The English word "deacon" is derived from the Greek diakonos which means "servant and helper".  In Philippians 1:1 we see evidence of the earliest written use of diakonos as the title for the specific office in the Church.  "From Paul and Timothy, servants of Christ Jesus, together with the presiding elders and deacons.  We wish you the grace and peace of God our Father and the Lord Jesus Christ."

The office of deacon is rooted in a tradition which rose first in the Jerusalem community as the Greek-speaking Christians began to complain that their widows were being neglected.  Therefore, out of the need for service to the community, the Apostles, inspired and directed by the Holy Spirit, selected "seven men of good reputation, filled with the Spirit and wisdom...who were to carry on the lesser tasks of the Church.   These sever men were Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus of Antioch."  Acts 6 further states that these men were presented to the Apostles who prayed and laid hands on them.  Thus, from early times the deacon played the role of integrating persons living in secular society into the community of the Church.  Early evidence also indicates that this office of deacon evolved along with that of Bishop and Priest and soon became a part of the structure of the Church continuing Christ's saving work.

One of these ordained ministries is the diaconate which developed in the early Church and flourished for the first several centuries.  St. Clement of Rome in 96 A.D. speaks of bishops and deacons as the first fruits of the Apostles.  Such first fruits were indeed illustrious as we see in Stephen, the first martyr, and in Philip, the evangelist (Acts 21:8) who was the host of Paul and Luke at Caesarea.  Then, beginning with Ignatius of Antioch (110 A.D.) and until the Council of Nicea (325 A.D.), the diaconate experienced its "golden age".  Ignatius speaks of the threefold hierarchy of bishop, priest, and deacon with the deacon being subordinate to bishops and priests.

St. Polycarp (d. 156) also makes this distinction and refers to deacons as servants of God and Christ.  The deacons even in this early state of development exercised their ministry through the traditional word, sacrament, and charity.  They became special envoys of the bishop and administered the temporal goods of the churches.

As the Church grew, so, too, did the diaconate.  Rome would honor St. Lawrence (d.258), the deacon martyr.  The Syrian Church would honor St. Ephrem (d. 373) the deacon scholar.  The deacon educator and theologian Alcuin (d. 804) would be honored by England and the famous Francis of Assisi (d.1226) would be admired universally as the model of poverty and simplicity of lifestyle.

The "golden age" came to an end in the early part of the fourth century in the Latin Church.  The reasons are varied for this: the rise of the presbyterate; the separation of liturgy from secular way of life' the resentment of excessive diaconal power; abuses threatening the original meaning of deacon as servant' and the gradual assuming of a ministry which was strictly liturgical.  The end of this particular ministry known as diakonia came quickly when the Council of Sardica declared that this order would henceforth become a traditional step toward priesthood.  And so it was for almost 16 centuries, until Vatican II, that diaconate remained in that state.

On the feast of St. Ephrem, the Deacon, June 18, 1967, Pope Paul VI, in accord with the will of Vatican II, restored the Order of Deacon as a permanent ministry in the Latin Church.

On April 23, 1968, the American Bishops petitioned for the restoration of the diaconate in the United States: "both to complete the hierarchy of sacred orders and to enrich and strengthen the various diaconal ministries at work in the United States with the sacramental grace of the diaconate."  This request was granted in August of the same year.

When the Second Vatican Council restored the Diaconate as a permanent ministry in the Church, it did so for three primary reasons: first, a desire to restore to the Church the full complement of active apostolic ministries; second, the desire to integrate and strengthen those who were, in fact, already exercising diaconal functions; and third, to provide ministries for those regions where functions vital to the Church's life cannot be carried out.

Loving service is a task that falls upon every Christian as an immediate duty of life in obedience to and in imitation of Jesus.  Service is, obviously, also a primary and central task of priests and bishops, but the deacon especially has this role in virtue of his ordination to be a representative person in the Church.  The deacon, in other words, in his person and in his role, continually makes visible to the Church the redemptive service fulfilled by Jesus Christ and represents and promotes in the Church what the community of faith must be, namely a community of service.

As the Diaconate has developed in the United States it is hard to find a single category of needy people in Church and society who are not being served by deacons: the homeless, the ill, prisoners, refugees, the rural poor, street people, victims of racial and ethnic discrimination, the aged, the bereaved, battered women, the blind, the deaf, the divorced, drug addicts, the dying, the handicapped, abused children, etc.  Deacons are meeting these people, in the name of the Church, representing the care of Jesus Christ, the Servant.

As by ordination, particularly and officially committed to service, the deacon is to inspire, promote, and help coordinate the service that the whole Church must undertake in imitation of Christ.  He has a special responsibility to identify to the Church those who are in need.  Among such people the deacon is to speak about Christ and to offer them the Church's varied assistance.  But in the Church, he is also to speak about the needy, to articulate their needs, and to inspire and mobilize the whole community's response.  He thus becomes a representative figure in whom the Church reaches out to the needy and the needy challenge the Church.

At the Eucharist, the deacon may proclaim the Gospel, preach, voice the needs of the people in the general intercessions, assist in the presentation of the gifts, and distribute communion.  The deacon can also perform other liturgical roles such as solemnly baptizing, witnessing marriages, bringing Viaticum to the dying and presiding over funerals and burials.  In addition to these roles, he can also preside over liturgies of the Work, the Liturgies of the Hours, exposition and benediction of the Blessed Sacrament, lead non-sacramental reconciliation services, conduct prayer services for the sick and dying, and administer certain of the Church's sacramentals.

• How does the Church view this new role?
• How does the wife view her new role?

The deacon's wife is an integral part of the Diaconate community within the Archdiocese of Los Angeles.  A man must have his wife's consent before he can even apply to enter the formation process, the wife is required to attend the first two years, and is strongly encouraged to continue for the remainder of the process.  This enables her to be a part of what her husband in doing and to support him and grow along with him.  This is not always easy and may require  a possible rearranging of priorities  developed over a relationship of many years.  One of the purposes of the formation process is to help couples discern what these priorities must be and how each couple intends to live out this new lifestyle and commitment within the context of their family situation.

After the husband is ordained, although it is a beautiful witness of God's loving presence in the couple, the wife may or may not minister alongside him in areas of service.  It depends on her desire and the ministerial need.  However, the deacon must listen to his wife for signs of strain in their relationship that may be caused by excessive attention being paid to diaconal work.  He must remember that his work succeeds only in the context of a good spiritual balance evident to others by the peace within his own family.

Wives of deacons are participating members of the Diaconate Community and they are invited and encouraged to take part in whatever spiritual growth and continuing education opportunities are offered to the deacons.

One of these ministries is the order of the Diaconate which was re-established by Pope Paul VI.  From the apostolic age, the Diaconate has enjoyed a position among ministries of the Church as part of the Sacrament of Holy Orders.  The Diaconate flourished in many ways and gave an outstanding witness of love for Christ and for one's sisters and brothers through performance of works of charity, the celebration of sacred rites and the fulfillment of pastoral duties.  In the Rite of Ordination of a Deacon, the Bishop instructs the assembly about the ministry of those to be ordained: "The Deacons will help the Bishop and his body of priests as ministers of the Word, of the Altar and of Charity.  They will make themselves servants of all."  Then he turns to the candidates: "My sons, you are being raised to the Order of Deacons.  The Lord has set an example for you to follow.  As deacons you will serve Jesus Christ, who was known among his disciples as the one who served others." (The Roman Pontifical, Chapter 8, "Ordination of Deacons," No. 14)

Since the Church is created and constantly renewed in the sacramental liturgy in symbolic action, there are a number of specific ministries for ordering and carrying out those actions in a way that will maximize the experience, inspiration, and participation of the faith community.  Bishops, pastors and priests preside as the climax of a more total pastoral service to the local Church.  Deacons wed this liturgical service with the broader social ministry of the Church.  The Deacon will be called upon to minister to the community of faith in a liturgical ministry and to preside at some liturgies.  This liturgical ministry is a service of leadership and is an action that with full intent and purpose is done in the presence of God, and, normally, it assumes an already existing relationship with the community assembled.

• To assist the Bishop and the priests during liturgical actions in all those activities which the ritual assigns to the Office of Deacon.
• To act as an ordinary minister of the Holy Eucharist; to bring Viaticum to the dying; to conduct Communion services outside of Mass.
• To solemnly baptize.
• To witness marriages.
• To preach at Mass and in the celebration of the Sacraments at the direction of the pastor.
• To solemnly proclaim the Gospel at Mass and other liturgical functions.
• To preside at Exposition and Benediction of the Blessed Sacrament according to the guidelines of the Decree on Worship of the Eucharistic Mystery (6/21/73).  (The Deacon may bless people with the Sacrament.)
• To preside at Christian funerals in accord with the Order of Christian Funerals.
• To administer sacramentals following the formulas found in approved liturgical rituals.

The ministry of preaching for the Deacon is rooted in the basic faculty to preach granted by canon 764.  That canon requires, however, that before exercising the faculty to preach the Deacon must have the permission of the pastor or rector of the parish in which the preaching is to take place.  Likewise, the faculty of canon 764 is subject to further regulation but the bishop of the diocese.

The Deacon may preach on the following occasions when he is the minister of a sacrament or liturgical rite:

• The baptism of infants, and in some of the rites of Christian Initiation of Adults
• The Sacrament of Matrimony
• Benediction of the Blessed Sacrament
• Funeral Services according to the Order of Christian Funerals
• The celebration of the Liturgy of the Hours
• When visiting the sick and bringing viaticum to the dying

• Any celebration of the Eucharist
• Any celebration of a sacrament at which he is not the presider
• Retreats, days of recollection, missions, novenas, etc.
• An ecumenical gathering

Preparation for the Celebration

• The Deacon should see to it that the necessary books, vessels and vestments are properly arranged for the Celebration.
• The Deacon Vests in alb and stole (and dalmatic for festive occasions) for the Celebration of the Eucharist.

• The entrance procession is led by the thurifer bearer (if incense is used) followed by the acolytes carrying the cross and candles.
• The Book of the Gospels is carried by the Deacon (if no Book of the Gospels is available, the Lectionary may be used).  Carrying the Book of the Gospels, the Deacon walks immediately before the presider in the procession (or if there are concelebrating priests present, then the Deacon walks before them).  If not carrying the Book of the Gospels, the Deacon may walk at the right side of the presider (GIROM 128).  When the Deacon carries the Book of the Gospels in the procession, the lectionary is placed on the Ambo prior to the beginning and is not carried in the procession.
• In the sanctuary area the Deacon makes the customary reverence to the altar (unless he is carrying the Book of the Gospels, when no reverence is made).  If his carrying the Book of the Gospels, he places it on the altar, the, with the priest, kisses the altar (GIRM 123, 162 and NCCB, Committee on the Liturgy, Newsletter, Vol.XXIX, Feb 1993).  Nothing else may be placed on the altar at this time, not even the Sacramentary or the vessels.  The reader may place the Lectionary on the ambo (GIRM 130).
• If there is an incense rite, the Deacon assists the priest.  Then he goes to the chair  with the priest (GIRM 130).
• After the sign of the cross and greeting, the Deacon may introduce the celebration of the day in a very few words.  However, this may be done by the priest, but, as a general rule, it should be done by the one who preaches.
• If Penitential Rite "C" is used, the Deacon announces or sings the petitions.  If Rite "A" is used, the priest leads the assembly in the confiteor, and the Deacon may lead the kyrie which follows.
• If the Rite of Sprinkling is used, the Deacon assists the priest during the Blessing of the Water, but it is not necessary for him to accompany the priest for the sprinkling of the people.

• During the entire Liturgy of the Word, up to the Gospel, the Deacon remains seated at his place.
• If incense is used, the Deacon assists the priests when he puts incense in the thurible before the singing of the "Alleluia" or other chant.  Then he bows before the priests and asks for the blessing, saying in a low voice, "Father give me your blessing."  The priest blesses him saying "The Lord be in your heart and on your lips that you may worthily proclaim His Gospel.  In the name of the Father, and of the Son, and of the Holy Spirit."  The Deacon answers "Amen."  If the Book of the Gospels is on the altar, he takes it and goes to the lectern, preceded by the ministers who carry the candles and thurible.  There he greets the people, announces the reading, incenses the Book with a total of 3 single swings (center, left, right) and then proclaims the Gospel.  He then says, "The Gospel of the Lord."  After the proclamation, he kisses the Book, inaudibly saying.  "May the words of the Gospel wipe away our sins" (GIRM 131).  If the main celebrant is a bishop, the Deacon does not kiss the Book, instead, he takes the open Book to the bishop who kisses it.
• If his basic faculty to preach under canon 764 has not been restricted, if he has any permissions required by particular law and has the consent of the pastor of the parish, the Deacon may preach the homily.  Otherwise, after the proclamation of the Gospel, the Deacon goes to his place and remains there for the homily and profession of faith.
• After the homily any catechumens who are present may be dismissed by the priest or Deacon.
• After the profession of faith, the Deacon may announce or sing the petitions allowing some time for silent prayer.  The Deacon may lead the intercessions from his place, or another place but not the ambo.  The priest introduces the intercessions by exhorting the people to prayer.  The priest concludes the intercessions with a prayer.
• It is fitting that the Deacon compose the petitions of intercession.  This should be done according to the norms of the general intercessions (GIRM 45-47).

• While the priest remains at the chair, the Deacon prepares the altar with the corporal, vessels, Sacramentary, etc.
• The Deacon assists the priest in receiving the assembly's gifts.  At the altar he hands the paten with the bread  to the priest, prepares the chalice with wine and some water inaudibly saying "By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity."  When several flagons of whines are placed on the altar, a few water drops are only placed in one flagon.  He hands the chalice to the priest.
• If incense is used, the Deacon assists the priest in the preparation of the thurible, then the priest incenses the offerings and the altar.  The Deacon walks around the altar at the priest's side.  The Deacon may incense the priest, ministers and people using a total of 3 single swings (center, left, right) for each group.
• During the eucharistic prayer, the Deacon stands near the priest, but a little behind him.
• At the conclusion of the eucharistic prayer, during the singing or recitation of the doxology, the Deacon stands beside the priest and elevates the consecrated bread, until the people have responded, "Amen." (The Deacon does not sing or say the doxology with the priest.)
• After the priest has said the prayer for peace and greeted the people with the peace of Christ, the Deacon invites all to exchange the sign of peace in these or similar words, "Let us offer each other a sign of peace."  It is also clear that the sign of peace is to be exchanged with persons who are close by (GIRM 112).  Neither the people nor the ministers need try to exhaust the sign by attempting to give the greeting personally to everyone in the congregation or even to a great number of those present.
• During the breaking of the bread, while the Agnus Dei is sun or said, the Deacon assists the priest in breaking the breads and in pouring the consecrated wine into other chalices in preparation for communion under both species.  This is done at the altar, not a side table.
• After the priest's communion, the Deacon receives under both species and then assists the priest in the distribution of communion.  The Deacon normally ministers the chalice to the people.  After communion, the Deacon returns to the altar and collects any fragments.  He takes the chalice and other vessels to the side table where they remain until the celebration is over and the people have left.  The vessels are purified after Mass.  An acolyte or special minister of communion may assist him.

• The Deacon, as minister of baptism, serves the Church in all stages of Christian Initiation.  Not only is he involved with evangelization and catechesis, but also he makes pastoral judgments on readiness for the sacrament.  These tasks are fulfilled in the rite of baptism of children and in the rites for the catechumenate and initiation of adults.
• The Deacon may solemnly baptize infants with all the rites and ceremonies of the Order of Baptism of Infants (OBI).
• Together with the parish priest, it is also the duty of the Deacon, especially when he is the presiding minister of the sacrament, to "prepare families for the baptism of their children and to help them in the task of Christian formation which they have undertaken" (OBI 7:1).
• The Deacon should be thoroughly familiar with the rites so that he may solemnly baptize infants in his parish, keeping in mind the adaptations which the minister of this sacrament may make according to the norms of the ritual (OBI 27-29).

• If he has general of specific delegation, the Deacon may "assist at marriages" (officially witness the vows in the name of the Church and impart the nuptial blessing).  Proper delegation is essential because it is required for the validity of the marriage (canon 1111).
• To assist at weddings, the Deacon is also required to have the proper authorization of civil authorities to witness the vows legally.  In all cases, the couple must have obtained the appropriate civil license or proof that they are already civilly married.  Prior consultation is essential for the Deacon to learn whether there are any special civil requirements that must be met.
• As the Church's witness of the sacrament, the Deacon follows the norms and liturgical requirements set down by the Roman Ritual: Rite of Marriage, in the general introduction and in the various chapters.
• Besides the responsibility entrusted to him in the celebration of the various rites of marriage, the Deacon should see to it that the couple is properly prepared before the celebration through instruction and the fulfillment of the canonical requirements established by the Code of Canon Law and the Bishop.  He should assist the couple also in the choice of texts, prayers and music for the celebration.
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Reconciliation




• A Deacon may function in the communal forms of reconciliation (Rites II and III) as one who exhorts the people to penance, in the general confession of sins, by leading the people in the intercessions, in the proclamation of the Gospel and in preaching.
• The Deacon may also lead non-sacramental penitential celebrations, particularly in Advent and Lent, when a priest is not available.
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Pastoral Care and Visitation of the Sick




• The rites for the visitation and communion of the sick and dying are found in Chapters I and III of the Roman Ritual: Rite of Anointing and Pastoral Care of the Sick. (Nos. 42-63, 93, 114).
• The Deacon has always been closely associated with the pastoral care of the sick, the aged and the dying.  While he may not administer the Sacrament of Anointing, the Deacon is a minister of communion to the sick, and of Viaticum, the sacrament of the dying.  Thus the Deacon should be particularly sensitive to the needs and wishes of the sick in the parish, in nursing homes, and in hospitals, and should work closely with pastors, chaplains, and special ministers of communion so that communion may be brought frequently to the sick, weekly, and even daily.
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The Rites of Christian Burial




• All the rites of Christian Burial, except the Eucharist itself, may be celebrated by a Deacon (See Order of Christian Funerals, No. 14).
• These rites include the vigil or wake service in the home or funeral chapel; the non-eucharistic rites in the church, e.g. welcome, liturgy of the word and commendation; and the rites of the graveside ceremony.
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