“For such a time as this” working party of the house of bishops, Church House publishing, London. 2001.

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

Rosalind Brown – Theology of the diaconate – York conference 2014, Session 2

Until 12 century deacons were “icons of Christ” and not the priest.

The Christological foundation of the diaconate needs broadening and strengthening the Holy Spirit is life-giving and enhancing.

“The leadership of deacons is underplayed because it is not about governance, deacons are part of the dance of God”.

See John, 17: 20-23.

Interesting Greenbelt talk about Pope Francis and “The saving of the soul of the catholic church”.

To paraphrase the speaker, he summed Pope Francis up at one point as having the following characteristics:

“Revolutionary orthodoxy.

• Care over creed.
• Adaptable liturgy.
• Calculated simplicity.
• Audacious humility.
• Joyful aestheticism.

I think that is one of the ways I would want to be described – long way to go, but food for thought…

Rosalind Brown – Theology of the diaconate – York conference 2014, Session 2

from: https://deaconstories.wordpress.com/2014/11/29/theology-of-the-diaconate/

Until 12 century deacons were “icons of Christ” and not the priest.

The Christological foundation of the diaconate needs broadening and strengthening the Holy Spirit is life-giving and enhancing.

“The leadership of deacons is underplayed because it is not about governance, deacons are part of the dance of God”.

See John, 17: 20-23.

 

Missing notes from previous quotes from “Being a deacon today” (turned two pages at once (doh!))

“In the church of England where reader ministry is well established and valued, there is a danger of misunderstanding the ministry of a deacon as a duplication, even replacing, that of a reader.  Nothing could be further from the truth.  Readers were established in the nineteenth century as a lay ministry that has its origins in the earlier order of lector.  This is a quite different origin and focus from the ministry of a deacon… Antonia Lynn uses the image of the deacon as ‘the old retainer’ servant who knew the family he or she served for years, and uses that knowledge to take the initiative and keep it running smoothly.  To do this, the deacon need not be a priest, but should have theological training and an immersion in the church that enables him or her to understand its needs and its ways.  The deacon should be content to be behind the scenes, facilitating the public ministry of the bishop [or priest].  Care and attention to detail are paramount, along with an unflappability and an ability in administration.” P8

“Deacons need to develop leadership gifts, for they are indeed leaders, but gifts that reflect a willingness to be collaborative leaders.  These is an art in leadership that enables others to fulfil their own responsibilities without unsettling or unseating them.” P10.

Thoughts that were noted down whilst reading Rosalind’s book.

Her introduction is better than the rest of the book – it is a shame she did not allow more of her personality and option in the later chapters.  Understandable, but as the book is not written in an unbiased way she may as well have done so.

Is a deacon’s ministry a “rainbow” one?  One in which there is never a specific place and action as there is a continued shift from one aspect of ministry to another? Church – World – Community , you cannot say a deacon is part of any one of those three specifically as their ministry flows between them to greater and lesser extents. The boundaries between them are not distinct as the deacons dance all over the thresholds.

If clergy are not wearing things like dog-collars as an outward sign of their ministry how then can we be surprised if people outside of the church think that the church is in hiding and irrelevant? If people don’t see a policemen they think the area is ignored by the police, this is why the police know it is important to be a visible presence and “do the rounds”.  If people do not see ministers as minister rather than just a face in the crowd how do they know they are there at all.  In the world not of the world…

“Being a deacon today” by Rosalind Brown, Canterbury Press. 2005.

 “If the first thing that God in Christ does is to alter His people and share their life in order that He may redeem and change it, then the deacon in his or her pastoral, liturgical and catechetical ministry I there to hold before the church the truth that, before you can change people, you must attend and engage them.” P vii.

 

“The church of England has generally lost sight of the distinctive ministry of the deacon seeing it as a rite of passage to the priesthood, or, when women could not be ordained priest, as an ordained, none presidential, ministry open to women.  Not only has this diminished the ministry of the deacon, it has also deprived the church of a vital resource in ministry and mission” Pxi.

 

“Essentially the ministry of the deacon is the ministry of the church and at the heart of the diaconal vocation is a love which reflects the love of Christ.  Deacon are lovers – lovers of God, lovers of God’s church, the body of Christ, and lovers of God’s word.” Pxi.

“Diaconal ministry has three particular strands enabling people to worship, providing pastoral care and proclaiming the Gospel.” Pxi [gosh, when you think about that one it’s really short and simple, but at the same time so deep and all encompassing]

“…the church needs to recognise the distinctive ministry of deacons and to affirm and support those for whom this is their vocation, seeing them not as apprentice priests, but as ministers in their own right.” Pxii.

“The diaconate needs to be recovered from the false idea that it is just a time of transition before the ‘real’ priestly ministry begins.  Instead it should be welcomed as a time (perhaps more than a year) in which to live into diaconal ministry unencumbered by the additional responsibilities of priestly ministry that will eventually develop rather than supersede diaconal ministry” Pxii

“You must join the family, Mr Dishart, or you are only a minister once a week” Quoting from JM Barrie’s The little minister.

[on the church as a family] “…families can be a source both of joy and irritation. We may love them easily, or we may have to work at it, but love them we must if our ministry is to be Christ-like and not a source of stumbling – congregations have an uncanny knack of knowing if they are loved or merely tolerated.” P13.

“Diaconal ministry is not just the caring, social side arm of the church that some assume it to be; the deacon is a constant reminder to the church of it’s showing in Christ’s servants ministry as the deacon encourages and helps all Christians to live their baptismal vows.” Pxiii.

"..it is the privilege of the deacon to be a catalyst for the ministry of all the baptised, encouraging and freeing them by our example to live for the glory of God.” P45.

"Deacons do not take over and do all… we need to remember that deacons point to the truth that who we are, rather than what we are, is the basis of life in the church.  There can be a temptation to take over the work of others and thus disempower them, but equally the church can collude with the deacon letting him or her do the work of ministry that others might be excused.” P6.

“…three strands to the ministry of the deacon:

Liturgical.

Pastoral.

Catechetical.

Here the deacon is attendant, agent and bearer of a message… far from being unrelated or even opposed to each other, one without the other two is incomplete – worship loses touch with life, teaching becomes academic and not transformative, and pastoral care becomes secular social work.  This is not to down play the value of each in it’s own right.  Many lay people are called to share in ministry in this way, but the deacon embodies their integration in in doing so reflects the ministry of Jesus Christ.” Pxiii. 

“Before anything else, deacons are worshippers.  Only thus can the deacon be a guide into the liturgy.  Worship led by a non-worshipper will be a performance” P47.

[talks about not needing specifically to have healthcare / social care qualifications in the C of E] “What is important whether or not the deacon has professional qualifications, is the ability to relate to people for whom the mainstream of society is a long way off.  In looking for possible diaconal vocations, the instinctive ability to get alongside people of different ages and social contexts and to speak their language is an important marker, along with evidence of a life of service outside the community.  The church could be identifying such people amongst its baptised and asking if this is a pointer to a diaconal vocation” P33.

“Deacons should be found on the church doorstep on Sunday mornings, inviting people to cross the threshold, welcoming both the regular worshipper and visitors.  We do not expect our guests to our homes to let themselves in, sit themselves down, and wait for us to appear.  Instead we greet them and welcome them, and if it is their first visit we show them where things are.” P43.

“…at the end the deacon, the catalyst for Christian discipleship in the world is the person who dismisses the congregation, getting them back over the threshold from the church into the world with the charge ‘Go in peace, to love and serve the Lord.’ “ P44

“…it is the church, as much as the world, that needs a deacon on the threshold to make that margin transgressable.” P44.

“Deacons are there to ensure that worship is both heavenly and earthly, to hold liturgy and social justice together and open people’s eyes to the endless possibilities for the worship to affect the way we live, and thus to be expressed in the hundreds of different places the congregation end up during the week.” P48.

“Several of the deacons roles fit together to make visible the servant ministry of the church in the world, the deacon who calls us to confession is the deacon who last week sent us out in the world to proclaim the gospel and who know that we have inevitably slipped up in the course of doing that, and so now invites us to confess together.” P54.

“In a culture where most people can read and there are bibles in churches we should not forget that whoever reads the scripture proclaims the gospel on behalf of all the baptised community who themselves share that responsibility” P54.

“When the president introduces the sharing of the peace by recalling our peace and unit in Christ, it is the deacon who bids the people share a sign of peace, thus linking life and liturgy, giving expression to the truth that has been proclaimed and making preparation together around the table as one body. Then, having receiving the offertory gifts from the congregation… the deacon makes practical preparation of the altar for communion.

After communion the deacon clears up: a very practical and necessary task after a meal.  Whilst the soap and hot water part of washing up after communion takes place later, the fact that ablutions are done straight after the distribution is a very public reminder that the meal is complete, all is consumed and it is time to move on in  mission,  It is a sign of stewardship and the practical care we are asked to give to all things that are entrusted to us, since the care taken with the chalice after communion is indicative of the care we take with all the possessions God gives to us.  It is a visible reminder that the routine tasks of life belong to the group.” P55.

[continuing some time later from the above] “… and finally, the deacon sends us out to love and serve the Lord, gets us over the threshold and out into the world.  The deacon is one of the first over that boundary, greeting people out the door as they leave and effectively leading them out by example.” P55.

[Quoting John Chrysostom] “Adorn the altar with fine linen if you will, but do not forget your brother who is outside and without a coat.  For he is a temple of far greater wealth.” P56.

“…it is a misue of the diaconal vocation if the deacon find himself or herself duplicating the ministry of a reader rather than taking a particular role in liturgy alongside the priest, keeping before the church its own servant ministry flowing from that of Jesus Christ.” P56.

[Quoting Aiden Kavanagh] “…the server of servers, cantor of cantors, reader of readers.  He [sic] is the butler in God’s house, major domo of it’s banquet, master of its ceremonies.  Given the emphasis of his office and ministry, the deacon is the most pronounced christic the three major ministries.  This implies that it is not the bishop of presbyter who are liturgically ‘another Christ’ but the deacon.” P56.

“The deacon who has leaned to wait in Advent, to rejoice at Christmas and Easter, to repent in Lent, to wonder at assentation and to be surprised at Pentecost is being equipped to help people bring their daily lives into the story of God’s ways within the world.” P58.

“Whilst it is the priest that give the absolution, it is not without reason that deacons lead people in confession and then in sharing the peace when the reconciled church gathers for the Eucharist” P68.

“Because the cross is at the heart of our lives, we will be face with, rather than protected from, pain and frustration.  But at the same time we are people who sing the magnificat, we are people who hope in God. Diaconal ministry is essentially hopeful. If we do not hope in the assurance that our God comes to save, we might as well not bother.” P69.

[Quotes Francis De Sale] “Great works do not always lie in our way, but every moment we may do little ones excellently, that is, with great love” P71.

 

 

 

 

“New handbook of pastoral Liturgy” Michael Perham, SPCK, 2000.

“Whether the term ‘president’ is used or not, every leader of worship needs to understand he the concept that lies behind it.  It applies not only to the eucharist, but equally to some services where the president will not be a priest, but a deacon, a reader, or another lay worship leader.  At its simplest it is about holding the congregation together.” P30.

Quoting from common worship “The president at Holy Communion (who, in accordance with the provisions of canon B12.. must be an episcopally ordained priest) expresses this ministry by saying the opening greeting, the absolution, the collect, the peace and the blessing.  The president must say the Eucharistic prayer, break the consecrated bread and receive the sacrament on every occasion” P31 [rest of quote unclear, it seems the president can delegate parts of the service to an “officially recognised person”,  but unclear if it means from the above parts like the collect, or ALL OTHER parts of the service.]

[Discussed how the president during the service needs to be freed from having to ‘worry about every little detail’ so that they have time not only to be speaking the parts of the worship, but also partaking of the worship] “The tradition of the church gives us a second, complementary role of leadership in the eucharist, that of the deacon.  Always part of the Roman Catholic liturgical provision for the Mass, it was mainly lost in the Church of England, so that even a minister in his [or her!] year as a deacon before ordination to the priesthood rarely exercised a specifically diaconal liturgical role.” P34

[Quoting from common worship’s note on Ministries] “In some traditions the ministry of the deacon at Holy Communion has included some of the following elements: the bringing in of the book of gospels, the invitation to confession, the reading of the gospel, the preaching of the sermon when licenced to do so, a part in the prayers of intercession, the preparation of the table and the gifts, a part in the distribution, the ablutions and the dismissal.” [He continues in his own words] “The list of ‘duties’ might have been expressed a little more broadly. ‘The deacon invites the congregation – to confess, to exchange the peace, to make an acclamation, etc.  The deacon gives practical instructions – about posture, page numbers, etc.” P 34-35.

“Behind this note lie to main assumptions about the deacon’s role.  The first is that it is a ministry that makes explicit the element of service that lies hidden in all ministries.  The deacon serves God in serving both the congregation and the president.  The members of the congregation are served in the way the deacon encourages them and helps them through the service.  All through the deacon is inviting them to do things, and making it easier for them to do so.  But the president is also served by being relieved of some tasks and assisted with other tasks to lighten the burden, and that is important if the president is to be set free to be at prayer.  Throughout the liturgy the deacon is holding up to the priest and to the people a model of service, a service that, though it is of service, is not of subservience.  It is properly described as a complimentary ministry. To the deacon is assigned the liturgy of the word. To the deacon is assigned the task of dismissing the assembly at the end.  It is a two-person leadership of worship, a kind of team ministry, but one in which the roles are clear.  The two are not co-presidents, competing for a role… the belong together, often they stand side by side , they support one another, so that first one, then the other may move back into prayer, and then come forward to lead.” P35 
[I LIKE this guy!]

Edit - I found out later that Michael at the time of writing was the Dean of Derby Cathedral - ironic when I have been advised (in not exact these terms) not to bother by an Ex-deacon now vicar as "Derby Diocese does not understand deacons"... one wonders if his words fell on deaf ears...