The Diaconate in the Synod Synthesis

2 November 2023

On this Feast of All Souls, we have a chance to reflect on the Final Synthesis Report of the 2023 Synod on Synodality in Rome, and what it says about the diaconate.

The official English version is available here. From this, I have extracted the passages relevant to our interest in exploring the diaconate of the Catholic Church.

One of the Proposals from the section ‘People in Poverty, Protagonists of the Church’s Journey’ is:

p) As part of the rethinking of diaconal ministry, the Church should promote a stronger orientation towards service to those who are poor. (pg 12)

Two Matters for Consideration in the section ‘Women in the Life and Mission of the Church’ are:

j) Different positions have been expressed regarding women’s access to the diaconal ministry. For some, this step would be unacceptable because they consider it a discontinuity with Tradition. For others, however, opening access for women to the diaconate would restore the practice of the Early Church. Others still, discern it as an appropriate and necessary response to the signs of the times, faithful to the Tradition, and one that would find an echo in the hearts of many who seek new energy and vitality in the Church. Some express concern that the request speaks of a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age.

k) Discussion of this question is also related to the wider ongoing reflection on the theology of the diaconate (cf. below Chapter 11). (pg 21)

One of the Proposals in this same section is:

n) Theological and pastoral research on the access of women to the diaconate should be continued, benefiting from consideration of the results of the commissions specially established by the Holy Father, and from the theological, historical and exegetical research already undertaken. If possible, the results of this research should be presented to the next Session of the Assembly. (pg 21)

Under ‘Deacons and Priests in a Synodal Church’ there are two Convergences:

a) Priests are the principal collaborators of the bishop, forming with him one presbyterate (cf LG 28). Deacons are ordained for the ministry of serving the People of God in the diakonia of the Word, in the liturgy, but above all in the exercise of charity (cf LG 29). The Synodal Assembly wishes, first and foremost, to express to priests and deacons a deep sense of gratitude. Aware that they may experience loneliness and isolation, it encourages Christian communities to support them with prayer, friendship, and collaboration.

b) Deacons and priests engage in ministry in a wide variety of pastoral settings: in parishes, in evangelisation, among those living in poverty and who are marginalized, in the world of culture and education, as well as in the mission ad gentes, in theological research, at retreat centres and places of spiritual renewal, and many others. In a synodal Church, ordained ministers are called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer. Above all, they are required to reconsider the exercise of authority, modelling it upon Jesus, who, “though he was in the form of God, […] emptied himself, taking the form of a slave” (Phil. 2:6-7). The Assembly acknowledges that through their dedication many priests and deacons make Christ, the Good Shepherd and the Servant, present. (pg 23)

In the same section, there is one Matter for Consideration:

e) Within the context of the formation of all the baptised for service in a synodal Church, the formation of deacons and priests requires special attention. The request has been widely expressed at this Assembly that seminaries and other programmes of priestly formation remain connected to the daily life of the community. We need to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth. Revision to programmes of formation requires extensive discussion and consideration. (pg 23)

And five proposals:

g) In the Latin Churches the permanent diaconate has been implemented in differing ways in different ecclesial contexts. Some local churches have not introduced it at all; in others, there is concern that deacons are perceived as a kind of substitute for the shortage of priests. Sometimes, their ministry finds expression in the liturgy rather than in service to those living in poverty and who are needy in the community. We therefore recommend an assessment of how the diaconal ministry has been implemented since Vatican II.

h) From the theological point of view, there is a need to understand the diaconate first and foremost in itself and not only as a stage of access to the presbyterate. Qualifying the primary form of the diaconate as “permanent,” to distinguish it from the “transitional” form, is itself an indication of a change of perspective that has not yet been adequately realized.

i) The uncertainties surrounding the theology of the diaconate are related to the fact that it has only been restored to a distinct and permanent hierarchical ministry in the Latin Church since the Second Vatican Council. Deeper study will shed light on the question of the access of women to the diaconate.

j) A thorough review of formation for ordained ministry in view of the missionary and synodal dimensions of the Church is called for. This means also reviewing the Ratio fundamentalis that determines how formation is structured. We also recommend at the same time ensuring the adoption of a synodal style when it comes to the ongoing formation of priests and deacons.

k) Transparency and a culture of accountability are of crucial importance for us to move forward in building a synodal Church. We ask local churches to identify processes and structures that allow for a regular audit of how priests and deacons are carrying out roles of responsibility in the exercise of their ministry. Existing institutions, such as participatory bodies or pastoral visits, can be the starting point for this work, taking care to involve the community. Such forms must be adapted to local contexts and diverse cultures, so as not to be a hindrance or a bureaucratic burden. The discernment of the kind of process required could be considered at the regional or continental level. (pg 24)

In ‘A synodal approach to formation’ there is also a proposal very similar to item j) above.

So it seems that there is impetus to further study and live into the diaconate as a permanent vocation, reinstituted since Vatican II. There is a clear connection between the work of the deacon and service of those who are poor. Within this developing framework, the Church may discern about women’s ‘access’ to the diaconate. Some promising, if tentative, steps indeed! We are happy to help with further reflection on the journey to the Synod 2024.

Prayer Network