Characteristics

• 63. The continuing formation of deacons is a human necessity which must be seen in continuity with the divine call to serve the Church in the ministry and with the initial formation given to deacons, to the extent that these are considered two initial moments in a single, living, process of Christian and diaconal life. (227) Indeed, "those who are ordained to the diaconate are obliged to ongoing doctrinal formation which perfects and completes what they received prior to ordination", (228) so that, by a periodic renewal of the "I am" pronounced by deacons at their ordination, the vocation "to" the diaconate continues and finds expression as vocation "in" the diaconate. On the part of both the Church which provides ongoing formation and of deacons who are its recipients, such formation should be regarded as a mutual obligation and duty arising from the nature of the vocational commitment which has been assumed.

    The continuing need to provide and receive adequate, integral formation is an indispensable obligation for both bishops and deacons.
    Ecclesiastical norms regarding ongoing formation (229) have constantly emphasized the obligatory nature of such formation for the apostolic life and stressed the need for it to be global, interdisciplinary, profound, scientific and propedeutic. Application of these norms is all the more necessary in those instances where initial formation did not adhere to the ordinary model.
    Continuing formation should be informed with the characteristics of fidelity to Christ, to the Church and to "continuing conversion" which is a fruit of sacramental grace articulated in the pastoral charity proper to every moment of ordained ministry. This formation is similar to the fundamental choice, which must be reaffirmed and renewed throughout the permanent diaconate by a long series of coherent responses which are based on and animated by the initial acceptance of the ministry. (230)

• 64. Inspired by the prayer of ordination, ongoing formation is based on the need of every deacon to love Christ in such manner as to imitate him ("may they be images of your Son"). It seeks to confirm him in uncompromising fidelity to a personal vocation to ministry ("may they fulfil faithfully the works of the ministry") and proposes a radical, sincere following of Christ the Servant ("may the example of their lives be a constant reminder of the Gospel... may they be sincere...solicitous...and vigilant").

    The basis and motivation of this formation, therefore, "is the dynamism of the order itself", (231) while its nourishment is the Holy Eucharist, compendium of the entire Christian ministry and endless source of every spiritual energy. St Paul's exhortation to Timothy can also be applied, in a certain sense, to deacons: "I remind you to fan into a flame the gift of God that you have" (2 Tim 1:6; cf. 1 Tim 4:14-16). The theological demands of their call to a singular ministry of ecclesial service requires of them a growing love for the Church, shown forth by their faithful carrying out of their proper functions and responsibilities. Chosen by God to be holy, serving the Church and all mankind, the deacon should continually grow in awareness of his own ministerial character in a manner that is balanced, responsible, solicitous and always joyful.

• 65. From the perspective of the deacon, primary protagonist and primary subject of the obligation, ongoing formation is first and foremost a process of continual conversion. It embraces every aspect of his person as deacon, that is to say, consecrated by the Sacrament of Order and placed at the service of the Church, and seeks to develop all of his potential. This enables him to live to the full the ministerial gifts that he has received in diverse circumstances of time and place and in the tasks assigned to him by the bishop. (232) The solicitude of the Church for the permanent formation of deacons would, however, be ineffective without their co-operation and commitment. Thus formation cannot be reduced merely to participating at courses or study days or other such activities: it calls for every deacon to be aware of the need for ongoing formation and to cultivate it with interest and in a spirit of healthy initiative. Books approved by ecclesiastical authority should be chosen as material for reading; periodicals known for their fidelity to the Magisterium should be followed; time should be set aside for daily meditation. Constant self-formation which helps him to serve the Church ever better is an important part of the service asked of every deacon.

• 66. From the perspective of the bishops (233) (and their fellow workers in the presbyterate), who bear responsibility for formation, ongoing formation consists in helping the deacon to overcome any dualism that might exist between spirituality and ministry and, more fundamentally, any dichotomy between their civil profession and diaconal spirituality and "respond generously to the commitment demanded by the dignity and the responsibility which God conferred upon them through the sacrament of Orders; in guarding, defending, and developing their specific identity and vocation; and in sanctifying themselves and others through the exercise of their ministry". (234)

    Both dimensions are complementary and reciprocal since they are founded, with the help of supernatural gifts, in the interior unity of the person.
    The assistance which formators are called to offer deacons will be successful in as much as it responds to the personal needs of each deacon, since every deacon lives his ministry in the Church as a unique person placed in particular circumstances.
    Personalized assistance to deacons also assures them of that love with which mother Church is close to them as they strive to live faithfully the sacramental grace of their calling. It is thus of supreme importance that each deacon be able to choose a spiritual director, approved by the bishop, with whom he can have regular and frequent contact.
    The entire diocesan community is also, in some sense, involved in the formation of deacons. (235) This is particularly true of the parish priest or other priests charged with formation who should personally support them with fraternal solicitude.

• 67. Personal concern and commitment in ongoing formation are unequivocal signs of a coherent response to divine vocation, of sincere love for the Church and of authentic pastoral zeal for the Christian faithful and all men. What has been said of priests can also be applied to deacons: "ongoing formation is a necessary means of reaching the object of one's vocation which is service of God and one's people". (236)

    It must be seen in continuity with initial formation since it pursues the same ends as initial formation and seeks to integrate, conserve and deepen what was begun in initial formation.
    The essential availability of the deacon to others is a practical expression of sacramental configuration to Christ the Servant, received through ordination and indelibly impressed upon the soul. It is a permanent reminder to the deacon in his life and ministry. Hence permanent formation cannot be reduced merely to complementary education or to a form of training in better techniques. Ongoing formation cannot be confined simply to updating, but should seek to facilitate a practical configuration of the deacon's entire life to Christ who loves all and serves all.

• 68. Ongoing formation must include and harmonize all dimensions of the life and ministry of the deacon. Thus, as with the permanent formation of priests, it should be complete, systematic and personalized in its diverse aspects whether human, spiritual, intellectual or pastoral. (237)

 
• 69. As in the past, attention to the various aspects of the human formation of deacons is an important task for Pastors. The deacon, aware that he is chosen as a man among men to be at the service of the salvation of all, should be open to being helped in developing his human qualities as valuable instruments for ministry. He should strive to perfect all those aspects of his personality which might render his ministry more effective.

    To fulfil successfully his vocation to holiness and his particular ecclesial mission, he should, above all, fix his gaze on Him who is true God and true man and practice the natural and supernatural virtues which conform him more closely to the image of Christ and make him worthy of the respect of the faithful. (238) In their ministry and daily life particularly, deacons should foster in themselves kind-heartedness, patience, affability, strength of character, zeal for justice, fidelity to promises given, a spirit of sacrifice and consistency with tasks freely undertaken. The practice of these virtues will assist in arriving at a balanced personality, maturity and discernment.
    Conscious of the example of integrity in his social activity, the deacon should reflect on his ability to dialogue, on correctness in human relationships and on cultural discernment. He should also give careful consideration to the value of friendship and to his treatment of others. (239)
 
• 70. Ongoing spiritual formation is closely connected with diaconal spirituality, which it must nourish and develop, and with the ministry, which is sustained by "a truly personal encounter with Jesus, a relationship with the Father and a profound experience of the Spirit". (240) Hence, deacons should be encouraged by the Pastors of the Church to cultivate their spiritual lives in a responsible manner, for it is from this life that springs up that love which sustains their ministry and makes it fruitful, and prevents its reduction to mere "functionalism" or bureaucracy.

    In particular, the spiritual formation of deacons should inculcate those attitudes related to the triple diaconia of word, liturgy and charity.
    Assiduous meditation on Sacred Scripture will achieve familiarity and worshipful dialogue with the living God and thus an assimilation of the revealed word.
    A profound knowledge of Tradition and of the liturgical books will help the deacon to discover continually the riches of the divine mysteries and thus become their worthy minister. A solicitude for fraternal charity will impel him to practice the spiritual and corporal works of mercy, and provide living signs of the Church's love.
    All of this requires careful planning and organization of time and resources. Improvisation should be avoided. In addition to spiritual direction, deacons should try to pursue study courses on the great themes of the theological tradition of Christian spirituality, intensive  sessions in spirituality and pilgrimages to places of spiritual interest.
    While on retreat, which should be at least every other year, (241) deacons should work out a spiritual programme which they should periodically share with their spiritual directors. This programme should include a period of daily eucharistic adoration and provide for exercises of Marian devotion, liturgical prayer, personal meditation and the habitual ascetical practices.
    The centre of this spiritual itinerary must be the Holy Eucharist since it is the touchstone of the deacon's life and activity, the indispensable means of perseverance, the criterion of authentic renewal and of a balanced synthesis of life. In this way, the spiritual formation of the deacon will reveal the Holy Eucharist as Passover, in its annual articulation in Holy Week, in its weekly articulation on Sunday and in its constant articulation at daily Mass.
 
• 71. The insertion of deacons into the mystery of the Church, in virtue of Baptism and their reception of the first grade of the Sacrament of Orders, requires that ongoing formation strengthen in them the consciousness and willingness to live in intelligent, active and mature communion with their bishops and the priests of their dioceses, and with the Supreme Pontiff who is the visible foundation of the entire Church's unity.

    When formed in this way, they can become in their ministry effective promoters of communion. In situations of conflict they, in particular, should make every effort to restore peace for the good of the Church.
 
• 72. The doctrine of the faith should be deepened by suitable initiatives such as study days, renewal courses and the frequentation of academic institutions. For the same reason, it would be particularly useful to promote careful, in-depth and systematic study of the Catechism of the Catholic Church.

    It is necessary that deacons have an accurate knowledge of the Sacraments of Holy Orders, the Holy Eucharist, Baptism and Matrimony. They must develop a knowledge of those aspects of philosophy, ecclesiology, dogmatic Theology, Sacred Scripture, and Canon Law which most assist them in their ministry.
    Such courses, while aimed at theological renewal, should also lead to prayer, ecclesial communion and greater pastoral efforts in response to the urgent need for new evangelization.
    Under sure guidance, the documents of the Magisterium should be studied in common, and in relation to the needs of the pastoral ministry, especially those documents in which the Church responds to the more pressing moral and doctrinal questions. Thus, with a sense of communion, deacons will be enabled to achieve and express due obedience to the Pastor of the universal Church and to diocesan bishops, as well as to promote fidelity to the doctrine and discipline of the Church.
    In addition, it is of the greatest use and relevance to study, appropriate and diffuse the social doctrine of the Church. A good knowledge of that teaching will permit many deacons to mediate it in their different professions, at work and in their families. The diocesan bishop may also invite those who are capable to specialize in a theological discipline and obtain the necessary academic qualifications at those pontifical academies or institutes recognized by the Apostolic See which guarantee doctrinally correct formation.
    Deacons should pursue systematic study not only to perfect their theological knowledge but also to revitalize constantly their ministry in view of the changing needs of the ecclesial community.
 
• 73. Together with study of the sacred sciences, appropriate measures should be taken to ensure that deacons acquire a pastoral methodology (242) for an effective ministry. Permanent pastoral formation consists, in the first place, in constantly encouraging the deacon to perfect the effectiveness of his ministry of making the love and service of Christ present in the Church and in society without distinction, especially to the poor and to those most in need. Indeed it is from the pastoral love of Christ that the ministry of deacons draws its model and inspiration. This same love urges the deacon, in collaboration with his bishop and the priests of his diocese, to promote the mission of the laity in the world. He will thus be a stimulus "to become ever better acquainted with the real situation of the men and women to whom he is sent, to discern the call of the Spirit in the historical circumstances in which he finds himself, and to seek the most suitable methods and the most useful forms for carrying out his ministry today", (243) in loyal and convinced communion with the Supreme Pontiff and with his own bishop.

    The effectiveness of the apostolate sometimes calls also for group work requiring a knowledge and respect of the diversity and complementarity of the gifts and respective functions of priests, deacons and the lay faithful, within the organic nature of ecclesial communion.

• 74. The diversity of circumstances in the particular Churches makes it difficult to give an exhaustive account of how best to organize the suitable ongoing formation of permanent deacons. Yet it is necessary that all such formation be accomplished by means which accord with theological and pastoral clarity.

    A few general criteria, easily applicable to diverse concrete circumstances, may be mentioned in this respect.
 
• 75. The primary locus of ongoing formation for deacons is the ministry itself. The deacon matures in its exercise and by focusing his own call to holiness on the fulfillment of his social and ecclesial duties, in particular, of his ministerial functions and responsibilities. The formation of deacons should, therefore, concentrate in a special way on awareness of their ministerial character.

 
• 76. Permanent formation must follow a well planned programme drawn up and approved by competent authority. It must be unitary, divided into progressive stages, and at the same time, in perfect harmony with the Magisterium of the Church. It is better that the programme should insist on a basic minimum to be followed by all deacons and which should be distinct from later specialization courses.

    Programmes such as this should take into consideration two distinct but closely related levels of formation: the diocesan level, in reference to the bishop or his delegate, and the community level in which the deacon exercises his own ministry, in reference to the parish priest or some other priest.
 
• 77. The first appointment of a deacon to a parish or a pastoral area is a very sensitive moment. Introducing the deacon to those in charge of the community (the parish priest, priests), and the community to the deacon, helps them not only to come to know each other but contributes to a collaboration based on mutual respect and dialogue, in a spirit of faith and fraternal charity. The community into which a deacon comes can have a highly important formative effect, especially when he realizes the importance of respect for well proven traditions and knows how to listen, discern, serve and love as Jesus Christ did.

    Deacons in their initial pastoral assignments should be carefully supervised by an exemplary priest especially appointed to this task by the bishop.
 
• 78. Periodic meetings should be arranged for deacons which treat of liturgical and spiritual matters, of continuous theological renewal and study, either at diocesan or supra-diocesan level.

    Under the bishop's authority and without multiplying existent structures, periodic meeting should be arranged between priests, deacons, religious and laity involved in pastoral work both to avoid compartmentalization or the development of isolated groups and to guarantee co-ordinated unity for different pastoral activities.
    The bishop should show particular solicitude for deacons since they are his collaborators. When possible he should attend their meetings and always ensure the presence of his representative.
 
• 79. With the approval of the diocesan bishop, a realistic programme of ongoing formation should be drawn up in accordance with the present dispositions, taking due account of factors such as the age and circumstances of deacons, together with the demands made on them by their pastoral ministry.

    To accomplish this task, the bishop might constitute a group of suitable formators or seek the assistance of neighboring dioceses.
 
• 80. It is desirable that the bishop set up a diocesan organization for the co-ordination of deacons, to plan, co-ordinate and supervise the diaconal ministry from the discernment of vocation, (244) to the exercise of ministry and formation — including ongoing formation. This organization should be composed of the Bishop as its president, or a priest delegated by him for this task, and a proportionate number of deacons. This organization should not be remiss in maintaining the necessary links with the other diocesan organizations.

    The Bishops should regulate the life and activity of this organization by the issuance of appropriate norms.
 
• 81. In addition to the usual permanent formation offered to deacons, special courses and initiatives should be arranged for those deacons who are married. These courses should involve, where opportune, their wives and families. However, they must always be careful to maintain the essential distinction of roles and the clear independence of the ministry.

 
• 82. Deacons should always be appreciative of all those initiatives for the ongoing formation of the clergy promoted by Conferences of bishops or various dioceses — spiritual retreats, conferences, study days, conventions, theological and pastoral courses. They should avail themselves of such initiatives especially when they concern their own ministry of evangelization, worship and loving service.

Rome, at the Office of the Congregations, 22 February 1998, Feast of the Chair of Peter.