In the session One Church with Diverse Roles we studied that there are three degrees of Holy Orders. Just what is the role of the deacon in the church? Why don’t all parishes have permanent deacons to assist the pastor, especially for a priest with several parishes?
The key scriptural text is in Acts of the Apostles, chapter 6:
At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. So the Twelve called together the community of the disciples and said, "It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, whereas we shall devote ourselves to prayer and to the ministry of the word." The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism. They presented these men to the apostles who prayed and laid hands on them. The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.
The history of liturgical and administrative roles or positions in the church is complicated. In the Western Church the term “cleric” referred to those who were part of the hierarchical structure of the church and held defined sacramental, administrative or teaching roles. Before Vatican II, clerics belonged to the minor orders or major orders, with only those in the major orders having a sacramental character. One entered the clerical state with tonsure but joined the ranks of the ordained as a sub-deacon.
Since New Testament times there have been deacons who never got ordained as priests. However, for most of the Latin or Roman Rite Church sub-deacon, deacon and other “minor” orders were primarily for those who were going to be priests. Most of the time deacons were called “transitional.”
Reforms following the Second Vatican Council suppressed the minor orders and created lay ministries of reader and acolyte. Three degrees of Holy Orders were designated as deacon, priest, and bishop. The reforms also opened the way to deacons who would not go on to be ordained priests, who were clerics and who also could be married. This became the permanent diaconate. The diocese of Jefferson City was very active in beginning a diaconate program and ordained the first classes in the 70s.
Deacons generally are ordained to serve in their local parishes. Several are pastoral administrators like Deacon Bob Smerek for Osage Bend, and Deacon Bob DePyper for Russellville. Many deacons have jobs in the secular world but do sacramental ministry in their local parish. Some deacons are employed by the diocese: Deacon Joe Braddock is the CFO (Chief Financial Officer) of the diocese, and Deacon Ray Purvis is the coordinator of the Diaconate Formation Office.
All the faithful can lead prayer services, be catechists, and fulfill administrative functions in the parish, but deacons fulfill these roles in with a special sacramental grace that comes with holy orders. The distinctive character of the diaconate is such that deacons have defined liturgical roles in the sacramental and prayer life of the church. There are special duties at the Eucharist that are properly fulfilled by deacons, such as proclaiming the Gospel, guiding the people in their responses (penitential rite, sign of peace, dismissal) and assisting the priest at the altar.
While anyone may baptize in an emergency, deacons can be assigned or designated as the ordinary ministers of baptism. They can also be the official witnesses at marriages as well as give homilies at the Eucharist. There are some priestly roles that deacons do not assume: presiding at the Eucharist, hearing confessions, anointing the sick, being delegated by the Bishop to confirm. As clerics, they are bound to the duty of praying Liturgy of the hours each day; in this way they provide a spiritual grace to the community through their prayer life.
As a priest, I have always enjoyed working with deacons in my ministry and have been impressed with their love of Christ, their enthusiasm for the Church, and their desire to lead others to a closer relationship with God
Sunday, February 28, 2010
Where were souls of the just before Christ's Ressurrection? Layers of hell?
DOUBLE PRONGED QUESTION: The sin of our first parents brought death into the world and deprived human beings of the vision of God in heaven. Jesus was sent by his Father (through his Passion, Death and Resurrection) to 'open the gates of heaven' to those deserving of eternal life and remove the stain of original sin. How did the merits of the Paschal mystery apply to those who had died before under the Old Covenant? Where were their souls before Christ’s death and resurrection?
The state of those persons who have died without knowing Christ was asked by the first Christians. Paul addresses this issue quite extensively in the 15th Chapter of the First Corinthians. He emphasizes that the death and resurrection of Christ is central to our faith. Christ’s resurrection is the promise of resurrection for those who have been baptized in Christ. The question as to the status of those who had not been baptized is found in verse 29: “Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?”
The letter of 1 Peter also addresses this question. Verse 3:19 “In [the Spirit] he also went to preach to the spirits in prison,” serves as a scriptural basis to the Apostles Creed “he descended to the dead. For a additional information go to http://djcwhycatholic.blogspot.com/2009/11/jesus-descended-into-hell-what-can-that.html
Scripture, creeds and traditions of the Church address these issues using various terminology. Notions of hell as a place severely limit the ability to comprehend the experience of two distinctly different classes of souls: the damned and the just—who still carried the burden of original sin because they were before Christ's Redemption. Are these souls in one place—hell—that is composed of different levels? Are these souls in different places? Perhaps the damned are in hell and the just who died before the death and resurrection of Jesus were in another place, often referred to as limbo.
Theologians talked of the limbus patrum, apparently referring to the place where the “fathers” of the Old Testament remained after their death. That is the “prison” which 1 Peter refers to. St. Augustine, while limiting the suffering of these souls, did imply that their experience was one of pain and sorrow, if not punishment. It was more than just being deprived of the ultimate goal of all human souls--- the vision of God.
St. Thomas Aquinas is adamant that Christ descended to hell of the eternally damned. He also descended to Purgatory of those being purified of the temporal punishment due to their personal sin. Finally, Christ entered the place of those just Fathers who were deprived of heaven solely because of original sin. “Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.”
Discussions as to the experience of the dead in the afterlife can lead to great insights into our salvation. Clearly original sin is a deciding factor in our relationship with God after we die, and this concept of sin is not at all like our everyday understanding of sin as a will full, evil act. But also, there are personal, mortal sins which bring death and eternal damnation to the soul. Christ alone has the power to free us from an afterlife of sorrow and pain and give us a vision of God.
The state of those persons who have died without knowing Christ was asked by the first Christians. Paul addresses this issue quite extensively in the 15th Chapter of the First Corinthians. He emphasizes that the death and resurrection of Christ is central to our faith. Christ’s resurrection is the promise of resurrection for those who have been baptized in Christ. The question as to the status of those who had not been baptized is found in verse 29: “Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?”
The letter of 1 Peter also addresses this question. Verse 3:19 “In [the Spirit] he also went to preach to the spirits in prison,” serves as a scriptural basis to the Apostles Creed “he descended to the dead. For a additional information go to http://djcwhycatholic.blogspot.com/2009/11/jesus-descended-into-hell-what-can-that.html
Scripture, creeds and traditions of the Church address these issues using various terminology. Notions of hell as a place severely limit the ability to comprehend the experience of two distinctly different classes of souls: the damned and the just—who still carried the burden of original sin because they were before Christ's Redemption. Are these souls in one place—hell—that is composed of different levels? Are these souls in different places? Perhaps the damned are in hell and the just who died before the death and resurrection of Jesus were in another place, often referred to as limbo.
Theologians talked of the limbus patrum, apparently referring to the place where the “fathers” of the Old Testament remained after their death. That is the “prison” which 1 Peter refers to. St. Augustine, while limiting the suffering of these souls, did imply that their experience was one of pain and sorrow, if not punishment. It was more than just being deprived of the ultimate goal of all human souls--- the vision of God.
St. Thomas Aquinas is adamant that Christ descended to hell of the eternally damned. He also descended to Purgatory of those being purified of the temporal punishment due to their personal sin. Finally, Christ entered the place of those just Fathers who were deprived of heaven solely because of original sin. “Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.”
Discussions as to the experience of the dead in the afterlife can lead to great insights into our salvation. Clearly original sin is a deciding factor in our relationship with God after we die, and this concept of sin is not at all like our everyday understanding of sin as a will full, evil act. But also, there are personal, mortal sins which bring death and eternal damnation to the soul. Christ alone has the power to free us from an afterlife of sorrow and pain and give us a vision of God.
Monday, February 22, 2010
QUESTIONS FOR WHY CATHOLIC HOLY SPIRIT AND CHURCH
1. Scriptures are steeped in the Spirit—hundreds of references to the Spirit as the life-giving power of God present in our midst.
a. Three of the most prominent Biblical (especially OT) metaphors for Spirit are FIRE, WATER AND WIND. What specific attributes or activity of Spirit does each of these metaphors reveal to us?
b. In the New Testament the Spirit dwells within us, brings us to confess Jesus as Lord, teaches us to pray, impels us to mission, creates community, overcomes fear, brings us to wisdom and serves as advocate. When or how do you pray in gratitude for the gift of the Holy Spirit at work in your life?
2. To receive the Spirit is to experience in a personal way the Risen Christ. In Baptism you are a new creation in Christ. “You were called for freedom, brothers and sisters. I say to you then, live by the Spirit” -- belief not security, community not isolation, generosity not hoarding, compassion not competition, forgiveness not resentment. What new attitudes or behaviors is the Spirit of the Risen Lord pulling you toward? How or why do you resist?
3. By their fruits you will know them. Signs that someone lives by the Spirit are the fruits of the spirit: LOVE, JOY, PEACE, PATIENCE, KINDNESS, GENEROSITY, FAITHFULNESS, GENTLENESS AND SELF-CONTROL. What are the fruits being harvested in your life?
4. The SPIRIT is God in outreach to the world-- sustaining, renewing and blessing. The Spirit is God present and active—in nature, in personal relationships and in the social world—especially justice and peace. Considering the news you have read or heard this past week —where do you see the Spirit transforming the world toward goodness?
5. Holiness is not what we decide to do—so much as our response to God’s gifts in the Spirit—wisdom, understanding, counsel, fortitude, knowledge , piety and fear of the Lord. These gifts are not our possession but are meant for the life of the community. What shape of holiness do you think our world most needs now? Explain.
a. Three of the most prominent Biblical (especially OT) metaphors for Spirit are FIRE, WATER AND WIND. What specific attributes or activity of Spirit does each of these metaphors reveal to us?
b. In the New Testament the Spirit dwells within us, brings us to confess Jesus as Lord, teaches us to pray, impels us to mission, creates community, overcomes fear, brings us to wisdom and serves as advocate. When or how do you pray in gratitude for the gift of the Holy Spirit at work in your life?
2. To receive the Spirit is to experience in a personal way the Risen Christ. In Baptism you are a new creation in Christ. “You were called for freedom, brothers and sisters. I say to you then, live by the Spirit” -- belief not security, community not isolation, generosity not hoarding, compassion not competition, forgiveness not resentment. What new attitudes or behaviors is the Spirit of the Risen Lord pulling you toward? How or why do you resist?
3. By their fruits you will know them. Signs that someone lives by the Spirit are the fruits of the spirit: LOVE, JOY, PEACE, PATIENCE, KINDNESS, GENEROSITY, FAITHFULNESS, GENTLENESS AND SELF-CONTROL. What are the fruits being harvested in your life?
4. The SPIRIT is God in outreach to the world-- sustaining, renewing and blessing. The Spirit is God present and active—in nature, in personal relationships and in the social world—especially justice and peace. Considering the news you have read or heard this past week —where do you see the Spirit transforming the world toward goodness?
5. Holiness is not what we decide to do—so much as our response to God’s gifts in the Spirit—wisdom, understanding, counsel, fortitude, knowledge , piety and fear of the Lord. These gifts are not our possession but are meant for the life of the community. What shape of holiness do you think our world most needs now? Explain.
Subscribe to:
Posts (Atom)