This essay will address the concept that the diaconate “sacramentalizes service” (a phrase used, for example, by the USCCB) and the ways this could be influential to the future Church. Such language could potentially pose not insignificant danger to the pastoral role of the permanent diaconate of the future Church. So far, though, the trajectory of this language, as used by the hierarchy and theologians in general, remains firmly within the intent of Vatican II’s promotion and encouragement of the gifts of the entire People of God. This understanding must be further developed and solidified.

The possible danger of this language comes with implicitly equating “sacramentalize” with “clericalize.” If deacons are seen to be sacramentally ordained as the unique bearers of service to the Church and world, then the responsibilities and gifts of all Christians will be undercut. In the growing articulations of theologies of the diaconate (including language of the International Theological Commission in 2002), there is a tendency to identify within Holy Orders a distinction between the natures of priestly ordination and diaconal ordination. Under these categories, the priesthood shares in persona Christi capitis (in the person of Christ the head) while the diaconate shares in persona Christi servi (in the person of Christ the servant). I personally think the distinction is helpful; however, it is language that is new and its development needs more work.

I have heard numerous homilies over the years which baldly state: no priests, no Eucharist. The statement itself is uncontroversial in terms of Church teaching. Unfortunately, the underlying messages have varied. While some homilies articulate or imply complementarity and community, others have seemed to be stating not very subtly: “you have no access to God without me, the priest.” What if the activities or teachings of the diaconate were to move in a similar direction, or carry a similar underlying sentiment: “you have no access to service in Christ without me, the deacon”? Such language would be both dramatically harmful and also unprecedented (though not impossible in more individual cases). It would suggest that service in Christ derives from the diaconate itself. Service in Christ, of course, derives from Christ Himself, and the Spirit, and the Father. The danger, however, is real in that any position of authority or leadership will be abused, to one degree or another.

Thankfully, the situation described above has not been the case, as far as I have seen, to any major degree. But future theological focus on the theme of how the deacon functions in persona Christi servi will help achieve stability in the theological trajectory since Vatican II. One way of doing so is to focus on the concrete, institutional reality of ordination, which allows deacons to model service and in turn invite all to participate in the life of the visible Church. The second way of clarifying the language of service concerns the fact that deacons are called into a special form of solidarity with the laity and the world. This aspect is perhaps even more important than the first. As the majority of deacons have families and also work in secular jobs, they are in a unique position to witness to the gospel in a variety of settings. Not only do more members of the hierarchy “live in the world,” but they also frequently form bonds which are fruitful in helping non-practicing Catholics and others seek out some participation in the sacraments.

Acting sacramentally as representatives of the institutional Church, the presence of deacons must continue to show the world that the true reality of the institutional Church is entirely personal. To say “true reality,” however, should not draw our attention away from the fact that such an experience is genuinely new to many Catholics. Furthermore, despite the wide scope of ministries in which deacons participate, we likewise must remember that their activities do not establish the limits of Christ’s service to the world. Rather, theirs is an ordination with particular graces to nurture and serve the variety of gifts and ministries which the laity also offers. This is particularly important in a world so prone to rapid changes in communication and forms of relationships.