 View
From The Pew
A Wife's Diaconal Journey
Back in 1980, I distinctly remember
saying to my friend Nancy, "I feel that Jack will be involved in the Diaconate
some time in the future." Some ten years later, I noticed my husband becoming
very quiet and distant. It was as if something were bothering him. No
amount of probing on my part could prompt him to share whatever it was
that so possessed him. Good communication had always been so important
to us. I became very concerned as I tried to guess what the problem was.
Finally one day he took me aside. "We have to talk. I'm ready to tell
you what has been going on with me." I didn't know what to expect. Jack
said he had needed some space to listen to the Lord, to identify and answer
his call to apply to the Diaconate without my influencing him (I'm somewhat
pushy). My fears burst into joy and I began to sob. Jack thought I was
against his decision until I was able to share my approval and elation.
We approached each of our three children to see how they felt. Our oldest
son, then nineteen, became silent and withdrawn. The next day I practically
forced him to share his apparent fears with me. "Will Dad still be my
Dad?" He thought Jack would be moving out and leaving us for good.
About five years later I found
myself the wife of a deacon. I was grateful for the opportunity to go
to classes and grow spiritually with my husband. My heart and soul were
in the program as we went through it. It was a time of tremendous graces
and blessings. Our Diaconate family had become so special to us. I wondered
what it would be like after ordination.
Our new parish greeted us warmly,
from the pastor to the many culturally diverse families. All were so loving
and welcoming. I had every reason to be filled with joy in this new role
as "the deacon's wife". Unfortunately all I felt was confused and lost!
"Who am I - this deacon's wife?" All my married life we worshipped together.
Now I felt alone in the pew. Was I dressed properly? Was I friendly enough
to everyone? Do they really like us? Was his homily okay? These
people are so much more spirit filled than I am. I'm such a phony! Did
they hear us arguing in the back room? The pressure was mounting. I was
not happy.
With the help of spiritual direction,
I was able to identify what was making me so miserable. Realizing that
the Lord placed us where He wanted us, I finally "let go" and decided
just to be me and stop worrying. I'm much happier now just being Eileen.
I've stopped feeling guilty that I'm not present in the parish as often
as I had hoped. As a nurse, my full time job keeps me very busy.
Surrendering to His will is an
ongoing challenge for me. He has placed so many special people in my life
to show me His face. I am truly blessed.
Eileen Menz '96
 From
the Director's Desk
Every year during the holidays,
stories appear documenting hunger in Massachusetts. News writers
and charitable organizations are aware that in the midst of plenty, it
is quite striking that anyone can possibly be hungry. It is easy to visualize
a drunken, homeless man or woman sleeping on a heating grate or hunched
and begging with an empty styrofoam cup. These people, often addicted
to alcohol or other drugs, are probably hungry and certainly in need of
our love and evangelization, but are these the only hungry in Massachusetts?
A recent study released by Project
Bread and the Center on Hunger at Tufts University presents a different
image of hungry: 35% of clients served by food programs are children.
Of the adults who stand in line to wait for food rations, close to one-third,
or 27%, have a job.
I mention this study because the
deacon is called in a special way to minister to those who are poor and
hurting. Often times, however, the suffering are hard to see. This study
shows us that many, perhaps even our own parishioners, could be numbered
among those who are hungry.
The Holy Father speaks about a
"culture of love and of life, restoring hope to humanity, hope in the
transforming power of love lived in the unity willed by Christ." In addition,
his notion of solidarity implies that those who hunger are our brothers
and sisters. We are to be in communion with them.
As we begin this new year, the
last of the century, the Diaconate community will try to respond to those
who are hungry. Some ideas to consider are: establishing or supporting
a parish or neighborhood food pantry, participating in or organizing food
drives to help supply food pantries already in existence, examining the
root causes of hunger, informing legislators about hunger issues, and
most importantly, keeping those who are hungry in our prayers.
As we approach the new millennium,
let our Eucharistic meal be shared with those who are unable to provide
for themselves.
Leo Donoghue, '92
Fr. Frank Silva's Experience
as Director
 In
the spring of 1986, I was serving as Vocation Director for the Archdiocese
of Boston. In the course of one of our regular meetings that April, Father
John McCormack mentioned that Cardinal Law would like me to take on additional
responsibilities. He informed me that Father Tom Foley would soon be named
a pastor and step down from his role as Director of the Diaconate Office.
Initially I thought Father McCormack
was joking! What did I know about overseeing the responsibilities of the
Diaconate Office? I was familiar to a degree with the Diaconate - the
first deacons in the Boston Archdiocese were ordained only one week after
I was ordained a priest. One of these first "pioneer" deacons was assigned
to his home parish where I now was serving. I saw several men whom I greatly
respected enter the formation program and be ordained to the Diaconate.
In addition, I was privileged to serve as a spiritual director for a man
who was ordained a deacon in the very month that I was asked to consider
the Diaconate Office position. But I still felt that the request was not
a serious one; that is until my next meeting with Father McCormack.
At our meeting in May of 1986,
Father McCormack immediately asked me about my decision. I asked, "What
decision?" "To serve as the Diaconate Director," he said. I was stunned!
I realized now that he was serious and expected a reply. Father McCormack
told me that the reasons I was being asked were my pastoral experience
(only a week longer than most deacons in the Archdiocese!), my familiarity
with formation for ordained ministry (I had previously served on the faculty
of St. John's Seminary), and my awareness of vocational discernment issues.
He further shared with me the fact that for the first time a deacon would
be appointed to the Diaconate Office as Associate Director - a role which
was ably filled throughout the time I served as director by Deacon Bill
Wildes. If I were to accept the position, I would remain as Vocation Director
and be able to locate the Diaconate Office at St. John's Seminary. Given
that I was residing at St. William's Hall, where the Diaconate formation
classes and retreats were, it seemed to me that this would be a "good
fit." With a bit of anxiety, I accepted the position. It proved to be
a decision that I have never regretted.
Almost immediately, it was necessary
to pull things together to insure that come the Fall, a new class of candidates
and their wives would feel welcome, those who were in the middle of their
formation experience could adjust to a new staff, and the Diaconate community
as a whole would receive the services and attention it rightly deserved.
In this regard, Fathers Tom Foley and Bill Burckhart were tremendous assets,
sharing with me the foundational understandings that prompted Cardinal
Medeiros to introduce the Diaconate to Boston and Cardinal Law to further
its development.
Sister Jane Carew, who had served
with Father Foley as the office's Assistant Director, remained in her
position for my first year as director until she was summoned to the Diocese
of Fort Wayne-South Bend. Her knowledge and understanding of the Diaconate,
especially as it was being lived out for many within the bond of marriage,
was second-to-none. It was in my first month as director that Fran Ryan
was also identified as the secretary of the office. To this day, she remains
one of the most special gifts to Boston's Diaconate Community and the
Church because of the dedicated, faithful and professional manner with
which she fulfills her duties.
I think I made it through my initial
year without experiencing too many scars; but I knew that with Sister
Jane's departure, there would be a big void to fill. There is no question
that the Holy Spirit was at work when I was introduced to Sister Clare
O'Keefe. She was just completing a term at the Motherhouse for the Sisters
of Charity of Halifax, Canada and was looking to return to the Boston
area. I believe I knew immediately that she would be a blessing to the
Diaconate community in Boston. The consistent and tireless efforts that
she has undertaken to strengthen the Diaconate and affirm the unique role
of the deacon's wife are recognized locally as well as throughout the
country.
As mentioned above, when I was
asked to consider the director's role, I was informed that Deacon Bill
Wildes would serve as my Associate Director. I am not sure who made that
particular decision, but it is one that is cause for canonization! I can
honestly admit that I have never met a finer Christian person than Bill
Wildes. He is everything that is to be looked for not only in being a
deacon, but in fulfilling our fundamental call to holiness of life. The
Diaconate community of Boston will be hard pressed to see another like
him whose wisdom, compassion, and gentleness of spirit are genuine examples
of God's presence among us.
Thus far, I have shared comments
about the people who assisted and supported me in my role as the Director
of the Diaconate Office. Throughout my eight year term there were countless
others who also made a contribution to the Diaconate's growth in the Boston
Archdiocese. Often at the end of each year, as the annual Diaconate report
was being prepared for the Cardinal's review, we would try to determine
how many people were involved in selection, formation, and continuing
education efforts. We would often stop counting at 250 individuals who
made a contribution in some form or other to the Diaconate's growth and
presence in the Archdiocese - and this does not include the deacons, their
wives or family members! This is a credit to the Church in Boston. What
the Diaconate is today reflects the investment that the clergy, women
and men religious, and faithful lay persons of the Archdiocese have made
to seeing that this venerable holy order of the Church be understood,
appreciated and modeled.
During my time as Diaconate Director
(1986-1994), I think it can be said that we saw an "ownership" taking
place of the Diaconate by deacons themselves. More and more deacons rallied
in taking on responsibilities not only in their pastoral situations but
within the Archdiocesan structure as well. This helped to promote an understanding
of the diaconal vocation and ministry. A personal highlight for me in
this regard was the yearlong Emmaus conducted for deacons and their wives
from 1992-1993. In many respects, this "ownership" was affirmed in 1996
by the Archdiocese with the appointment of the first-ever deacon Diaconate
Director, Leo Donoghue.
For a little more than a year
now, it has been my privilege to serve on a sub-committee of the U.S.
Bishops' Diaconate Committee. This committee has been preparing a document
which, when completed and approved by the bishops, will establish the
norms for the Diaconate in respect to their selection, formation and continuing
education. Much of what this document will call for will not be foreign
to the Diaconate community in the Boston Archdiocese. The vision and commitment
that have been the hallmarks of the establishment of the Diaconate in
Boston, serve as models for Diaconate communities in this country and
throughout the world.
I recall my first meeting with
my predecessor, Father Tom Foley, shortly after I had been named to succeed
him. Tom told me that only a few weeks before we met, Cardinal Law had
ordained his first class of deacons in the Archdiocese of Boston. He mentioned
that the Cardinal had previously expressed some uncertainties about the
Diaconate, for he himself had not seen a need to restore the Diaconate
in his previous diocese of Springfield-Cape Girardeau in Missouri. However,
when the Cardinal looked out at the throng of people who had gathered
in the Cathedral of the Holy Cross for the ordination of the Class of
1986, he readily acknowledged that the restoration of the Diaconate was
most certainly a "work of the Holy Spirit." I can easily accept the Cardinal's
insight as fact, given the blessing that was mine during the eight years
I served in the Diaconate Office. I am confident that the Diaconate will
continue to grow and I pray that God will bless all those who have been
"entrusted with the service of Jesus Christ."
Vatican Congregations For Clergy
And Education On The Permanent Diaconate
"The growth of the Permanent Diaconate
now gives rise to a need for certain unity of direction and clarification
of concepts as well as for practical encouragement and more clearly defined
pastoral objectives." So begins the joint declaration issued in February,
1998 by the Congregation for Catholic education on the basic norms for
Formation of Permanent Deacons, and from the Congregation
for the Clergy, the Directory for the Ministry and Life of Permanent
Deacons.
The material relating to the formation
of Deacons refers, initially, to the service of Deacons documented from
Apostolic times; in particular, from the Acts of the Apostles, 6:1-6,
and speaks of the order's origin. St. Paul refers to the Deacons in his
letter to the Diaconate, as it became an intermediate step in preparation
for priestly ordination. The writers of the document stress that effective
formation of Permanent Deacons depends largely on an understanding of
the theological underpinnings of the Diaconate. The authors go on to say
that, like all ordained ministry, Diaconate is a specific participation
in and representation of the ministry of Christ, which is why the "Deacon
receives the laying on of hands and is sustained by a specific sacramental
grace which inserts him into the sacrament of orders."
The document outlines criteria
to follow in the formation of candidates for the Permanent Diaconate and
discusses pastoral formation. It speaks of the provision necessary for
the wives of married candidates so that they may grow in their awareness
of their husband's vocation, and in their own mission at his side. As
would be expected, a great deal is said concerning the spirituality of
the candidate as well as qualities to be looked for in vocational discernment.
Of particular importance is the directive toward taking note of the unique
and often differentiated spiritual path to be followed by candidates,
based on their states of life; i.e. married, single, religious, widower,
or consecrated. In formulating the characteristics of Deacons, the document
reaches into the writings of the Apostolic Fathers such as St. Polycarp:
"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."
Included in the Basic Norms section
of the joint declaration is a comprehensive section relating to the dimensions
of the formation of permanent deacons. This section discusses human, spiritual,
doctrinal, and pastoral formation.
The second part of the joint declaration
is the Directory for the Ministry and Life of Permanent Deacons,
issued by the Congregation for the Clergy, and is highlighted by several
sections which treat the role of the Deacon in the Church and in secular
society. In declaring "the professional activity of deacons assumes a
significance which distinguishes it from that of the lay faithful. Thus
the secular work of permanent deacons is in some sense linked with their
ministry." The document makes clear the extent to which the life of one
called to Diaconal orders is imbued with Sacramental grace.
A large section of the document
is devoted to the nature of Sacramental Fraternity and delineates how
"each deacon should have a sense of being joined with his fellow deacons
in a bond of charity, prayer, obedience to their bishops, ministerial
zeal and collaboration." Diaconal ministry, issuing from the centrality
of the Eucharist in the life of the deacon, is the central portion of
this document with attention given to Diaconal functions as well as participation
in Word, Liturgy and the diaconia of charity. Though the deacon does not
celebrate the mystery, "he effectively represents on the one hand, the
people of God and specifically, helps them to unite their lives to the
offering of Christ: while on the other, in the name of Christ himself,
he helps the church to participate in the fruits of that sacrifice." In
addition, and of primary importance in the ministry of charity, deacons
should be "dedicated to works of charity and to administration…. full
of all the virtues, sincere in charity, solicitous toward the weak and
the poor, humble in their service…. May they be the image of your Son,
who did not come to be served but to serve."
The section on the spirituality
of the deacon is detailed and instructive as to the deacon's vocation
to holiness and the necessary aids to the spiritual life. The document
culminates with direction on the continuing formation of deacons, based
on a "truly personal encounter with Jesus, a relationship with the Father
and a profound experience of the Spirit." The joint declaration on the
Permanent Diaconate is indeed a gift of the Church to all of us as we
grow in the love of God and realize more fully that it is "from the pastoral
love of Christ that the ministry of deacons draws its model and inspiration.
Deacon Leo A. Martin
'77
The Emerging Role of the Deacon
Have you considered why God chose
to re-institute the Diaconate at this time in history? Why now, as part
of the Spirit-filled work of the Second Vatican Council? After all, the
restoration of this ancient order was called for during the Council of
Trent in the middle of the 16th century! Four long centuries
had to pass until, in 1967, Pope Paul VI issued Sacrum Diaconatus Ordinem,
to restore the Diaconate in modern times. So the Holy Spirit must have
a reason. After all, we do believe that the Spirit intentionally, and
directly, guides the Church, (although often without our contemporaneous
understanding), so we should see His hand in the restoration of the Diaconate,
as well as in some other key changes in the church today.
Among those other changes has
been the unmistakable call for the laity to assume its rightful place
in the life of the Church. The majestic Lumen Gentium (1964), followed
by the Decree on the Apostolate of Lay People (1965), and the experience
of the church over the ensuing 30+ years have revealed this to be a fundamental
characteristic of the emerging Church. Stewardship for the mission of
the Church has been unmistakably thrust into the hands of the laity. Lay
people are to cooperate fully with the clergy in evangelization, charity,
and worship. For many historical reasons, the laity have been slow to
grow into this role.
Simultaneously, the ordained priesthood
has come under tremendous attack. Priestly vocations are in serious, and
some say, frightening, decline. Priests seem increasing isolated from
the people. Scandals as well as media scorn has damaged the high regard
in which priests have historically been held. The reality, even here in
Boston, is that the number of priests is dropping and those who remain
can no longer carry the heavy burden alone. Certainly, deacons can be
of some help by assuming some of the sacramental duties such as baptisms,
weddings and funerals, but the other reality is that the population of
deacons in Boston has seemingly stabilized at less than 200 men. And we
can only pick up a part of the burden of the Mission of the Church.
So what is the mission of the
deacon in this urgent juxtaposition of time and place? I believe fundamentally
it is two-fold. First, we are to defend, uphold, support, encourage and
love our priests so that they can fulfill their destiny to be truly ‘Christ-like’,
sort of like Sancho Panza to Don Quixote, struggling alone in a troubled
world filled with sin. Of equal importance is our responsibility to support,
uphold, encourage and love the laity so that they too can fulfill their
destiny to be truly ‘Christ-like’ and become effective stewards of the
Mission of the Church.
It is an unfortunate reality of
contemporary Church life that lay people are generally reluctant to become
involved in leadership roles. As long as the priest makes all the decisions
and steers every activity in the parish, the people will, to a greater
or lesser degree, cooperate. However, to take a leadership role seems
alien and ‘pushy’.
Through the example of deacons
assuming responsibilities in the Church and seeing that participation
welcomed and approved by the Church, laypeople are themselves motivated
to assume new responsibilities. The deacon, by living his vocation, acts
as a model of service for laypeople. As a servant who is both loving and
compassionate and who is in complete union with whole Church, the deacon
shows, by example and instruction, how the laity are to assume their rightful
commission.
After Moses received the new covenant
on Mt. Sinai, the old generation had to spend 40 years in the desert and
die there before the new generation could move into the Promised Land.
And they needed Joshua to be a bridge from the old to the new. Well, Vatican
II will soon be 40 years ago and the old attitudes and perceptions it
seeks to replace will soon be gone. Only then can the Church move into
that new place that the Spirit has in mind. Perhaps the role of the deacon
is merely to be a bridge from the old to the new. Sort of like Joshua,
helping the people of God come to a new place to live the new covenant
in their shared role of priest, prophet and king.
Gerald P. Ryan,
'94
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