The Final Document and the Diaconate

13 November 2024

I remember Sisters recounting the heady days of Vatican II, when they were filled with anticipation for each new exciting document. Well, we have felt some of the same through the process of the recently-concluded Synod on Synodality. The English-language working translation of the Final Document has just become official. Pope Francis decided not to publish his own accompanying apostolic exhortation, but to adopt this document, which he presents and approves. So, in this spirit of this blog, we trawl through to see what this major Church text has to say about the diaconate…

Of course, choosing some sections and not others will be a subjective exercise, but the following paragraphs seem to build a good basis for thinking of the diaconate into the future. Firstly, there is a section on the differentiation of ecclesial ministries, their spiritual gifts, relationships and co-responsibility:

36. The synodal process has shown that the Holy Spirit constantly calls forth from the
    People of God a great variety of charisms and ministries. “In the structure of the body of Christ, too, there is a diversity of members and functions. There is one Spirit who distributes his various gifts for the good of the church according to his own riches and the needs of the ministries (cf. 1 Cor 12: 11)” (LG 7). Equally, a desire emerged to expand possibilities for participation and for the exercise of differentiated co-responsibility by all the baptised, men and women. In this regard, however, the lack of participation by so many members of the People of God in this journey of ecclesial renewal was a source of sadness. There was also a sense of sadness expressed at the widespread difficulty within the Church in living flourishing relationships fully between men and women, between different generations and between individuals and groups with diverse cultural identities and social conditions. Of particular concern in this regard must be the people made poor and those who are excluded.

Second, the section on new relationships needed between men and women is profound, and a development from previous documents of this Synod. It forms a basis for considering ministries in a Church that brings together all polarities under Jesus:

52. The need for conversion definitely concerns the relations between men and women.
    The dynamics of relationships is inscribed upon our condition as creatures. The difference between the sexes constitutes the basis of human relationships. “So God created humankind in his image […] male and female he created them” (Gen 1: 27). Inequality between men and women is not part of God’s design. In the new creation, this difference is reconsidered in the light of the dignity of Baptism: “As many of you as were baptised into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Gal 3: 27-28). Our vocation as Christians is to welcome and respect, in every place and context, this difference, which is a gift from God and a source of life. We bear witness to the Gospel when we seek to live in relationships that respect the equal dignity and reciprocity between men and women. The widely expressed pain and suffering on the part of many women from every region and continent, both lay and consecrated, during the synodal process, reveal how often we fail to live up to this vision.

Thirdly, the significant paragraph 60 highlights the obstacles and possibilities for women, as moved by the Holy Spirit who “cannot be stopped”. This includes the ongoing discernment about women’s access to the diaconate (sentence bolded):

60. By virtue of Baptism, women and men have equal dignity as members of the People
    of God. However, women continue to encounter obstacles in obtaining a fuller recognition of their charisms, vocation and roles in all the various areas of the Church’s life. This is to the detriment of serving the Church’s shared mission. Scripture attests to the prominent role of many women in the history of salvation. One woman, Mary Magdalene, was given the first proclamation of the Resurrection. On the day of Pentecost, Mary, the Mother of God, was present, accompanied by many other women who had followed the Lord. It is important that the Scripture passages that relate these stories find adequate space inside liturgical lectionaries. Crucial turning points in Church history confirm the essential contribution of women moved by the Spirit. Women make up the majority of churchgoers and are often the first witnesses to the faith in families. They are active in the life of small Christian communities and parishes. They run schools, hospitals and shelters. They lead initiatives for reconciliation and promoting human dignity and social justice. Women contribute to theological research and are present in positions of responsibility in Church institutions, in diocesan curias and the Roman Curia. There are women who hold positions of authority and are leaders of their communities. This Assembly asks for full implementation of all the opportunities already provided for in Canon Law with regard to the role of women, particularly in those places where they remain under-explored. There is no reason or impediment that should prevent women from carrying out leadership roles in the Church: what comes from the Holy Spirit cannot be stopped. Additionally, the question of women’s access to diaconal ministry remains open. This discernment needs to continue…

Fourthly, the ordained ministries are related in their different orders, as modified by Vatican II. Their roles and relationships are expanded in 69:

68. As with all ministries in the Church, the episcopate, priesthood and diaconate are at
    the service of proclaiming the Gospel and building up the ecclesial community. The Second Vatican Council recalled that the divinely established ordained ministry “is exercised in different orders by those who right from ancient times are called bishops, priests and deacons” (LG 28). In this context, the Second Vatican Council affirmed the sacramentality of the episcopate (cf. LG 21), recovered the communion reality of the presbyterate (cf. LG 28) and paved the way for the restoration of the permanent exercise of the diaconate in the Latin Church (cf. LG 29).
69. …Rather, [the Bishop] receives the grace and the task of recognising, discerning and bringing together in unity the gifts that the Spirit pours out on individuals and communities, working with priests and deacons in a way that reflects their common sacramental bond; they are co-responsible with him for ministerial service in the local Church. In doing this the bishop realises what is most proper and specific to his mission in the context of his solicitude for the communion of Churches.

Fifthly, the ministry of the deacon is described more fully, as well as the need for greater understanding and expansion:

73. Servants of the mystery of God and the Church (cf. LG 41), deacons are ordained “not unto the priesthood but unto a ministry of service” (LG 29). They exercise their service of charity in proclamation and in the liturgy. In doing so they make real the relation between the Gospel and a life lived in love in every social and church context. They also promote within the whole Church both a consciousness of service and a particular style of service towards all, especially the poorest. As the tradition demonstrates, the functions of deacons are many, above all the liturgy and pastoral practice. Deacons respond to the specific needs of each local Church, particularly reawakening and sustaining everyone’s attention to the poorest in a Church which is synodal, missionary and merciful. Many Christians continue to be uninformed of the ministry of deacon, in part because, although it was restored by Vatican II in the Latin Church as a distinct and permanent order (cf. LG 29), it has not been welcomed in every part of the world. The teaching of the Council needs to be more deeply explored, particularly in the light of the lived experience of the diaconate. This teaching and experience already offer good reasons to local churches to not delay in promoting the permanent diaconate more generously, recognising in this ministry a valuable resource in the growth of a servant Church, following the example of the Lord Jesus, who made Himself the servant of all. This deeper understanding could also help to better comprehend the meaning of the diaconal ordination of those who will become priests.

Finally, a word of affirmation for those in ordained ministries. As we try to do in this blog, let’s affirm, celebrate and express our appreciation for their service:

74. Frequently during the synodal process, the bishops, priests and deacons were
    thanked for the joy, commitment and dedication with which they carry out their service. Often mentioned, in addition, were the very real difficulties encountered by pastors in their ministry. These mainly concerned a sense of isolation and loneliness, as well as the feeling of being overwhelmed by the expectation that they were required to fulfil every need. The experience of the Synod can be a response to this reality, helping bishops, priests and deacons to rediscover co-responsibility in the exercise of ministry, which includes collaboration with other members of the People of God…

So, in conclusion, there is a lot of hope for the diaconate, including women’s access to such ministry. There is a great value in its place in the Church, and an openness to all who are called by the Holy Spirit to share the mission of Jesus Christ.

Prayer Network