vpd4

II
CHARACTERISTICS OF CANDIDATES
FOR THE PERMANENT DIACONATE

29. "The history of every priestly vocation, as indeed of every Christian vocation, is the history of an inexpressible dialogue between God and human beings, between the love of God who calls and the freedom of individuals who respond lovingly to him".(31) However, alongside God's call and the response of individuals, there is another element constitutive to a vocation, particularly a ministerial vocation: the public call of the Church. "Vocari a Deo dixxxxur qui a legitimis Ecclesiae ministris vocantur".(32) The expression should not be understood in a predominantly juridical sense, as if it were the authority that calls which determines the vocation, but in a sacramental sense, that considers the authority that calls as the sign and instrument for the personal intervention of God, which is realized with the laying on of hands. In this perspective, every proper election expresses an inspiration and represents a choice of God. The Church's discernment is therefore decisive for the choice of a vocation; how much more so, due to its ecclesial significance, is this true for the choice of a vocation to the ordained ministry.

This discernment must be conducted on the basis of objective criteria, which treasure the ancient tradition of the Church and take account of present day pastoral needs. For the discernment of vocations to the permanent diaconate, some requirements of a general nature and others responding to the particular state of life of those called should be taken into account.

1. General requirements

30. The first diaconal profile was outlined in the First Letter of Saint Paul to Timothy: "Deacons likewise must be serious, not double-tongued, not addicted to much wine, not greedy for gain; they must hold the mystery of the faith with a clear conscience. And let them also be tested first; then if they prove themselves blameless let them serve as deacons...Let deacons be the husband of one wife, and let them manage their children and their households well; for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith which is in Jesus Christ" (1 Tim 3:8-10.12-13).

The qualities listed by Paul are prevalently human, almost as if to say that deacons could carry out their ministry only if they were acceptable models of humanity. We find echoes of Paul's exhortation in texts of the Apostolic Fathers, especially in the Didachè and Saint Polycarp. The Didachè urges: "Elect for yourselves therefore bishops and deacons worthy of the Lord, meek men, not lovers of money, honest and proven",(33) and Saint Polycarp counsels: "In like manner should the deacons be blameless before the face of his righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all".(34)

31. The Church's tradition subsequently finalized and refined the requirements which support the authenticity of a call to the diaconate. These are firstly those which are valid for orders in general: "Only those are to be promoted to orders who...have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue and the other physical and psychological qualities appropriate to the order to be received".(35)

32. The profile of candidates is then completed with certain specific human qualities and evangelical virtues necessary for diakonia. Among the human qualities which should be highlighted are: psychological maturity, capacity for dialogue and communication, sense of responsibility, industriousness, equilibrium and prudence. Particularly important among the evangelical virtues: prayer, Eucharistic and Marian devotion, a humble and strong sense of the Church, love for the Church and her mission, spirit of poverty, capacity for obedience and fraternal communion, apostolic zeal, openness to service,(36) charity towards the brothers and sisters.
33. In addition, candidates for the diaconate must be active members of a Christian community and already have exercised praiseworthy commitment to the apostolate.

34. They may come from every social grouping and carry out any work or professional activity, providing that it is not, according to the norms of the Church and the prudent judgement of the Bishop, inconsistent with the diaconal state.(37) Furthermore, such activity must be compatible in practice with commitments of formation and the effective exercise of the ministry.

35. Regarding the minimum age, the Code of Canon Law prescribes that: "the candidate for the permanent diaconate who is not married may be admitted to the diaconate only when he has completed at least his twenty-fifth year; if he is married, not until he has completed at least his thirty-fifth year".(38)

Lastly, candidates must be free of irregularities and impediments.(39)

2. Requirements related to the candidate's state of life

a) Unmarried

36. "On the basis of Church law, confirmed by the same Ecumenical Council, young men called to the diaconate are obliged to observe the law of celibacy".(40) This is a particularly appropriate law for the sacred ministry, to which those who have received the charism freely submit.

The permanent diaconate, lived in celibacy, gives to the ministry a certain unique emphasis. In fact, the sacramental identification with Christ is placed in the context of the undivided heart, that is within the context of a nuptial, exclusive, permanent and total choice of the unique and greatest Love; service of the Church can count on a total availability; the proclamation of the Kingdom is supported by the courageous witness of those who have left even those things most dear to them for the sake of the Kingdom.

b) Married

37. "In the case of married men, care should be taken that only those are promoted to the diaconate who have lived as married men for a number of years and have shown themselves to be capable of running their own homes, and whose wives and children lead a truly Christian life and have good reputations".(41)

Moreover. In addition to stability of family life, married candidates cannot be admitted unless "their wives not only consent, but also have the Christian moral character and attributes which will neither hinder their husbands' ministry nor be out of keeping with it".(42)

c) Widowers

38. "Those who have received the order of deacon, even those who are older, may not, in accordance with traditional Church discipline, enter into marriage".(43) The same principle applies to deacons who have been widowed.(44) They are called to give proof of human and spiritual soundness in their state of life.

Moreover, a precondition for accepting widowed candidates is that they have already provided, or have shown that they are capable of providing adequately for, the human and Christian upbringing of their children.

d) Members of institutes of consecrated life and of societies of apostolic life

39. Permanent deacons belonging to institutes of consecrated life or to societies of apostolic life (45) are called to enrich their ministry with the particular charism which they have received. In fact, their pastoral activity, while being under the jurisdiction of the local Ordinary,(46) is nevertheless characterized by particular traits of their religious or consecrated state of life. They will therefore commit themselves to integrating their religious or consecrated vocation with the ministerial vocation and to offering their special contribution to the mission of the Church.