The Ministry and Office of the “Notes compiled by: Deacon Thomas G. Moser, Spring 2002” (Adapted)

Editor’s Note: Deacon Moser’s original title was: “The Ministry and Office of the Deacon and Deaconesses.” However, in order to avoid the cumbersome use of “his/her” and “/Deaconesses”, which are evidence in the original document of Deacon Moser’s high regard for being inclusive of men and women in all his references to Deacons, they have been changed in this shorter document to simply “his” and simply “deacon”, The needs always to understand that both the male and female gender deacon is included in the “his” and “deacon” unless a specific reference to either deaconal men or women is obvious from the text.

The ECC+USA does not use the title, Deaconesses. The title Deacon applies equally to both men and women who have been ordained to the Sacred Order of Deacon.

In reference to dates, Deacon Tom used the new reference of C.E. (e.g., 1084 C.E.) meaning Common Epoch instead of the more common A.D. (e.g., 1084 A.D.) meaning Anno Domini, Year of the Lord. In this document, C.E. has been changed to A.D.

This document has been shortened from 97 pages to the present 27 pages and some topics on the role of the Deacon at Mass and Divine Office have thus been left out. Some of Deacon Tom’s personal commentary and intellectual sense of humor remains.

Read! Learn! Enjoy! +CTS 6/14/2003

Scripture Texts

"Now during those days when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. And the twelve called together the whole community of the disciples and said, 'it is not right that we should neglect the word of God in order to wait on tables. Therefore, friends, select from among yourselves seven persons of good standing, full of The Spirit and of Wisdom, whom we may appoint to this task, while we, for our part, will devote ourselves to and to serving the word.' What they said please the whole community...they had those persons stand before the apostles, who prayed and laid their hands on them." Acts, Chapter 6 verses 1 through 6

"Paul and Timothy, servants of Christ Jesus. To all the saints in Christ Jesus who are in Philippi, with the (overseer) and deacons : Grace to you and Peace from God our Father and the Lord Jesus Christ." Paul's Letter to the Philippians Chapter 1 verses 1 and 2

"Deacons likewise must be serious, not double tongued, not indulging in much wine, not greedy for money: they must hold fast to the mystery of faith with a clear conscience. And let them first be tested, then, if they prove themselves blameless, let them serve as deacons. The women (Deaconesses) likewise must be serious, not slanderers, but temperate, faithful in all things. Let the deacons be married only once, and let them manage their households well. For those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus." I Timothy Chapter 3 verses 8 through 13

Diakonia Diakonos Diakonissa

The German Evangelical , which in The U.S.A., is called The Lutheran Church, always had Bishops, Pastors (who were called priests in areas of The German Empire which were predominately "Old" or "Roman" Catholic because The Pastor in those villages, towns, cities were the "Old" or "Roman" Catholic because Pastors had legal status in The German Empire, priests did not have legal status), Chaplains in charitable institutions - the military - The Universities, in the 19th Century A.D. re-instated The Office of Deacon and Deaconess. In so doing, the interpretation of the work of the deaconate was seen as service to the poor, the sick, the neglected and prisoners. This meaning of service, especially in the social care sense, is the assumption many make when referring to the deacon or deaconess as "a servant."

In fact, The Evangelical Catholic Church in Germany's charitable works are called "diakonie" = service, while The Roman Catholic Church in Germany's charitable works are called "Caritas" = Charity

The "diakonia" of service to the disenfranchised is something all members of The Christian Church perform to each other and to the disenfranchised who are not part of The Christian Church.

When early Christians called someone "Deacon" or "Deaconess" the early Christians were thinking of a person who acted in three related and often overlapping groups of meaning which was much more than just "service" that all Christians are called to perform.

1. The deaconal person conveyed "message," acted as a go-between, a courier who travels from place to place and conveys goods or carries messages from persons in "high places" - The Divine to human beings and vice-versa - who carries Sacred Words as a herald, who interprets the words of others, who intervenes on an important mission, who mediates through writing, who stirs the emotions through singing.

2. The deaconal person acted as "an agent," instruments, or medium who conducts an operation, acts on behalf of others, carries out the desires or commands of a superior, implements another's plan, performs civic duties and undertakings, gets done whatever needs to be done, functions within a special system like a tutor, butler, major domo, general secretary, or important functionary.

3. The deaconal person acted as "an attendant" who attends to a person or household, fetches objects and persons, cares for the needs of a guest, and on formal, religious occasions bears the wine cups and conducts the feast with decency and taste.

What can one say about The Deaconal Ministry in the light of the ancient and modern understanding of the words?

Deacons are ministers in three special ways: a. Agents and Personal Attendants of The b. Heralds of The Word c. Servants of The Poor

Prototypes of the Deaconal Office

The word "deacon" was used in classical Greek to describe an official of a cult, but fuller examination of the "official's" duties described a waiter, a handsome 'boy" attendant or a cook of sacrificial meals.

In the synagogue, there was the 'hazzan' whose liturgical duties were similar to those of the deacons, but the 'hazzan' had no pastoral or sacramental duties. The Jewish communities also had a "collector of alms" but this person had no liturgical duties.

During The Middle Ages as the deaconal office became merely a "stepping stone" to the priesthood, The Church viewed the deacons as counterparts to The Levites of The Temple. Most modern scholars, however, view The Levitical Office Holders as the temple doorkeepers, the carriers of sacred items, the keepers of the animals for sacrifice, the choir singers.

Although some similarities of function existed in ancient Judaism and Paganism, The Office of Deacon and Deaconess has no direct antecedents and appears to have developed totally within The Christian Church as a special ministry of service.

The Development of Deaconal Duties

Pre-Council of Nicea

95 A.D. Possibly, constitute with the bishops the ruling council in some churches. "You must, then, elect for yourselves bishops and deacons who are a credit to the Lord, who are gentle, generous, faithful, and well tried...You must not despise them...they enjoy a place of honor among you." The , Chapter 15

In Ignatius' Letters, one sees the local church ruled by a council of ( and possibly deacons) presided over by the bishop. The Ignatian Letters, #142

Polycarp mentions that the people must be "obedient to the presbyters and deacons" who together may have compromised the ruling council at Philippi. Polycarp's 5th Letter to the Philippians

96 A.D. Administers the distributions of alms to the poor. "The ones that are spotted are deacons who served badly and plundered the living of widows and orphans, and made profit for themselves from the ministry they had accepted to perform." The Shepherd of Hermas Parable 9.26.2

115A.D. Symbolize Jesus Christ. "Correspondingly, everyone must show the deacons respect. They represent Jesus Christ..." Ignatius, Trallians #3

115A.D. Be the servants of the Church. "Those too who are deacons of Jesus Christ minister to God's Church." Ignatius, Trallians #2

115 A.D. Functions liturgically at . "Be careful, then. to observe a single Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup of his blood that makes us one, and one altar, just as there is one bishop along with the presbytery and the deacons..." Ignatius, Philadelphians #4

150 A.D. Take Eucharistic Bread and Wine to the absent. "When the president has given thanks and the whole congregation has assented, those whom we call deacons give to each of those present a portion of the consecrated bread and wine and water, and they take it to the absent." The First Apology of Justin the Martyr 65 1.286

200 A.D. Be the "eye" of the bishop in all matters but especially in discovering the pastoral needs of the people; keep order in the Christian meetings; and report the sick to the congregation for their visits and help.

"Moreover let the deacons of the church, going about with intelligence, be as eyes of the bishop, carefully inquiring into the doings of each member of the church...Let them check the disorderly, that (the faithful) may not desist from assembling...And let them learn who are suffering under bodily disease, and let them bring them to the notice of the multitude who do not know of them, that they visit them and supply their wants according to the judgment of the president...These things, then, and things like these, let the deacons attend to." The Epistle of Clement to James, 12

200 A.D. Baptize on a par with presbyters with the bishop's permission. "The supreme right of giving () belongs to the high priest, which is the bishop; after (the bishop) to the presbyters and deacons, yet not without commission from the bishop..." Tertullian's Treatise "On Baptism"

215 A.D. Instruct the people at week-day non-Eucharistic assemblies. "Let the deacons and presbyters assemble daily at the place the bishop may appoint; let the deacons (in particular) never fail to assemble unless prevented by sickness. When all have met they shall instruct those who are in the church, and then after prayer, each shall go to his appointed duties." Hippolytus "The Apostolic Tradition" 33: 1,2

215 A.D. Assist with the oils of exorcism and thanksgiving at baptism.

In Hippolytus' description of baptism in "The Apostolic Tradition" a deacon stands on either side of the bishop or presbyter. One deacon holds the "oil of exorcism" and the other the chrism - "oil of thanksgiving." Another deacon or deaconess helps the catechumen disrobe, After the renunciations, the bishop or presbyter anointed the catechumen with the "oil of exorcism" and the catechumen entered the baptismal pool where an already naked deacon or deaconess performed full immersion while the bishop or presbyter recited the baptismal formula at the edge of the pool. When the neophyte emerged, the person was anointed with the "oil of thanksgiving" and dressed in white robes"

215 A.D. Bring the people's oblations to the bishop and probably arrange them at Eucharist. In Hippolytus' description of The Eucharist at Easter in "The Apostolic Traditions" he relates that the deacons bring the offerings of the people to the bishop who consecrates them and with all the presbytery lay hands on the offering and say The Thanksgiving.

215 A.D. Bless non-Eucharistic Bread at Christian fellowship meals in the bishop's absence. “And even if the bishop should be absent when the faithful meet at a supper, if a presbyter or a deacon is present they shall eat in a similar orderly fashion…But if (only) laypersons meet, let them not act presumptuously, for a layperson cannot bless the blessed bread.” Hippolytus “The Apostolic Tradition” 26: 11,12

215 A.D. Administer the chalice only according to Hippolytus, but in most places continues to administer the bread and the cup until The 4 th Century A.D. In contrast to Justin Martyr who reported the deacons administered both The Bread and Wine, Hippolytus declared that the bishop shall distribute The Bread “with his own hands.” However, the deacons are to assist with The Chalice, the cups of water and milk (at Easter) only if enough presbyters aren’t present. Hippolytus “The Apostolic Tradition” 24: 1: 23: 4-7

215 A.D. Be a servant of the bishop. "When the deacon is ordained, this is the reason why the bishop alone shall lay hands upon the deacon; the deacon is not ordained to the priesthood but to serve the bishop and carry out the bishop's commands. The deacon does not take part in the council of the clergy; the deacon is to attend to the duties specific to the deaconal office and to make known to the bishop such things as are needful. The deacon does not receive that Spirit that is possessed by the presbytery, in which the presbyters share; the deacon receives only what is confided to the deacon under the bishop's authority." Hippolytus "The Apostolic Tradition" 9: 2-4

235 A.D. Guard the doors and keep order among the people at Eucharist. "But of the deacons, let one stand always by the oblations of the Eucharist: and let another stand without by the door and observe them that come in." "" 2.57 235 A.D. Announce a bidding to the people at The Eucharist. The following is the first recorded liturgical formula to be declared by the deacon. “Wherefore, O bishops, that your oblations and your may be acceptable, when you stand in the church to pray let the deacon say with a loud voice: ‘Is there anyone that keeps ought against a fellow believer, brother, sister or neighbor?’” “Didascalia Apostolorum” 2.54

235 A.D. Judge disputes with the presbyters between members of the Church. The presbyters and the deacons are to form a council with the bishop for rendering judgments in disputes between members of the Church. "Didascalia Apostolorum" 2.47

235 A.D. Function as full time servants of the Church. In the “Didascalia Apostolorum” instructions are given for the distribution of income among the clergy, widows, orphans, although provisions for the presbyters appears optional, indicating that the offices of deacon and deaconess developed into full time duties before the presbyterate. “Didascalia Apostolorum” 2.28

306 A.D. On occasion, head small, rural congregations. "Si quis diaconus regens plebem sine episcopo vel presbytero..." - "If a deacon has charge over the people without a bishop or presbyter..." Canon 77, Council of Elvira

314 A.D. On occasion, presides at Eucharist, probably under extraordinary circumstances and in the absence of a bishop (or presbyter?)

In the late 3 rd Century A.D., probably during the Diocletian persecution, some deacons offered (presided over) The Eucharist. The fact that deacons and congregations could easily accept the deacon offering The Eucharist, probably in the absence of the bishop or presbyter, demonstrates the importance and prominence of the Deaconal Office in the practice of the Church's liturgies. Ignatius wrote: "You should regard the Eucharist as valid which is celebrated either by the bishop or someone the bishop authorizes." Ignatius "Smyrneans" 8

Canon 15 of The Council of Arles held in 314 forbade deacons to celebrate or preside over The Eucharist but the same Council did not declare Eucharist's celebrated or presided over by deacons invalid.

After the Council of Nicea

380 A.D. Announce various stages of the Eucharist. Bid the prayers of the people at the Eucharist. Announce the kiss of peace.

The deacons announce various stages of the service, such as dismissing the hearers: “Let none of the catechumens, let none of the unbelievers, stay.” The deacons bid the various intercessory prayers of the church: “let us pray to the Lord.” The deacons announce the kiss of peace, they keep order in the congregation. With the subdeacons and porters they guard the doors (so the heathens or the Roman Imperial Forces don’t break in during the solemn moments of the service).To the deacons bring the oblations to the altar and two of them stand beside the altar with fans to keep insects from getting into the chalice. At the conclusion of the service, a deacon says: “Depart in peace.” “” 7; 8.1.14; 8.2.5.6.11.12

380 A.D. Read the Gospel at the Eucharist. "Whereas in many places (The Gospel) is read by the deacons, and in many churches by the priests, while on noted days it is read by the bishops, as for instance at Constantinople, on the first day of the festival of the resurrection." Sozomen "Ecclesiastical History" VII, 19

384 A.D. Bless the Paschal Candle. Jerome in a letter to the Deacon Praesidius of The Church at Piacenza in Northern Italy is the first person to record a written description of The "Exultet" - Let it resound - ceremony of blessing song over the Easter Candle. Jerome, Epistle 28, "Ad Praesidium, De Cereo paschali"

The Decline or Freezing of the Deaconal Office

With the emergence of The Christian Church as the state religion of The Roman Empire, The Church not only assumes the administrative divisions of The Empire - diocese and province- but the clergy adopt a "Cursus Honorum" - an advancement in grades - that matches the "Cursum Honorum" of The Republic/Empire: Quaestor, Aedile, Praeter, Consul. In The Church - Minor Orders (Porter, Exorcist, Lector, Acolyte, Sub-deacon), Major Orders ( Deacon, Presbyter, Bishop). The Ecclesial "Cursus Honorum" changes the ministerial offices of The Church from "horizontal" or organic developments based on need with the "new" ministries sharing fully with the already existing ministries in administration and liturgy to a "vertical" or hierarchical model which has had profound impact on The Christian Church from the 400's A.D. until the present. One of the "victims" of the hierarchical model has been the Office of the Deaconate which has been mostly reduced to one of liturgical actions with little of the ministerial and pastoral activities exercised by the "famous" deacons of the earlier centuries.

Invasions by The Barbarians and the collapse of The Roman Empire called for the appointment of presbyters who celebrate all the Sacred Ceremonies in the various villages and towns and further contributes to the eroding of the deaconate as a separate ecclesial office. Yet some interesting vestiges remained even to the early days of The 20 th Century A.D.:

Athanasius, the Deacon of , famous at The Council of Nicea, was elected Bishop and Patriarch of the city of without the intermediate step of presbyterate.

Leo, the Deacon of , was on a diplomatic mission when Pope Sixtus III died. The Roman populace awaited Leo's return and acclaimed him the 45 th Bishop of the Church of Rome, Pope St. Leo the Great without the intermediate step of presbyterate.

John Chrysostom, the Deacon of Antioch, was elected Archbishop of Constantinople without the intermediate step of presbyterate.

Gregory the Deacon, on the death of Pope Pelagius II, was acclaimed by the Roman people the 64th Bishop of The Church of Rome, Pope St. Gregory the Great, without the intermediate step of presbyterate.

Alcuin, the Abbot of Tours, never advanced beyond the Office of Deacon.

Hildebrand, the Arch-deacon of Rome, was elected the 156 th Bishop of the Church of Rome, Pope St. Gregory VII, without the intermediate step of presbyterate.

Cardinal Piccolomini in the late 1400's administered the diocese of Sienna for > 40 years as a deacon until his election as the 215 th Bishop of the Church of Rome, Julius II, "the Warrior Pope" but also the patron of Bromante and Michelangelo.

Cardinal Reginald Pole was one of the three Presidents of The Roman Church's Council of Trent while holding only the deaconal ministerial office in the 1500's A.D. Subsequently, he was ordained bishop without the intermediate step of presbyterate.

The "day to day" rulers of The Papal States and certain other members of the Papal Diplomatic Corps held the Office of Deacon-Cardinal and never were ordained to the presbyterate. The last Deacon-Cardinal of The dissolved Papal States died in the earliest years of The XX Century, A.D.

Some of the Holy Deacons and Deaconesses

Stephen, the first martyr and Witness before The Sanhedrin, a person full of faith and The Holy Spirit. Acts Chapter 6 and 7 and Chapter 8 verse 1

Stephen's fellow deacons Procherius, Nicanor, Timon, Parmens, and Nicolaus - the convert from Antioch. Acts Chapter 6

Philip, also one of the first seven Deacons who witnessed and baptized the Ethiopian official and witnessed and baptized in Samaria and was the father of daughters. Acts Chapter 8 verses 1 through 13 and 26 through 40 and Chapter 21 verses 7-15

The Deaconess Thecla, the assistant to St. Paul & The Deaconess Lydia Acts Chapter 16 verses 13 through 15 and 40

The Deaconess Phoebe

The Deaconesses of The Church of Rome, Susannah and Tatiana

Popilia, the Deaconess of The Church of Antioch Platonida, the Deaconess of the Church of Mesopotamia Aetholas, the Deacon of The Church in Persia Papylus, the Deacon and Martyr of The Church in Asia Minor

Benjamin, the Deacon of The Church at Susa Cyril, the Deacon of The Church in Palestine Eupulus, the Deacon of The Church in Sicily Peter, the Martyr and Deacon

Septimus the Deacon Ivanus the Deacon Hermylus, the Deacon of The Church in the Balkans Vincent, the Martyr and Deacon of The Church of Saragossa in Spain

Lawrence, the Martyr and Deacon of The Church at Rome Felicissimus and Agaptius, Co-Martyrs and Deacons with Lawrence in The Church at Rome Eleutherius, the Martyr and Deacon of The Church at Paris Cyriacus, the Deacon of The Church at Rome, one of The 14 "Holy Helper Saints" whose aid is requested against eye diseases and diabolical possession Romanus the Singer, the Deacon of The Church at Constantinople Ephraim, the Writer and Doctor of the Church, Deacon of The Church at Edessa in Syria Nona, the Deaconess and Mother of St. Gregory the Theologian and Archbishop Olympiada, the Deaconess of The Church at Constantinople and Friend of St. John Chrysostom the Archbishop

Alcuin the Deacon and Abbot of Tours Francis of Assisi, the founder of the Franciscans, Deacon of The Community at Greccio where Francis erected the first Christmas Crib Glycerus, Deacon to St. Felix of Nola

Nicholas Ferrar, Deacon of The Anglican Community of Little Gidding, member of the British Parliament in the 1600's and friend of George Herbert, the Anglican priest and poet.

Theodore, the Deacon of the Monastery of the Caves at Kiev in The Ukraine David Pendleton Oakhater, a Cheyenne war chief, who became a Christian, was ordained a deacon in The Episcopal Church and from 1882 through 1885 converted to entire Cheyenne people to

The Modern Day Activities of the Deacon

(No individual deacon or deaconess can be expected to perform all the duties listed. If there is a person who can perform all these activities, he or she must be,Uebermauss" or ,,Uebermensch": "Mighty Mouse" or "Superperson.")

Charitable and Societal Functions To help and befriend the powerless who are in need: prisoners, the poor, the troubled. To counsel the troubled. To work in referral programs to help those in crisis situations. To lead or work in community action groups to effect social change. To organize and promote community activities or programs to meet special needs; drug and alcohol dependencies, unwed parents, Aids education etc. To work with juveniles and adults in hospitals, prisons, orphanages, half-way houses and other institutions. To serve youth and young adults in various educational and recreational programs. To care for the needs of the elderly and disabled. To visit the lonely and neglected, especially those in institutions. To work with the handicapped. To provide employment help to those leaving institutions, such as prisons, half-way houses, drug and alcohol treatment centers.

Pastoral Functions To visit the sick and shut-ins. To care for and about the Church's poor. To coordinate a program for visiting and integrating newcomers. To visit prospective members of The Church. To instruct adults in the precatechumenate, catechumenate, and post- baptismal catechisis. To teach the children of The Church. To lead small study/prayer/sharing groups. To organize and lead groups and activities to serve special needs within the Christian ` community. To train acolytes or altar servers. To work with student groups. To instruct parents and godparents for . To lead Church discussion groups. To organize and coordinate retreats, workshops, and similar activities. To coordinate ushers or "Community greeters and hosts". To develop youth programs and activities. To counsel those with problems. To coordinate and train lectors. To assume responsibility for some aspect of local community or broader Church administration.

Liturgical Functions (with the Pastoral/Societal/Charitable Functions' Interface shown in parenthesis) To carry the paschal candle, lead The Exultet, assist at Baptism and The Eucharist at the Easter. . (Ministry as servants of The Church)

To assist in the administration of baptism and, in some instances, to officiate at baptism. (Ministry in prechatechumenate, catechumenate, and post baptismal catechisis)

To announce the stages of The Eucharistic Liturgy (Ministry of representing the Church in helping God's people)

To read The Gospel at The Eucharist and other Prayer Services. (Ministry of the word in counseling, teaching and bearing witness in the world) To bid the prayers of the people. (Ministry to all with problems and other special needs)

To prepare the people's oblations at The Eucharist. (Participate in offering up to God the needs, concerns and lives of all God's people as well as the material creation) To administer the Bread and Wine of The Eucharist. (Ministry to provide food, clothes and other physical needs to the poor)

To perform the ablutions at The Eucharist. (Ministry of servanthood)

To take The Eucharistic Bread and Wine to the absent. (Ministry to the sick and disabled)

To assist at marriages and to solemnize marriages in the absence of the bishop or the presbyter. (Administering premarital instruction)

To participate in the administration of Holy Unction to the sick. (Ministry to the sick)

To preside at non-Eucharistic Prayer Services, such as The , other devotional services. (Ministry of Prayer) To conduct services in homes for the aged and disabled. (Ministry of visiting the aged and shut-ins)

To celebrate services in communities without an appointed pastoral leader. (Ministry of Pastoral Concern)

To lead the Church's music. (Ministry to the pastoral as well as liturgical needs of choir members)

To officiate at burial rites except The Ministry. (Ministry to the dying)

To preach when officiating at a baptism, marriage, burial or other liturgical service in place of the presbyter or pastor. (Ministry of pastoral concern for special needs)

Preaching by Deacons

While modern "Catholic" communities assume that one of the main duties of the deaconal person is to preach, the evidence from the Early Church is not as clear. Obviously Stephen, Philip, Francis of Assisi preached: we have a written record that declares such. Canon 2 of The Second Council of Viason states:

"Not only in the cities, but also in all rural churches, the priests may preach. If the priest is hindered through sickness, a deacon should read a homily by a Father of the Church."

It would appear even the ancient Church examined the duties of the Deaconal person and decided that the individual had more than enough to do in liturgical, pastoral and social; duties and preaching, which needs to be done well, would either be done poorly by an overworked deacon; or, the deacon's proper duties would be neglected in preparing homilies or sermons.

In the reading I've done in preparing these Notes, I've come to the conclusion that if a deacon or deaconess has a true gift for preaching, let the person preach. But, if the community or larger church ordained the person to fulfill more pastoral or charitable/social needs the community or larger Church felt could only be addressed by an ordained deacon or deaconess, and the bishops, Pastors, Vicars discover the individual is spending > 100 hours a week preparing an homily or sermon and, possibly neglecting the duties for which the person was ordained, let's not put the preaching burden on such a person.

Some Thoughts for Bishops, Pastors and Vicars

In the reading I've done in preparing these Notes, I've come to believe that no one should be ordained to The Office of Deacon or Deaconess because it would be nice to have another person at the altar wearing fancy robes.

Such mocks the serious duties that the deacons perform at Liturgy and in Pastoral, Charitable and Social setting within the Church and the broader community.

No one should be ordained to The Office unless a clear need has been perceived by an individual community with its pastoral staff making recommendations or requests to the bishop. Or, the jurisdictional or Presiding Bishop has perceived a larger need and has conveyed such to The Governing Synod and the various jurisdictional Vicars who concur with the appropriate Bishop that the need can best be fulfilled by a person holding The Office of Deacon or Deaconess.

The Church of Rome has, I think, made a serious mistake in using the terms "transitional" and "permanent" deacons. Any person ordained to The Office of Deacon or Deaconess must fulfill the Liturgical, Pastoral, Charitable and Social Duties as if "there is no other position for me in the Church."

"If I blow this, I'll get pushed up the ladder to priesthood" doesn't help to restore the organic model of The Early Church and violates on of Dr. Doellinger's charges to The Old Catholic Movement: "Gradually to bring into being a Church which will be more closely conformed to the ancient undivided Church."

The Liturgical Vestments of the Deacon and Deaconess

The standard vestments of the deaconal person at Eucharist are:

The amice - (currently optional) developed as a piece of washable white linen to keep the early Medieval long hair (unwashed and filthy) from staining the ornate vestments.

The alb - the standard garment of dress in the Roman Empire after the cumbersome toga had been abandoned. (Originally, the garment was a solid piece of linen with sleeves and an opening for the head. Sometimes, it had purple decoration around the sleeves and bottom if the wearer was a member of the nobility. With the development of lace in the 15 th and 16 th Centuries A.D., the sleeves and bottom or the alb in Church were replaced with removable lace that could be cleaned separately and the back bottom acquired a train. Most of these vestments are either in museums or back closets in Churches, Requiescant !)

The cincture or girdle - a piece of cord, sometimes in the color of the season of The Church Year, to tie around the waist and hold up any excess length of the alb.

The Stole - the symbol of authority - the stole is usually in the color of the season of the Church Year. The deaconal person wears the stole over the left shoulder and gathered under the right arm. If the stole does not have an extra piece of material that joins the two halves, the wearer will use the cincture or girdle to make a cross with the stole at the right side of the body.

The Dalmatic - a vestment with a front and back and wide sleeves. The Dalmatic is usually in the color of the season of the Church Year. (In the Tridentine Rite vestments, the difference between the Deacon's Dalmatic and the Subdeacon's Tunic was shown by extra decoration on the sleeves and at the shoulders. Most people wouldn't know the difference). The Mendicant and Monastic Rites generally suppress the wearing of the Dalmatic outside The Eucharist and forbid it at Eucharist during Seasons of Penitence.

Three other vestments might be worn by the deaconal person on occasion.

The surplice - a long piece of closed white material with wide sleeves and a wide collar worn over the long red (bishops), red-purple (monsignors), black (priests, deacons, acolytes, readers, altar servers) cassock. The surplice developed in the late 1400's A.D. when the collars and cuffs of soutanes and the cowls of the mendicants and monks acquired fur lining to ward off the cold. It became very difficult to put on the alb over the fur collars. While the current regulations of The ECC + USA don't mention the surplice, deacons and presbyters might find reason to wear the vestment in place of the alb. Although the 20 the Century A.D. invention of Velcro tab stays makes vesting in the alb much easier than in former times.

The Cope - an ornate, full vestment unique to The Western Church which is open in the front and held at the neck by a stay or brooch. If the deaconal person is the Presiding Person at a Service, the individual might elect to wear the cope to add more solemnity to the Service. A deacon should never wear the cope if another person is the presider at The Service. Bishops, presbyters, and deacons might wear the cope in place of the chasuble and dalmatic especially if a physical handicap makes it difficult to put on the more closed in chasuble or dalmatic; although in the case of bishops, vesting the bishop in church robes is one of the tasks of the deacons.

The Humeral Veil - an ornate piece of cloth held at the neck by a stay or brooch and worn when carrying The Reserved Sacrament or blessing the people with The Reserved Sacrament.

A Word about the Colors of the Seasons of the Church Year

Purple is generally worn during Advent and Lent and other Days of Penance, at Funerals except in The U.S.A. where white may be worn.

White or Gold - Christmas, Easter, the Sundays of Christmas-tide and Easter-tide, Trinity, Corpus Christi, Non-martyred Saints' Days, Feasts of the Virgin (white or blue may be worn).

Red - on Palm Sunday, Good Friday, Pentecost, Martyrs' Memorials, Holy Cross Day.

Green - on the Sundays in Ordinary Time and Week-days.

Black - is not used at all anymore.

The deacon should wear the same color stole (and Dalmatic, if available) as the Celebrant. The deacon may wear a white dalmatic with a stole, which is the color of the day. The deacon may wear a white stole if the color of the day is not available.

The Prayers to be recited by The Deacon or Deaconess when vesting for Eucharist:

1. If the deacon uses the amice, the deacon says while putting the amice on:

"Place the helmet of salvation on my head, O Lord, that I may overcome the assaults of the Evil One."

2. As the deacon puts on the alb, the deacon says:

"Make me clean and make my heart pure, O Lord, that being made white in the Blood of the Lamb, I may receive the gifts of everlasting joy."

3. As the deacon puts on the cincture, the deacon says"

"Blessed is God, who girds me with strength, has made my way blameless and has raised me up."

4. As the deacon puts on the stole, the deacon says:

"My soul exults in the Lord, for the Lord has given me the vestment of salvation and the garment of joy. The Lord has set a crown on my head. The Lord has dressed me like a bridegroom and as a bride the Lord has adorned me with comeliness."

5, As the deacon puts on the dalmatic, the deacon says:

"Lord, you said: 'My Yoke is easy, and my burden light.' Make me able to bear that burden so that I may obtain your favor. Amen.

What Deacons do at The Holy Eucharist

Before The Holy Eucharist, The Divine Liturgy, The Mass, the duties of the deacons and are many and varied. They need to make sure that the persons charged with the audio-visuals have checked everything out: the lights and sound systems work; the musical instruments have been tuned, if needed. The altar guild had the vestments cleaned, if needed. The altar bread, wine and water is available. Any other items needed if another Sacrament is to be celebrated within The Eucharist or Sacramentals are to be blessed. The musicians have prepared the music, the readers the assigned readings, the altar server and other ministers (greeters or ushers) know their duties.

It is not the duty of the deaconal person to "make" people do what they said they would do; but, rather, to verify that the actions or preparations people agreed to perform have been done; and, if not, quickly to make alternate arrangements.

Within the hour before The Eucharist, the deacons and need to make sure the altar breads, large and small hosts if people are to place a host in a ciborium or on a paten to signify that they are going to receive Eucharist, the chalice, wine and water are on an easily accessible table for the people to put their host into a ciborium or on the paten. This table needs to be accessible for the persons who will bring the up the gifts at The Presentation of the Gifts.

If one of the deaconal persons has been assigned to preach or read The Gospel, other deacons , if available, should take over the preparatory duties freeing the preacher or Gospel Reader in the hour before The Eucharist to check notes, review The Gospel, or just pray.

Finally, in the last minutes before The Liturgy begins, the deaconal person needs to check with the greeter or ushers:

The greeter or ushers might tell the deacon: "Mrs.. Smith was taken to hospital last night. Or, Ole Joe called The Jones Family and said he didn't feel well and wouldn't be coming to church today."

The names of Mrs. Smith and Ole Joe may be added to the community's General Intercessions, extra hosts added to "take communion to the absent/sick" - a note might be written that the presbyters need to celebrate "The Sacrament of the Sick" with Mrs.. Smith at hospital; see if The Jones Family want to take communion to Ole Joe after Mass; or, should a deacon visit him?

The final six duties of the deaconal person just before The Eucharist are:

1. Vest in the deaconal robes (using the vesting prayers, if desired).

2. Assist the presider and other presbyters in vesting.

3. If the community has the custom of public veneration of The exposed Reserved Sacrament, don the humeral veil and go to the altar and put away The Reserved Sacrament in the tabernacle.

4. Have the altar servers light the two, four or six candles required for The Eucharist at the altar and the two candles at the lectern (pulpit) unless some of these are carried in the Opening Procession. Have the altar servers extinguish all other candles on the altar or side altars except for the peoples' votive lights. "Lest "our brother, The Sacristan, The Emperor Francis II Habsburg of Austria-Hungary rise up in ire."

5. Make a list of the names and titles of the principal person who will be at the altar for The Eucharist and have the list ready for the presider at The Opening Remarks.

6. Arrange the order of The Entrance Procession • The Thurifer, if incense is used • The Processional Cross, if used • The bearers of the Candles for the lectern or Pulpit, if carried in the Procession • Other Servers • Ordained Acolytes and Lectors (if vested) • Ordained Readers (Lectors, if vested) of The Old and Readings, one of whom carries the Book of Readings if this book is separate form The Gospel Book. • Deacons without a part in the Mass, if vested. • Priests and then Bishops who are not concelebrated, if vested. • The Concelebrants: priests, Abbots, Bishops • The Master of Ceremonies • The principal Concelebrant, the Presider. (unless one of the following). • The Bishop (or Apostolic Administrator) of the Diocese where the Mass is taking place. • The Presiding Bishop

When The Procession is ready, a signal is given (the church bell might be rung) and the procession moves to the sanctuary.

The following description of the Deacon’s role in the Celebration of the Eucharist should be read as a general outline that each congregation and even each priest within that congregation may adapt to fit individual needs and preferences. But, the following does describe the many things which the Deacon can do at Mass.

The Processional

The Opening Hymn is begun; or a Musical Piece is played. When the clergy arrive at the altar, they bow and take their seats. The reader carrying The Book of Readings places the book on the lectern or pulpit. The candle bearers place their candles on either side of the lectern or pulpit.

The deacon places The Gospel Book on the altar, unless The Book of Readings and The Gospel Book are the same, The Lectionary, and the deacon places it on the lectern or pulpit. The altar candle bearers place the candles on the altar.

All go to their seats except the presider and the deacon, if incense is used. The thurifer hands the censer to the deacon who hands the incense boat to the presider. The deacon assists the presider in incensing the altar. At the end of the incensation, the deacon and the presider go to their seats.

The Opening of The Eucharist

The presider greets the community with one of the greetings found in The Sacramentary. The Bishop always greets the people with: "Peace be with you." And we all answer: And also with you.

(A Moser addition): If the community hasn't gathered together for a long time, or has many known strangers in it, i.e. a funeral or wedding liturgy and there is no published program for The Liturgy which lists a "Who's Who", the deacon hands the presider the names of the persons the deacon made just before the start of the Entrance Procession and the presider can say in these or similar words:

"Thank you for your good wishes for me. Good Morning/Day/Evening. I'm Bishop/Father X, the principal celebrant of today's Liturgy, which commemorates The Feast of X. With me today are The Bishops (names their names), the Abbesses and Abbots (names their names), the Reverend Fathers and Mothers (names their names), The Reverend Deacon (names the person's name) who will proclaim The Gospel, the Reverend Deacons (names their names) who will assist at the altar, the Reverend Deacon/ Presbyter/Professor (names the person's name) who deliver the homily, the altar ministers (names their names), the Music Ministers (names their names), the Readers (names their names), the Greeters and Ushers (names their names), the persons who will bring the gifts at the appropriate times (names their names), those who will be receiving The Sacrament of (Baptism, Confirmation, Holy Eucharist for the First Time, Anointing of the mentally or physically impaired, Matrimony, Holy Orders) during this Eucharist (names their names), the Communion Distributors (names their names)."

The presider continues in these or similar words: "In advance, a thank you to all of you for your service to God's Church and to each other."

NOTE: you can't tell the players without a scorecard or an introduction. The presider might conclude the introductions by saying: "Again, I say: Saints, the Lord be with you." Or, the presider repeats The Opening Greeting from The Sacramentary. The bishop repeats: "Again, I say: Peace be with you." And we all answer: And also with you.

The Prayers of Petition, Penance and Praise to Christ

The presider leads the community in The Public Intercession for Forgiveness and of Petition, Penance and Praise to Christ: a. Option 1. The presider says: We confess And we all continue with The Confiteor, b. Option 2. The presider says: (an example) Lord Jesus, you healed the sick The deacon says or sings: Lord, have mercy or Kyrie eleison And we all answer: Lord, have mercy or Kyrie eleison The presider says: (an example) Lord Jesus, you forgave sinners. The deacon says or sings: Lord, have mercy or Kyrie eleison And we all answer: Lord, have mercy or Kyrie eleison The presider says: (an example) Lord Jesus, you give yourself to heal us and bring us strength. The deacon says or sings: Lord, have mercy or Kyrie eleison And we all answer: Lord, have mercy or Kyrie eleison c. Option 3. The presider says: Let us ask God's mercy and honor Christ in the hymn of penance, petition and praise, joining The Church of the Ages. The deacon or the cantor leads the community in the triple or nine fold: Kyrie eleison, Christe eleison, Kyrie eleison

At the end of The Public Intercession for Forgiveness and of Petition, Penance and Praise to Christ, the presider declares The Absolution:

May almighty God have mercy on us, forgive us our sins and bring us to life everlasting. And we all say: Amen.

The "Glory to God in the highest" follows. (This hymn is sometimes seasonally omitted) This Hymn or an Hymn variation should always be sung, not just recited.

The Prayer of the Day

At the conclusion of "The Glory to God", the presider says: "Let us pray." The deacon has the altar server hold the Sacramentary before the presider, The presider reads The Prayer of the Day. And we answer at the end: Amen.

The Liturgy of the Word

1. The First Reading

The Reader goes to the lectern or pulpit and declares The First Reading. At the end of the reading, the reader says: "The Word of the Lord. And we all say: Thanks be to God.

2. The Community says or sings the response to The First Reading

3. The Second Reading (if not The Gospel)

The Reader goes to the lectern or pulpit and declares The Second Reading. At the end of the reading, the reader says: "The Word of the Lord." And we all say: Thanks be to God.

4. The Proclamation of The Gospel a. The Deacon presents the incense boat (if incense is used) to the presider who puts incense into the censer. The Deacon and the candle bearers go the altar and bring the Gospel Book, or go to the lectern/pulpit and bring "The Lectionary" to the presider. b. The deacon bows in front of The Presider and says: (Madame or sir) or Reverend Father or Mother) give the me your blessing. The Presider blesses the deacon saying: The Lord be in your heart and on your lips that you may worthily proclaim The Gospel. In the name of The Father and of The Son and of The Holy Spirit. And the deacon answers: Amen. c. The thurifer, the candle bearers and the deacon carrying the Gospel Book or Lectionary process to the lectern or pulpit where the deacon lays the Gospel Book or Lectionary on the lectern or pulpit. d. The Gospel Acclamation is sung by everybody. e. The deacon incenses the book ( if incense is used) and says to everybody: "The Lord be with you" To which we all say: "And also with you." The Deacon says: "A Reading from The Holy Gospel according to (Matthew, Mark, Luke, John) To which we all say: "Glory be to you, O Lord." At the end of The Gospel Reading, the deacon says: "This is the Gospel of the Lord." To which we all say: "Praise be to you, Lord Jesus Christ." f. The Gospel Book and candles are left at the lectern/pulpit at the end of the Gospel Reading. g. The deacon and ministers go to their seats. h. The person appointed or the presider, if the presider is to preach, goes to the lectern/pulpit and delivers The Homily.

Reception of Sacraments or Blessing of Sacramentals

At the end of The Homily, if a Sacrament is to be received or Sacramentals to be blessed, the persons or things come or are brought to the sanctuary. Because the various ceremonies surrounding the reception of Sacraments or blessing of Sacred Things (Sacramentals) have their own rituals, some of which involve actions, gestures, words by the deaconal persons, the deacons need to consult "The Book of Rites" and "The Bishop's Book of Consecrations - The Ordinal" - about the specific roles of the deacons when these special ceremonies of Sacramental Reception or Blessing of Sacred Things take place. Such Sacramental Receptions or Blessings will not happen on a routine basis at the customary week-day or Sunday Liturgy. The Symbol of Faith

The Symbol of Faith - The Creed of Constantinople - Nicea. The Creed is said on Sundays and special Days unless a Sacrament has been received that includes its own special Statement of Faith, i.e. Baptism, Confirmation, .

The General Intercessions

If no other person has been appointed to lead The General Intercessions, the deacon does such. Alternately, the deacon could inject the call for the community's response to the particular intercession.

Example. Leader of The General Intercession: For The Ecumenical Catholic Church, U.S.A. Deacon : Let us pray to the Lord. And we all say : Lord, hear our prayer.

The Deacon must remember to pray for any absent/sick persons especially those just known to the community.

The presider may, then, ask the community for any intentions or prayers for special persons (aloud or silently)

At the end of each spoken aloud intention from community members, the deacon says: Deacon : Let us pray to the Lord. And we all say : Lord, hear our prayer.

Or, if there is only a time of silence for the community's unspoken intentions, at the end of an appropriate time, the deacon says: Deacon : Let us pray to the Lord. And we all say : Lord, hear our prayer.

The presider then offers a prayer that sums up the petitions. To which we all answer: Amen

The Greeting of Peace (This may be included at the beginning of Mass, here, or just before Communion.)

The Deacon says: "It is time to make our Thanksgiving to the Lord. Is there anyone that keeps ought against a fellow believer, brother, sister or neighbor? Let them, here and now, become friends again with each other."

The presider says: The peace of the Lord be with you always. And we all answer: And also with you. The deacon says: Let us offer each other a sign of peace.

The community greets each other with a handshake, bear hug or whatever is appropriate.

The Preparation of The Gifts

The Offertory Hymn is begun. The deacon and acolytes receive the gifts, arrange them on the altar. The deacon pours the wine and water into the chalice, arranges the Altar Book and when all is ready bows to the presider who comes to the altar for the incensation (if incense is used) of The Gifts. The thurifer presents the censer. The deacon puts the incense in the censer and hands the censer to the presider and assists the presider in the incensation of the gifts and the altar.

The deacon, then, incenses the presider, the other clergy and all the people.

The Eucharistic Prayer, The Prayer of Thanksgiving

During The Eucharistic Prayer, the deacon stands near the principal celebrant, but a little behind, and assists with the book and chalice (i.e., covers and uncovers the chalice at the appropriate times). If The Eucharistic Prayer is recited by a number of concelebrating presbyters, the deacon may hand the altar Book to each one and indicate the passages to be read. Alternately, the principal celebrant could step aside and each Concelebrant come to the altar and read the assigned passages of The Eucharistic Prayer. the deacon would point to the passages the concelebrant needs to read.

After The Words of Institution recited by all the Concelebrants together, and before or after The Epiclisis, the deacon says: "Let us proclaim the mystery of Faith." And we all say: (Example): "Christ has died. Christ is risen. Christ will come again."

At The Doxology at the end of The Eucharist (Through Him, with Him, In Him etc.), the deacon holds the chalice up in the air while the presider holds the paten and we all sing: Amen.

After The Lord's Prayer (The Our Father) and the breaking of the bread, the presider says (if The Kiss of Peace was not already given earlier in The Liturgy).

The presider says: The peace of the Lord be with you always. And we all answer: And also with you. The deacon says: Let us offer each other a sign of peace.

The community greets each other with an handshake, bear hug or whatever is appropriate.

For The Distribution of The Consecrated Elements, the deacon receives after the presider and before any other concelebrants under both species and offers the chalice to the concelebrants and, then, to all the people.

After all have received The Sacrament, the deacon and the acolytes clean off the altar and perform the ablutions at a side table.

All, then, go their seats for a period of silence.

The Conclusion of The Eucharist

At the end of the appropriate time of silence, the presider says: "Let us pray." The presider, then, recites The Closing Prayer. At the end we all say: Amen.

The presider imparts the blessing. And we all answer: Amen.

The deacon, then, says: "Our Liturgy is ended. It is the dismissal. Let us depart in peace. And we all answer: Thanks be to God.

The Recessional is made.

Texts used to compile these notes. (Editor’s Note: Since this paper originally included 70 additional pages, some texts may have been used only in sections of this paper which have not been included here.)

I. Scripture Biblia Vulgata Salmanticae 10 Oct. 1959 The New Greek-English Interlinear New Testament Tyndale House Publishers, 1993 2. Scripture Commentary An Introduction to the New Testament The Anchor Bible Series, 1997 3. Classic Theological Text Sacrae Theologiae Summa "Volume IV, Tractatus V" Madrid, 1956 4. Liturgical Texts a. The (1). Pre-1969 Reform St. John's Manual, New York, 1856 The Roman Breviary, in 2 volumes, London, 1879 The Saint Andrew Daily Missal Belgium, 1953 Divine Office in 3 Volumes, Collegeville, 1964

(2). 1969 Reform The Order of Mass, New York, 1969 Lectionary for Mass Jerusalem Bible Texts, New York, 1970 : The Liturgy of the Hours in 1 volume Boston, 1976 The Rites of The Catholic Church, New York, 1976 People's Companion to the Breviary in 2 Volumes, Indianapolis, 1997 b. The Byzantine Rite Service Book of The Holy Orthodox Catholic Apostolic Church New York, 1922 Divine Prayers and Services New York, 1961 c. The Seabury Press, 1979 d. The Celebration of The Eucharist in The Catholic Diocese of The Old Catholics of Germany Munich, 1997 5. Other Texts consulted Mass of The Roman Rite in 2 volumes Josef Jungman New York, 1950 Christian Prayer through the Centuries Josef Jungman Reprint, New York, 1978 The Deaconate Seabury Press, 1981 Deacons: Permanent or Passing Kenneth Kleiber and Herve Lemire New York, 1982 The Catholic Fact Book John Deedy Chicago, 1986 Sacrament of Service Patrick McCaslin and Michael C. Lawler New York, 1986 Many Servants Ormonde Plater Cowley Publications, 1991

Editor’s Note: Deacon Tom Moser died on February 2, 2003. “Eternal rest grant unto him, O Lord; may be rest in peace.”