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BELIEVE what you read;

TEACH what you believe;

and  PRACTICE what you teach.

"At the direction of the Second Vatican Council, the Permanent Diaconate has been restored as a vital ministry in assisting us bishops in the mission of the Church. By Sacred Ordination and their exercise of 'the ministry of the liturgy, of the word, and of charity,' deacons have a special relationship to us in fulfilling our responsibilities of bringing the knowledge and genuine comfort of Christ to the People of God." Bishop Wilton Gregory, Presidential Address, 11 November 2002  

WHAT IS A PERMANENT DEACON?

The ministry of a deacon is similar to but different from that of a priest or bishop. A deacon is ordained and missioned by Christ through the bishop to minister to the needy and the poor and to be a minister of Word and Sacrament, working in obedience to his bishop and in close fraternal cooperation with priests. While all Christians are called to serve others, the deacon is an official sign of this service and he solemnly promises to be a living example of such service for others.

The Diaconate is a ministry rooted deeply in Scriptural accounts of the early church. The word "deacon" comes from the Greek word "diakonia," which means, "to serve." It is grounded in one of the basic messages of the Gospel that says, "unless you serve others, you cannot enter the Kingdom." As Christianity grew, it was necessary to appoint persons as deacons to work alongside the apostles. In Acts 6:1-6, apostles "laid their hands" on deacons "wise and full of the Holy Spirit" to assist them in caring for the needs of the people.

In the years between 100 and 600, deacons grew in numbers and responsibility within the church. They oversaw the pastoral care of the church, administered charities, assisted bishops and had a major role in the church's liturgies. In reality, they were the symbol of the role to serve, responding in a loving way to Jesus' call to all people.

Although the role and office of the diaconate has undergone many changes throughout history, it once again emerged as an important ministry within today's church. The first movement to restore the diaconate as a permanent order began in 1948, in Germany, and reached its fulfillment with approval by bishops in the Vatican document, "Dogmatic Constitution of the Church." The movement to restore the order in the United States began in 1966, when a bishop called attention to the need for a diaconate program in Alaska. In 1968, the National Catholic Conference of Bishops voted to go ahead with a permanent diaconate program for "married and unmarried men of mature years."

Today, the establishment of the diaconate pulls together the dual call of men within the church to both serve and be witness to the fullness of Jesus' love for His people. One of the significant elements of the diaconate is the role of symbol, the symbol of the church's ministry to serve.

Deacons witness to the call to serve in the context of both family and community. In addition to serving the church liturgically, pastorally and charitably, deacons offer support for others in the Church today.

The function of a deacon varies from diocese to diocese, from parish to parish. He is called to be a public symbol of the interconnections between ministry of the Word of God, ministry of the liturgy, and ministry of love and justice.

In short, a Permanent Deacon is:

• graced by the sacrament of ordination to proclaim by his very life the church’s call to serve the needs of others;
• a herald of the word, to transmit the Gospel in the marketplace where public opinion is formed and ethical norms are applied;
• an interpreter of the needs and desires of the Christian community. A promoter of the Church’s service. A sign of the Lord Jesus "who came to serve not to be served."
• a minister of the "word" ... proclaiming the Gospel, preaching and Catechetical instruction.
• ministry of liturgy, to be an active participant.  

  WHAT ARE THE ROLES OF A DEACON?

 On June 18, 1967 Pope Paul VI outlined 11 specific tasks which a bishop can assign to a deacon. They are as follows:

1. To assist the bishop and priest during liturgical services in regard to all those matters assigned to the deacon by the liturgical books for the various rites.
2. To administer Baptism solemnly.
3. To reserve the Eucharist and to give communion to himself and others, to bring viaticum to the dying, to give benediction with the monstrance or ciborium.
4. To assist at marriages in the name of the Church, when no priest is available and with the bishop's or pastors delegation, to impart the nuptial blessing.
5. To administer sacramentals and preside at funeral and burial rites.
6. To read the book of Scriptures to the faithful, to instruct and exhort the congregation.
7. To preside at the Liturgy of the Hours and at prayer services when no priest is available.
8. To lead celebrations of the Word, especially in places where there is a lack of priests.
9. To perform charitable and administrative duties and works of social welfare "in the name of the hierarchy.''
10. To administer scattered communities of Christians in the name of the parish priest and the bishop.
11. To encourage and promote the lay apostolate.   

 ORDINATION

Through Holy Orders, the deacon acquires a special relationship to the bishop. Though surely "his own man" - by reason of his place in the hierarchy - tradition refers to him as "the bishop's man ... the bishop's ears and eyes." His ministry of charity, word, and sacrament enables the Church to be a credible sign of the Servant Christ in the world.

 WHAT ARE THE ADMISSION REQUIREMENTS? 

The deacon is called personally and ecclesially to serve after the manner of Jesus. He is first and foremost a Christian man in his usual employment and lifestyle, trained and formed by additional study and prayer for a special ministry to the community as an ordained minister. To help assure that a permanent deacon can fulfill his responsibilities and meet the demands of his chosen ministry, the Diocese of Burlington seeks the following qualities in a prospective candidate:

• Solid faith in God.
• Clear understanding of the Church, its current teaching and role in today's world.
• Sense of call to serve the people of God as deacon.
• Understanding and willingness to accept the demands of a lifelong commitment to deaconal ministry in the Church.

A prospective candidate is expected to give evidence -through various materials submitted in the application process — of the following:

• At least 32 years of age at start of formation program and no older than 60 years of age  
• Active participation in the Catholic faith
• Baptism. Confirmation, and Matrimony (it married), all within the Catholic Church
• Record of service in the Church, with some demonstrated leadership roles
• Approval and support of the parish (e.g., pastor. parish council)
• Sufficient economic security and job stability
• Good health
• Personal and psychological stability
• Ability to work well with others
• Openness to ongoing personal and spiritual growth
• Ability to handle college level work
• Completion of the Diocesan Ministry Training Program or Institute for Catholic Enrichment plus the first year of the Lay Apostolate Formation Program 

An applicant can be single or married. If he is married he must give evidence of:

• A stable, growing marriage
• The understanding and approval of his spouse of the diaconal commitment

Because of their unique sacramental relationship, it is necessary that the wives of applicants participate in the activities of the formation program. Attendance at retreats and days of recollection is required. Attendance at classes is strongly encouraged.

If a deacon is unmarried at the time of ordination, or he becomes a widower after ordination, he must remain unmarried in accordance with the Church's discipline for the diaconate.  

 WIVES OF MARRIED DEACONS   

The wife of a married deacon is a team member playing an important role in her husband's ministry. During the training program, the Diocese of Burlington includes spouses in most sessions in recognition that ordination of the deacon impacts the couple and the family. Family support is an essential element in order for the deacon to effectively engage in ministry. The approval of the spouse is required before a married individual may begin the diaconate program.

 Most deacons are married.  A deacon’s wife plays an important support role during his years of formation and after ordination.  So intimate is their partnership and unity in the sacrament of marriage, that the Church requires the wife’s consent before her husband can be ordained a permanent deacon.

One of the best opportunities to grow in her knowledge of the diaconate and its impact on her and her family is to participate in the formation program to the greatest extent possible.  At the same time, her own spiritual growth is enhanced.  After ordination, there are continuing opportunities available to the wives and widows, such as personal prayer, Scripture Study/Sharing Groups.  One of the best opportunities to grow in her knowledge of the diaconate and its impact on her and her family is to participate in the formation program to the greatest extent possible. After ordination, there are continuing opportunities available to the wives and widows, such as personal prayer, Scripture Study/Sharing Groups, participation in the ongoing Deacon Study Days, and the Annual Diaconate Community Retreat.   These are all great opportunities for prayer, study, sharing hospitality and community building. 

In terms of official ministry, great opportunities for prayer, study, sharing hospitality and community building.  There is no specific role for the deacon’s wife.  The deacon’s ordination does not confer any ministerial role to the deacon’s wife.  Yet the unity of the deacon and his wife is a sign to the entire parish of the unity of Christ with his Church.  Many times the deacon’s wife serves the parish or local community in a concrete way herself.  After ordination, the deacon and his wife may work together in various ways to build up the kingdom of God.  The deacon and his wife can show how the obligations of family, work and ministry can be harmonized in the service of the Church’s mission. 

 PERMANENT DEACONS IN THE U.S. 

The Order of Deacons was instituted by the Apostles. It was restored as a permanent and public ministry in the Roman Church as a result of a decision made by the bishops at the Second Vatican Council. The restoration of the permanent diaconate was authorized in the United States in 1968.

The aims of the diaconate are to enrich and strengthen the works of service being performed by the Church, to enlist a new group of devout and competent married and single men in the active ministry of the Church, and to aid in extending needed charitable and liturgical service to the faithful. Wives of deacons assist in many of these areas.

The number of deacons in the United States has continued to grow steadily. There are more than 10,000 permanent deacons ministering in better than 140 (arch)dioceses in the United States.

HISTORY OF THE DIACONATE

The Permanent Diaconate is new and yet it is very old. The Diaconate had its origins in apostolic times and flourished in the first four centuries of the Church’s history. From the beginning, the role of the deacon was associated with service to the members of the church. The deacon performed duties in collaboration with the bishop and priests. More specifically, the deacon in the early church was concerned with three tasks: he assisted in celebrating liturgy; he gave instructions in the faith, and directed charitable work.

While the Diaconate continued for many centuries as an effective part of the church’s ministry, it was not destined to retain its original importance. During the middle ages, for very complex reasons, the Diaconate as permanent ministry disappeared. In the Eastern Church, the deacon’s liturgical roles were fully retained, though the role of serving the needs of the community was gradually obscured. In the Western Church, the Diaconate became a stepping-stone to the priesthood. We call these deacons transitional.

It was the second Vatican Council that restored the Diaconate as a permanent ministry in the Church. In the discussion before, and at the council that led to this decision, three primary motives were at work. The first was a desire to restore to the Church the full complement of active apostolic ministries. A second motive was the desire to integrate and strengthen with sacramental ordination and grace those who were, in fact, already exercising diaconal functions. The third goal was to provide ministers for those regions where functions vital to the church’s life could not be carried out.

In 1967, Pope Paul VI re-established the permanent Diaconate in the Latin Rite, and placed the decision regarding its local restoration in the hands of each nation’s Episcopal conference. On May 2, 1968, the U.S. Catholic bishops petitioned the Holy See for permission to establish the permanent Diaconate in our country. They received a favorable response on August 30, 1968.

In 1980, the Diocese of Burlington ordained twelve men to the Permanent Diaconate, and many have been ordained since then. Presently there are forty Permanent Deacons who serve in our Diocese. Indeed the Deacons of our Diocese have been participating eagerly and creatively in the Church’s pastoral activity. Since it was restored, the Diaconate, especially in the United States, has developed in response to the pastoral needs of the Church. There are presently over fifteen thousand deacons serving in the United States.

The Permanent Diaconate in the United States is over 35 years old, and in the life of the church that is considered a short period of time. The newness of the Permanent Diaconate Program is both its challenge and its hope! In a certain sense, the Permanent Diaconate is still in the process of defining itself. The experience of those men already ordained (and their wives and families) is the reservoir for future development. As the restored Diaconate takes root in the community, it will bring many blessings and teach many lessons. As diaconal ministry grows, it will help to deepen in all believers their own baptismal commitment. Ministry is not the privilege of the few, but the vocation of all who, by baptism, share the life of the Risen Christ. Born in the first century and reborn in our own time, the permanent Diaconate is one more way in which the followers of Jesus can continue to love as He did. Vatican II calls all believers to renew themselves with a fresh faith and a generous love. The restoration of the permanent Diaconate brings promise that the new Pentecost, for which Pope John XXIII lived and worked and prayed, will be realized more fully in our day. 

For more information contact:

Deacon Tom Cooney, Director
Diocese of Burlington
Office of the Permanent Diaconate
592 Cole Hill Road
Morrisville, VT 05661

(802) 224-6161
Email: This e-mail address is being protected from spambots. You need JavaScript enabled to view it

Click Here for the latest information regarding updates to the Roman Missal

Thank you Bill Glinka for providing us with this link!

Please click this link to read what Bishop Matano has written on Caritas in Veritate

God's Blessings, our prayers and best wishes go out to our Brother Deacons who are celebrating a birthday during the month of March. These include;

Carl Adams
Richard Anderberg
Gabriel Gagne
Tim Gibbo
Peter Gummere
Robert Moran
Richard Perkins
John Rixon

Pope Benedict XVI has declared a “Year for Priests” beginning with the Solemnity of the Sacred Heart of Jesus on June 19, 2009. The year will conclude in Rome with an international gathering of priests with the Holy Father on June 19, 2010.

With the announcement of this Year for Priests, the Pope has declared St. John Vianney the Universal Patron of Priests on the occasion of the 150th anniversary of the death of the Curé d’Ars.

On this website you will find a number of resources to aid your parish’s celebration of the year for priests. There is also information regarding events for priests that will occur throughout the Year for Priests.

Please pray for our priests that they might always be faithful to their sacred calling.

Click here for the address of His Holiness Benedict XVI annoucing the Year of the Priest

ATTENTION AUTHORS - We are truly blessed to have a broad range of talents and skillsets here within our Vermont Diaconate Community. These areas of expertice range from technology to healthcare and everywhere in between. If you have writing skills and think our community may benefit from your literary efforts please don't 'keep your light under a bushel'. We are always looking for articles of interest to our community for our new website. If you think you would like to help us please feel free to submit your articles to the webmaster to include either on the public front-end of our website or the registration-only back-end. We appeal to the authors and writers within our community and are indeed blessed to have the opportunity for you to share your works with us. The email address is This e-mail address is being protected from spambots. You need JavaScript enabled to view it

The National Catholic Bioethics Center (NCBC), established in 1972, conducts research, consultation, publishing and education to promote human dignity in health care and the life sciences, and derives its message directly from the teachings of the Catholic Church. The results of this research are available though this website and our various educational and publishing activities, workshops and seminars.

Please click this link to go to the NCBC Website

Today our society faces unprecedented scientific developments that penetrate the very mysteries of life and pose serious ethical challenges to human culture. The National Catholic Bioethics Center (NCBC) was established in 1972 to reflect on these developments and to promote and safeguard the dignity of the human person in health care and the life sciences. The Center is unique among bioethics organizations in that its message derives from the official teaching of the Catholic Church which draws from a moral tradition that acknowledges the unity of faith and reason and builds on the solid foundation of natural law.
 
The Center's staff consults regularly on life science issues and medical issues with the Vatican, the U.S. bishops and public policy-makers, hospitals and international organizations of all faiths. Vatican agencies which regularly consult with the Center include the Congregation for the Doctrine of the Faith, the Pontifical Academy for Life and the Pontifical Council for Health Care Workers.
 
The Center works to achieve its mission of defending the dignity of the human person in health care and the life sciences through educational programs, publishing, consultation and research. The Center publishes two journals (" Ethics & Medics" and " The National Catholic Bioethics Quarterly") and at least one book annually on issues such as physician-assisted suicide, abortion, cloning, and embryonic stem cell research. Educational programs include the National Catholic Certification Program in Health Care Ethics and a variety of seminars and other events.

On behalf of the Office of Safe Environment Programs, it is with great enthusiasm that I invite you to click on the link below to preview the latest effort the Diocese of Burlington has undertaken to reach out to fellow parishioners, clergy, staff, volunteers and parents. This continued effort is to inform our community what we do to promote and establish safe environments for you and our children.

This video was produced under the auspices of the Vermont Catholic Tribune and the Diocesan Office of Communications to introduce and further familiarize you with our staff as well as the prevention and awareness programs currently used. You will find more in-depth information on these programs on our website as well as the entire United States Conference of Catholic of Bishops (USCCB) document, The Charter for the Protection of Children and Young People.

Click Here To View The Video

Vatican, Jul. 25, 2008 (CWNews.com) - The Vatican has given formal approval to a new English translation of the central prayers of the Mass for use in the United States.

In a June 23 letter of Bishop Arthur Serratelli, the chairman of the US bishops' liturgy committee, the Congregation for Divine Worship announces its recognitio for the translation, which had already won the approval of the US bishops' conference, despite strong protests from some liberal prelates.

The new translation adheres more closely to the Latin of the Roman Missal. Since the 2001 publication of Liturgiam Authenticam, the instruction on the proper translation of liturgical texts, the Vatican has pressed for more faithful translations of the official Latin texts.

Alluding gently to the fierce debates over English-language liturgical translations in the past decade, the Congregation for Divine Worship reports "no little satisfaction in arriving at this juncture." The letter from the Vatican is signed by Cardinal Francis Arinze (bio - news) and Archbishop Albert Malcom Ranjith, the prefect and secretary, respectively, of the Congregation.

The Vatican's binding approval covers only a portion of the entire Roman Missal. The entire process of translating the Roman Missal is expected to take at least until 2010. However, the prayers given the Vatican recognitio are the most common texts for the Order of the Mass.

The Vatican approval comes just after the US bishops' conference voted against approval of another installment in the series of translations that will be required to complete the overall project.

The new translation is not to be used immediately, the Vatican letter indicates. Instead the US bishops are directed to begin "pastoral preparation" for the changes in the language of the Mass. During this same period, the Congregation for Divine Worship notes, some musical settings for the text could be prepared.

Among the noteworthy changes that Catholics will notice when the new translation goes into effect are:

• At the Consecration, the priest will refer to Christ's blood which is "poured out for you and for many"-- an accurate translation of pro multis-- rather than "for all" in the current translation.
• In the Nicene Creed the opening word, Credo, will be correctly translated as "I believe" rather than "we believe."
• When the priest says, "The Lord be with you," the faithful respond, "And with your spirit," rather than simply, "And also with you." In the Eucharistic prayer, references to the Church will use the pronouns "she" and "her" rather than "it."
• In the Agnus Dei, the text cites the "Lamb of God, who takes away the sins of the world," rather than using the singular word "sin." In the preferred form of the penitential rite, the faithful will acknowledge that they have sinned "through my fault, through my fault, through my most grievous fault."

Throughout the translation of the Offertory and Eucharistic Prayer, the traditional phrases of supplication are restored, and the Church is identified as "holy"-- in each case, matching the Latin original of the Roman Missal.