All ordained ministers in the Church are called to functions of Word, Sacrament/Liturgy, and Charity, but bishops, presbyters and deacons exercise these functions in various ways. As ministers of Word, deacons proclaim the Gospel, preach, and teach in the name of the Church. As ministers of Sacrament, deacons baptize, lead the faithful in prayer, witness marriages, and conduct wake and funeral services. As ministers of Charity, deacons are leaders in identifying the needs of others, then marshaling the Church’s resources to meet those needs. Deacons are also dedicated to eliminating the injustices or inequities that cause such needs. But no matter what specific functions a deacon performs, they flow from his sacramental identity. In other words, it is not only WHAT a deacon does, but WHO a deacon is, that is important.

Whenever a person is ordained, he is to serve the diocesan Church. Deacons are no different in this regard: they are assigned by the bishop to ministries for which the bishop perceives a great need, and for which the deacon may have special gifts or talents. Most often, this will be within a parish setting, just as most priests serve in a parish. Once assigned to the parish, the deacon and any other clergy assigned to the parish minister under the immediate supervision of the pastor. However, this assignment may be changed at the request of the deacon or the initiative of the bishop.

Yes. The Second Vatican Council decreed that the diaconate, when it was restored as a permanent order in the hierarchy, could be opened to “mature married men,” later clarified to mean men over the age of 35. This is in keeping with the ancient tradition of the Church, in which married men were  ordained into ministry. Also in keeping with ancient practice is the expectation that while a married man may be ordained, an ordained man, if his wife should die, may not marry again without special permission.

“Celibacy Affects Every Deacon: In one way or another, celibacy affects every deacon,married or unmarried. Understanding the nature of celibacy—its value and its practice—are essential to the married deacon. Not only does this understanding strengthen and nurture his own commitment to marital chastity, but it also helps to prepare him for the possibility of living celibate chastity should his wife predecease him. This concern is particularly unique within the diaconate. Tragically, some deacons who were married at the time of ordination only begin to face the issues involved with celibacy upon the death of their wives. As difficult as this process is,all deacons need to appreciate the impact celibacy can have on their lives and ministry.” — National Directory for the Formation, Ministry, and Life of Permanent

Deacons in the United States, par. 72.

For many years ordained ministers “ascended” from one office to another, culminating in ordination to the presbyterate, or priesthood. The Second Vatican Council (1962 – 1965), however, authorized the restoration of the diaconate as a PERMANENT order of ministry. So, while students for the priesthood are still ordained deacons prior to their ordination as priests, there are more than 13,000 deacons in the United States alone who minister in this Order permanently. There is no difference in the sacramental sign or the functions between these so-called “transitional” and “permanent deacons.”

A call to be a deacon is a call to service. A deacon gives service in three main areas: Liturgy, Word, and Charity. Some examples of each might include:

Liturgy: Assisting at Mass, Celebrate Baptisms, Witness Marriages outside of Mass, Celebrate Funerals outside of mass, Benediction, and various other prayer services, etc.

Word: Proclaim the Gospel at Mass, preach the homily, religious education, sacramental preparation, etc.

Charity: Visiting the sick and homebound, Hospice, Jail and Prison Ministry, helping at homeless shelters, food pantries, soup kitchens, Habitat for Humanity, and other ministries in the community.

The Diaconal Formation process beings with an application packet, which may take four to six weeks to complete. The applicant, and his wife, if married, are then invited to Psychological Testing, which is followed by a private review and a home visit. Diaconal Formation continues for another four and a half years. The Candidate may then be called to Ordination by the Archbishop.

One who will serve as a deacon requires a formation that promotes the development of the whole person. Therefore, the four dimensions in formation are so interrelated as to achieve a continual integration of their objectives in the life of each participant and in his exercise of ministry. These four dimensions are: Human, Spiritual, Intellectual, and Pastoral.

Various instructors will teach classes on Scripture, theology, and assorted Church related topics. The instructors require books to be read and reflection papers to be written. Every class involves reflection and group discussion. Wives are invited to fully participate with their husbands in the class assignments and activities.

Deacons originate from the Book of Acts, Chapter 6, where it states that the Apostles prayed and laid hands on seven men for the task of helping the Apostles in the daily distribution of food to the Hellenist widows. There are many other Scripture references and early Church writings regarding Deacons.

Over the past 40 years, 154 men have been Ordained to the Permanent Diaconate. Thirty one of these Deacons are now deceased. Currently there are 127 Permanent Deacons (both active and retired) who serve in parishes throughout the Archdiocese.

The Ordination for all deacons is the same. A Transitional Deacon will continue his seminary training and will be Ordained a Priest. A Permanent Deacon, who may be married, remains a Deacon permanently throughout his life.

He carries the book of the Gospels in the entrance procession – Because the deacon proclaims the Gospel.

Penitential Rite – If the third from is used, the bishop or priest invites the assembly to “recall their sins and to repent of them in silence.” After a brief silence, the deacon may speak the three invocations addressed to Christ. The bishop’s or priest’s absolution is ended by the people’s “Amen.”

He proclaims the Gospel – The deacon’s role is to proclaim God’s Word in the Gospel. A priest or Bishop may proclaim the Gospel if no deacon is present.

He delivers the homily on occasion – As part of his ministry of the Word, the deacon brings the good news to the people through his homily.

He reads the General Intercessions – Because of his ministry in the community, the deacon sees the needs of the people. As a representative of the parish family, the deacon leads the assembly in these prayers.

He receives the gifts – As a representative of the community he serves, the deacon receives the gifts from the assembly.

He prepares the gifts and the altar – After receiving the gifts, the deacon prepares them at the altar for the celebrant.

He invites the congregation to share a sign of peace – It is the deacon’s role to invite the sign of peace among the assembly.

He distributes the Cup – The Cup recalls Christ’s ultimate sacrifice in his passion and death. As a reminder of the commitment he has made to serve others, the deacon is the minister of the Cup. As an Ordinary Minister of Communion, he may also distribute the Body of Christ.

He purifies the vessels – A deacon may purify the vessels after Communion.

He dismisses the congregation – The deacon is a symbol of Service. He brings his ministry of service to the liturgy and will return to it following the liturgy. Therefore, the deacon dismisses the people so they may follow his example of service.

The deacon is the first person contacted to lead a Sunday Celebration in the Absence of a Priest
(sometimes called a SCAP service). A trained lay person may also lead this service in the absence of a deacon.

A married deacon must always remember that through his sacramental participation in both vocational sacraments, first in Matrimony and again in
Holy Orders, he is challenged to be faithful to both. A deacon’s wife should be included in her husband’s ministry whenever possible. Most importantly, a deacon, with his wife and family, gives witness to the sanctity of marriage.

It is important to remember that once ordained, a deacon is always a deacon, even when involved in activities unrelated to church matters. As a full-time minister, the deacon extends the sacramental presence of ordained ministry into the secular realm. No matter what time commitments to spouse, family, or employment, a deacon is a deacon always and everywhere.

Statistics available indicate that well over ninety percent of all permanent deacons worldwide are married. An additional three percent are widowed. In the Archdiocese of Dubuque, the percentage of married deacons would be about ninety-six percent. There are two permanent deacons who never married.

There is an intrinsic unity among a deacon’s tri-fold service to Liturgy, Word, and Charity. Charity ministry is attending to the needs of God’s people, which is nearly unlimited. Some particular ministries of deacons are: Jail and Prison Ministry; Hospice, Hospital and Nursing Home visitation; marriage enrichment; parish and city- wide food pantries; helping St. Vincent de Paul and other organizations which aid the poor; supporting Catholic social concerns activities; mission programs; and working with homeless shelters and the mentally ill.

Deacon’s trace their beginnings to the first seven men ordained to be Deacons in Acts 6:1-6, when the Apostles needed help providing for the needs of the Greek widows and orphans. Ordaining Deacons for this ministry allowed the Apostles to devote themselves “to prayer and to the ministry of the word.” The Greek word for Deacon is diakonia, which means “to serve.” From this experience of Acts 6, the institution of the “Seven” implied that Deacons “serve at tables.”

Even before a Deacon is ordained, he has natural gifts and talents. Throughout the diaconal formation process, he is exposed to various Charity ministries, either from the witness of Deacons and their wives, or through his formation studies. One of the three-month Units in formation is the “Non-Parochial Unit,” which encourages some type of ministry outside the boundaries of the parish. Often, whatever ministry a Deacon thinks he may do, he will be lead by the Holy Spirit to do something totally different. A Deacon is to seek the needs of God’s People.

At the Last Supper, Jesus washes the feet of his disciples. This gave the disciples a powerful sign of the love of God that was to be forever enfleshed in the attitudes and behaviors of his followers. In a world hungry and thirsty for convincing signs of the compassion and liberating love of God, the deacon sacramentalizes the mission of the Church in his words and deeds, responding to the master’s command of service providing real-life examples of how to carry it out.

To foster diaconal ministry and lifestyle, each deacon must be rooted in a spirit of service that verifies a genuine personal encounter with Jesus, a trusting dialogue with the Father, and a deep experience of the Holy Spirit.

A deacon takes seriously the development and promotion of his spiritual life. His spiritual exercises may include: Daily or frequent participation in the Eucharist; Daily praying the Liturgy of the Hours; Regular reception of the Sacrament of Reconciliation; Shared pray with his family; Meditative prayer on the Scriptures – Lectio Divina; Regular spiritual direction; Authentic living of one’s state of life; and Time for personal and family growth.

Deacons are charged at ordination to shape a way of life always according to the example of Christ and to imitate Christ who came not to be served but to serve. Thus, deacons are called to a simple lifestyle. Simplicity of life enables a cleric to stand beside the underprivileged, to practice solidarity with their efforts to create a more just society, and to promote a preferential option for the poor.

A deacon’s fundamental spiritual attitude should be one of openness to the Word of God contained in revelation, as preached by the Church, celebrated in the liturgy and lived out in the lives of God’s people. To herald the Gospel requires missionary zeal – a new evangelization – to bring God’s love and salvation to all in word and action.

The calling-forth from God is marked first in the reception of the sacraments of Christian initiation. From out of this body of believers Christ then calls some of his disciples, and the Church, discerning their vocational charism, asks the bishop to ordain them to a service for the whole Church.

Since inquirers to the diaconate have many commitments to family, career, employment, community, and church service, it is a matter of prudential
judgment to explore not only whether the call to the diaconate is from the Holy Spirit, but also whether the inquirer is ready and able to respond to that call at the present time.

As the majority of those who inquire about the diaconate are married, they should pay particular attention to discussing their possible vocation with
their wives and family. For a married man, the support and consent of his wife is required. Thus, both spouses need to share in the discernment process.

One of the great legacies of the Second Vatican Council was its renewal and encouragement of the order of deacons throughout the entire Catholic Church. In her whole being and in all its members, the Church is sent to announce, bear witness, make present, and spread the mystery of the communion of the Holy Trinity. This “missionary mandate” is the Church’s sacred right and obligation. (National Directory #1)

Deacons are serving in an astonishing variety of roles around the world. In addition to ministries within the Church at diocesan, regional, and national levels, deacons are providing servant-leadership through their secular professions and interests. Some deacons are involved in international programs of humanitarian and missionary outreach; others serve on boards of charitable institutions. Often, they invite lay people to serve in these roles with them.