Dimensions

68. Ongoing formation must include and harmonize all dimensions of the life and ministry of the deacon. Thus, as with the permanent formation of priests, it should be complete, systematic and personalized in its diverse aspects whether human, spiritual, intellectual or pastoral. (²³⁷)

69. As in the past, attention to the various aspects of the human formation of deacons is an important task for Pastors. The deacon, aware that he is chosen as a man among men to be at the service of the salvation of all, should be open to being helped in developing his human qualities as valuable instruments for ministry. He should strive to perfect all those aspects of his personality which might render his ministry more effective.

To fulfil successfully his vocation to holiness and his particular ecclesial mission, he should, above all, fix his gaze on Him who is true God and true man and practice the natural and supernatural virtues which conform him more closely to the image of Christ and make him worthy of the respect of the faithful. (²³⁸) In their ministry and daily life particularly, deacons should foster in themselves kind-heartedness, patience, affability, strength of character, zeal for justice, fidelity to promises given, a spirit of sacrifice and consistency with tasks freely undertaken. The practice of these virtues will assist in arriving at a balanced personality, maturity and discernment.

Conscious of the example of integrity in his social activity, the deacon should reflect on his ability to dialogue, on correctness in human relationships and on cultural discernment. He should also give careful consideration to the value of friendship and to his treatment of others. (²³⁹)

70. Ongoing spiritual formation is closely connected with diaconal spirituality, which it must nourish and develop, and with the ministry, which is sustained by “a truly personal encounter with Jesus, a relationship with the Father and a profound experience of the Spirit”. (²⁴⁰) Hence, deacons should be encouraged by the Pastors of the Church to cultivate their spiritual lives in a responsible manner, for it is from this life that springs up that love which sustains their ministry and makes it fruitful, and prevents its reduction to mere “functionalism” or bureaucracy.

In particular, the spiritual formation of deacons should inculcate those attitudes related to the triple diaconia of word, liturgy and charity.

Assiduous meditation on Sacred Scripture will achieve familiarity and worshipful dialogue with the living God and thus an assimilation of the revealed word.

A profound knowledge of Tradition and of the liturgical books will help the deacon to discover continually the riches of the divine mysteries and thus become their worthy minister. A solicitude for fraternal charity will impel him to practice the spiritual and corporal works of mercy, and provide living signs of the Church's love.

All of this requires careful planning and organization of time and resources. Improvisation should be avoided. In addition to spiritual direction, deacons should try to pursue study courses on the great themes of the theological tradition of Christian spirituality, intensive sessions in spirituality and pilgrimages to places of spiritual interest.

While on retreat, which should be at least every other year, (²⁴¹) deacons should work out a spiritual programme which they should periodically share with their spiritual directors. This programme should include a period of daily eucharistic adoration and provide for exercises of Marian devotion, liturgical prayer, personal meditation and the habitual ascetical practices.

The centre of this spiritual itinerary must be the Holy Eucharist since it is the touchstone of the deacon's life and activity, the indispensable means of perseverance, the criterion of authentic renewal and of a balanced synthesis of life. In this way, the spiritual formation of the deacon will reveal the Holy Eucharist as Passover, in its annual articulation in Holy Week, in its weekly articulation on Sunday and in its constant articulation at daily Mass.

71. The insertion of deacons into the mystery of the Church, in virtue of Baptism and their reception of the first grade of the Sacrament of Orders, requires that ongoing formation strengthen in them the consciousness and willingness to live in intelligent, active and mature communion with their bishops and the priests of their dioceses, and with the Supreme Pontiff who is the visible foundation of the entire Church's unity.

When formed in this way, they can become in their ministry effective promoters of communion. In situations of conflict they, in particular, should make every effort to restore peace for the good of the Church.

72. The doctrine of the faith should be deepened by suitable initiatives such as study days, renewal courses and the frequentation of academic institutions. For the same reason, it would be particularly useful to promote careful, in-depth and systematic study of the Catechism of the Catholic Church.

It is necessary that deacons have an accurate knowledge of the Sacraments of Holy Orders, the Holy Eucharist, Baptism and Matrimony. They must develop a knowledge of those aspects of philosophy, ecclesiology, dogmatic Theology, Sacred Scripture, and Canon Law which most assist them in their ministry.

Such courses, while aimed at theological renewal, should also lead to prayer, ecclesial communion and greater pastoral efforts in response to the urgent need for new evangelization.

Under sure guidance, the documents of the Magisterium should be studied in common, and in relation to the needs of the pastoral ministry, especially those documents in which the Church responds to the more pressing moral and doctrinal questions. Thus, with a sense of communion, deacons will be enabled to achieve and express due obedience to the Pastor of the universal Church and to diocesan bishops, as well as to promote fidelity to the doctrine and discipline of the Church.

In addition, it is of the greatest use and relevance to study, appropriate and diffuse the social doctrine of the Church. A good knowledge of that teaching will permit many deacons to mediate it in their different professions, at work and in their families. The diocesan bishop may also invite those who are capable to specialize in a theological discipline and obtain the necessary academic qualifications at those pontifical academies or institutes recognized by the Apostolic See which guarantee doctrinally correct formation.

Deacons should pursue systematic study not only to perfect their theological knowledge but also to revitalize constantly their ministry in view of the changing needs of the ecclesial community.

73. Together with study of the sacred sciences, appropriate measures should be taken to ensure that deacons acquire a pastoral methodology (²⁴²) for an effective ministry. Permanent pastoral formation consists, in the first place, in constantly encouraging the deacon to perfect the effectiveness of his ministry of making the love and service of Christ present in the Church and in society without distinction, especially to the poor and to those most in need. Indeed it is from the pastoral love of Christ that the ministry of deacons draws its model and inspiration. This same love urges the deacon, in collaboration with his bishop and the priests of his diocese, to promote the mission of the laity in the world. He will thus be a stimulus “to become ever better acquainted with the real situation of the men and women to whom he is sent, to discern the call of the Spirit in the historical circumstances in which he finds himself, and to seek the most suitable methods and the most useful forms for carrying out his ministry today”, (²⁴³) in loyal and convinced communion with the Supreme Pontiff and with his own bishop.

The effectiveness of the apostolate sometimes calls also for group work requiring a knowledge and respect of the diversity and complementarity of the gifts and respective functions of priests, deacons and the lay faithful, within the organic nature of ecclesial communion.