Report from the National
Association of Deacons Conference
Hobart
Thursday 23 – Sunday 26 March, 2017
Written by Deacon Peter McCulloch, edited and compiled by Deacon Bruce Talbot
Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Contents Executive Summary ...... 4 4.00 pm Thursday, 23 March (Deacon Nick McFarlane) ...... 6 Welcome ...... 6 4.15 pm, Thursday 23 March (Dr Brigid McKenna, Director Office of Life, Marriage and Family - Archdiocese of Hobart) ...... 6 Evangelisation through Marriage and Family ...... 6 Part 1: Making Missionary Disciples ...... 6 Part 2 - Being Missionary Families ...... 8 6.00 pm, Thursday 23 March (Deacon Nick Kerr) ...... 9 Acknowledgement of Country and Welcome ...... 9 6.15 pm, Thursday 23 March (Archbishop Julian Porteous,11th Archbishop of Hobart) ...... 9 Opening Address and Blessing ...... 9 9.00 am, Friday 24 March (Archbishop Julian Porteous 11th Archbishop of Hobart) ...... 10 ‘Go Therefore and Make Disciples’ ...... 10 11.00 am, Friday 24 March (Mrs Clara Geoghehan, Catherine of Siena Institute of Australia) ...... 13 Called and Gifted Workshop ...... 13 1.30 pm, Friday 24 March (Fr Mark Freeman, VG Hobart Archdiocese and NCP Secretary) ...... 15 National Council of Priests ...... 15 2.00 pm, Friday 24 March (Clara Geoghegan, Catherine of Siena Institute of Australia)...... 16 The Five Thresholds to Intentional Discipleship ...... 16 3.30 pm, Friday 24 March (Reports from the NAD Executive) ...... 18 State of the Diaconate ...... 18 9.00 am Saturday 25 March (Kevin Bailey (Alpha Australia Board Member) & Lorraine McCarthy, (Coordinator, Melbourne)...... 19 Alpha & Alpha in a Catholic Context ...... 19 11.00 am, Saturday 25 March (Sandy Boyce, President (Diakonia World Federation) ...... 20 Diakonia World Federation ...... 20 11.10 am, Saturday 25 March (Rev Professor Klaus Kiesling, International Diaconate Centre) ...... 21 Evangelisation in the International Diaconal Context ...... 21 1.30 pm, Saturday 24 March (Dr Stefan Sander, International Diaconate Centre Manager)...... 23 Context as the Catalyst for the Diaconal Ministry ...... 23 Introduction: ...... 23 The Diaconate – Response to Local Pastoral Necessities? ...... 24
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
The IDC and the Beginnings of the Diaconate Movement in Germany...... 24 Testamentum Domini – a key Diaconal Source Document ...... 25 Ministerial Models of the Diaconate: ...... 25 3.30 pm, Saturday 25 March (Fr Paul Cashen, Archdiocese of Adelaide) ...... 26 An Introduction to the New Norms and Guidelines ...... 26 The impact of the diaconate on the Australian church...... 27 The influence of Pope Francis...... 27 4.00 pm, Saturday 25 March (Fr Michael McEntee, Archdiocese of Melbourne.) ...... 27 Australian Norms and Guidelines ...... 27 8.30 am, Sunday 26 March (By Dr Christine Wood, Office of Evangelisation, Archdiocese of Hobart)29 Where to from here? Off to mission! ...... 29
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Executive Summary
The focus of the conference was on the role of deacons as ministers of the New Evangelisation.
Session 1: Dr Brigid McKenna introduced her topic "Evangelisation through marriage and family" by explaining the two important aspects to the topic: 1) Evangelisation to engaged / married couples and their families, and 2) evangelisation by married couples and their families. She quoted Cardinal Marc Ouellet who said that the family is a bit like the Sagrada Familia Cathedral in Barcelona. Like the family, the Cathedral is messy, lofty, colourful, different, extensive and expensive. People are fascinated by its beauty and originality. It's also unfinished.
Session 2: The opening address, given by Archbishop Julian Porteous, went back to the appointment of deacons in the early church (Acts 6). He also discussed the vision for deacons as servants working closely with bishops. The seeds of the reintroduction of diaconate were sewn in Dachau but realised through Vatican II. He suggested deacons present to the world an important dimension of the nature of church.
Session 3: Archbishop Porteous reflected on the Church in Australia and the forces at work changing the nature of our society and the rise of secularism. Basing his talk on Tasmanian statistics he stated that many areas have only 3% Mass attendance and believes we have reached a crisis point in the church. Quoting Pope Francis, who calls on all Catholics to become missionary disciples, he gave examples of how we can try new approaches to this.
Session 4: Clara Geogheghan introduced the program "Called and Gifted Workshop" and explained discernment of charisma through this process so we can identify gifts in order to use those gifts to build up the Church.
Session 5: Fr Mark Freeman spoke about the importance of the deacon's role and acknowledged the importance of deacons' wives in the role they play in supporting their husband's ministry.
Session 6: Clara Geogheghan described the five thresholds to intentional discipleship based on Sherry Weddell's book Forming Intentional Disciples. She explained the difference between Virtue of Faith and the Act of Faith and described three journeys and the stages of a Christian follower.
Session 7a: A presentation on the state of the Diaconate was given by each state's representative detailing what the current situation is in each state.
Session 7b: A deacons' wives forum was held concurrently with the State of the nation session enabling wives to discuss their roles in supporting their husband's ministry. This was a lively discussion which most considered too short a time frame to adequately meet their needs.
Session 8: The Alpha program was explained as a useful Evangelisation tool.
Session 9: Sandy Boyce (Uniting Church Deacon) explained the Diakonia World Federation's role as a global network of deacons and deaconesses across different denominations.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Session 10: Rev Proff Klaus Kiesling described Evangelisation in the international diaconal context.
Session 11: Dr Stephan Sander spoke on "context as the catalyst for diaconal ministry". He described various models of Diaconate and introduced the Australian norms and guidelines as well as explaining the US diaconal model.
Session 12: Fr Paul Cashen introduced the new norms and guidelines focussing on the history and impact of the Diaconate in Australia.
Session 13: Fr Michael McEntee described the process for developing the new norms and guidelines and their approval.
Session 14: Dr Christine Wood concluded the conference by summing up all the sessions then posing the question - where to from here? Off to mission!
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
4.00 pm Thursday, 23 March (Deacon Nick McFarlane)
Welcome Tasmanian Deacon Nick MacFarlane opened the four-day conference and spoke about the significance of the event, and in particular its theme of evangelisation, for the diaconate. “This conference is very important to the future of the Church and of the Nation of Australia, because the diaconate is an important part of the way the Church must change to meet present challenges,” said Deacon MacFarlane. He elaborated on the role of the deacon in the current circumstances of the Church and our secular post- Christian society. The focus of our conference is on the role of Deacons as ministers of the new Evangelisation.
4.15 pm, Thursday 23 March (Dr Brigid McKenna, Director Office of Life, Marriage and Family - Archdiocese of Hobart)
Evangelisation through Marriage and Family
Brigid began by referring to Pope St John Paul II’s Familiaris Consortio, n.49: ‘The Christian family not only receives the love of Christ and becomes a saved community, but they are also called upon to communicate Christ’s love to their brethren, thus becoming a saving community.’
So there are two important aspects to this topic: Evangelisation to engaged/married couples and their families, and evangelisation by married couples and their families
Part 1: Making Missionary Disciples
Few human situations are as favourable to the proclamation of the Gospel and to an encounter with Christ than the event of the love between a man and a woman.
The purpose of marriage preparation is to eliminate any likely difficulties and help form good marriages. But it’s also a journey of faith, similar to the catechumenate. Marriage preparation must seek to strengthen the couple in their Christian faith.
But who presents for marriage preparation today? Traditional models of marriage preparation presumed the faith of the couple and the support of a Catholic culture. But today things are different.
On average, in 1993 marriages lasted 10.7 years before divorce. Now it's 12.1 years. Today, 1 in 5 will marry more than once. 1 in 3 marriages will end in divorce. A large proportion of couples now live together before marriage. Many already have kids.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Only 1/8 attend Mass. 2/3 of couples include a non-Catholic. In Tasmania - 370 sacramental marriages in 1995. Only 78 in 2015.
But people are still coming to us for marriage preparation. Why?
In Tasmania, 65% of Catholic marriages were held in one of 5 beautiful churches. People are drawn to beauty - in our buildings and in our rite. Some people are drawn to tradition. Others are searching for a blessing. Some people don't know why they come to us.
However, we can work with these reasons. James Mallon in Divine Renovation said that as Catholics our biggest pastoral struggle is also our greatest pastoral opportunity. Those who have little connection with the church often come to us for the sacraments of baptism and marriage. If we can navigate these waters well, we can harvest the low hanging fruit of the new Evangelisation.
‘In natural marital love, husband and wife open themselves up to a mystery that precedes them, that embraces them and that elevates them beyond themselves’ - Jose Granados.
We then watched a short Youtube video on marriage from the Humanum Project. (See humanum.it) https://youtu.be/_AhBdElcDhs
In Familiaris Consortio, Pope St John Paul II says that marriage is the sacrament that existed at the very beginning of creation. The decision to commit to each other involves an attitude of obedience to God, even if the couple aren't aware of this. There is a need for evangelisation before and after marriage, so that their union may be truly fruitful. By their very intention to embark on this journey of faith, they are journeying into grace, even though they may not have any faith.
Fr James Mallon in Divine Renovation said that our starting point must be that we never say no to any request for sacramental marriage. To say no is to cut off the possibility of conversion and evangelisation. However this begs the question of what it means to say ‘yes’. Yes must be a wholehearted decision to walk with the couples, until they are ready to marry. So, it might also mean a 'not yet'.
Cardinal Marc Ouellet said that we must always give them a positive welcome, and at least try to introduce the couple to the faith, even if it's not a complete process.
Pope Francis proposes a catechumenate model for marriage preparation. Some US dioceses are doing this. The Diocese of Phoenix has a program called 'Covenant of Love'. It’s a 9 month preparation process, and the goal is spiritual encounter with Jesus Christ.
In another program, 'Witness to Love', mentor couples walk with the engaged couple. The aim is to connect them to the Church and parish.
James Mallon’s Divine Renovation proposes that Marriage Preparation should begin with an Alpha course, and then an evening for engaged couples on strengthening personal relationship skills.
Brigid then listed some of the programs we have in Australia: FOCCUS, Engaged Encounter, Of Life and Love (Sydney), When Two Become One (Melbourne), and SmartLoving.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
In Amoris Laetitia, Pope Francis says that each local church will decide for itself how best to teach couples, without overwhelming them with too much information. Quality is more important than quantity. Marriage preparation should be a kind of initiation into the sacrament of matrimony. It should be a pathway towards the sacrament, not an obstacle to it.
Brigid then spoke about the role of pastoral accompaniment before and after the sacrament. Pastoral care for families has to be fundamentally missionary - we have to go out to where the people are, and not expect them to come to us. The marriage liturgy itself presents a valuable opportunity to proclaim the Gospel of Christ, as does Baptism. We need to identify elements in the lives of families which allow us to expose them to the ChristIan faith.
Part 2 - Being Missionary Families
Pope St John Paul II said that the future of evangelisation depends on the Church of the home.
In Amoris Laetitia, Pope Francis refers to the family by saying that marriage is a precious sign. The presence of God is mirrored in the couple. His love for us and the Trinitarian communion are mirrored in the married relationship. Marriage is witness to the love of God, and the total self-giving of Jesus Christ. It’s a sign of Christ's faithful and fruitful love.
The family is a witness of communion, and the love within reflects the mystery of the Trinity. So parents have a mission as the evangelisers of their families. The home is the place where we must learn to appreciate the meaning of our faith.
Missionary families need to open their homes to others, to go forth and spread life and love. But we cannot see ourselves as different to others. Jesus’ family was not different to others in their time. This also involves couples speaking up, on behalf of their faith and on behalf of the poor and neglected. By their witness and their words, families speak to others of Jesus, reflecting the Gospel simply by being who they are.
Cardinal Marc Ouellet said that the family is a bit like the Sagrada Familia Cathedral in Barcelona. Like the family, the Cathedral is messy, lofty, colourful, different, extensive and expensive. People are fascinated by its beauty and originality. It's also unfinished.
In the discussion that followed, it was acknowledged that most couples now live together before marriage. We also can't be too prescriptive about marriage preparation – it’s ‘horses for courses’. Different couples have different needs. Some priests are insensitive to the subtleties and end up damaging any possible links between the couple and the church.
There could be a great ministry for deacons in vineyards and parks on Saturday afternoons. Deacons often have a better connection with engaged couples because of their own marriages. Taking couples into deacons’ homes for marriage preparation can be a positive move.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
6.00 pm, Thursday 23 March (Deacon Nick Kerr)
Acknowledgement of Country and Welcome
Nick spoke briefly about the National Association of Deacons and its role and activities. The association has recently opened itself up to associate membership for those who are not deacons.
Pope Francis at last year's Jubilee for Deacons said that when you serve at the table of the Eucharist, you'll find the presence of Jesus who gives himself to you so you can give yourselves to others.
Then Deacon Michael Hangan, on behalf of the Tasmanian organising team, introduced Deacon Nick McFarlane and Deacon Paul Crowe and their wives, candidate Nick Smith and his wife, and Fr Graham Howard. Together, they organised this conference.
6.15 pm, Thursday 23 March (Archbishop Julian Porteous,11th Archbishop of Hobart)
Opening Address and Blessing
Archbishop Porteous warmly welcomed us all, and expressed appreciation for the generous support of deacons' wives.
The Apostles made the decision to institute the diaconate in Acts 6. The initial vision for the Diaconate was one of a ministry of service particularly for widows and orphans. Their focus was on the needs of the people of the church. Today, the diaconate is integral to the life of the church.
In early writings, we can see that the Diaconate quickly became vital to the church. They played an important role in the earliest Christian communities. Deacons figured significantly among the first martyrs and saints of the Church. There’s the dramatic story of the conversion of the Ethiopian eunuch in Acts 9. There’s St Lawrence's story. St Ephrem the mystic. St Francis of Assisi. The list goes on. It’s a proud spiritual heritage that we share in.
In the early days, deacons worked closely with bishops, and in Rome they worked closely with the pope. They were often seen as the bishop's assistant, looking after property and administration and care of the people in need. Several deacons became Pope. Of the 37 popes between 432 and 684 AD, all but 3 were Cardinal deacons. Only 3 were priests. Deacons were responsible for controlling diocesan finances. Archdeacons for a while were in charge of lesser clergy, and could even punish them. However, some deacons became too powerful, and they started worrying the bishops. But today, ours is a more humble place in the Church.
Pope Francis says that our great charism is not to be served, but to serve. And ours is one of 3 expressions of the sacred orders: deacons, priests and bishops.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
The seeds of the reintroduction of the permanent diaconate were sown in Dachau Concentration Camp during WWII. Some 2,500 priests were incarcerated there. They had time to reflect on the violence, hatred and suffering in the world, and they wondered what the Church could do after the war to address these problems. They were aware that the Church had been promoting Christ the King and Christ the Priest, but with little focus on Christ the Servant. They wanted to find a way to express the idea of service. And so it was proposed to reestablish the permanent diaconate, demonstrating that Church is a servant to the community. We deacons present to the world an important dimension of the nature of Church.
We should carry this thought through this conference, but also in our ministries more generally. Ours is a special call. Our spirituality is our own, and we have a message to spread in our work. Certainly, Christ is king, and he is priest, but he is also servant. He came not to be served, but to serve.
9.00 am, Friday 24 March (Archbishop Julian Porteous 11th Archbishop of Hobart)
‘Go Therefore and Make Disciples’
Archbishop Porteous began by reflecting on the situation of the Church in Australia. There are forces at work which are changing the nature of our society. The two main churches, Anglicanism and Catholicism, helped to shape the character of our country. Our laws and our government are based on Christian principles. Our society has largely been a free and just.
But now new forces are now at work. Social and political forces want to take Australia down a different path. A concerted effort is underway to change public opinion, emphasising the principles of inclusion, diversity and tolerance. So, we're seeing efforts to introduce gay marriage, euthanasia and other changes. Currently they have the upper hand, helped by a compliant media. They bully and intimidate anyone who thinks differently. They who espouse tolerance are themselves often intolerant. They are well funded and powerful.
Ours is a constant battle for goodness, truth and beauty. We can expect persecution as Christians. The unrelenting effort to change the definition of marriage and family life is just one step in dismantling the institution of family life. There will be many consequences from which none of us will be exempt. Whole groups of children will grow up in situations where they won't know who they are. We'll be subject to laws denying us freedom of speech.
The new visions of tolerance, equality, diversity are all instruments to win public opinion. But there's no commitment to sticking to them once they've won public opinion. Secular values are just tools to manipulate public opinion. Tolerance is denied Christians if they don't conform, or they will be sanctioned.
Secularists want Christians to be closeted, taken out of the public square, having a private voice only. The largest Christian denomination is Catholic (25%). The next biggest grouping are those who say they have no religious grouping (22%). In the next census, the largest grouping is likely to be ‘No religion’.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
The rise of secularism is a global phenomenon. The church is under considerable stress from these forces, and this is shown in the steady decline in Mass attendance. Tasmania is one of the worst affected. Many areas have only 3% Mass attendance. Many young people totally embrace secularism. Christianity has little impact on their lives. Marriage and the family are being weakened. We've reached a point of crisis in our Church. The ways of the past are no longer effective. This crisis needs a radical response. Pastoral service alone isn't enough. It's not business as usual.
So what does the Church propose? Pope Francis, in Evangelium Gaudium, calls on all Catholics to become missionary disciples. Every Christian needs to be actively involved in evangelisation. We must leave the safety of our communities and to go out into the world. We need to be on the margins, out in the marketplace. Pope Francis prefers a Church which is bruised, hurt and dirty, because it has been out in the streets.
We can't wait in our churches for people to come to us. The objective of our going out is to let people know that Jesus is with them, that he is the way of human life. Some people think it’s enough to rest on our Christian witness and sacramental life. But while this is good, we need to do something more radical. Each of us needs a personal goal to lead others to Jesus Christ. Christ will always be the heart of being Catholic. He's the beginning and end and meaning of what it is to be Church.
Evangelisation must always contain a clear proclamation of Jesus Christ, who died and rose for all men. He is a gift of God's mercy. Salvation can be found only in him. Do not be afraid to welcome Christ and to accept his power over you. Open wide your doors to Christ. He alone has the words of eternal life, said Pope St John Paul II in his first homily in 1978.
Pope Benedict in April 2005 in his first homily said that if we let Christ into our lives, we lose nothing of what makes life free, beautiful and great. If you open wide the doors to Christ, you will find true life. This is the great truth that the Church proclaims. This must be our message in our life and ministry as deacons. The Church must call all people to open their hearts and lives to Jesus Christ.
John Paul II said we need to find a new way to evangelise in countries which were once Christian. We need to speak of the relevance, power and beauty of the Christian faith. This approach must be new in its ardor, new in its methods, and new in its expression.
The people we reach out to need to know in their hearts that they have been transformed. Evangelisation comes from a heart that is on fire. No aspect of life should be excluded from this fire. Our faith must be the driving force of our life. Evangelisation isn't a program. It's the power of the Holy Spirit working through us, effecting conversion of heart. Never rest, never retreat, never give up because there's a fire that burns within, and that fire is the fire of the Holy Spirit.
Blessed Paul VI said the content of Evangelisation mustn't overshadow its ways and means. The content will always remain constant, but the ways and means of transmittal must constantly change. We need to be creative. How do we effectively engage with people today? We must constantly try new things. Archbishop Porteous gave some examples:
Use of personal testimony. We can't rely on arguing people into the faith. People today are driven more by their emotions than by their intelligence. We need to be able to present a personal witness as to what Christianity means in ordinary life.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
We evangelists need to have our own personal testimony ready to deliver in 2 minutes, or 10 minutes, or 20 minutes. We must be able to speak to the heart of our faith, when people are open to it. Explaining how God has worked in my life, but also the meaning of prayer, the value of Christian marriage and the Eucharist. We need to reflect on our personal experience, and explain why we are who we are today - all because of the grace of God, the mercy of God who has been active in my life. We need to find ways and means to be present in the marketplace. We can't limit ourselves to Church buildings. Archbishop Porteous spoke about a youth ministry he was involved in at Manly Oval. Thousands of people came. He was out in the street. We mustn't allow the Church to be silent and unseen. We can't stay within the safety of our Christian communities. We we need to let people know that the Catholics are in town, through processions, statues, and icons. He gave the example of seminarians singing Gregorian chant at Christmas in Sydney’s Devonshire St Tunnel. We should try street evangelisation and door to door visitation, inviting people to mission, singing and preaching in shopping centres. We should make creative use of music, drama and the arts. People are curious. In Hobart, Archbishop Porteous sets up a crib in the Elizabeth Street Mall each Christmas, with tea lights for people to light before it. Beauty is a powerful evangelizing tool. Wonder gives people a taste of the transcendent. Another element is the use of traditional Catholic images and practices in new and different ways. Archbishop Porteous has erected reflective/ adoration tents in public places (tabernacle means ‘tent’.) Symbols are important in evangelisation. Always have a priest available for confession. Use the sacraments in new ways. In Sydney 20 or 30 priests once set up in Hyde Park, sitting on chairs or wandering through, dressed in stoles and available to hear confession. Distribute miraculous medals and rosary beads – these are catechetical opportunities. Every parish every year must have a mission, a retreat. These are evangelising opportunities, drawing people into the life of the Church.
The primary group at the forefront of the new Evangelisation is lay people. New Church movements are coming from lay people. We must give them every opportunity to find expression for their charism. We must create new opportunities for people to open the doors to their hearts.
The way our society is going is not inevitable. Christianity won’t die out. There are clear signs of new life. God will not abandon us. but he expects us to actively facilitate his work.
So many people live as though God doesn't exist, but there is a thirst for God in every human heart. As the environment becomes more sterile and barren, more and more people will thirst for God. The darkness will become darker. We will be challenged and tested, along with Christ crucified.
We won’t be popular. We will be reduced in size and influence. But we must walk in humility, and walk with those who suffer in the cause of right. We must trust in God’s protection, and pray for his mercy. But summer will follow winter, and it will be God’s gift, not due to us.
As deacons, we are called to serve Christ and the people of God. Let's be courageous and bold witnesses as we proclaim the truth of Jesus Christ.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
During question time, some points were raised:
Our credibility has been damaged by the abuse scandal. There are inconsistencies in the secular arguments, e.g. concern for the Aboriginal Stolen Generation, but never a mention of the new ‘stolen generation’ in manufactured families. If if we are to have a lay-led new Evangelisation, we need to give our parishioners a stronger voice in our parishes.
We then watched an 8 minute video called ‘Lift the City’, showing a Catholic Eucharistic flash mob. See https://www.youtube.com/watch?v=cZ5aYoSr3Hg
Dcn Anthony Gooley commented that the fastest growing group in the Church is the order of deacons. We are out in the market place. Our key task is the promotion of Evangelisation. A question followed about using the arts to portray the transcendent. If the arts is one of the 3 key ways to pursue the new evangelisation, the church need to promote new forms of art. Our Church is all about beauty, wonder and transcendence, and this is what Christian art reflects. Everything we produce needs to include deeply Christian art, including flyers, booklets & posters. Dcn Louis Azzopardi said that the enemy appears strong and united, but it can be brought undone by a good guerilla campaign. In response, Archbishop Porteous said that in the early church growth took place in small communities and in families. The Church was an underground movement. This continues to be true. He has a personal saying ... ‘I'll do what I can until I can't’.
11.00 am, Friday 24 March (Mrs Clara Geoghehan, Catherine of Siena Institute of Australia)
Called and Gifted Workshop
Clara introduced us to the Called and Gifted workshop developed by Sherri Wardell, the author of 'Forming Intentional Disciples'. This workshop is designed to help people discern their spiritual gifts (charisma). St Paul believed that once a person is baptised, their charisma becomes evident.
In the early church, 100% of Christians were intentional disciples. Today, only 5% are. The mission of the laity is to preach the good news to all nations. The laity are the people who live and work in the marketplace. Pope Francis recently said 'go out and evangelise, or buy mothballs'. So, what is my mission as a lay Catholic? Where is God calling me? God has a plan for your life. So where is my plan? In baptism and confirmation we received sanctifying grace. This is grace for us to keep, to guide us and help us. But we also received charisms for us to give away. some people put too much emphasis on the spectacular gifts, such as healing and tongues. But we do have other gifts, such as teaching and sanctifying.
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Caroline Chisholm looked after women and children in the early colony of Sydney. Women who came to Sydney were basically dumped, unemployed and lost. She settled some 11,000 people. At the time she had 3 children of her own. Her husband was in China. She went back to England to set up a society which chartered seven ships. Hers were the first ships to Australia that didn't have a death on board. By her rules, she transformed shipping. She came out in the 'Ballarat' and set up a series of shelter sheds between Melbourne and the goldfields - a days walk apart. To make things happen, she wrote to the governor and she prayed and fasted all through Lent. She knew what God wanted of her. Faith sets people apart by baptism, but faith comes in two parts. There’s the power and capacity to believe, but this requires an active choice to respond to God’s grace with freedom and belief.
So how do we help others to meet Jesus?
By discovering our vocation - there is no crisis of vocations. Rather, there's a crisis of discernment. By sharing our story about 'he who must not be named'. Pope Paul VI said people put more faith in witnesses than in preachers. By using our gifts (charisma) to bring God’s grace into our lives and the lives of others. Knowing Jesus is the best gift we can receive. By receiving the gifts in baptism and confirmation, where we are called and gifted. We need to be open to discerning our call and gifts. St Augustine said that God created us without us, but he will not save us without us. Cooperation with God’s grace is central.
God works through all sorts of people in lots of ways. We are given the gifts we need to effect redemption in our world. We must help people identify their gifts and use their gifts, to build up the body of Christ in the world, to make Christ present in the world.
How do we discern a charism? Is this a charism? Ask yourself - how does it feel? Are you energised, and does this energy keep you going? Is it effective? You can expect affirmation by others if you have a charism. But too often in Australia we're not good at affirming others.
Our charism is our language of Evangelisation, perhaps music, creativity, preaching or administration. It's our personal evangelising style. By discovering our charism, we discover how to make the love of Jesus present in our world.
Florence Nightingale was great at administration. She worked out the best way to get care to the soldiers suffering in Crimea. She invented medical records. She discovered that what was killing the soldiers wasn't their wounds, but the lack of sterile bandages. Jose Maria Arizmendiarrieta, during the Spanish Civil War, demonstrated that wisdom empowers a Christian to be a channel of God’s goodness. He set up the Mondragon Corporation. He said, 'if there is to be an economic revolution it must be moral, and if there is to be a moral revolution, it must be economic'. Dorothy Day demonstrated that mercy empowers a Christian to be a channel of God’s love. She set up the Catholic Worker Movement. Through practical deeds of compassion, those who suffer will come to experience God’s love. St Mary McKillop demonstrated that teaching empowers a Christian to be a channel of God’s truth and love. Everyone has heard of St Francis of Assisi, but few have heard of Brother Leo, St Francis’ secretary. He demonstrated that helps empowers a Christian to be a
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
channel of God’s goodness. Leo, a priest, was always in the background organising things. People who help aren't doormats. They have a vision that helps someone else achieve great things.
There are 24 common charisms. If you are gifted you will be called, if you're called you will be gifted.
Understanding your charism can change your life. Knowing your charism makes it easier to make decisions, and avoid conflict, ineffectiveness and burn out.
Eric Liddell, the runner, used to say ‘when I run I feel his pleasure’. Hugh Jackman often used this quote when explaining how he prepares for a performance.
So where is God calling me? Where my clues converge is the general arena of my call - my time and place + my uniqueness + church teaching.
Catherine of Siena said: ‘Be who God meant you to be, and you will set the world on fire’. She is the only lay person who is a doctor of the church.
Points raised in discussion:
We need people to identify their charisms before they can really engage with the new evangelisation Too often people link charisms with the priesthood. We need to link it with the laity. Martin Luther used to say 'I am baptised' rather than 'I was baptised'. We all need to celebrate every year the anniversary of our baptism - as individuals, but also in our families. We need to cultivate the habit of discernment, so we can constantly recognise our gifts in relation to the circumstances and events of the time.
1.30 pm, Friday 24 March (Fr Mark Freeman, VG Hobart Archdiocese and NCP Secretary)
National Council of Priests Mark spoke about the importance of the Deacon’s role in any Christian community. He also acknowledged the importance of deacons’ wives. Then he reflected on the importance of the NCP and its close association with the NAD. The NCP was founded in 1970, at a time of enormous change following Vatican II. There was a need to provide support and encouragement for priests. The NCP is committed to the ongoing growth of both priests and the laity. It represents all clergy in the public forum, and it now offers associate membership. The number of deacons is increasing, and the association would like to see more involvement.
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2.00 pm, Friday 24 March (Clara Geoghegan, Catherine of Siena Institute of Australia)
The Five Thresholds to Intentional Discipleship Clara provided a summary of the basic premises of Sherry Weddell's book 'Forming Intentional Disciples'. She began by describing the difference between the Virtue of Faith (which is the power or capacity to believe which is given to us in Baptism), and the Act of Faith (which involves a personal free choice to respond to God’s love with faith and discipleship). ‘Parish revitalisation cannot depend on demographic shift or charismatic leadership, but in intentionality’ - Fr James Mallon. You can't expect your children to accept your faith. Choosing one's faith is normative. But Cultural Catholicism is losing its sway. In the US, almost 20% of adults identify themselves as atheistic or agnostic or nothing in particular. This group is growing. But there's also a flow into Christianity. In 2010 16m converted (although 11.6m left Christianity). Approximately 53% of US adults have left their faith at some point. The life of faith is about ongoing conversion. But the majority of Catholics don’t believe a personal relationship with Jesus is possible (Pew Landscape Survey 2008). So, most Catholics don’t have any relationship with Jesus. They only have the capacity to believe placed within them by Baptism and the power of the Holy Spirit. Many disciples don’t have the impact they could because they are suppressing their faith in order to fit into an overall parish culture of non-discipleship. So what is normal for Catholics? 1. To have a living and growing relationship with Christ. 2. To be excited Christian activists. 3. To be knowledgeable about their faith. 4. That their charisms be used. 5. To know that they have a vocation, a mission for life. 6. To have the fellowship of other committed Catholics available to them. 7. For the local parish to function consciously as a house of formation for lay Catholics, which empowers and enables them to do #1 - 6 above Young adults who do stay: Have experienced God’s presence and experienced answered prayer. Can ask and openly discuss their real spiritual questions in the Christian community. Understand the Gospel at a deep level. Have seen communities of faith and older adults authentically live with faith. Evangelisers must be convinced - you can't give what you haven't got. The 5 Thresholds of Conversion: The focus is the lived relationship with God, whether baptised or unbaptised, churched or unchurched. 1. Initial trust - Some baptised people trust, but not all do. Some non-baptised also trust. As evangelisers, we need to provide a bridge to broaden and strengthen any trust that exists. Pope Francis is such a bridge. We need to be aware of why people don't trust
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
the church. We need to understand that Evangelisation is not about us – we must accept people where they are. We needed to put aside our own prejudices. Love is about trust. 2. Spiritual Curiosity - some baptised people trust, but don't have curiosity. Some unbaptised people do have curiosity. We need to go from bridge building to fostering curiosity about Jesus Christ. We need to foster an awareness that there are other possibilities that can be imagined. A mystery isn't something that can't be solved, it's something about which we can keep asking questions. We need to engage these people. It's not about question and answer - it's question and question. Jesus rarely gave a straight answer to any question. This allows the curious person to draw closer to Jesus. Jesus welcomes and cultivates curiosity. Living curiously - to be a witness ....is to live in such a way that one’s life would not make sense if God did not exist (Emmanuel Cardinal Suhard). 3. Spiritual Openness – This is a difficult transition. It requires a lowering defences of cynicism and antagonism, and opening oneself to change. It can involve feelings of danger, fear and being out of control. Openness is often triggered by a major life event. As an evangeliser, don't jump the gun. Go with the flow. Practice non-judgmental fruitfulness. (In a 2005 homily, Pope Benedict said, if we open ourselves to Christ, are we not afraid that we might lose something significant? Do we not risk that we might be diminished or deprived of our freedom?) So, ask thought provoking questions. Help them connect the dots. Encourage them to ask God for a sign. Ask them if you can pray for them to be open to God. Ask them if they would be willing to pray for themselves. 4. Spiritual Seeking – making the transition. Engage them in works of mercy. Help them understand Jewish and Christian moral tradition. Explore forms of Christian prayer. Help them understand that sin matters: social and personal. Help them put out into the deep, to make a personal choice to follow Christ. But be aware that some pastoral leaders aren't themselves disciples. Too many people who enter the RCIA leave the church. 5. Intentional Discipleship – This step is the goal. Note that some unbaptised have a personal relationship with Jesus. But only 5% of Catholics who go to Mass have an active involvement in the life of the Church. An Evangelising Community - If we see ourselves as an evangelising community, we need to break the silence. We need to share our own stories. We need to offer opportunities for baptised and non baptised people to encounter Jesus in the church. Life is about ongoing conversion. Note that most Catholics are in the earlier, passive stages of development. Intentional discipleship is not merely cultural. It's not about being good. It's not accidental or unconscious. It's not a transactional relationship. It's not just about attending Mass. It's about a personal relationship with Jesus and the deliberate decision to follow him in the midst of the Church. There are three journeys: The personal, interior journey, The sacramental, ecclesial journey and The active or inactive journey. The stages of a Christian follower Seeker- pre-discipleship. This is the average parish culture. Disciple - this is the evangelical congregational norm.
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Apostle - co-responsible for the mission of the church. Break the Silence! We need to hear the stories. When we hear the stories, we can learn where Jesus is working. But many Catholics don't even know the basics of the Christian story. Everything we do in our parishes can be given an evangelising tweak. There are two critical anchors: a truly evangelising RCIA process, and Parish-based evangelisation retreats and courses. They build community as well as faith. Expect conversions. Plan for conversion. Expect these conversations.. Prepare for these conversations. Think through the resource, people, initiatives in your parish that you can connect seekers to. And lay the foundations of intercessory prayer. In discussion, the following points were raised: We need to develop our faith in the same way that we develop our professional lives. Faith testimonies can be incredibly powerful. Find/create opportunities for people to share their stories. How do we resource/budget for lay faith formation in our parishes? The first disciples had no education. They encountered Christ and asked questions and they were keen to learn. Bishop Peter Ingham told the story of the lamplighter lighting the way as he went. We have to light the way for others. Even a small step forward each year can make a big difference.
3.30 pm, Friday 24 March (Reports from the NAD Executive)
State of the Diaconate Deacon Nick Kerr reported on the Formators Intensive held at North Sydney in February 2017. He also introduced the current NAD executive and outlined their respective roles. Tony Hoban - NSW. Bathurst Diocese now has 4 deacons. Wollongong has one deacon only. Canberra/Goulburn has 9 deacons, with another 4 men being considered for the program. Lismore has 2 deacons. Mainland/Newcastle has 9 deacons. Parramatta has 8 deacons and 11 in formation. Tony Hoban is the Director of Formation. A priest Vicar for Deacons has also been appointed. Broken Bay has 6 deacons, with one candidate shortly to be ordained. Deacon Peter McCulloch has been appointed to the Broken Bay diocesan Diaconal Formation Team, along with Fr Jim McKeon and Mrs Gail Gill. Tim Shanahan – Queensland. Queensland has 5 dioceses, but only Brisbane and Cairns have deacons. Cairns has 7 deacons, 3 ordained in last 18 months. The program has been put on temporary hold for a review. Brisbane has 14 deacons, of whom 9 are active. Another 9 are in formation. Fr Trevor Trotter is the Director of Diaconal Formation. Deacons Russ Nelson and Mike Jones are also on the formation team. Mark Kelly - Victoria and Tasmania. This province has 5 dioceses, with a total of 26 deacons and another 10 in formation. Ballarat has no deacons and none in
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017 formation. Mark noted that 25% of US clergy are deacons, yet only 5% of Australian clergy are deacons. Tony Cunningham - SA and NT. There are 11 deacons and 3 aspirants in South Australia. The Archbishop is very supportive. Margaret Priestly is the Director of Formation. NT only has 3 deacons now, two of whom are indigenous men, living on the islands of Bathurst and Melville. Bruce Talbot - WA. WA has 4 dioceses. Perth has 14 deacons. The Archbishop is looking at another program for more deacons. Geraldton and Broome have no deacons at all. In Bunbury there are 9 deacons. 4 are still active and another 2 aspirants are in formation. Anthony Gooley then talked about the bi-annual Deacons’ National Survey, conducted on behalf of the executive. It is modelled on the survey done by the US Catholic Bishops. We deacons are far better educated that the average Australian. Most of us come from professional backgrounds, at a senior level. Most of us have a masters degree or better. Almost every deacon finds his own ministry appointment. We are older than the average French or Italian deacons. A large proportion of Australian deacons paid for their own education. But we are largely under- utilised. Anthony said that the diaconate is the fastest growing order in the church. We all pray for vocations for priests and religious, but God sends us deacons. Bishop Peter Ingham, Chairman for the Bishops’ Commission for Clergy Life and Ministry reported that in May the ACBC will be launching the new Norms for the Life and Ministry of Permanent Deacons in Australia. He congratulated the deacons, and their wives, for all they do for the church. He then briefly talked about the need for the NAD to communicate with all the other bodies that relate to the Bishops’ Commission, too promote the diaconate generally. He said it can't happen all at once, but we need this dialogue to begin.
9.00 am Saturday 25 March (Kevin Bailey (Alpha Australia Board Member) & Lorraine McCarthy, (Coordinator, Melbourne)
Alpha & Alpha in a Catholic Context Kevin began by asking why we are here and what the meaning of life is. Ultimately the answer is to be found in Matthew 28:16-20 – ‘Go and make disciples of all nations’. This is everyone's responsibility, not just that of the clergy. There's a wealth of resources out there to help us in this task. Our first priority is to declare the good news, and ‘Forming Intentional Disciples’ by Sherry Weddell is a wonderful how-to manual. Another great resource is 'The Four Signs of a Dynamic Catholic' by Matthew Kelly. The highly engaged Catholic exhibits four signs - A deep prayer life. Regular study, as they always expand their understanding of their faith Generosity, and Evangelisation.
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Fr James Mallon, in Divine Renovation, talks about how he used Alpha as a way to turn his parish around. Alpha is at the heart of Divine Renovation, and Mallon found the program highly effective. The challenge is to help people to come to know Jesus and to accept him in their lives. Alpha can't be just for existing churchgoers - it needs to be for others as well. Alpha is a 10 session program with relationship at its core. Lorraine McCarthy then spoke, and began by showing us a video giving an overview of the program. To date, 29m people have explored Alpha. It involves small group discussions over food, talking about life and faith. There are 3 different film series to use, depending on the audience. Alpha is a tool for evangelisation, designed to welcome people of faith and no faith to enter into a relationship with Jesus. The program is used in Catholic parishes in over 70 countries. It works best as part of an ongoing process of evangelisation and catechesis in a parish. Last year 20,000 completed Alpha in Australia. Alpha is just the beginning. It's the tool for pre-evangelisation and the initial proclamation of the Kerygma. But it needs to be followed up with a fuller catechesis. It meets people where they are, it helps build a bridge of trust between those outside the church and the parish itself. The program is delivered by lay people. It encourages and equips lay people to evangelise. It helps facilitate a personal encounter with Jesus Christ. It's an 8-11 week introduction to Christianity for groups of 8-12 people. You’ll need 1 host and one or two helpers, and 8-10 guests. Don't let the group get any bigger, because small groups are much more effective. The host’s role is not to provide answers to questions or to correct answers that are 'wrong'. If we provide answers, the guests will be afraid to express their opinions. A relationship with Jesus is a personal choice. Give the guests space to think and question what they hear. Each session has three elements - eat, watch and act. It builds relationships, helps make friends as they watch a short video and discuss it afterwards. The first 7 talks present the core of the Kerygma. This is followed by the Holy Spirit retreat day or a weekend away which has 4 sessions. The participants are invited to enter into a life of faith. In the last few weeks, it's about what do I now need to do as a Christian person. The Alpha film series is an 11 week course for adults. The Alpha youth series is aimed at high school students. Both are available for free download. Alpha involves 3 stages: first you belong, then it's hoped that you'll believe and then finally it's about how you behave. There are 3 keys to success - Love the people, listen to them, and laugh along the way. It’s a non-Christian conversation about Christianity for beginners. Cafe is a catechetical program that can be a useful follow-up to Alpha. We then briefly trialled the Alpha process in our table groups.
11.00 am, Saturday 25 March (Sandy Boyce, President (Diakonia World Federation)
Diakonia World Federation Sandy is a Uniting Church Deaconess from Adelaide. The Diakonia World Federation is a global network of deacons and deaconesses, across many different denominations. Some are lay, some are consecrated, some are married or unmarried, some are active and some are retired. But all have a distinctive focus beyond the four walls of the church. The DWF has more
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017 than 70 member associations across the world. In Australia there are two member associations - the Anglican Church and the Uniting Church. The DWF seeks to develop a sense of unity among member associations, and to reflect on the nature and task of Diaconal ministry in the light of current circumstances and with reference to Scripture. It has a presence in Germany, UK, Japan, Korea, USA and many other countries. The Diakonia World Assembly is held every 4 years. The next one will be in Chicago, from 28 July to 5 August, 2017 Sandy Boyce was instrumental in connecting the IDC with the Australian deacons, in 2013. For more information, see Diakonia-world.org and Http:// diakoniapresident.blogspot.com.au/
11.10 am, Saturday 25 March (Rev Professor Klaus Kiesling, International Diaconate Centre)
Evangelisation in the International Diaconal Context The basic question Klaus will seek to answer is this: What is the deacon’s mission in the universal church and the world? Klaus introduced himself, and then referred to John Neil Collins' work on the mission of the deacon, as well as the Theological Dictionary of the New Testament, which has been a source of guidance for him over many years. Diakonia has had many interpretations over the years. John Collins' interpretation is the one adopted in the Australian Norms for the diaconate. The Diakonia of the Word is the mouthpiece of God. The Diakonia semantic field refers to the task of an agent involved in a variety of tasks. Klaus explored the interpretations of Diakonia by Herman Wolfgang Beyer. Diaconal activities are inspired and driven by God, and drive the individual towards him. He also referred to the work of Anni Hentschel and Wilhelm Brandt. The 19th century was a time of significant growth for diaconal service in Protestant churches. In the Catholic Church, the diaconate developed roots through the Caritas organisation which was mandated for every German diocese in 1897. Diaconal conversations intensified during WWI. But what is the deacon’s mission? Is it a commission, or a mediating go-between, or is it serving at tables? Scripture provides many clues. But if the diaconate is about mediation and commissioning, it needs to be recognised that serving at tables is not the primary focus of a mediator or a commissioner. Indeed, all Christians need to see themselves as commissioned. Luke 22 is a key text for Diaconal understanding, for who serves at table? Luke 22:26 says, ‘The greatest among you should be like the youngest, and the one who leads like the one who serves’. Matthew’s Gospel also uses the Diakon semantic field extensively. ‘For even the Son of Man came not to be served but to serve others … (Mt.20:28). Mark Gospel continues this theme – ‘For the son of man came not to be served, but to serve and to give his life as a ransom for many’ (Mk.10:45). Ultimately, all ministries are ministries of service. St Paul emphasises the divine authority of his own mission.
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During WWII, the priest-prisoners of Dachau suggested that a renewed permanent diaconate would be invaluable after the war. Several of these priests after the war documented their wartime conversations in books and articles. At the end of WWII, Karl Rahner was contacted by a man who was secretly ordained a deacon during the war. He learnt that many men had been ordained as deacons during the War. Also after the war, a German named Hannes Kramer read about Dachau and the movement supporting the permanent diaconate. In 1951, he created the first Diaconal Circle in Freiburg, Germany. The members of the Circle studied theology and scripture, and began a program of social service in their community. This circle was basically a formation experience. Many deacon circles appeared in other European cities over the next 20 years, especially in Germany, with the support of the bishops. Theologians, especially Karl Rahner, soon became aware of these initiatives and he championed the reintroduction of the permanent diaconate at Vatican II. The International Diaconate Centre grew out of the Freiburg Diaconal Circle. The Dogmatic Constitution on the Church (Lumen Gentium) is the key Vatican II document relating to the reestablishment of the permanent diaconate. Another document, Ad Gentes refers to the missionary activity of the church. Some points raised by Klaus: You can only evangelise what you deeply love. The church doesn't do anything on its own authority - its work is founded on the love of God. It also doesn't do anything for itself - it does what it does for others. The Deacon acts in the person of Jesus Christ who became a servant of all. His servanthood can't be separated from his lordship. Charity and solidarity are the very sources of the work of the Deacon. When Jesus in his death and resurrection goes down to connect with the dead and the suffering, he demonstrates his solidarity with them, and invited them to share in his own death and resurrection. Joseph Ratzinger spoke of the practice of proxy, where one person is commissioned to act as an agent for another. This is what the deacon does: he acts as a proxy for Jesus. Pope Francis is inspired by the vision of a Diaconal universal church. In his Jubilee homily last year, he exalted us all to be open to our brothers and sisters. He also reminded us of our call to meekness. When a Deacon is meek, he doesn't try to mimic priests, but rather he emulates God who is love. Recently the Patriarch of Alexandria ordained a Deaconness for missionary work in the Congo. In the New Testament, deaconesses: Helped with baptism, Followed up on complaints about husbands who beat their wives, and Assisted deacons in their work. Pope Francis said that Deacons are the face of the church in daily life. They demonstrate that the greatest is not the one who is served, but the one who serves, for we are ambassadors of our servant God. So what might a deacon’s mission be? We must help make the pope’s vision of a missionary servant church become true.
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In Cuba, deacons and their wives work together. They don't understand why that doesn't happen in other countries. As a Deacon I am an ambassador of our incarnate God, up to death and beyond it. We are called to accompany other people on their own journey towards their humanity. If we carry each other's burdens, we are doing the work of Christ. A mission which reaches beyond the church tower is a spiritual and inspiring resource. Diakonia is our mission and in our work we remind everyone that the mission of the whole church is Diakonia. Some points raised in discussion: The role of the deacon as ambassador is reciprocal - from the bishop to the people, and from the people back to the bishop. Role of Deacon as proxy for those who are not able to do something. Role of the Deacon - can it be political? Being an ambassador means more than just humility and service. Sometimes there may be political effects in what we do. When the church needs to speak out on matters of Justice, we are being political. We can't expect to conduct our ministry in a purely apolitical sphere. The link between the incarnation and Diakonia. God’s incarnation is linked with what Vatican II referred to as solidarity. Deacons should not be the first point of focus when the question arises about married priests. Deacons have a vocation all of their own. We are not mini-priests.
1.30 pm, Saturday 24 March (Dr Stefan Sander, International Diaconate Centre Manager)
Context as the Catalyst for the Diaconal Ministry We saw a short video of a Deacon in Cuba, produced by the IDC, demonstrating that the diaconate is a ministry in its own right (Available on the IDC website). In 1997 Stefan was asked to provide theological training to the deacons of his diocese. Since then he has been connected to the diaconate but he is not a Deacon. Every 2 years the IDC starts a new training course for Diaconal aspirants. In today’s address, after a short introduction, Stefan will consider four things: 1. The Australian Norms and Guidelines and the US diaconate model. 2. The history of the diaconate movement and the IDC 3. A document about the heyday of the diaconate, and 4. Some models for interaction between the degrees of the hierarchy.
Introduction: In 2009, Pope Benedict issued the Motu Proprio ‘Omnium in Mentem’, in which he introduced some changes to Canon Law. These referred to the serving function of deacons and their interaction with the episcopate and presbyterate. Benedict had adapted the wording of Canon 1008 to the revised Catechism of the Catholic Church. The wording used
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017 by the Council to describe ministerial action ‘agere in persona Christi capitis’ (to act in the person of Christ the head) had previously applied to all three degrees of the hierarchy, but now it only applies to Bishops and priests. Now deacons are only empowered to serve the people of God in the ministries of the liturgy, the word and charity. The theological place of the diaconate is still disputed. Some questions remain: what precisely is the relationship between the three sacramental grades? What is the basis for their unity? If the deacon does not act in the person of Christ the Head, then what are the grounds for the sacramental character of his ministry? In 2004, the International Theological Commission asked some good questions: Why is a deacon ordained if he may no longer do anything more than a non-ordained person appointed by a bishop? Is the deacon ordained only for service or for a ministry of leadership as well? Aren’t all Church ministries, ministries of service? If so, what sets the deacon apart? Is the Deacon just a priest-helper, given a little authority, who just fills in the gaps where the priests aren't available?
The Diaconate – Response to Local Pastoral Necessities? The new Australian norms emphasise the close relationship between the deacon and his bishop, as well as the close relationship between the presbyterate and diaconate. St John Paul II said that permanent deacons have a responsibility to cooperate closely with the presbyterate. In the US, the diocese’s needs are the yardstick against which the Deacon will be judged. The diaconate doesn't exist in a vacuum; it exists in a specific diocese in a particular point in time. So what do deacons do? It's whatever the church asks of them now, and may ask them in the future. The diaconate must always be open to the specific needs of the particular parish and diocese. Stefan referred to Archbishop Porteous’ comment that the deacon, using his particular gifts, can play a role that is complementary to the priest. It’s not about being the priest’s assistant.
The IDC and the Beginnings of the Diaconate Movement in Germany. In 1947, Forestry Office intern Hannes Kramer felt touched by Acts 6:1-7. The idea of men being called to help the Apostles in their charitable work impressed him. Karl Rahner became an adviser to Kramer, and in 1950 he started his formation of the Social Workers Seminary of the German Caritas Association in Freiburg. In 1951 he asked if the social worker should be aiming for the diaconate. In 1952, Kramer presented a thesis, ‘Bases of the Ordained Diaconate’. In it he notes that it's pointless having priests fill gap caused by the lack of deacons. Over the following years the first diaconate circles were founded. The one in Freiburg grew into the International Diaconate Centre. The idea of the IDC as an information Centre arose in the 1950s, before the diaconate was formally approved by Vatican II Some milestones: 1966, first IDC magazine published. 1968, first conference in Argentina. 1969, the IDC became legally established. 1970, the African bishops were asked if there's a place for the Diaconate in Africa.
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Testamentum Domini – a key Diaconal Source Document Testamentum Domini (‘The Lord’s Testament’) is not mentioned in the Australian Norms. It dates back to Syria in the 5th century. Three fragments of this text tell us of the importance of the diaconate for the early church and the ordained ministry within it: 1. The deacon is only to do what is commanded by the Bishop. Let him be the counsellor of all the clergy, and the mystery (sacrament) of the Church; who ministers to the sick and to strangers, who helps widows, fathers orphans, and who visits the homes of people in need. 2. The Deacon is a symbol of the church. If he be near seashore, let him go quickly about the seashore, lest there be anyone dead in the sea; let him clothe and bury him… 3. The Deacon should also be the eye of the church. The eye of loving care, the eye of sensitivity recognising people's needs. According to Testamentum Domini, the Deacon is the advisor to the whole church, who works closely with his bishop. He has at least one concrete task, and this function must reflect the vision of caring for widows and orphans, for those in need, for the sick and poor. He can’t lose sight of that if he wants to stay a symbol of the Church.
Ministerial Models of the Diaconate: 1. The hierarchical model - the Deacon as the priest's helper. In this model, priesthood is the service of leadership. But the diaconate is the service of helping the bishop and priests. The Deacon is an ordained assistant. But the question arises - what's the point of the ordination? He can serve just as well without ordination. This approach was rejected by Vatican II. 2. Complementary ministry model - the Deacon acts in the person of Christ the servant. Cardinal Kasper espoused this model. Sacramental fullness of all the orders resides in the episcopate. Deacons and presbyters and bishops all have a share in the one mission of Jesus Christ. All are instituted for the good of the people of God as a whole. The Deacon has a smaller share. He is ordained for service, unlike the presbyter who represents Christ the head. The Deacon represents Christ the servant. The washing of the feet in John is an image of the function of the Deacon. 3. Bipolar Ministerial Model - The Bishop’s ministry in communion with the priests and deacons. Christ instituted in his Church a variety of ministries, which work for the good of the whole body (see Lumen Gentium 18.1, 21.2, 20.3). These thoughts led to the bi- polar ministerial model of Bishop’s helpers. The diaconate is an independent rank of the hierarchy, and each parish should have a deacon as well as a presbyter. This is Stefan's favourite model. A fruitful future for the diaconate depends on whether the ordained ministries will develop a communio-type way of co-existence which would ensure that the deacon does not remain forever the younger brother, who always has to listen to the older ones. In Lumen Gentium, Vatican II outlines the missionary task of the Church: ‘Christ was sent by the Father to bring good news to the poor, to heal the contrite of heart, to seek and to save what was lost…’ Similarly, the Church encompasses with love all who are afflicted with human suffering and in the poor and afflicted sees the image of its poor and suffering Founder. It does all it can to relieve their need and in them it strives to serve Christ. So, love
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017 of our neighbour is a path that leads us to encounter God; closing our eyes to our neighbour also blinds us to God. The connection between love of God and love of our neighbour constitutes a fundamental task of the ordained ministry. This dual essential structure of the Church could also be reflected in the sacramental-ministerial structures by the equality of the presbyteral and diaconal ranks. In conclusion, Stefan said he would like to see Jesus’ identification with the coming Judge of the World as the fundamental departure point for determining ministerial identity. The deacon would advocate for the sacramental value of the suffering and forgotten. It is in them that Christ comes to meet us. The Church can’t forsake service to the poor any more than it can forsake the Eucharistic communion without losing her identity. But the Church is in danger of forgetting this mission. Is there any better task for a deacon than to remind everyone that God himself comes to meet us in those who suffer? During discussion, questions were asked about: The role of the IDC. It provides information about the diaconate. It runs conferences and other information sessions. It promotes the diaconate and facilitates dialogue between stakeholders, including bishops, communities and countries. Vision of diaconate as being beyond parish boundaries. The example was given of a deacon in Cairns appointed by his Bishop as the deacon to the business community. Membership of the IDC. Annual membership costs 20 euros. The next IDC Conference. It will be held in Lourdes in September 2017.
3.30 pm, Saturday 25 March (Fr Paul Cashen, Archdiocese of Adelaide)
An Introduction to the New Norms and Guidelines
Paul began by referring to: the Vatican II roots of the diaconate. De Ecclesia n.23 says: "At the lower level of the hierarchy are deacons, upon whom hands are imposed 'not unto the priesthood, but unto a ministry of service'. For strengthened by sacramental grace, in communion with the bishop and his group of priests they serve the diaconate in the liturgy, with the word, and through charity to the people of God.....since these activities are so very necessary to the life of the church ... The diaconate can be restored as a proper and permanent rank of the hierarchy..... He also referred to Ad Gentes n.16: ‘Where episcopal conferences deem it opportune, the order of the diaconate should be restored as a permanent state of life according to the norms of the Constitution "De Ecclesia." (23) For there are men who actually carry out the functions of the deacon's office, either preaching the word of God as catechists, or presiding over scattered Christian communities in the name of the pastor and the bishop, or practicing charity in social or relief work. It is only right to strengthen them by the imposition of hands which has come down from the Apostles, and to bind them more closely to the altar, that they may carry out their ministry more effectively because of the sacramental grace of the diaconate.’
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
Paul then outlined the historical process for the development of the Australian Norms and Guidelines, beginning with the Deacons’ Formation Conference in 2009, following which a working party was established to draft the guidelines. In July 2012 the first draft of the Norms and Directory was submitted to ACCCLM. A further revised draft appeared in October 2012. In 2014 Fr Michael McEntee was engaged to review that draft. The final draft of the Norms and Guidelines was accepted by Rome in 2016. In 2016 a committee was set up to launch the approved norms and guidelines. An Intensive was held in North Sydney in Feb 2017. A formal launch by ACBC is planned for July 2017. After that, a diocesan outreach with the norms and guidelines to follow (date TBC). Then there will be a follow up Intensive with diocesan formators in September or October 2017.
The impact of the diaconate on the Australian church. Most people only know about the transitional diaconate. The diaconate is a clear sign to all the baptised to be called to be missionary disciples. Not to be served, but to serve. To bring the presence of Christ into the life of all. To build and hold the community together. Through our baptism we are to serve, to make holy and to shepherd.
The influence of Pope Francis. He has inspired us to. He is changing our understanding and our exercise of ministry in the Church. A new relationship between the laity and clergy is assisted by the restoration of the diaconate, and it may well be the deacons and their wives who guide the Church to better understanding of its role as Christ the servant. At the conclusion of Fr Peter’s talk, Bishop Peter Ingham told the story of Bishop Hanna when he was ordained in Wagga. On the cake was written 'to serve and not to be served'. Half the cake was sent out in slices. When the cake ran out, someone went into the kitchen to see if there was any more. The caterers had not touched it because written on it was 'not to be served'.
4.00 pm, Saturday 25 March (Fr Michael McEntee, Archdiocese of Melbourne.)
Australian Norms and Guidelines Fr Michael set up the diaconal program in the Archdiocese of Melbourne. He learnt much from his attendance at the NDICE Conference in the USA (National Deacons Institute for Continuing Education). In 2014 he was asked to edit the Australian Norms and Guidelines. ‘It won't take you long' they said! He then went on to outline the context for his work. He spoke about how when he first arrived at his parish, he learnt that the only time communion in the form of the precious blood was made available to the faithful was on Holy Thursday. The belief was that it highlighted the solemnity of the occasion. To have it at any other time would be to dilute that solemnity. He briefly referred to the work of A. Borras, who argued that the diaconate emphasises the fact that faith is incarnational. Borras also said that each local
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
church must not only ask itself why it is ordaining deacons, but for what purpose and with what vision of the Church. Borras also said that the issue of priestly supply threatens to undermine the integrity of the Diaconate, for deacons are not ‘mini-priests’. He then discussed the reception of John N Collins' work on Diakonia in classical Greek society, and the way that word referred to a commission that has a religious connotation. The Australian Norms and Guidelines have been approved by Rome for 6 years, until 2022. Fr Michael then discussed two approaches to the diaconate: The deacon as icon of Christ the servant (followed in Northern Europe and America). This is a Christological, sacramental approach that emphasises the Church’s mission to serve the poor. It’s practised through the threefold service of worship, proclamation and charity. The deacon as envoy entrusted with a religious mission (as followed in Australia and Germany). This envoy model arises from an exegesis of Mark 10:45 ‘...for the son of man came not to be served but to serve’. It also arises from diakonia in classical Greek society, which refers to a commission that has a religious connotation. Continuing with the envoy model, he referred to: The early work of Keating, Ditewig and Cummings who promoted the spirituality of service, and more recent work such as James Keating’s ‘The Character of a Deacon” (2016). Jesus’ threefold prediction of his suffering and death in Mark 8.31, 9.31 and 10.33, and the fact that he had been sent by his Father for a specific task – to serve others. The priority of identity over function/doing – the theological foundation of any diaconal service in the church is based upon and graced by the Son of Man’s own diakonia. Patristic authors emphasised the close bond of the bishop with his deacons. So, the question is not what does a deacon do, but who is a deacon? Through baptism, I am disciple Through ordination I am Deacon Through ordination I am priest Through ordination I am bishop. So, it's not what I do, but who I am. Fr Michael then talked about the character permanently imprinted on the soul by a sacrament. 'Character is not a static mark on the soul. It's rather dynamic in the manner of a changing and growing relationship' (P Fransen). Character is the unfolding of a new mould for the soul....conceived by the divine artist....the spiritual mark assumes its unique design due to the lived ministry....and the unique circumstances of each minister who exercises the ordained ministry. He then quoted from the National Directory for Formation of Deacons in England and Wales: ‘As Christ is the sacrament of God, so the Church is the sacrament of Christ. God was in Christ reconciling the world to himself. And ‘we are ambassadors for Christ, God making his appeal through us’ (!Cor.5:19-20). So the service that truly defines diakonia is akin to the
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017 noble service rendered by a faithful ambassador, totally dedicated to his master, his mission his message; and the message in this case , carried in the name of Christ, is one of reconciliation and peace’. In discussion, it was suggested that it may be appropriate for a deacon to lead ecumenical prayer gatherings and other such events than a presbyter. It may also be more appropriate to use a deacon at civic occasions, such as the blessings of ships, emergency vehicles, citizenship ceremonies etc. The rise of the diaconate presents an opportunity for priests to let go of their diaconal functions and to focus more intently on the heart of their own presbyterate.
8.30 am, Sunday 26 March (By Dr Christine Wood, Office of Evangelisation, Archdiocese of Hobart)
Where to from here? Off to mission! Christine led us in a brief overview of our conference program, first the theological perspective, and then the evangelisation perspective. Theologically, all deacons are called to participate in Christ's servanthood. But Christ is also the Suffering Servant, and so we are called to be conformed to the crucified Christ. For deacons this can be a hard truth to live out, for it requires self-sacrifice, and a dying to ourselves. Similarly, deacons’ wives are called to be like Mary, and the women who suffered at the foot of the Cross. We looked at the three models of relationship of deacons to bishops and priests. Avery Dulles, in presenting different models of the Church, didn’t say that these models were a choice. Rather, they are different pictures of the same reality. So, the three models presented by the German speakers aren't mutually exclusive. They capture the reality of the diaconate in all its facets. Our ministry in the context of the world today. The permanent diaconate doesn't exist in a vacuum. It exists in a given moment in history. Prevailing historical conditions will determine what our ministry looks like, and how we live out our ministry in those conditions. Archbishop Porteous' talk was relevant, in spelling out the social and political forces at play in our secular world. How do we evangelise within these conditions? If we don't understand where people's minds are, we won't know what we need to do. Secularism cuts us off from God. Secularists argue that there's no place for God in this world, and that everything can be recreated the way we want it to. Their approach is diametrically opposed to the Christian worldview. We need to understand that people have many different world views. We know that God is speaking through the world to us. We know that the world has meaning. Are we reflective enough to contemplate what God’s trying to say to us? We are living in a post Christian world. This means there are remnants of Christianity, but overall our society is not underpinned by the values of the Gospel. Many people are living good lives, but we need to ask - what is the purpose of their lives? Are they just living for themselves, or are they living for others. Are they seeking the common good? Family units are often very different to what we experienced years ago. How do we speak the Christian message to these people?
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Report from the National Association of Deacons Conference Hobart – Thursday 23 to Sunday 26 March, 2017
The connection between parish, family and school has broken. We can't rely on this link any more. Can we do things in a new way and be more effective? Strong forces are changing Australian society. But there are signs of hope. There are great family groups, welcoming people into their fold. They are a microcosm of parish life. We have prayer groups and evangelisation teams. As the church shrinks, there are new shoots for growth and change. We also have a vast array of new resources for Evangelisation and catechesis. Formed.org is a useful website. Beautifully produced resources can be used for bible studies, prayer groups, youth ministry and adult faith formation. It also includes Catholic movies. Archbishop Porteous gave us a great manifesto for evangelisation. He gave us lots of ideas for sending parishioners out on mission, reaching out to inactive Catholics and non-believers. We need to take the light of the Gospel into the lives of those who suffer. The content is the same, but the fire, the way we present it needs to be different. In all this, the Eucharist remains central, for it is the source and summit of our faith. But each of us needs to spend time sitting at the feet of Christ, recharging our spiritual batteries and reenergising ourselves for the challenges ahead.
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