There has been considerable discussion in recent months regarding the possibility of ordaining women as deacons in the service of the Church. Although there were women deacons in the Early Church , none were allowed within the restoration of the diaconate that came with the Second Council of the Vatican . If we were to ask our communities about the nature of the diaconate, its purpose and function, there would be some very hesitant replies. Maybe it is worth raising a few questions.

 There are two broad distinctions that can be drawn; those that see in the diaconate a pastoral and liturgical service, deeply imbedded in the community they serve. Then there are others-including some parish priests-who see them as an added extra that could be dispensed with at no great cost.

 Let’s try to explore both arguments.

The role of the deacon covers the preaching of the Word, Ministry within the sanctuary and charitable work in the community.

 Although all ordained ministers in the Church are called to vocations in Word, Sacrament, and Charity, bishops, presbyters and deacons exercise these functions in various ways. As ministers of Word, deacons proclaim the Gospel, preach, and teach in the name of the Church. As ministers of Sacrament, deacons baptize, lead the faithful in prayer, witness marriages, and conduct funeral services.  As ministers of Charity, deacons are leaders in identifying the needs of others, then helping arranging the Church's resources to meet those needs. But no matter what specific functions a deacon performs, they flow from his sacramental identity. In other words, it is not only what a deacon does, but who a deacon is, that is important.

 The vitality of the contribution of those ordained to this Ministry, depends very much on the acceptance by both priest and people of his presence. If he is seen as an ‘add-on’ then we have missed the point. Some will view his role as a further extension of clericalism and see little value in his presence.

 Those of us who can remember the pre-Vatican II days, will associate the word deacon with a necessary stage to priestly ordination or with their function as Deacon and sub-Deacon at the celebration of a solemn high mass. We looked their backs either side that of the celebrant, or in line on the altar steps behind him. It is, incidentally, a relief to hear that Francis has rejected the recent suggestion made by Cardinal Sarah, that from this Advent we should again see the back of the Celebrant as all faced East for the Eucharist - ‘ad orientem’. The cardinal expressed his arcane views about which way the priest should face when in fact he should have been concerned about the reality of many communities not having a priest at all.

 That is another on-going story for another time.

 There is disparity across the English dioceses regarding the encouragement of diaconal vocations. It was reported that when Cardinal Basil Hume was at Westminster , he was not over-keen in his support of the diaconate as most of what deacons do can already been done by the laity.

 Our understanding of what deacons are for would be greatly enhanced were their presence in a parish or a denary to be imbedded within recognised parish council structures. Sharing with the laity, being part of their voice and not an extension of centralised directive, ministering with them and to them, would enhance their pastoral acceptance. But then some parishes do not even have a functioning parish council.

 Tom O’Loughlin, writing in the current issue of the Pastoral Review notes “By far the most important benefit of having a deacon is the witness his presence gives to the reality of the Eucharist being a celebration of the whole community”. There is something here that speaks of celebration arising out of the wish for the community to come together. All of us sharing together round the table of the Lord.

 Part of the problem is that the presence and purpose of the Deacon is rarely the subject of positive preaching by the celebrant. His role within the parish requires lively and joyful explanation and his welcome should be a public occasion of blessing.

 I have known parishes where the parish priest and the people have been imaginative in their acceptance of a deacon as part of the community. And it has worked well, to the greater pastoral benefit of all. And others…? we all know the story.

 In the New Testament, the word usually translated "serve" is the Greek word ‘diakoneo'. This office should be seen as the expanding role of the laity taking responsibility for the future of the church rather than as that of  ‘priest once removed’ and another collar under liturgical vestments on a Sunday morning.

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