We've had initial dialog with leaders of the diaconate in other churches. While we trace our genesis to the Nazi death camp in Dachau, their roots go back 150 years in Germany and Scandinavia. Certainly the men in Dachau's blockhouse were aware of diaconal developments in other faith communities.
Our development has now influenced them in return. We have found an ecumenical dimension worth pursuing. While doctrinal differences may yet divide us, service of the poor is the same in every Church.
Various denominations have different forms of diaconal service, some ordained, others consecrated or commissioned. Most are women. A majority are in full time positions, not all within the Church structure. In the Scandinavian countries, all but the poorest parishes are expected to appoint a diaconal worker who has been specially prepared for this ministry.
What I find most edifying is their overwhelming commitment to service of the poor and social justice. While presently there is little if any liturgical ministry, an awareness of the link between Eucharist and diakonia has arisen as a result of our experience. Their total thrust has been toward the poor and needy. Expected formation has been either a degree in nursing, social work or teaching. Social work has clearly been the emphasis. Additional studies related to diaconal service and the Church are then added.
As a result, our ecumenical diaconal brethren question whether or not the Episcopalian and Roman Catholic deacons have enough preparation for the social situations with which they deal, since in their eyes, our formation programs are much more like those of priests!
It's challenging to be seen through others' eyes. They see us emphasizing the deacon as an assistant to the priest, both in liturgy and pastoral practice, a development - in their estimation - not consistent with the independent order of the deacon in the early Church. We may disagree, but we should at least consider their observation.
We understand the reasons for the manner in which our diaconate has developed and is utilized in our Church. Nonetheless, we receive constant reminders, as recently as two years ago from Cardinal Mahony of Los Angeles, not to allow the charism for service of the poor and needy to be, in his words, "co-opted."
Our deacons today do reflect more and more the ministry of our priests. While the need for such service is real, as deacons we must find ways to preserve and even to expand the special charism of the diaconate. No one else will.
Obviously, the pitfall is that as we take on the identity of priest, the identity of diaconate in its own right disappears. And the diaconate should stand on its own as an independent order, answerable to the bishop, working collaboratively with the priest. But an order and ministry in its own right, dependent on neither the theological acceptance of the bishop nor the whim of the pastor.
We speak a great deal about marketplace ministry and changing our society. Do we really think studying encyclicals and a course on social justice, even with field work and prison visits, will create a groundswell of diaconal revolution?
We have served well, very well, the lonely and the elderly, those in mourning, the sick and suffering. And we should be justifiably proud. But what is common about these ministries is that they address the life crises which most of us will experience sooner or later.
One study categorizes these problems as middle class problems. Less emphasis is given to the truly marginal groups - the homeless, those suffering from drugs, AIDS, and psychological and mental problems, the abused, the refugee and the immigrant.
If that actually reflects the priorities and ministry of our deacons, we have already moved from being a pioneer movement to a diakonia that expresses this middle class image, a diakonia that is comfortable and without risk. Have we become focused only on setting up parish activities and resolving the life crises of our own members?
My limited experience in my archdiocese troubles me in light of these words. Our diaconate has exploded in our suburban parishes, communities that are indeed middle class or better. We attract few candidates from our city parishes, and except for our Hispanics, few from the poorer areas. And even our wonderful Hispanic deacons are deeply into Service of the Altar and Word.
Diakonia should not only concentrate on the consequences of social problems - which we have done magnificently - but also on the reasons for them. True diakonia involves the confrontation of what oppresses those whom we serve - the structures, the institutions, the people. This is an extremely remote possibility in our present situation.
Do we really believe that our deacons who must work all day to support their families, who are yet so generous with the time they have left to serve, will have the time, the energy, or the know-how to influence significant social change? The workplace ministry - if a deacon really confronts injustice and loses his job, will we support him and his family until the day someone is brave enough to hire him again? We have expected too much and prepared too little. We need to revisit this vision. Perhaps we should have more full time deacons addressing just such issues - supported by the entire Church. We might learn from the experience of our Lutheran and Methodist colleagues.
We know that the diaconate in our time is still a new and developing ministry. While we work together with our bishops and priests to fashion a vision for the future, I suggest that deacons are the essential tool of the Holy Spirit. Not your bishop, not even our priests nor theologians, but you and I. While we look to them for much, we are responsible as no one else is.
I learned this from experience. In my first months as archdiocesan diaconate director I sought wisdom from the bishops, the priests, our deacons - anyone. I learned much, but no one really had an understanding, a real vision. I spoke then with Jack Ring, our first director. I asked him to share the dream of our founders; what it was they saw and hoped for. We spent several hours, sharing his wisdom and experience.
But the one thing he said that stands out, and I share it with you, is when he said: "Ed, you must be the theologian for the diaconate in our archdiocese." I strongly objected, since I am not a theologian, nor scholar - just a parish priest.
But he repeated it and said, "No one else knows anything about it so it's your responsibility." His words have proven true again and again. Read everything you can concerning the diaconate and ministry. Discuss with your fellow deacons and wives and learn from them.
If you feel you have everything in place, that your ministry is to administer and maintain, you're wrong. We need creative visionary men and women with a passion for diaconate, for we have only just begun.
I would like to close with words borrowed from an Episcopalian diaconal ordination sermon. A different Church perhaps, but the same diaconate:
"How will we know when we have enough deacons?
"When all the needs of the marginalized and vulnerable are met. When we gather the gifts of the church and take them to the world, and to gather the needs of the worlds and bring them back to the church, has become a habit.
"When deacons going back and forth, have worn down the boundary lines that we use to keep the church and the world separated.
"When deacons leading the baptized in and out, have beaten a path between the altar and the gutter so that everyone will see the link between the Blood in our chalices and the blood in our streets.
"When all people respond to the challenge to live, not in the love of power, but in the power of love."
May God bless us with enough foolishness to believe that we can make a difference in this world and in our Church, so that we shall do what others claim cannot be done.
[Reprinted with permission granted on October 29, 2002 by both "Deacon Digest" (Nov/Dec 2002 issue, pp. 14-15) and NADD.]
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