The Identification and Selection of a Deacon

By William Ditewig

This column continues our series on the relationship of priests and deacons presented in the National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States (2005). The National Directory's paragraph 53, which was introduced in our last column, concludes with several important themes which flow naturally from the paragraph's overarching concern that ''priests be informed about the sacramental identity of the deacon.'' As we saw in the last column, this concern is foundational to everything that follows.

The National Directory states that priests are to be aware of the nature of diaconal spirituality, often serving as spiritual directors for deacon candidates. Priests are also to be aware of the specific functions deacons perform in the diocesan Church, and they are asked to ''collaborate with the diocesan bishop'' in the inclusion of deacons into the life and ministry of the diocese. They are to assist in the identification, selection and assessment of potential deacon candidates, and finally, to assist in the catechesis of parishioners on the ordained vocation of the deacon.

Let's begin with the nature of diaconal spirituality. Just as the spirituality of the priest flows from his own baptism and subsequent ordination as priest, so too does the spirituality of the deacon. Like the priest, the deacon is called to a permanent and public life of service to the church. The deacon's spirituality is further shaped by the various states of life in which he lives: the majority of deacons (well over 90 percent) are also married, and the sacrament of matrimony serves as a vital human and spiritual context within which the married deacon develops and serves in official ministry; this dual sacramentality can offer a powerful witness to the rest of the Church. Conversely, a smaller but no less significant number of deacons serve in the celibate state. While similar to the celibacy lived by priests, the context in which diaconal celibacy is lived is usually quite different, lived in the midst of the secular workplace and in venues other than the ecclesial. So, while there are many similarities between the spirituality of priests, deacons and bishops, there are also significant distinctions, and each order needs to be aware of these distinctions.

Many of the functions exercised by a deacon in the diocesan church are clearly spelled out in canon, liturgical and particular law. Still, how these various functions are exercised can vary greatly. Perhaps the biggest challenge for all ministers, including deacons and priests, is to look beyond the immediate pastoral needs of the parish itself. A pastor, naturally, has to be concerned with the wide variety of needs to be found within the parish setting. When assigned to a parish, deacons share in this pastoral concern. However, deacons are ordained by the bishop, as one bishop has phrased it so well, ''to share the concerns of my heart for all the people who live in this diocese.'' The ancient patristic notion that the deacon is the ''eyes, ears, heart and soul'' of the bishop comes to mind. This means that the deacon has a responsibility to the bishop to look beyond the boundaries of the parish to see what needs exist within the larger community, needs which the parish or the diocese might not yet realize exist. It is the role of the deacon to bring these needs to light. Therefore, as priests, especially pastors, assess the needs of their parishes, they should encourage the deacon to be creative and insightful, to look with a perceptive eye to the broader community. This diaconal ability to look beyond traditional pastoral structures will then also influence who is later identified as potential candidates for diaconal ordination in the future.

In the final column of this series, we will offer some concluding reflections on the relationship of priests and deacons as presented in the National Directory. TP