Download From Deacon John`s Desk

Issue 10
Winter 2011
Office for Diaconate Formation
John Paul II Center
Archdiocese of Milwaukee
From Deacon John’s Desk
Inside this
issue:
From Deacon John’s Desk
1
Diversity in Ministry
2
Diversidad en el Ministerio 3
The Virtue of Obedience
4
Inquiry for Discerment
Program
Programa de Discernimiento
4
John Paul II recalled
"Deacons, both
married and celibate,
serve God's People by
their witness to the
gospel value of
sacrificial love, a
quality of life too
easily dismissed in
today's society."
For those whom the
Lord calls and whose
lives' give such a witness, the ODF is the
place to continue your
journey.
(NDPD, 30)
Dear Friends of the Diaconate,
Even though I have expressed my thanks to the diaconal community (in a general e-mail
distribution) I want to once again say: “It is with the deepest gratitude and filial love that I express my
thank you to all of you for your outpouring of love, prayers, and best wishes during my recent coronary
artery by-pass surgery (11/26/2010). I can truly tell you, that during those first seconds when I began
to feel the reality of the violence done to me, it was your prayers that made the comforting arms of the
healing Christ present to me. You gave me the courage to enter into the pain, shock and reality of my
new condition and move beyond it into the hope of recovery. I am grateful for all of you who visited
me, both in the hospital and at home. For the plants, gifts, cards, telephone calls and concern for
Maryann and my sons. You will never know how much it meant to all of us. Thank you!”
So, here we are in the middle of winter with a blizzard bearing down on us and I have just
canceled Tuesday night classes, planned the preaching sequence for the deacon-candidate’s and
begun assembling the psychological assessment process the aspirants will soon undergo—where does
the time go? Wednesday is the Feast of the Presentation of the Lord and I can’t help but reflect on
how many ways in formation the Lord makes himself present to all of us. In the midst of the everyday
events, struggles, challenges and blessings, Christ comes again as a light in the darkness. Through
the camaraderie of classmates during the death of a parent; in the success of mastering difficult
theological content; through the anxiety of pastoral field placements; when affirmed for the progress
made during the end-of-semester evaluations, and in the midst of praying through “dry times” Christ is
present as a growing warmth, a shining light, leading each of us to Himself. He who came “… to serve
and not be served..” leading all of us, whether in formation or as formators to be light for each other,
recognizing the diversity of gifts and talents with charity and obedience to the Lord’s command and the
Archbishop’s signature exhortation to ”...love one another…!”
Deacon John A. Ebel
Director
Office for Diaconate Formation
John Paul II Center
1501 South Layton Blvd.
PO Box 3087
Milwaukee, WI 53201-3087
Information: 414-758-2202
Fax: 414-758-2233
Our staff:
Deacon. John A. Ebel, Director
414-758-2212; [email protected]
Manuel Maldonado (Español), Associate Director
414-758-2207; [email protected]
Charmaine Pfeifer, Administrative Assistant
414-758-2202; [email protected]
Page 2
What
doesinaMinistry:
Deacon do?:
Message
fromfor
Pope
John of
Paul
II
Diversity
From the
National Directory
the Formation
Deacons
Multicultural Diversity
144. Deacons are called to serve a multiracial,
multiethnic, and multicultural Church. Immigration will
only increase the challenge. This changing face of the
Catholic Church in the United States should have a
significant effect on diaconal formation. The cultures
and traditions of those in diaconal formation—
—mirroring
as they do the rich diversity of gifts and unity in faith—
—
need to be respected, valued, and understood.
Formation must be sensitive and responsive to the
circumstances of different cultures, 56 especially in their
unique patterns of learning and expressing their
understanding. There should be formal instruction
regarding the developmental role and function of
culture in the life of the individual and community.
Recognizing the cultural diversity of the Catholic Church
in the United States and incorporating experiences and
an appreciation of it enhances the present and future
ministerial effectiveness of each participant.
145. Formation objectives and methods should
accommodate an appropriate inculturation of each
participant for his effective service within a multicultural
community. Given the ethnic and racial diversity of our
national population and the mobility that is so
characteristic of our society, a participant in diaconal
formation ought to have meaningful cross-cultural
experiences and specific training for ministry in his own
cultural context. This would include reasonable levels of
language study in areas where large numbers of
Catholics are not proficient in English. As an ordained
servant-leader in a Church called to welcome and
embrace all people, the deacon should be a living
example of that spirit, particularly conscious of the
potential for misunderstanding and alienation that can
occur when cultural, ethnic, or racial diversity occasions
discrimination rather than social harmony.57
Practical Aspects of Charity
146. The social encyclicals of the Popes, and the
significant documents promulgated by the United States
Conference of Catholic Bishops on the integrity of
human life from conception to death, on the economy,
on racism, on immigration, on peace have focused
attention on the social dimension of the Gospel. In a
world that seeks to privatize religious commitment,
diaconal formation should appropriately emphasize the
social dimension of the Gospel, its concern for human
life, for justice in the marketplace, and for peace in the
world. A major resource in meeting this essential
challenge is the Guidelines for the Study and Teaching
of the Church’s Social Doctrine in the Formation of
Priests, from the Congregation for Catholic Education.
147. The ministry of charity is “most characteristic of
the deacon.”58 “In fact, with sacred ordination, [the
deacon] is constituted a living icon of Christ the servant
within the Church.”59 Therefore, as he conforms his life
to Christ the Servant, making himself a generous and faithful
servant of God and of those in need, especially among the
poorest and those most suffering,60 he helps to shape the vitality
and genuineness of the exercise of the corporal and spiritual
works of charity in the life of the believing community. His
attentiveness to the manifold physical, emotional, social, and
spiritual needs of people in his immediate environment and
throughout the world reminds the Church that it is a servantpeople sent into a needy world.61Within this commitment to a
strong social consciousness, an essential emphasis emerges:
“The practice and the commandment of love and mercy in
everything which, in the spirit of the Gospel, gives priority to the
poor.”62
148. From its beginnings,
the ministry of the deacon
encompassed stewardship
of the Church’s material
goods, making evident the
claim of the poor on the
resources of the
community. Deacons
helped to ensure that the
allocation of those
resources made provision
for meaningful assistance
to those who suffered from
poverty, hunger,
homelessness, and
disease. Today, the restored diaconate maintains this traditional
stewardship through its commitment to the poor. The deacon’s
service encompasses a witness to charity that may assume
different forms, depending on what responsibilities the bishop
assigns to the deacon.63
149. Although all those in sacred orders have a responsibility to
preach justice, the deacon may have a particular advantage in
bringing this message to the laity because he lives and works in
the secular world. The deacon, because of his familiarity with the
day-to-day realities and rhythms of the family, neighborhood, and
workplace, can relate the rich tradition of Catholic social teaching
to the practical problems experienced by people. He also may
serve to link the Catholic Church to other Christian communities,
other faith traditions, and civic organizations to address pressing
social needs and to foster a collaborative sharing of material
resources and personnel in response to those needs.64
150. The deacon, as a servant of the Church’s ministry of charity
and justice, helps the faith community to understand and carry
out its baptismal responsibilities. Formation programs, therefore,
can help the participant to grow in an understanding of the
Church’s teaching and tradition of social justice. They also can
impart the skills needed for promoting that teaching in the
marketplace, parish, and diocese. Formation programming needs
to provide opportunities to include an ever-deepening reflection
upon the participant’s experience and his growing commitment to
the Church’s social teaching.65
Page 3
Diversidad en el Ministerio:
Del Directorio Nacional para la Formación de Diáconos
Diversidad multicultural
144. Los diáconos son llamados a servir a una Iglesia multirracial, multiétnica y multicultural.
La inmigración sólo aumentará los desafíos. Este rostro cambiante de la Iglesia Católica en los
Estados Unidos afectará de manera significativa la formación diaconal. Es necesario respetar,
valorar y entender la cultura y las tradiciones de quienes reciben formación diaconal, ya que
ellas reflejan rica diversidad de dones y unidad en la fe. La formación debe ser sensible y
adaptarse a las circunstancias de las diferentes culturas, 56 especialmente en sus formas
características de aprender y de expresar lo que entienden. Debe ofrecerse instrucción formal
sobre el papel del desarrollo y la función de la cultura en la vida del individuo y de la comunidad.
Reconocer la diversidad cultural de la Iglesia Católica en los Estados Unidos e incorporar
experiencias y apreciación de ella, enriquece la eficacia presente y futura del ministerio de cada
participante.
145. Los objetivos y métodos de formación deben incluir la inculturación apropiada de cada participante para que su servicio
sea eficaz en una comunidad multicultural. Dada la diversidad étnica y racial de nuestra población nacional y la movilidad
que es tan característica de nuestra sociedad, un participante en la formación diaconal debe tener una experiencia
intercultural significativa y entrenamiento específico para el ministerio en su propio contexto cultural. Esto incluiría niveles
razonables en el estudio de otra lengua en áreas en donde un gran número de católicos no habla bien el inglés. Como líderservidor ordenado en una Iglesia llamada a recibir y a abrazar a todas las gentes, el diácono debe ser un ejemplo viviente de
ese espíritu, particularmente consciente del potencial de malentendidos y alejamientos que pueden ocurrir cuando la
diversidad cultural, étnica o racial ocasiona discriminación en vez de armonía social.57
Aspectos prácticos de la caridad
146. Las encíclicas sociales de los Papas y los significativos documentos promulgados por la Conferencia Nacional de
Obispos Católicos de los Estados Unidos sobre la integridad de la vida humana desde la concepción hasta la muerte, sobre la
economía, sobre el racismo, sobre la inmigración, sobre la paz, han atraído la atención a la dimensión social del Evangelio. En
un mundo que busca privatizar el compromiso religioso, la formación diaconal debe enfatizar la dimensión social del
Evangelio, su preocupación por la vida humana, por la justicia en el lugar de trabajo, y por la paz en el mundo. Un importante
recurso para enfrentar estos retos es la Guía para el estudio y la enseñanza de la doctrina social de la Iglesia en la formación
de sacerdotes, de la Congregación para la Educación Católica.
147. El ministerio de la caridad es “el más característico del diácono.”58 “En efecto, por la sagrada ordenación, [el diácono] es
constituido en la Iglesia icono vivo de Cristo siervo.”59 Por lo tanto, al conformar su vida a la de Cristo Siervo, siendo él un
generoso y fiel servidor de Dios y de los necesitados, especialmente de los más pobres y de los que sufren más,60 demuestra
vitalidad y autenticidad en el ejercicio de las obras de caridad corporales y espirituales en la vida de la comunidad de
creyentes. Su atención a las variadas necesidades físicas, emocionales, sociales y espirituales de las personas cercanas a él
y en todo el mundo, recuerda a la Iglesia que es un servidor enviado a un mundo necesitado.61 Dentro de este compromiso
con una fuerte conciencia social, emerge un énfasis esencial: “La práctica del mandamiento de amar y ser misericordiosos en
todo que, en el espíritu del Evangelio, da prioridad al pobre.”62
148. Desde su comienzo, el ministerio del diácono incluyó la corresponsabilidad de los bienes materiales de la Iglesia,
poniendo en evidencia el derecho del pobre sobre los recursos de la comunidad. Los diáconos ayudan a asegurar que la
distribución de esos recursos provea de significativa ayuda a quienes sufren pobreza, hambre, desamparo y enfermedad. Hoy
el diaconado restaurado mantiene esta corresponsabilidad tradicional en su compromiso con los pobres. El servicio del
diácono abarca un testimonio de caridad que puede asumir diferentes formas, según las responsabilidades que el obispo
asigne al diácono.63
149. Aunque todos los miembros de las órdenes sagradas tienen la responsabilidad de predicar justicia, el diácono tiene una
ventaja particular al traer este mensaje a los laicos, porque él vive y trabaja en un mundo secular. El diácono, por su
familiaridad con las realidades y ritmos cotidianos de la familia, el vecindario y el lugar de trabajo, puede relacionar la rica
tradición de la doctrina social católica con los problemas reales que la gente vive. Él también puede servir de vínculo entre la
Iglesia Católica y otras comunidades cristianas, otras tradiciones de fe, y organizaciones cívicas, para ayudar a solucionar
urgentes necesidades sociales, y para fomentar la colaboración y compartir recursos materiales y personales para responder
a esas necesidades.64
150. El diácono, como servidor del ministerio de la caridad y la justicia de la Iglesia, ayuda a la comunidad creyente a
comprender y practicar sus responsabilidades bautismales. Los programas de formación, por lo tanto, pueden ayudar al
participante a comprender mejor las enseñanzas y la tradición de la justicia social de la Iglesia. Ellos pueden también impartir
los conocimientos necesarios para promover esa enseñanza en el mercado, la parroquia y la diócesis. Los programas de
formación deben brindar al participante oportunidades de reflexionar más y más profundamente sobre su experiencia y su
creciente compromiso con la doctrina social de la Iglesia.65
The Virtue of Obedience
Obedience:
In many places in the New Testament, the obedience of Jesus is underscored.
"... and he went down with them and came to Nazareth and lived under their authority."
Lk 2:51
". . . not my will but your will be done."
". . . I have come, not to do my own will, but the will of Him who sent me."
To obey those set over you, especially those who have an authority which you
did not offer them, is a trait of the earnest Christian. But obedience is also a principal
stumbling block for you and for me. We revere our freedoms. We do not like to be told
what to do. We do not want to surrender our independence. And these attitudes can be
hostile to Christianity.
I like to argue, following a long Christian tradition, that humility is the
groundwork of every virtue. Whenever you find virtuous activity, you find a humble man.
Wherever you find unwholesome work, you find a proud man. Obedience, then, is not the foundation of the Christian edifice;
humility is. But the virtue of obedience is one of the first, if not the first, of the stones that build the Christian life. It may be
the corner stone for all ministries.
Let us try to be clear about this edifice which we are to build for ourselves and for those whom we lead. Faith, Hope,
and Charity are capstones. There is no Christian life without these, to be sure. But to practice the theological virtues, we need
stability in our life and actions. Among these, obedience is outstanding. Put it another way: Show me a person who is
obedient to God, to the See of Peter, and to his Ordinary, and I will show you a servant in whom charity flourishes.
Of course, obedience is difficult. We all want to do our own thing. Each of us has his own ideas about how the liturgy should
be conducted, how the church layout should be devised, how the laity should be incorporated into the maintenance of
parochial programs. But few of us like to be told what to do. We love our freedom.
Sometimes we fail to be obedient, and we must acknowledge that in those times we are most un-Christ-like. "I have
not come to do my own will. . ." Each of you has promised obedience to your bishop. If you are blessed with a bishop whom
you admire, obedience is relatively easy; he dies and another takes his place whom you do not like, and a disobedient spirit
readily takes hold. Examine your conscience now and ask: "How often have I failed in reverence, how often have I been stingy
in my obedience, how often have I criticized in a carping spirit, based mainly on my dislike?
Now there are times when all of us are upset with a bishop's decision and we throw up our hands. (At such times,
when we cool down, we have to acknowledge that maybe, in this matter he knows something, and his direction, which is not
mine, may prove to be o.k.).
The spirit of obedience is as necessary for you as air for breathing. It is a moral virtue. The virtue of obedience
requires that, at times, one debate his position - even stoutly, if in the end we are prepared to acknowledge authority and to
submit to it with reverence! The clergy must exhibit a reverential spirit of obedience - to the bishop, to those whom he
entrusts with responsibilities, and to be sure, to God. Promise yourself that you will overcome willfulness, that you will
embrace the state of being a subject and that you will then often say, prayerfully, sincerely: "Not my will, but yours be done."
Part of Sermons and Lectures by Damian Fandal, O.P.
Inquiry for Discernment Program / Programa de Discernimiento
The Inquiry for Discernment Program is a series of six required sessions conducted for men (32—60 yrs.), single or
married, who wish to explore a vocational calling to the ministry of the diaconate. If married, he needs to be married in
the Church more than 4 yrs. and his spouse is required to attend these sessions.
Next sessions: Spring 2011, Fall 2011. Schedule and places will be announced on-line.
Español
El Programa de Discernimiento son una serie de seis sesione requeridas para hombres entre
las edades de 32 a 60 años, sortero o casado que desee explorar el llamado al ministerio del
diaconado. Si esta casado, necesita estar casado bajo la Iglesia Católica por lo menos 4 años y
su esposa debe participar de estas sesiones. Importante que cumplan con los criterios de los
Obispos de Estados Unidos y de nuestro Arzobispo de Milwaukee. Mas información en el sitio
web abajo.
Próximas sesiones: Primavera 2011 y Otoño 2011
Webpage:
http://www.johnpaul2center.org/Diaconate.htm