Handbook for Permanent Deacons

ARCHDIOCESE OF PHILADELPHIA

HANDBOOK FOR PERMANENT DEACONS

1 Promulgated: 7/18/1996 Amended: 01/01/1999, 08/16/2003, 09/22/2006, 02/13/2013, 04/07/2014, 03/19/2015

HANDBOOK FOR DEACONS

TABLE OF CONTENTS

SECTION I: HISTORY OF THE DIACONATE

1.1 Mission Statement 1.2 Perspectives on the Diaconate 1.3 History of the Permanent Diaconate in the Archdiocese of Philadelphia 1.4 Pertinent Church Documents 1.5 Deacon Saints

SECTION II: OFFICE FOR CLERGY: COMMITTEES FOR THE PERMANENT DEACONS OF THE ARCHDIOCESE OF PHILADELPHIA

2.1 Standing Committees 2.1.1 Ongoing Formation Committee 2.1.2 Pastoral Care Committee 2.2 Additional Committees

SECTION III: DIACONAL MINISTRY

3.1 Faculties 3.2 Commitment to Ministry Form 3.3 Assignments 3.4 Incardination and Excardination 3.5 Title and Dress 3.6 Spiritual Development 3.7 Ongoing Formation 3.8 Retirement Policy 3.9 Deacons in Twinned Parishes or Closed Parishes 3.10 States of Life of Deacons 3.10.1 Wives and Families of Deacons 3.10.2 Celibate Deacons

SECTION IV: DEATH OF A DEACON

4.1 Procedures and Notifications

ANNOTATION HISTORY OF THE HANDBOOK FOR PERMANENT DEACONS

DATE ACTION

Promulgated: 07/18/1996 N/A

Amended 01/01/1999 1) General Revisions

Amended 08/16/2003 1) General Revisions

Amended 09/22/2006 1) Preaching § 3.1.1

Amended 02/13/2013 1) Decree on Witnessing Marriages § 3.1.3 2) Clerical Attire § 3.5

Amended 04/07/2014 1) Retirement Policy § 3.8

Amended 03/19/2015 1) Mission Statement § 1.1 2) The Permanent Diaconate in Philadelphia § 1.3 3) Deacon Saints, Page 13 4) Committees Section II § 2.1, § 2.2 added 5) Marriages (Faculties for Deacons 4.+, Page 21) 6) Commitment to Ministry Form § 3.2 7) Title and Dress, Note added 8) Ongoing Formation § 3.7, Paragraph 2 9) Retirement Policy §§ 3.8.1, 3.8.2, 3.8.3 (Sections numbered) 10) Death of a Permanent Deacon

SECTION I: HISTORY OF THE DIACONATE

1.1 MISSION STATEMENT FOR FORMATION AND ONGOING FORMATION

The Permanent Diaconate Division of Saint Charles Borromeo Seminary has as its primary purpose implementing the four-fold dimensions of formation (human, spiritual, intellectual, and pastoral) of potential candidates for the diaconate of Jesus Christ in the Roman Catholic Church. Its guiding focus is the example of Jesus Christ, who came “not to be served but to serve, and to give His life as a ransom for the many” (Mark 10:45). In theological instruction and pastoral education, the Permanent Diaconate Division seeks to engage men in a process of reflection on the issues of life, to provide a better understanding of the Gospel message, a clear awareness of the historical development of the Christian faith and to impart a sensitivity to the human concerns and spiritual demands faced by contemporary men and women of faith. Of particular emphasis is a strengthening of the man’s personal ability to explain and articulate the Catholic faith to members of the Catholic community and to men and women of other Christian traditions and other faiths.

By means of its integration of the four components of formation the Permanent Diaconate Division has these as it primary goals: The fostering of Human Formation consistent with the attainment of the maturity demanded for ordained ministry as a Roman Catholic deacon. The deepening of Spiritual Formation to sustain a lifetime of diaconal service and to advance that continual conversion of mind and heart so necessary for every baptized member of the Church and especially to be expected of its ordained deacons. The sharpening of Intellectual Formation effectively to assimilate a graduate, professional theological education consonant with the ability faithfully to grasp, represent, and apply the Church’s Tradition as an ordained deacon. The broadening of Pastoral Formation to develop the specific capacities for ministerial and public leadership required for diaconal service.

The Office for Clergy, through the Vicar for Clergy and the Associate to the Vicar for Clergy for Permanent Deacons, is responsible for administrative oversight of the Permanent Diaconate, and provides pastoral care and ongoing formation for deacons. In addition, the Office for Clergy has the responsibility, through the Admissions Committee of the Permanent Diaconate, for recommending admission of qualified applicants to the diaconate formation program.

All of these activities are undertaken with complete fidelity to the Magisterium of the Church and in complete communion with the Archbishop of Philadelphia.

1.2 PERSPECTIVES ON THE DIACONATE

All the People of God are gifted by the outpouring of the Holy Spirit, gifted in the manner necessary for the accomplishment of their particular ministries within the body of the Church. As Vatican II reminds us:

From the reception of these charisms or gifts, including those which are less dramatic, there arise for each believer the right and duty to use them in the Church and in the world for the good of humankind and for the up building of the Church. Apostolicam Actuositatem #3

In the sacraments of Baptism and Confirmation, all believers are called to share in the mission of Jesus Christ. Though the specific form of their participation in ministry varies according to the gifts of the Holy Spirit, all who share in this work do so in response to the same mandate of Christ.

Christian service in the world is represented in a preeminent way by the laity, who are called to civic and public activity in response to the imperatives of peace and justice, and to the resolution of social, political and economic conflicts, especially as they affect the poor, oppressed and minorities. Those who are ordained also offer service in the world, but in a way proper to the Sacrament of Holy Orders. Christian service for the ordained minister entails proclaiming, preaching and teaching God’s Word, leading the community in prayer and in sacramental liturgies and exercising administrative leadership in the Church. The permanent deacon serves as a bond between the Church and the world, between clergy and laity, and thus manifests the love of God for both the Church and the world.

What distinguishes the permanent deacon from the lay person is that the permanent deacon has been ordained to assist the bishop in his doctrinal, sacramental and charitable ministry on a public and permanent basis; thus, the permanent deacon is authorized to function in the name of the Church as one who holds a stable office within the Christian community. While the deacon performs many functions at the service of the Church, it is important to remember that there is a theological priority to all that he does. Through the sacrament of Holy Orders, the deacon is configured in his very person to that of Christ, the Servant. It is Christ the Servant who acts through the ministry of the deacon.

Although a member of the clergy and therefore distinct from the lay person, the permanent deacon has a ministry that is intimately related to that of the lay person. The permanent deacon’s special role is to manifest and to promote the ministry of charity among all Christians.

THE MINISTRY OF THE PERMANENT DEACON: LEADERSHIP IN SERVICE

Permanent Deacons have an office and function that calls for leadership, specifically leadership in service. The permanent deacon is recognized as a leader within the Church when he proclaims the Gospel, preaches, baptizes or assists at the Eucharist. He is recognized as a leader in service to the world by his care of the needy, the hungry and the deprived.

In this way the permanent deacon imitates Christ the Servant, who left as his testament to the Church: “Let the greatest among you be as the youngest, the leader as the servant” (Lk 22:26) and “As I have done so you must do” (Jn 13:15). For the permanent deacon there can be no leadership except in the practice of unselfish, Christ-centered service. Strengthened by sacramental grace, in communion with the bishop and his group of priests, they serve the people of God in the ministry of the liturgy, of the word and of charity. Lumen Gentium #29

THREE-FOLD MINISTRY OF THE PERMANENT DEACON

The leadership-service of the permanent deacon is performed not in isolation, but in union with that of other ordained and non-ordained ministers in the Church. His specific charism, lifetime service, is manifested in the varied works of service to which he is called. For practical consideration his ministry may be divided into three categories:

The Ministry of Charity:

The public service of individuals in the name of the Church is the permanent deacon’s most characteristic ministry. This service may frequently be exercised on a one to one basis with the sick (hospitals and shut-ins), the aged (nursing homes), the imprisoned, the poor, the rejected, and any others who stand in need of the care of Christ and the Church.

The permanent deacon may also function as a community leader, participating in parish council sessions, parish or community discussions, and action groups or committees and projects on the diocesan level. He may become associated with the works of diocesan agencies or offices. Moreover, he may be asked to represent the Church in various programs, such as an apostolate to persons with disabilities, or in minority leadership. He often brings to ministry a special talent or expertise from his work experience. A family life perspective is also a special gift which accompanies his ministry.

The Ministry of the Word:

The permanent deacon’s most solemn ministry of the Word is that of proclaiming the Gospel and preaching at the liturgy. The Rite of Ordination states: “Now you must not only listen to God’s word, but preach it.” But, just as God’s word lives beyond the pulpit, so the permanent deacon can extend this ministry in almost unlimited ways. Adult education (study groups, Sacramental programs, RCIA instructions) and youth education (coordinating or teaching) can become a part of his concern.

The permanent deacon, as Servant of the Word, seeks to conform his own life more and more to the Word of God and looks for opportunities to place the Word of God at the service of God’s people.

The Ministry of the Altar:

In addition to proclaiming the Gospel and preaching, it is the liturgical function of the permanent deacon to serve and to assist the bishop and priests at the Eucharist. He is also an ordinary minister of the Eucharist. He may officiate at Benediction of the Blessed Sacrament and may administer various sacramentals. In addition, the permanent deacon may administer Baptism solemnly, officiate at and bless marriages when so delegated, officiate at Vigil Services for the deceased, funerals, and burial services and preside at prayer services. As minister of the liturgy, the permanent deacon leads the community or serves in conjunction with other ministers as need dictates.

1.3 THE PERMANENT DIACONATE IN THE ARCHDIOCESE OF PHILADELPHIA

[Amended 03/19/2015]

In its Dogmatic Constitution on the Church, the Second Vatican Council formally restored the diaconate as a permanent order within the Church with the intention of strengthening the ministry of service among God’s people in imitation of Christ the Servant, who “came not to be served but to serve” and give His life for others.

In 1971 the US bishops issued Permanent Deacons in the United States: Guidelines on Their Formation and Ministry, situating the Permanent Diaconate within the larger body of the Church and affirming its three-fold ministry of the word, of the altar and of charity. Since that time the Permanent Diaconate has developed extensively in response to the varied pastoral needs of the Church all over the country.

In Philadelphia then-Archbishop John Cardinal Krol initiated a program of formation for a restored Permanent Diaconate in response to the particular needs of two minority communities within the Church of Philadelphia.

Individual training programs for the Permanent Diaconate were developed first in 1977 for the community of Hispanic Catholics and then in 1978 for the community of Black Catholics, in the conviction that these two communities, already rich in the faith and apostolic zeal, might be further enriched by the service of diaconal ministers drawn from their own midst and strengthened by the sacramental grace of Holy Orders in the Church.

This initial concern to enrich the pastoral service offered to specific communities within the Church of Philadelphia soon blossomed into a more extended commitment to training and formation of adults for service to all the faithful of the Archdiocese.

Thus in September of 1981 the Church Ministry Training Program was established to provide for the theological, pastoral and spiritual formation of men and women already actively involved

in service in their parishes. During the two years of this Church Ministry Program, participants are guided to discern how God is inviting them to use their talents and gifts in the pastoral ministry of the Church and to commit themselves more deeply to the service of others. Since its inception hundreds of men and women have participated with great enthusiasm in the Church Ministry Training Program.

From among the men who had completed the Church Ministry Training Program, those who believed they may have a calling to permanent, ordained ministry within the Church were invited to apply for admission to the Permanent Diaconate Program. Those accepted into this universal program as deacon-candidates, participated in a three-year program of formation. This program, which was initiated in the fall of 1983 to provide the spiritual, pastoral and theological skills needed to fulfill a diaconal ministry among the faithful.

After the ordination of the original group of sixteen men from the Hispanic community in 1981 and six men from the African-American community in 1982, the program was opened to all men in the Archdiocese of Philadelphia, and classes of permanent deacons in the universal program have been ordained each year since 1986.

In 1998, the Congregation for the Clergy and the Congregation for Catholic Education jointly published new norms for the formation of permanent deacons. National Norms were approved by the United States Bishops in June 2000. Anthony Cardinal Bevilacqua revised the Formation Program in keeping with the direction of these new norms. What was essentially a five year formation program (two years in Church Ministry and three years in formal diaconate formation) became a six year formation program, all of which were under the auspices of the Permanent Diaconate Division. Men interested in the diaconate now entered directly into this six year formation program. The first year was called the Aspirancy year, dedicated exclusively to spiritual formation and further discernment concerning this call. This is followed by five years of formation, dedicated to the human, spiritual, intellectual and pastoral preparation of future deacons.

In 2013, the Permanent Diaconate in Philadelphia underwent another transformation. The Permanent Diaconate Division was split into two separate entities. The Office for Clergy is now responsible for admission into the formation program, and all matters post-ordination. All issues pertaining to the Permanent Diaconate with regard to the Office for Clergy are managed by the Associate to the Vicar for Clergy for Permanent Deacons, who reports directly to the Vicar for Clergy. Included is the management of what is known as the Inquiry Year. During this time period, applicants to the Permanent Diaconate formation program attend workshops and meet with discernment/prayer groups while undertaking the application process. The formation program is now known as the School of Diaconal Formation, a division of Saint Charles Borromeo Seminary. The program is still six years long, but now, aspirants and candidates while in formation for the Permanent Diaconate (along with wives), who meet academic qualifications, have the option of earning a Master of Arts in Sacred Theology. The School of Diaconal Formation comes under the direction of the Dean of the School of Diaconal Formation, who reports to the rector of the Seminary.

Directors, Office for Permanent Deacons

Rev. Msgr. D. James McGettigan 1983-1984 Rev. Msgr. Frederick J. Helduser 1984-1989 Rev. Msgr. Thomas M. Mullin 1989-1990 Rev. Msgr. Andrew J. Golias 1990-1999 Rev. Dennis J. Carbonaro 1999-2006 Rev. James P. Olson 2006-2009 Deacon James T. Owens 2009-2013

Assistant Directors, Office for Permanent Deacons

Sister Mary Hasson, RSM 1983-1990 Sister Veronica Gross, RSM 1990-2004 Sister Santa Maria D’Angelo, RSM 2004-2009 Deacon James T. Owens 2008-2009

Associates to the Director, Office for Permanent Deacons

Deacon James T. Owens 2002-2008 Deacon Louis F. Hoelzle 2005-2009 Deacon William L. Hickey 2006-2009 Deacon Paul J. McBlain 2008-2012 Deacon Ernest W. Angiolillo 2010-2013 Deacon Mark H. Dillon 2010-2013 Deacon Charles G. Lewis 2010-2013

Associate to the Vicar for Clergy for Permanent Deacons

Rev. Msgr. Gregory J. Parlante 2009-2013 Deacon James T. Owens 2013-2014 Deacon Michael Pascarella, Jr. 2014-Present

Assistant to the Associate to the Vicar for Clergy for Permanent Deacons

Deacon Michael Pascarella, Jr. 2013-2014

Dean of the School of Diaconal Formation

Rev. Patrick J. Brady 2013-Present

Faculty School of Diaconal Formation

Deacon Ernest W.Angiolillo 2010-Present Deacon Mark H. Dillon 2010-Present Deacon Charles G. Lewis 2010-Present

1.4 PERTINENT CHURCH DOCUMENTS

SACRUM DIACONATUS ORDINEM

General Norms for Restoring the Permanent Diaconate in the Latin Church - Pope Paul VI

Motu Proprio issued June 18, 1967, the Feast of St. Ephrem, Deacon

AD PASCENDUM

Apostolic Letter Containing Norms for the Order of Diaconate

Pope Paul VI, August 15, 1972

CATECHISM OF THE CATHOLIC CHURCH, especially paragraphs 1569-1571

BASIC NORMS FOR THE FORMATION OF PERMANENT DEACONS DIRECTORY FOR THE MINISTRY AND LIFE OF PERMANENT DEACONS

Congregation for the Clergy Congregation for Catholic Education February 22, 1998, Feast of the Chair of St. Peter

NATIONAL NORMS

National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States

United States Conference of Catholic Bishops (2004, 2010)

1.5 DEACON SAINTS January 23 - Saint Parmenas, another deacon chosen at the time of St. Stephen, DEACON SAINTS preached the gospel in Asia Minor and was IN THE LITURGICAL CALENDAR put to death at Philippi in Macedonia under the Emperor Trajan about 98 A.D. From apostolic times, Deacons have served the people of God in many exemplary and FEBRUARY heroic ways. A few of them are listed on these pages as role models. Many suffered February 16 - Saint Valens, a deacon of martyrdom in defense of the faith. Part of the Jerusalem Church and an old man, was the glorious history of the Church is the reputed by St. Jerome to know the entire witness of deacons. Bible by heart. He was put to death in Caesarea in 309 A.D. during the last great JANUARY Roman persecution.

January 10 - Saint Nicanor was one of the February 24 - Saint Flavian was among original seven deacons chosen by the the seven followers of St. Cyprian arrested apostles. After the stoning of Stephen he and martyred the year before at Carthage on went on a mission to the Gentiles. He was the complaint of the procurator Solon. All put to death on Cyprus during the were tortured and beheaded during persecution of Vespasian, about 67 A.D. Valerian’s persecution in 259 A.D.

January 13 - Saint Hermylus, a deacon in MARCH Singudunum (now Belgrade), was arrested along with his servant, Stratonicus, after March 29 - Saint Cyril, a Palestinian being denounced to the authorities for being deacon, was martyred about 362 A.D. under Christians. They were tortured and drowned Julian the Apostate. According to in the Danube River in 315 A.D. Their Theodoret, he was horribly mutilated before bodies were recovered by Christians and dying. enshrined outside the city. March 31 - Saint Benjamin was arrested in January 21 - Saint Augurius and Eulogius Persia for preaching against the cult of were arrested along with their Bishop, St. Mazda. When he refused to promise to stop Frustusus of Tarragona, then the capital of propagating Christianity, he was tortured Spain, during the persecution of Valerian. and then impaled in 421 A.D. When they refused to worship the pagan gods, and instead confessed to their APRIL Christian faith, they were fastened to stakes and burned alive in 259 A.D. April 4 - Saint Agathopus, along with the lector Theodulus, was arrested for having a January 22 - Saint Vincent, a Spanish copy of the Scriptures. On the order of the deacon, was tortured to death for the faith in governor, Faustinus, they were weighted Valencia about 304 A.D. during the with rocks and cast into the sea at Diocletian persecution. St. Leo the Great is Thessalonica in the year 303 A.D. loud in his praise of St. Vincent, and hymns of the Christian poet, Prudentius, were composed in his honor.

April 22 - Saints Abdiesus and Azadanes AUGUST were two Persian deacons who were put to death about 341 A.D. during the persecution August 6 - Saints Agapetus, Januarius, which raged throughout the reign of King Felicissimus, Magnus, Stephen and Sapor. Vincent. These six deacons died along with Pope Sixtus II during the Valerian April 30 - Saint James was a deacon who persecution. They were arrested in the was arrested with the lector Marian at Cirta, cemetery of Praetexatus (outside Rome) Algeria, during the persecution of the where the Pope was saying Mass. They Emperor Valerian. After being tortured they were executed on this date in 258 A.D. were taken to Lambesa, Numidia, where they were beheaded in the arena with other August 10 - Saint Lawrence, a deacon Christians about the year 259 A.D. under Pope Sixtus II, had come to Rome from his native Spain. After the death of JUNE Pope Sixtus II, the Roman prefect demanded he turn over the treasury of the Church to June 6 - Saint Philip, one of the original the Emperor. Lawrence then presented the seven deacons preached in Samaria (Acts prefect with a collection of the blind, 8:5) where he converted Simon Magus. He crippled, orphans and other unfortunate converted the treasurer of the Queen of people and told him that these were the Ethiopia (Acts 8:26). St. Paul stayed with Church’s treasure. The infuriated prefect him in his home in Caesarea (Acts 21:8). ordered Lawrence to be fastened to a grid of iron and had a fire built under him, roasting June 9 - Saint Vincent of Agen, a deacon him to death. Typical of Christians, who in Agen, Gascony, was arrested for went to their deaths rejoicing, Lawrence is interrupting a Druid ceremony, tortured and reputed to have said to his executioner: then beheaded about 300 A.D. “Turn me over; this side is done.”

June 9 - Saint Ephrem, born of a Christian August 15 - Saint Tarsicius. It is not clear family as Nisbis about the year 306 A.D., whether Tarsicius was an acolyte or deacon exercised his office of deacon throughout at Rome. He was beaten to death on the the country as well as in Edessa where he Appian Way while carrying the Blessed founded a great theological school. He was Sacrament to Christian prisoners. Pope a great preacher and author, writing many Damasus wrote a poem about the incident. books to confront the errors of his time. He The exact third century date is unknown. died in 373 A.D.

JULY July 3 - Saint Iranaeus was a deacon who was arrested with the matron Mustiola and accused of burying martyred Christians. They were scourged to death at Chiusi in Tuscany under Aurelian in 273 A.D.

July 15 - Saint Barhadbescialas, was martyred under the Persian tyrant, Sapor. His Acts, written in Aramaic, are still extant.

SEPTEMBER October 12 - Saint Severus was arrested along with his bishop, St. Philip and two of September 4 - Saint Marinus was born of his lesser clergy, Saints Hermes and Christian parents in the 4th century. He went Eusebius. During their trial, near to Rimini to find work as a stone mason, and Constantinople, they were ordered to deliver was amazed to see people of high birth up the Sacred Books of the Church. They laboring there as slaves because they refused refused and were taken to Adrianople and to sacrifice to pagan gods. He worked to tortured and burned at the stake during the alleviate their suffering. The Bishop of year 304 A.D. Rimini ordained him deacon so that he could baptize the many converts he was making. NOVEMBER In his old age he retired to a hermitage outside Rimini. A town built on the spot November 1 - Saint Caesarius, a deacon became the Republic of San Marino. from Africa, condemned a human sacrifice being carried out at Terracina, Italy, and OCTOBER proclaimed himself a Christian. The pagan mob seized him along with the priest, Julian, October 4 - Saint Francis of Assisi, born in and threw both men into the sea. (1st 1182, led a carefree youth but eventually Century) renounced his wealth and committed himself to a life of evangelical poverty, preaching November 18 - Saint Romanus, born in the love of God to all. He established a rule Palestine, became a deacon serving Caeserea which many of his companions followed and and then Antioch, where, when he exhorted he subsequently founded an order of nuns Christian prisoners to keep their faith, he and a society of lay persons who practice also was arrested. Ordered to die by penance while living in the world. Francis burning, he was saved when rain put out the never felt worthy to be ordained a priest and fire. He was then tortured and strangled in remained a deacon until his death in 1226. 304 A.D.

October 9 - Saint Eleutherius. When St. DECEMBER Denis, first bishop of Paris was arrested during the Decian persecution of Christians, December 26 - Saint Stephen is known as seized with him were his priest Rusticus and the proto-martyr, the first to die for Christ. his deacon Eleutherius. The three of them His life, work and death are recorded in the were beheaded October 9, 258 A.D. Acts of the Apostles. He is an example of Christians rescued their bodies from the the power of forgiveness and reconciliation. Seine River. A chapel built over their tomb He is one of the principal patrons of developed into the Abbey of St. Denis. deacons.

October 11 - Saint Papylus was arrested with his bishop, St. Carpus, and both were brought before the Roman governor at Pergamus (Turkey) where they were ordered to sacrifice to the Roman gods. When they refused, they were tortured and burned at the stake. Records are unclear whether this happened under the persecution of Marcus Aurelius or Decian. 12

SECTION II: OFFICE FOR CLERGY: COMMITTEES FOR THE PERMANENT DEACONS OF THE ARCHDIOCESE OF PHILADELPHIA

2.1 STANDING COMMITTEES

2.1.1 Ongoing Formation Committee

The Ongoing Formation Committee (OFC) responds to two areas of deacons’ continued development. One is assisting deacons and their wives to develop as ministers and wives of ministers. The other area assists deacons in responding to the high priority which the spiritual life has in the life of the deacon.

A. Organization of the Ongoing Formation Committee

1. Chair. The Chair is a deacon, appointed by the Associate to the Vicar for Clergy for Permanent Deacons, who serves for a three-year term, which is renewable.

2. Membership. The Committee has both ex-officio and appointed members

a) The Associate to the Vicar for Clergy is an ex-officio member.

b) The appointed members are as follows: five deacons, and their wives, if able.

c) With the approval of the Associate to the Vicar for Clergy for Permanent Deacons, others, on a temporary basis, may be invited to meetings to share their expertise in appropriate areas.

3. Term of office for members is three years, renewable.

4. Meetings are held four times each year in the office for the School of Diaconal Formation.

B. Responsibilities of the Ongoing Formation Committee

1. Workshops and Mini-Mester:

a) Preparation and execution of the annual ongoing formation workshops (3 per year, consisting of 1 in the fall, and 2 in the winter), and an annual 4-week Mini-Mester (held at the end of the academic year).

b) The OFC obtains feedback from both deacons and pastors by written survey in order to respond to the formation needs of deacons as they are expressed by both the deacons and their pastors.

2. Spiritual Events:

a) The Annual Retreat. The OFC coordinates all dimensions of providing deacons with multiple retreat opportunities to fulfill their requirement to make a retreat annually.

b) Spiritual Direction. The OFC, in conjunction with the Associate to the Vicar for Clergy for Permanent Deacons, will gladly assist deacons in obtaining a personal spiritual director.

c) The OFC on a periodic basis assesses the spiritual needs of the diaconate community and cooperates with the Associate to the Vicar for Clergy for Permanent Deacons in responding to those needs by developing new programs.

d) The OFC will plan and organize the annual Memorial Mass and Luncheon, which honors the memory of deceased members of the diaconate community. The event takes place in November of each year.

2.1.2 Pastoral Care Committee

The Pastoral Care Committee (PCC) attends to the needs of the sick and suffering members within the diaconal community, including widows of deacons and deacon widowers. The care of the sick is a large part of the ministry of many deacons, because it is so consistent with the deacons’ charism of charity. Within the diaconal community there are sick and suffering members, both deacons and spouses, and this committee ensures that they remain connected to the diaconal community and are assured of the prayer and support of their brothers and sisters.

A. Organization of the Pastoral Care Committee

1. Chair. The Chair is a deacon, appointed by the Associate to the Vicar for Clergy for Permanent Deacons, who serves for a three-year term, which is renewable.

2. Membership. The Committee has both ex-officio and appointed members:

a) The Associate to the Vicar for Clergy for Permanent Deacons is an ex-officio member.

b) The appointed members are as follows: eight deacons, and if married, their wives.

c) With the approval of the Associate to the Vicar for Clergy for Permanent Deacons others, on a temporary basis, may be invited to meetings to share their expertise in appropriate areas.

3. Term of office for members is three years, renewable.

4. The PCC meets once each year in the Diaconate Division Office.

B. Responsibilities of the Pastoral Care Committee

1. The PCC informs the Associate to the Vicar for Clergy for Permanent Deacons of any sick and suffering members, so that they can visit and keep contact with them.

2. The Chair appoints two members to make a visit to the sick person, and coordinates any necessary follow-up.

3. The PCC keeps the Associate to the Vicar for Clergy for Permanent Deacons updated on the conditions of sick and suffering members.

4. The PCC coordinates the Prayer Chain with the Diaconate Division Office.

2.2 ADDITIONAL COMMITTEES

The Associate to the Vicar for Clergy for Permanent Deacons, with the approval of the Vicar For Clergy, will establish other committees, based on the needs of the diaconate community and the needs of the faithful in the Archdiocese of Philadelphia.

The Associate to the Vicar for Clergy for Permanent Deacons has oversight of all committees, and he is also an ex-officio member of all committees by virtue of his office.

SECTION III: DIACONAL MINISTRY

3.1

Ministry of Deacons: FACULTIES FOR DEACONS

The following are the faculties of the Archdiocese of Philadelphia for all transitional and permanent deacons in good standing who are:

1) Incardinated in the Archdiocese of Philadelphia, or

2) Members of institutes of consecrated life or societies of apostolic life, assigned by the Archbishop or by their major superior to a diaconal ministry within the Archdiocese of Philadelphia, or

3) Externs, to whom these faculties are expressly granted.

Any deacon who has the faculties of one of the Latin rite dioceses in the Province of Philadelphia (which encompasses the entire Commonwealth of Pennsylvania) also enjoys certain of the following faculties (as noted by *) in all the Latin rite dioceses of the Province of Philadelphia.

Some of the following faculties, which are granted by the law itself, can be exercised anywhere (as noted by +).

PREACHING

1.* To preach the Word of God everywhere, with the at least presumed consent of the pastor or rector of the church (c.764).

This faculty is granted by the law itself and can be exercised unless it has been restricted or taken away by the competent ordinary or unless express permission is required by particular law. Preaching to religious in their churches or oratories, however, requires the permission of the superior who is competent in accord with the norm of the constitutions (c.765).

MINISTRY OF THE WORD, PREACHING & THE PERMANENT DEACON [Promulgated by Cardinal Justin Rigali on September 22, 2006]

I. PRINCIPLES & NORMS

The purpose of this document is to offer principles and norms concerning the deacon and the important ministry of the word which he exercises in the Church. This document also lists conditions required for a deacon to exercise the faculty to preach in the Archdiocese of Philadelphia and it treats the frequency of a deacon’s preaching.

Speaking of deacons and the three munera proper to their ministry, the Second Vatican Council states: “For strengthened by sacramental grace, in communion with the bishops and his group of priests, they serve the people of God in the ministry of the liturgy, of the word, and of charity” (Lumen Gentium, 29). It then adds: “It is the duty of the deacon, to the extent that he has been authorized by competent authority...to read the sacred Scripture to the faithful....” (ibid.) Canon 757 explains how both priests and deacons exercise the ministry of the word: “It is proper for presbyters, who are co-workers of the bishops, to proclaim the gospel of God; this duty binds especially pastors and others to whom the care of souls is entrusted with respect to the people committed to them. It is also for deacons to serve the people of God in the ministry of the word in communion with the bishop and his presbyterium.”

Canon 764 points out that priests and deacons “possess the faculty of preaching everywhere; this faculty is to be exercised with at least the presumed consent of the rector of the church, unless the competent ordinary has restricted or taken away the faculty or particular law requires express permission.”

Canon 772, §1 specifies: “In the exercise of preaching, moreover, all are to observe the norms issued by the diocesan bishop.” Canon 756, §2 states that the individual bishop in his particular Church exercises the function of proclaiming the gospel and that he is “the moderator of the entire ministry of the word.”

An important specific norm about preaching is found in the General Instruction of the Roman Missal (Third Typical Edition): “The homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may be given by a bishop or a priest who is present at the celebration but cannot concelebrate” (no. 66).

Canon 767, §4 points out that the pastor or rector of the church has an important role in ensuring that the prescripts affecting the homily are faithfully observed. The entire canon reads:

§1. Among the forms of preaching, the homily, which is part of the liturgy itself and is reserved to a priest or deacon, is preeminent; in the homily the mysteries of faith and the norms of Christian life are to be explained from the sacred text during the course of the liturgical year.

§2. A homily must be given at all Masses on Sundays and holy days of obligation which are celebrated with a congregation, and it cannot be omitted except for a grave cause.

§3. It is strongly recommended that if there is a sufficient congregation, a homily is to be given even at Masses celebrated during the week, especially during the time of Advent and Lent or on the occasion of some feast day or a sorrowful event.

§4. It is for the pastor or rector of a church to take care that these prescripts are observed conscientiously.

The exercise of faculties in accordance with the aforementioned principles and norms regulates the preaching ministry and protects its integrity.

II. CONDITIONS FOR EXERCISING THE FACULTY TO PREACH

For a deacon, the exercise of the faculty to preach in the Archdiocese of Philadelphia is dependent on the fulfillment of certain conditions:

 The deacon must successfully complete the entire ten-semester academic curriculum in the formation program. This will ensure theological grounding, especially in the Scriptures and Church teaching, on which the deacon bases his preaching.

 The deacon must successfully complete six semesters of homiletics. There is a written evaluation at the end of each semester. This evaluation includes: theological accuracy; ability to proclaim; coherency of thought; evidence of serious reflection on the word of God and an ability to articulate that reflection with clarity. These six semesters cover all the types of homilies the deacon may give (e.g., Ordinary time; seasonal homilies; at Funerals; at Weddings; with children; for devotions; etc.)

 The Associate to the Vicar for Clergy for Permanent Deacons provides a recommendation to the Vicar for Clergy concerning the individual deacon who has successfully completed the program in homiletics. The Office for Clergy will, at appropriate intervals, provide workshops on the topic of preaching so that deacons may be updated and provided with continued evaluation of the theological content and pastoral appropriateness of their preaching.

III. FREQUENCY OF PREACHING

The frequency of preaching at Mass by an individual deacon is to be determined by the pastor, who will take into account the relevant canons and the prescriptions of the General Instruction of the Roman Missal (Third Typical Edition) as well as the needs of the parish. It is presumed that such a decision would also involve dialogue between the pastor and the deacon, as well as consultation with any other priests who are assigned to and/or celebrate Mass at the parish. In addition to preaching at Mass, a deacon may be called upon to preach when he baptizes, presides at vigils for the deceased, celebrates Benediction of the Blessed Sacrament, etc.

BAPTISM

2.* To baptize all persons, including those who have completed their fourteenth year of age, without having to refer the matter to the diocesan bishop (c.863).

Any deacon validly and licitly baptizes solemnly persons under the age of fourteen. While the law states that persons who have completed fourteen years of age are to be referred to the diocesan bishop for possible baptism by him, this faculty allows the deacon to baptize such persons without previously referring the matter to the diocesan bishop.

MARRIAGE

[Amended by Decree of Archbishop Charles J. Chaput, O.F.M. Cap. on February 13, 2013]

3. + A deacon has delegation to assist at (witness) marriages within the boundaries of the parish to which each is assigned (c. 1111, §1). Deacons assigned to a personal parish are delegated to assist at marriages within the boundaries of that personal parish, whether or not one of the parties is a subject. Deacons having this delegation are permitted by law to sub-delegate another qualified priest or deacon, but only for a particular marriage (c. 137, §3).

A deacon having the faculties of the Archdiocese of Philadelphia is permitted to assist at marriages in parishes other than the one to which he is assigned, provided that he is properly delegated to do so (cf. c. 1108§1).

Liturgical norms require that the one and same priest celebrant exercise the presidential office in all of the parts of a liturgical celebration (GIRM n.108). Therefore, a deacon may not assist at a marriage within Mass.

3.1+ To dispense those in danger of death from the canonical form for marriage, and from all impediments of ecclesiastical law, except the impediment arising from the sacred order of the presbyterate, provided the local ordinary cannot be reached (c.1079,§2).

This faculty is granted by the law itself to the properly delegated deacon, and the deacon who is present when the extraordinary form for marriage is used in accord with canon 1116, §2.

The local ordinary is not considered to be accessible if he can be reached only by means of telephone or telegraph (c.1079, §4); in other words, if the local ordinary cannot be reached in person or by ordinary mail without serious delay, then this faculty may be exercised.

The deacon who grants such a dispensation must afterward inform the Chancery Office.

No one can dispense from impediments of divine positive or natural law namely, the impediments of prior bond (c. 1085) and of impotence (c.1084). In addition, a dispensation is never given from the impediment of consanguinity (blood relationship) in the direct line (i.e., between

ancestors and descendants) or in the second degree of the collateral line (i.e., between a brother and a sister) (c. 1078 §3).

4. + To dispense those about to be married from all impediments of ecclesiastical law, which are discovered after all the wedding preparations have been made, except those mentioned in canon 1078, §2, 1 ∘, provided the marriage cannot be deferred without probable danger of serious harm until a dispensation can be obtained from the competent authority, and provided the case is an occult one (c. 1080). In situations involving an occult case, this faculty is granted by the law itself to the properly delegated deacon and to the deacon who is present when the extraordinary form for marriage is used in accord with canon 1116, §2.

All occult impediments are occult cases: however, a public impediment (e.g. age or legal relationship) can be an occult case, if the fact of the impediment is not generally known.

In this instance, a dispensation from the impediments mentioned in canon 1078, §2, 1 ∘ is still reserved to the Apostolic See, namely, from the impediments of sacred orders and of a public perpetual vow of chastity in a religious institute of pontifical right. In the Archdiocese of Philadelphia, this latter impediment would impact the perpetually professed members of all religious congregations, except the following: Servant Brothers of the Holy Spirit (B.H.S.), Vincentians, (C.M.), Daughters of Charity (D.C.), Congregation of the Oratory (C.O.), Missionaries of Africa (M.Afr.), Franciscan Sisters of Peace (F.S.P.), Little Sisters of the Holy Family (L.S.H.F.), Servants of Relief for Incurable Cancer (O.P.), and Ursuline Sisters of the Immaculate Conception (O.S.U.). Also exempt from this impediment are the members of three congregations which are not yet religious institutes, but public associations of the faithful, namely, the Missionaries of the Blessed Sacrament (M.S.S.), Servants of the Lord and the Virgin of Matará (V.E.), and Institute of the Incarnate Word (V.E.).

The deacon who grants such a dispensation must afterward inform the Chancery Office. For impediments from which no dispensation can be granted, refer to the final paragraph of the commentary to faculty #3.

5. To dispense those about to be married from the canonical form and from all impediments of ecclesiastical law from which the local ordinary may dispense in ordinary circumstances, when all the wedding preparations have been made, provided the local ordinary cannot be reached (c.1078, §1).

Unlike faculty #4, this special faculty is granted by the Archbishop of Philadelphia for those instances when the deacon was aware of the existence of the impediment, but inadvertently failed to petition for the dispensation, and discovered his error shortly before the wedding. While faculty #4 is limited to occult cases, this faculty is not limited to occult cases. This faculty is granted for the spiritual welfare of the parties themselves.

In this instance, a dispensation from the impediments mentioned in canon 1078, §2, 1 ∘ & 2 ∘ is still reserved to the Apostolic See, namely, from the impediments of sacred orders, a public perpetual vow of chastity in a religious institute of pontifical right (cf. The third paragraph of the

commentary to faculty #4), and crime as mentioned in canon 1090. Further, the dispensation from canonical form can only be granted in this instance for the marriage of a Catholic and a non-Catholic.

The deacon who grants such a dispensation must afterward inform the Chancery Office.

For impediments from which no dispensation can be granted, refer to the final paragraph of the commentary to faculty #3.

SACRAMENTALS

6.+ To impart only those blessings expressly permitted to deacons by law (c.1169, §3).

This faculty is granted by the law itself. Those blessings which deacons may impart are noted in the proper liturgical rites and in the Book of Blessings.

FUNERALS

7.* To conduct or to allow, in the absence of the pastor, the celebration of the Order of Christian Funerals for a non-baptized child, if the parents had intended to have the child baptized (c. 1183, §2).

This faculty is granted for the spiritual welfare and comfort of the parents and family of the child.

8.* To conduct or to allow, in the absence of the pastor, the celebration of the Order of Christian Funerals for a baptized member of a non-Catholic church or ecclesial community, provided this is not contrary to the wishes of the deceased and a minister of the decedent’s church is not available (c.1183, §3).

In such a celebration, the Rite of Christian Funerals should be appropriately accommodated to the special ecumenical situation. The requirement of the non-availability of a minister from the decedent’s church is to be interpreted broadly.

3.2 COMMITMENT TO MINISTRY FORM [Amended 03/19/2015]

Upon ordination and first assignment, upon assumption of each new assignment, and annually thereafter, a Commitment to Ministry Form is prepared by all appropriate parties: deacon; pastor or supervisor, Vicar for Clergy and, if married, the wife of the deacon. This form defines the duties of the deacon within the Archdiocese, and ensures both responsibility and accountability for all involved. If a new pastor is appointed to a parish in which deacons are already assigned, after one year the new pastor will prepare a new Commitment to Ministry Form.

ARCHDIOCESE OF PHILADELPHIA PERMANENT DIACONATE COMMITMENT TO MINISTRY

This ______day of , A.D., 20 , at Philadelphia, Pennsylvania, by and between (hereinafter called “Deacon”), and the Associate to the Vicar for Clergy for Permanent Deacons for the Archdiocese of Philadelphia, in order to facilitate diaconal ministry to the faithful of the Archdiocese it is COVENANTED and AGREED that:

1. Deacon shall provide and exercise the ministry of Charity, Word and Liturgy as follows:

a. Perform charitable, administrative and social welfare duties; b. Participate in catechetical and evangelization programs; c. Proclaim the Gospel and preach the Word of God; d. Conduct devotional services; e. Pray daily Morning and Evening Prayer from the Liturgy of the Hours for the intention of the universal Church; f. Assist bishops and priests at liturgical functions; g. Function as Ordinary Minister of the Eucharist; h. Conduct Benediction of the Blessed Sacrament; i. Confer designated blessings; j. Administer designated sacramentals; k. Conduct wake services; l. Preside at funerals and burial services; m. Administer the Sacrament of Baptism; n. Assist at (witness) marriages where liturgically appropriate; o. Wear clerical clothing in accord with Archdiocesan Decree.

2. All services and offices are to be carried out with complete fidelity to the Magisterium of the Church and in complete communion with the Archbishop of Philadelphia and his presbyterate, which means under the authority of the Ordinary and those (hereinafter called sponsor) appointed by the Ordinary to preside over the care of souls in the Archdiocese of Philadelphia.

3. Deacon is ordained for service to the Church and to the Archdiocese. At the discretion of the Ordinary, in accordance with Canon Law, the Deacon as an ordained minister can be assigned to any parochial and/or archdiocesan ministry.

4. In ordinary circumstances, Deacon is expected to offer from ten (10) to twelve (12) hours a week in diaconal service. Deacon will need to harmonize his obligations to family life, employment and ministry in a manner that best supports his ability to offer that service. Deacon shall not be required to serve in excess of twelve (12) hours per week except by mutual agreement of Deacon and his canonically appointed sponsor.

5. Deacon will not receive recompense by way of salary for services rendered, nor will he receive medical, retirement or other benefits. He will be reimbursed for personal expenses incurred in direct exercise of ministry as agreed upon by the sponsor of the ministry to which he is assigned. The sponsoring parish/office will contribute to deferring the cost of formation and ongoing formation activities required and approved by the Office for Clergy.

6. Deacon will participate in the archdiocesan program of continuing formation for Deacons as well as participate in an annual retreat arranged or approved by the Office for Clergy.

DEACON ASSOCIATE TO VICAR FOR CLERGY

I have been informed of all the terms contained in this document and understand the obligations which my husband is undertaking, agree to his doing so and agree to whatever participation might be required on my part.

WIFE OF DEACON DATE

I have been informed of all the terms contained in this document and understand my relationship and responsibilities as the canonically appointed sponsor.

SPONSOR DATE

3.3 ASSIGNMENTS

The rite of ordination includes a promise of obedience to the bishops: “Do you promise respect and obedience to me and my successors?” In making this promise to his bishop, the deacon takes Christ, obedient par excellence, as his model. He shall conform his own obedience in listening and in radical availability to the obedience of Christ. He shall therefore dedicate himself to working in complete conformity with the will of the Father and devote himself to the Church by means of complete availability...The deacon receives office by a decree of the bishop. In his decree of appointment, the bishop shall ascribe duties to the deacon which are congruent with his personal abilities, his celibate or married state, his formation, age, and with his spiritually valid aspirations. (Directory for the Ministry and Life of Permanent Deacons, para. 8)

Permanent deacons within the Archdiocese are, in almost all cases, members of the diocesan clergy. A key dimension of the spirituality of ordained ministry is the willingness to place oneself at the disposal of the Bishop, who has primary pastoral care over the flock entrusted to him. Because deacons are clerics of the Archdiocese, they may receive any assignment within the Archdiocese based on the needs of the Archdiocese, as well as the needs of the permanent deacon who is consulted in this process. The Office for Clergy assists the Archbishop in all personnel placements.

3.4 INCARDINATION AND EXCARDINATION

One of the effects of ordination to the diaconate is first incardination. Incardination specifies the relationship of clerics to the Church and the service which they render to it. Taken from the Latin word incardinare, which means to ‘hang on a hinge,’ incardination is traditionally used to refer to the attachment of a priest or deacon to a particular church headed by the diocesan bishop. Theologically, it underscores the close, permanent association of bishops, priests and deacons in the Church’s ordained ministry and hierarchical structure. Incardination is lost by death, loss of the clerical state, or the process of excardination and incardination.

Permanent deacons are bound by the obligations and enjoy the rights that come with incardination, the same as any other clergy. They are exempted from some of the obligations (cf. Canon 288), but they are obligated to reverence and obey their ordinary of incardination (canon 274), to accept a duty entrusted to them by their ordinary unless excused by a legitimate impediment (canon 274, § 2), not to be absent from their diocese of incardination for a notable period of time without at least the presumed permission of the ordinary (Canon 283, § 1), etc.

Special issues arise for permanent deacons who have secular employment which may lead to their transfer outside the diocese. The USCCB Guidelines address this situation as follows:

Should a deacon, after his ordination, move to another diocese, the procedures for excardination and incardination are the same as those for priests. A deacon who moves from one diocese to another will ordinarily be admitted by the bishop into the diaconal ministry of his new diocese, at least after a period of time sufficient for the new diocese to become acquainted with the deacon and for him to become acquainted with the new diocese and with the order of deacons already at work there. If the new diocese has not implemented the diaconate, the deacon will not exercise his ministry without the permission of the bishop.

Even though he has moved, the deacon remains incardinated in his diocese of first incardination unless a formal or “ipso iure” (by virtue of the law itself) process of excardination and incardination has been followed.

Deacons moving into the Archdiocese of Philadelphia, after all requisite procedures have been satisfactorily completed, will be given an assignment by the Archbishop. They are eligible to request incardination after a three year period, during which periodic evaluations are received by the Office for Clergy, and after all canonical matters with his former diocese are satisfactorily completed.

3.5 TITLE AND DRESS

Permanent Deacons are ordinarily addressed by parishioners as “Deacon,” and, in written form, “Deacon.” The pastor (or supervisor) ought to ensure that there is agreement within the parish (or place of assignment) as to the proper address given to the permanent deacon.

Clerical attire for permanent deacons in the Archdiocese of Philadelphia consists of a gray clerical shirt with a white collar. This clerical attire is only worn in the exercise of diaconal ministry. When the permanent deacon is not exercising this ministry, his attire is to resemble that of the lay faithful.

[Amended by Decree of Archbishop Charles J. Chaput, O.F.M. Cap. on February 13, 2013]

Note: As stated above, clerical attire includes a gray clerical shirt, with a white collar. Tonsure shirts and rabats are permitted. All other articles (slacks, belt, shoes and an optional jacket) are to be solid black. The wearing of clerical attire includes anytime when a deacon is at his or another parish, especially when he is assisting at Mass.

3.6 SPIRITUAL DEVELOPMENT

Ongoing spiritual formation is closely connected with diaconal spirituality, which it must nourish and develop, and with the ministry, which is sustained by “a truly personal encounter with Jesus, a relationship with the Father and a profound experience of the Spirit.” Hence, deacons should be encouraged by the Pastors of the Church to cultivate their spiritual lives in a responsible manner, for it is from this life that springs up that love which sustains their ministry and makes it fruitful...In particular, the spiritual formation of deacons should inculcate those attitudes related to the triple diaconia of word, liturgy and charity (Directory for the Ministry and Life of Permanent Deacons, para. 70).

Based upon Canon 276, the following are some obligations and recommendations for deacons:

Liturgy of the Hours - Deacons should be expected to know the nature and structure of the Liturgy of the Hours and be able to lead it publicly. Although they are not bound by the universal church law to say the whole prayer every day, permanent deacons do have an obligation to say Morning and Evening Prayer. “Permanent deacons are required to include as part of their daily prayer those parts of the Liturgy of the Hours known as Morning and Evening Prayer. Permanent deacons are obliged to pray for the universal Church. Whenever possible, they should lead these prayers with the community to whom they have been assigned to minister.” National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States No. 90.

Annual Retreat - Clerics are bound to make a retreat according to the prescriptions of particular law. (Canon 276, § 2, 4º). The particular law of the Archdiocese is an annual weekend retreat. To assist in fulfilling this responsibility, the Office for Clergy sponsors several weekend retreats each year. Deacons who make a personal retreat other than these are to notify the Office for Clergy in writing as to the time and location of the retreat. Deacons are encouraged to make retreats longer in duration if their schedule, work and family obligations allow.

Spiritual Direction - Deacons are most strongly encouraged to continue the practice of spiritual direction which was an obligation during the period of their formation. The Office for Clergy will assist any deacon in obtaining a personal spiritual director.

Holy Sacrifice of the Mass - Deacons should participate in the Holy Sacrifice of the Mass on a daily basis, if possible, and make frequent use of the Sacrament of Penance.

Devotion to the Most Blessed Virgin Mary - Deacons are especially encouraged to foster a love for and devotion to the Most Blessed Virgin Mary, both in their own lives and in the lives of those whom they serve.

3.7 ONGOING FORMATION

The continuing formation of deacons is a human necessity which must be seen in continuity with the divine call to serve the Church in the ministry...Indeed, those who are ordained to the diaconate are obliged to ongoing doctrinal formation which perfects and completes what they received prior to ordination, so that, by a periodic renewal of the “I am” pronounced by deacons at their ordination, the vocation “to” the diaconate continues and finds expression as vocation “in” the diaconate. On the part of both the Church which provides ongoing formation and of the deacons who are its recipients, such formation should be regarded as a mutual obligation and duty arising from the nature of the vocational commitment which has been assumed. (Directory for the Ministry and Life of Permanent Deacons, para. 63)

To maintain current competence in performing the sacred ministry of the Office of Deacon, continuing formation is an absolute necessity. As such, it is a serious responsibility for the one who assumes ministry in the Church. In order to assist in fulfilling this requirement, the Office for Clergy provides workshops each year. Other opportunities for continuing formation may also be chosen by the deacon. Because of the seriousness of this responsibility, the following is Archdiocesan policy concerning continuing formation:

1. A deacon is required to complete at least twenty hours annually of continuing formation. If these are taken in the annual workshops or other continuing formation opportunities which the Office for Clergy provides, he need not provide record of attendance. If a deacon uses some other opportunity, he must notify the Office for Clergy in written form so that an accurate record may be maintained. Deacons are encouraged to go beyond the minimum annual twenty hour requirement.

2. Because the deacon is responsible to the Archbishop and the people of God for his ministry, he must exhibit willingness for growth and development. Repeated neglect of continuing formation is a serious concern which must be remediated.

3.8 RETIREMENT POLICY [Amended 04/07/2014]

3.8.1 Introduction

The Catechism of the Catholic Church in paragraph 1570 state of permanent deacons: “The sacrament of Holy Orders marks them with an imprint (“character”) which cannot be removed and which configures them to Christ, who made Himself the “deacon” or servant of all.” The deacon, therefore, remains forever the sacramental sign of Christ the Servant. Yet it is recognized that with the advancing age or illness, his ministry may need to be reduced, while still remaining a vital part of the local Church. Retirement, therefore, means that the weekly 10-12 hours of ministry while active is no longer required of the deacon. To that end, the following policy and procedure is presented.

3.8.2 Policy

The ongoing and daily care of all the faithful within the Archdiocese is primarily the responsibility of the Archbishop. As shepherd of the Church of Philadelphia, he is entrusted with the well-being of his permanent deacons and oversees their suitable and able service to the people of the Archdiocese. He will therefore review any requests for retirement of permanent deacons from their assigned pastoral duties and responsibilities.

Ordained to assist the bishop and his body of priests as minister of the word of the altar and of charity, a permanent deacon is expected to fulfill his assigned commitments as long as he is able to do so without detriment to his health or the welfare of those whom he serves.

A deacon shall present a letter of retirement to the Archbishop on or before the fifteenth day of January of the year in which the deacon turns 75 years of age. The Archbishop shall consult with the Vicar for Clergy about the possibility of the deacon continuing in ministry. The Office for Clergy will in turn consult with the deacon and his pastor about the possibility of continuing in ministry. If the deacon and pastor believe that it is in the best interests of the Church and the deacon for his ministry to continue, such a recommendation will be made to the Archbishop who may decide to grant one or two additional years of active ministry. After that period expires, the deacon’s situation is reviewed on a yearly basis. Of course, this process may be revisited at any time should circumstances require.

For reasons of serious illness or disability, or any other serious reason, a permanent deacon may request retirement from his assigned pastoral duties and responsibilities at any age.

Retirement, however, will not affect the deacon’s good standing as an ordained minister in the Archdiocese. Although formally retired, the deacon may volunteer or be requested to perform specific, limited services which are appropriate to the office of deacon and which he is able to perform. This service need not be limited to his former area of assignment.

Retirement from the ordinary obligations of active ministry does not excuse the deacon from his obligations as an ordained minister, such as those outlined in Canon 276 of the Code of Canon Law.

The retired deacon retains the faculties granted by law and by the Archbishop, unless the Archbishop determines otherwise. He may continue to exercise his ministry, with the permission of the appropriate pastoral authority and within the conditions for his retirement. Retired permanent deacons, along with their wives, will continue to be invited to participate in retreats, continuing education, social events and other community activities sponsored by the Office for Clergy.

3.8.3 Procedures

The permanent deacon requesting retirement form assigned pastoral duties and responsibilities is to submit a letter to the Archbishop, with a copy to the Office for Clergy, and his pastor or supervisor. The letter should state the reason for the request and indicate that the matter has been discussed with the deacon’s pastor or supervisor. Upon receipt of the letter, the Office for Clergy will engage appropriate consultation and formulate a recommendation to the Archbishop.

The specific conditions of the deacon’s retirement are determined by the Archbishop upon review and recommendation of the Vicar for Clergy.

Upon acceptance of the deacon’s request, the Archbishop will notify the deacon of his retirement from assigned pastoral duties and responsibilities. Copies of this correspondence will be sent to the Vicar for Clergy and the deacon’s pastor or supervisor.

The within policy shall be effective January 1, 2010.

(Revised April 7, 2014)

3.9 DEACONS IN TWINNED OR CLOSED PARISHES

In order to respond to the pastoral needs of the Archdiocese, some parishes are “twinned,” that is, one pastor for two parishes, each parish retaining its individual identity as a parish. At times, deacons are involved in twinned situations. There are two possibilities:

1. A parish is twinned with another, either or both parishes already having a deacon assigned to it. In this case, the permanent deacon remains in his current assignment, that is, he is assigned to one of the twinned parishes, and does his weekly ministry in that parish.

2. A pastor may request in writing the appointment of a permanent deacon to one or both of the parishes in a twinned situation. Requests will be answered based on the needs of the Archdiocese and the availability of a permanent deacon.

3. In the event a permanent deacon is assigned to a parish that is closed or changed to the status of a “worship site”, the deacon assigned shall be reassigned by the Archbishop, after consultation with the Office for Clergy, in accordance with the needs of the Archdiocese.

3.10 STATES OF LIFE OF DEACONS

3.10.1 Wives and Families of Deacons

The nurturing and deepening of mutual, sacrificial love between husband and wife constitutes perhaps the most significant involvement of a deacon’s wife in her husband’s public ministry in the Church...This virtue fosters a mutual self-giving which soon becomes evident in ministry...Special care should be taken that the families of deacons be made aware of the demands of the diaconal ministry. (Directory for the Ministry and Life of Permanent Deacons, para. 61)

A hallmark of our vision for the diaconate is the awareness of the unique and special gift the diaconate community has in the persons of wives of deacons. In addition to the particular support they offer their husbands in their ministry, our wives bring to the diaconate community what Saint Pope John Paul II calls the “feminine genius.” Wives are an integral part of the formation program, and continue to be so following their husband’s ordination. Therefore, we have the following policies concerning wives:

1. Wives are invited, most welcome and encouraged to join their husbands on the annual retreat.

2. Wives are invited to the Workshops, etc. which the Diaconate Office sponsors.

3. On a periodic basis, special workshops and other events are provided for the wives, to assist in their spiritual growth and in their unique position as wives of deacons.

Because the married deacon oftentimes has children, a family perspective is important. The Office for Clergy sponsors family events, and supports the deacon in maintaining the priority and creative tension of family-employment-ministry which constitutes his life.

3.10.2 Celibate Deacons

With gratitude, the Church recognizes the gift of celibacy which God gives to some of her members and, in different ways, both in the East and the West, she has linked it to the ordained ministry with which it is always particularly consonant...In celibate life, indeed, love becomes a sign of total and undivided consecration to Christ and of greater freedom to serve God and man. (Directory for the Ministry and Life of Permanent Deacons, para. 60)

With gratitude the local Church rejoices in the special witness that some of our deacons give to Christ by willingly and joyfully responding to the call of Christ and the Church to live in the celibate state. Since most deacons within the Archdiocese are married, it is easy to forget that some are not, and the special witness that celibate deacons give is a gift which should not go unnoticed or unappreciated. Rather, in addition to offering thanks to God for such a witness, the diaconal community in conjunction with the Church offers support and opportunities for deepening this charism of celibacy, still such a vital gift to the Church.

SECTION IV: DEATH OF A PERMANENT DEACON

4.1 PRCEDURES AND NOTIFICATIONS

The death of a permanent deacon is a moment for his family, parish and the entire Archdiocese to mourn his death, express gratitude for the gift of his life and ministry, and pray for the happy repose of his soul. While his family will attend to the normal details and expenses surrounding his funeral (e.g., funeral director, burial plot, luncheon, etc.), because the deacon, by virtue of ordination, has assumed a public role in the Church, there are special details which surround his funeral.

1. The deacon’s family should immediately notify the Office for Clergy of his death. Upon receipt of this information, the Office for Clergy will notify the Archbishop, as well as the deacons and the priests of the Archdiocese of pertinent details. If possible, the family should consult with the Associate to the Vicar for Clergy for Permanent Deacons before final arrangements are made, since it is fitting for the Archbishop or an Auxiliary Bishop in his absence to preside as the Principal Celebrant of the Funeral Mass.

2. Deacons ought to have on file with the Office for Clergy, as well as with their parish and in their own personal files accessible to their next of kin, a copy of the form entitled “Guidelines for the Funeral of a Deacon,” which contains pertinent information which the Office for Clergy will need concerning the funeral liturgy and notification of appropriate persons.

3. Normally, the deceased deacon is vested in alb, Archdiocesan (white) stole and dalmatic, appropriate to the dignity of the circumstance. The deacon’s parish/family provides these vestments. If a deacon does not own Archdiocesan vestments or white vestments, the Office for Clergy can recommend vendors to the deacon’s family and/or the deacon’s pastor who can provide theses vestments in a timely manner.

4. The Office for Clergy will arrange for the Celebrant of the Mass of Christian Burial, as described in the first paragraph (1) above.

5. If liturgical law permits, the Diaconate Community on the day of burial prays the Office of the Dead for the deceased deacon.

PRAYER TO THE BLESSED VIRGIN MARY

MARY,

Who as teacher of faith, by your obedience to the word of God, has co-operated in a remarkable way with the work of redemption, make the ministry of deacons effective by teaching them to hear the Word and to proclaim it faithfully.

MARY,

Teacher of charity, who by your total openness to God's call, has co-operated in bringing to birth all the Church's faithful, make the ministry and the life of deacons fruitful by teaching them to give themselves totally to the service of the People of God.

MARY,

Teacher of prayer, who through your maternal intercession has supported and helped the Church from her beginnings, make deacons always attentive to the needs of the faithful by teaching them to come to know the value of prayer.

MARY,

Teacher of humility, by constantly knowing yourself to be the servant of the Lord you were filled with the Holy Spirit, make deacons docile instruments in Christ's work of redemption by teaching them the greatness of being the least of all.

MARY,

Teacher of that service which is hidden, who by your everyday and ordinary life filled with love, knew how to co-operate with the salvific plan of God in an exemplary fashion, make deacons good and faithful servants, by teaching them the joy of serving the Church with an ardent love.

Amen.