–1563) tried unsuccessfully to restore the permanent diaconate. 
• In 1967, Pope Paul VI issued the apostolic letter Sacrum Diaconatus Ordinem to reinstitute the permanent diaconate. 
• In 1968, the United States authorized the reinstitution of the permanent diaconate. 
• The number of deacons in the United States has grown steadily since then. 
• The diaconate has apostolic roots and cannot be simply abolished. 

Have you ever noticed that in most, I can’t say all, but most dioceses in the United States specifically calls out two “types” of deacons; permanent and transitional. We were taught in formation, at least I can speak of the group I went through formation with, we were taught that we should NEVER confuse the laity. We should be very mindful on what we say and how we say lest create confusion among the laity. This is one reason why in my diocese most deacons only wear clerics on or at certain times. Such as providing wake services in a funeral home, visiting the imprisoned, Holy Week and maybe some other occasions but for the most part we don’t wear clerics. And, this is primarily I’d argue out of respect for our bishop who asked us to think about why we are wearing clerics. Now some deacons were taken back by that question but it makes perfect sense to me. Why do you wear the clerics? To prove your ordained? There are many countries where priest and bishops only wear clerics in the Church or while providing a direct ministry. The cloths do not make or not make the cleric. It’s the indelible mark one receives at ordination. Back to the original statement, are there two types of deacons or rather and correctly speaking, there is one type of deacon. There is but one type of deacon.

At the heart of the question lies the theological understanding of the indelible mark received through ordination. According to Catholic doctrine, all three orders of the sacrament of holy orders—bishop, priest, and deacon—impart an indelible mark on the soul of the ordained. This mark signifies a permanent configuration to Christ and an enduring connection to the sacramental life of the Church. If this mark is truly indelible and irreversible, the term "transitional" may be seen as misleading. The reason I state this is due to the fact that most diocese in the United States will have two separate ordinations for deacon. They will place one for the “transitional” men and one for the “permanent” men. YET, this is interesting, YET, it’s the exact same ordination for both. NOTHING is different. Nothing. Save the oath of celibacy that the former and some in the latter make during their ordination. So, yeah, nothing is different for either ordination except (and hopefully unknowingly) placing an “emphasis” on “transitional deacons” ordinations.

The ordination of deacons involves a solemn and sacramental ritual, just like that of priests and bishops. The laying on of hands by the bishop and the prayer of consecration are central elements in all three ordination rites. The unity in these rites underscores the theological equality of the orders and the commonality of the indelible mark received. If the ordination of deacons is essentially the same as that of priests and bishops, meaning permanent and cannot be removed, it prompts us to question the need for a distinct term like "transitional deacon."

The use of the term "transitional deacon" suggests a temporary or provisional state, implying that the individual is in transition towards a different state of being—specifically, priesthood. However, if the indelible mark of ordination is truly perpetual, does the term accurately reflect the transitional reality? It might be argued that a more precise term, such as "deacon-in-formation," could better convey the ongoing discernment and formation without implying a transitory state in the sacramental sense.

While the term "transitional deacon" has been widely accepted and understood in the context of the Catholic Church, a closer examination of the theological implications of the indelible mark of ordination prompts us to reconsider its accuracy. Whether through a more nuanced terminology or a heightened awareness of the ongoing significance of the diaconate, there is room for discussion on how best to articulate the nature of this stage in the ordained ministry without compromising the theological integrity of the indelible mark received through ordination.

The sacrament of Holy Orders plays a pivotal role in understanding the diaconate. The International Theological Commission, in its document "From the Diakonia of Christ to the Diakonia of the Apostles," explores the sacramentality of the diaconate and its relationship to the general theology of Holy Orders. The diaconate is one of the three orders, and deacons, through their consecration and deputation, are capable of exercising the tasks of teaching, sanctifying, and ruling in persona Christi Capitis. This understanding affirms the sacramental reality of the diaconate and its divine institution.

The diaconate also holds a unique place in the formation of those called to the priesthood. Pope Benedict XVI, in his apostolic exhortation Verbum Domini, highlights the importance of the word of God in the life of deacons, both as a final step towards the priesthood and as a permanent service. Deacons are called to be authoritative preachers, believing, teaching, and living the word of God. This diaconal spirituality, rooted in service and the word of God, enhances the capabilities of those who become priests, enriching their ministry and deepening their connection to Christ as servant.

The prevailing language in many dioceses, distinguishing between "permanent" and "transitional" deacons, prompts a reflection on the essence of ordination and the indelible mark it bestows.

Yet in order to minimize confusion among the laity, the term "transitional deacon" has become commonplace, and it raises some theological eyebrows. If all deacons, regardless of their trajectory toward the priesthood or their commitment to steadfastly remain a deacon, are ordained in the same manner and bear the same indelible mark, is the label "transitional" truly reflective of their sacramental reality?

Overall, the role of deacons has evolved to include a permanent order which is known as the diaconate, a focus on serving the People of God in various capacities, and ongoing efforts to establish a distinct identity for the diaconal ministry.

My hope is that this article has enlightened you on the diaconate and that there is only one type (if you will) of deacon; that is to say, deacon. Some men will remain in a permanent state as a deacon serving the Church and more importantly God in this manner. Other deacons, God willing, will become priests and some priests will become bishops. The relationship remains and the diaconate should not be viewed as a “stepping stone” rather it should be viewed for what it is; Christ the Servant. To be an excellent priest or bishop, the priest or bishop must first be, as our Lord taught, a servant of others.

Remember this quote? Rather, whoever wishes to be great among you will be your servant; Whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many. Mark 10:43-45 Pray for our clergy; deacons, priests, and bishops!

There is more detail and information in my book that is forthcoming; be on the lookout for Embodied in Service the Unbroken Thread of Diaconal Ministry!

God Bless.