The contribution of Paul VI regarding the insertion of the Permanent Diaconate within the Apostolate of the Latin Church

Abstract

In the following three documents regarding the Permanent Diaconate, namely the Motu Proprio Sacrum diaconatus ordinem (1967), the Apostolic Constitution Pontificalis Romani recognitio (1968) and the Motu Proprio Ad Pascendum (1972), Paul VI makes a real attempt at integrating the Permanent Diaconate into the apostolate of the Latin Church. In the Motu Proprio Sacrum diaconatus ordine the teaching of the Second Vatican Council on the sacramental grace of the diaconate is affirmed, with reference now made to the indelible “character”, thus recognising the diaconate as a “permanent” ministry. With respect to the conciliar Magisterium, the Motu Proprio takes up what is addressed therein and builds upon it. One such example is where the role of the deacon is extended to include that of a leader of a dispersed community; this is an important and innovative element introduced into the discussion on diaconal ministry that propels the parish community to unexplored horizons. Furthermore, the text contains directives with respect to the formation of candidates for the diaconate, such as the consensus of the wife as a requisite in view of a candidate being admitted to the diaconate and the constant reference of the link between the Bishop and the Deacon. The same Motu Proprio also mentions the daily participation in the Eucharistic celebration, the frequent use of the Sacrament of Reconciliation and filial devotion to Our Blessed Mother as ways to nourish a Deacon’s spiritual life. In the Apostolic Constitution Pontificalis Romani recognitio, the Holy Father clearly presents the diaconal ministry as a tripartite service to the Word, to the Eucharistic meal and to charity. In the reformed text of consecration, not only is the liturgical aspect of diaconal ministry highlighted, but also his care for the poor and the weak. In the case of an unmarried candidate, Paul VI expressed the obligation of celibacy in terms of a sign and an undertaking of pastoral commitment, which is a source of spiritual fruitfulness to be welcomed in a life completely offered to Christ the Lord for the Kingdom of God and the service of His people. In the Motu Proprio Ad Pascendum, the Pontiff gives an even clearer outline of diaconal ministry. In an attempt to satisfy the desires of the Council Fathers, he envisaged its restoration as an ordo medius between the superior grades of the Sacrament of Holy Orders and the People of God. The diaconate was for him a sign or a sacrament of the same Lord Jesus Christ who came not to be served but to serve. In describing the diaconate, Paul VI used such terms as sacra ordiantio and sacer ordo. In the aforesaid text there are also several innovations from a disciplinary point of view: the rite of admission among candidates that marked the beginning of a direct preparation for ordination; and the public undertaking, by unmarried candidates, of the commitment to celibacy before God and the Church prior to ordination.