From the year 800 onwards, traces of permanent deacons become a rarity. Pope Gregory VII (1020-1085) was elected pope while still a deacon. St Francis of Assisi was a deacon.
But, during the Second Vatican Council, the bishops had little historical data and little knowledge of its actual implications, beyond that of the early times in the life of the Church. And the Church had changed considerably since then.
As a recent development in the life of the universal Church, it might have been expected, however, that the trial period of the diaconate might begin to offer some lessons in two key areas: first, at the level of general principles, that is, the enlightening tradition of the Church particularly in its early times and the current and future sense or practical application of the deacon’s identity in pastoral ministry.
During a recent workshop held near Rome in 2008, Alphonse Borras, professor of Canon Law and theologian at the faculty of Louvain in Belgium (rather revealing is the title of his book, Le diaconat au risqueé de sa nouveauté, 2007) stated rather emphatically that, while the doctrinal elements are in place, perhaps their coherent practical functions are not reflected in pastoral programs. The symposium which was attended by 180 participants, with 50 mostly married deacons, tackled a twofold question:
• Is it possible to clarify for the whole church the importance and significance of the diaconate?
• As a consequence is it possible to devise precise tools for use during the process of their training?
A consensus emerged during this workshop that in the life of the church very little is said of the diaconate, with the result that its “public image” is commonly understated, and too few support systems are offered. And yet there are stories worth reporting to the Catholic and lay media.
The most widely distributed mission journal Mondo e Missione (August-September 2009) reported on Charles, the first permanent deacon to be ordained for the Archdiocese of Milan. He is from Nigeria.
The blurred ID card for deacons leaves the door open for endless nicknames: ‘half-priest’ or ‘super-layman’? ‘Excellent and reliable altar boy’ or ‘marriage counsellor’? ‘Welfare agent’, ‘administrator’, ‘handy-man’? And so on.
It is very difficult for Catholics to differentiate between what a deacon does and what a committed lay Catholic may likewise do. It seems to matter very little that the Catechism of the Catholic Church (no. 1563) states: “Holy orders is the sacrament through which the mission entrusted by Christ to His apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry.” It includes three degrees: episcopate, presbyterate, and diaconate.
We seem to be far from the sacred character which is conferred upon a deacon at its ordination: permanent servants in the footsteps of the Servant Christ within a Church community, herself at the service of the world.