The working party has gladly taken to heart the concern of general
synod that the renewed diaconate should be seen in the context of developing
lay ministries, especially those of the reader and lay pastoral assistant. This valued ministries are affirmed, not
undermined, in the report. It is clear
than the phenomenon of ‘overlap’ is to be found in all the authorised
ministries of the church of England” Pviii.
“What is being proposed here is an order of ministry that is
versatile in support of the mission of the church” Pviii.
“…this report believes that the diaconate needs to be taken
altogether more seriously in the church of England instead of being taken for
granted much of the time, and should not merely be seen as a transitional stage
on the way to the priesthood.”P1.
[Whilst I see where they are coming from, it is VERY confrontational, no
wonder the report ‘got kicked into the long grass”]
“They [the authors] are convinced that the diaconate can be
rediscovered as a distinctive, permanent ministry for some ordained ministers
and as the fundamental commissioning of all ordained ministers.” P1.
“As bishop Stephen Sykes said in the general synod debate
that commissioned this report ‘Any attempt to restore a supposed traditional
diaconate would involve a more or less arbitrary decision about which of the
diverse forms was to be taken as normative.” P5.
“A striking feature of the diaconate, viewed historically,
has been its flexibility, its capability to be adapted to the changing needs of
the church and society. It has been the
least specific, the most malleable of the three orders. In rethinking diaconal ministry it is
important not to lose that flexibility but rather to be somewhat relaxed about
the different directions that the diaconate has taken and could c=take again”
P5
“The responsiveness to changing needs, that has been a
hallmark of the diaconal order, may be the key to its relevance today. The need at the present time may well be to
find an overarching rationale that brings together the diverse roles - liturgical, pastoral, communal,
administrative, catechetical and prophetic – that diakonia… has taken in the
churches life.” P15.
“Though models of diaconal ministry have varied, the guiding
thread seems to be the connecting
nature of the diaconate. It has tended
to be an order of ministry poised between the sacred liturgy of the church
presided over by the bishops, and the bishops presbyters, and the down-to-earth
needs if a world longing (whether it knows it or not) for the salvation of God”
P5.
Personal thought [Jesus gave his life, to give us ours. If we are to respond to that the only way to
do so is to give our lives for the sake of others in reflection of his
sacrifice.]
“The present position in the church of England, defined by
ordinals and canons, is that the deaconate is… in essence a non-presidential representative ministry of
world, sacrament, and pastoral care” P9.
Personal thought following a mention of concern that Deacons
are viewed in vocational groups as “well they make a good vicar eventually” [To
resolve needs two types of vocational outlook.
Do you want to be a vicar -> ok, this will be
part of the stepping stones.
Do you want to be a deacon? -> ok, let’s
check that calling.
To view someone looking to enter the diaconate as a ‘potential
vicar’ without testing it is the same as viewing someone who is called to be a
vicar as ‘are they potential bishop?’ without asking ‘Is that what they want?’
We would not assume someone who is called to be a vicar
wants to be a bishop eventually, so unless they want to work up to being a
curate and specifically state that we should not assume an applicant to the
diaconate wants to be a vicar at all]
“…at present there are no separate national criteria for the
selection of distinctive deacons and no separate national guidelines for their
training or deployment” P10.
[which 1) explains why its not being encouraged, 2) numbers
are so low, 3) people get frustrated with the process…
Very dangerous – how many get rejected / discouraged from
their vocation because they are not ‘vicar’ enough?]
“Within the Roman Catholic Church since Vatican II there has
been provision for a distinctive diaconate for men (who may be married) as a
ministry of Word, sacrament and charity… Those who are called to the diaconate
become the permanent committed ‘servants of Christ and the Church’.“ P11
[expanding on the above] “..the deacon is described as ‘a
living icon of Christ the servant within the church’ and ‘a driving force for
service.’… the deacon bridges the liturgical and caritative tasks tasks of the
church. On the one hand, he helps the
people ‘to write their lives to the offering of Christ’ whilst on the other
hand, ‘in the name of Christ Himself, he helps the church to participate in the
fruits of that sacrifice’… deacons often support and co-ordinate the work of
lay people.” P12.
[Summing up main characteristics of deacons in certain
denominations:]
Lutheren – Mainly social outreach, differing
opinions and no clear path of ordained / not ordained (changes between countries).
URC – Mostly social outreach.
Methodist – unclear.
Orthodox – Mainly liturgical, step to priesthood
but is a distinct step and will not cause a forcing to move to priesthood until
/ unless called.
“The worship (leiturgia)
of the church and the service of the church (diakonia) need to be held together.” P15.
[Quoting the 1982 lima document of the faith and order
commission] “Deacons represent to the church it’s calling as servant to the
world. By struggling in Christ’s name
with the myriad needs of societies and persons, deacons exemplify the
interdependence of worship and service in the churches life. The exercise responsibility in the worship of
the congregation: for example by reading the scriptures, preaching and leading
the people in prayer. They help in the
teaching of the congregation. The
exercise a ministry of love within the community. They fulfil certain
administrative tasks and may be elected to responsibilities for governance.”
P16.
[Refers to John Collins Diakonia: Re-interpreting the
ancient sources,]
Prior to publication diakoneo = "To serve or wait at table".
Collins disputes this 'inherited' understanding that the noun was in reference to something inferiour by drawing on the term diakonia in secular usage and re-examining the new testament usage based on that.
- He came to the conclusion diakonia/diakonos would normally be used in one of three meanings:
- As a bearer of a message , a diakonas is a spokesman, envoy, courier, or go-between who is entrusted with important tidings.
- An ambassador or mediator, a person given a specific commission to carry out a task on behalf of someone in authority (diakonos)
- Diakonia, attendance upon a person within a house-hold upon whose behalf the attendant performs various tasks (think PA, butler and major domo vs waiter ) which was the inherited view.
In the contemporary Greek understanding the Greek usage of diakonia/diakonos refer (in one way or another) to a responsible agent performing a task on behalf of someone in authority.
P32.
"...in classical Greek usage, the diakonia/diakonos group of words refer to a responsible agency on behalf of a person in authority and involve the fulfilling of a vital task. These Greek terms certainly do not have connotations of inferiority or of menial service.
This fundamental meaning is carried through into New Testament usage. the central sence is to do with responsible agency and an authoritative commission.
The Apostles themselves are entrusted with a diakonia or ministry (Acts 1:17; 6:4; 20:24) which stems from the Lord's commission to carry the good news into the world. St Paul refers to himself as diakonos in the sense of an instrument of Christ to bring others to faith in him (1 Cor 3:5). In upholding his authority against his detractors St Paul insists that he is truly a diakonos with the Lord's commission, a minister of the new covenant in the power of the Spirit (2 Cor 3:6; 6:4; 11:23). The new testament word for servant or slave is not diakonos but (usually) doulos. There are two specific text which prove a focus for these new empases" P32.
Mark 10:45 "The son of man came not to be served (diakonethanai) but to serve (diakonesai) and to give His life as a ransom for many"
Luke 22:24-30 Diakonon - refers to it as a leader as one who is prepared to serve. Servant leadership.
"The deacon is invested with authority by Christ through the church, in the person of the bishop. The deacon is not set apart for menial service, is not expected to exhibit humility more than others, and is not called to bear more than his or her share of suffering for Christ's sake. All Christian are called to present themselves as a living sacrifice in God's service for Christ's sake (Roman 12:1)" P36.
3rd Century - readers expounded scriptures and preached.
5th Century - made part of the inferior order.
English reformation -> minor orders abolished.
1561 Archbishop Parker reinstates them as a lay office.
1866 Readers commissioned 'to render general aid to the clergy in all ministrations not strictly requiring the aid of one in Holy Orders; to read the lessons in church' ; to read prayers ad holy scripture, and to explain the same."
"Readers of course no longer have a monopoly among lay people of reading the lessons in church, though they may still have a special liturgical role in reading the Gospel or Epistle. Though other lay people may be authorized by the bishop to preach on occasion, readers preach by virtue of their office under the direction of the incumbent. They administer the Holy Communion ex officio... they may be given the bishops permission to conduct funerals... many readers assist in Pastoral ministry within the parish." P40.
"The special role of deacons is to make connections and build bridges between the distinctive life, the koinonia of the body of Christ and the needs of the world. They can help build up the visibility of the church by forgiving relationships, as ordained representative ministers, with the local community and... civil society, for example deacons can help to link the churches mission with initiatives in urban regeneration or tackling rural deprivation." P52.
"The calling of deacons is to focus, to encourage and to help coordinate the diakonia the divine commission of the whole church within the mission of God in the world and to do this in three ways: through the liturgy, through pastoral outreach and through catechetical work" P52.
"It is worth underlying here that deacons should take part in the conciliar life of the church at every level and may stand for election to various synods. Their ministry may particularly lend itself to ecumenical collaboration." P53.
""The church builds trust and respect in the community for its message when it gets alongside individuals, households and local organisations in institutions in a personal way.
General pastoral visitations of the parish is perhaps now one of the weakest aspects of the churches ministry, for various reasons. But the fact is that people respond best of all to the personal approach. Words alone cut little ice. Loving concern and practical support are the best ambassadors of the gospel in the largely post-Christian culture." P54.
[Sum up of the liturgical functions of a deacon (being careful not to take away from the liaty):
- Assisting in communion.
- Reading the Gospel.
- Leading prayers of penitence, intersession and acclamations of people, inviting the sharing of the peace, serving at the altar, sending people out with the liturgical dismissal.
- Conducting daily (not Eucharistic) liturgical services (for example morning and evening prayer).
- Officiating at baptism when required.
- Ordering the church for community worship, with special regard to preparing the front of the altar, supporting and guiding the sacristan or verger.
- Conducting house and hospital communions by extension.
- Minister to the sick and dying.] PP55-56
