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Pittsburgh Tribune-Review
Dioceses move to ordain more deacons

By Tony LaRussa
TRIBUNE-REVIEW
Sunday, July 17, 2005

At a time when the number of Roman Catholic priests is declining, two Western Pennsylvania dioceses are moving to ordain more deacons -- a position that for centuries had been a stepping stone on the road to the priesthood.

"Over the years, there has been a growing realization that there are a number of men who, while not called to be priests, feel they are called to do more to serve people," said the Rev. James Wehner, who oversees the training of priests and deacons as rector of St. Paul Seminary in Crafton. "Knowing this, the church has a responsibility to respond to that and provide them with the training."

In June, Pittsburgh Bishop Donald Wuerl announced the creation of an ongoing deacon training program. In the past, the diocese had ordained deacons as needed. The largest class of deacons -- 33 -- was ordained in 1999.

The Greensburg Diocese is developing a deacon training program, which is expected to be unveiled in the fall, said spokesman Jerry Zufelt. There currently are no deacons serving in the diocese.


Since 1965, the number of Catholics in the United States has grown from 45.6 million to 63.4 million, and the number of parishes has increased from 17,637 to 19,081. But the number of priests has dropped from 58,632 to 43,634.

In 1965, there were 549 parishes in the United States without a resident priest. In 2003, there were 3,040 parishes with no priest in residence.

Based on current trends, an estimated 1,200 men in the United States would have to enter the priesthood each year to keep up with the growth in Catholic population, according to Mary Gautier, senior research associate for the Center for Applied Research in the Apostolate, which conducts research for the church.

About 400 men a year enter U.S. seminaries to study to be priests. The U.S. Department of Labor said the number of deacons nationwide has increased 30 percent over the past 20 years, and the trend is expected to continue.

Probably the biggest misconception about deacons is that they are intended as replacements for priests, said Deacon William Ditewig, executive director and secretariat for the diaconate at the U.S. Council of Catholic Bishops.

"While they have a role in assisting priests by performing certain sacramental duties, their primary focus is to go out into the community to serve people in the way Christ did," Ditewig said.

Only a priest has the power to consecrate bread and wine into what Catholics believe is the body and blood of Christ, to forgive sins and to administer the sacrament of anointing of the sick.

Deacons can read the Gospel and preach at Mass; distribute communion; teach; and preside over baptisms, marriages and funerals. They often serve people in facilities such as detention centers, nursing homes, hospices and hospitals. They typically minister on a part-time basis, which allows them to work at their regular careers.

While deacons have a ministry that is distinct from the priesthood, they can help ease the workload in dioceses with an insufficient number of ordained ministers, said the Rev. Joseph Koterski, professor of philosophy at Fordham University, a Catholic university in New York.

"The re-emergence of the permanent diaconate does two things for the church," said Koterski, a native of Pittsburgh. "First and foremost, it fulfills Vatican II's call for greater participation by the faithful in all aspects of church life. And while it is not one of the reasons it was renewed, the presence of permanent deacons in the church helps ease some of the workload created by the shortage of priests by having more ordained men serving in ministries."

Married men are permitted to become deacons, however, they cannot remarry if they become widowed. Single men at the time of their ordination must remain celibate.

During the fifth century, the church began ordaining men deacons before they became priests. But in the 1960s, the Second Vatical Council restored it to a distinct vocation, which it was been during the time of the apostles.

"It was seen by the council as a means to "enrich the church with the functions of the diaconate, to strengthen with the grace of diaconal ordination those who already exercised many of its functions of service, and to provide regions, where there was a shortage of clergy, with sacred ministers," said Wuerl.

One such man is Tom O'Neill, 64, of South Fayette. He spends part of each week at the Allegheny County Jail, where he is known as Deacon Tom.

"I try to help them see that they need God in their lives if they hope to stay out of here once they leave," said O'Neill.

O'Neill had considered the priesthood as a young man, but during the summer after his 1959 graduation from St. Columban in Silver Creek, N.Y., his life went in a different direction.

"When I got back to Pittsburgh, I prayed and reflected a great deal and came to the realization that I wasn't being called to the priesthood after all," said O'Neill, who married, raised three children and had a successful career as an attorney and as an executive with Black Box Corp.

When the church put out the call in 1999 for deacons to work in charitable and justice ministries, O'Neill's parish priest suggested he consider becoming a deacon.

"Probably like most people, I didn't really know much about what deacons did. But once I began looking into it, I got a great sense of the Lord saying 'I have something for you to do.' It just seemed to be the right thing for me," said O'Neill, who is retired.

Gary Pielin, of McCandless, is among the hundreds of men the Pittsburgh diocese expects to apply to the Pittsburgh diocese's diaconate program in the coming weeks.

He considers ministry a natural extension of his 25-year career as a funeral director, where he has comforted grieving families. Pielin works at the Brusco-Falvo Funeral Home in Beechview.

"I've been praying about this since the class of deacons were ordained in 1999 and feel that it is the right thing for me to pursue at this time in my life," said Pielin, 53. He has been married for 23 years and has two children, ages 19 and 21.

Pielin, who serves as a Eucharistic minister at St. Teresa of Avila in Ross, said he "already made the commitment to myself and God" to complete the program "because there is a lot more I believe I can do to help people. I'm excited about getting started."

A few good men

Here are the general requirements for men entering into the Pittsburgh diocese's five-year permanent deacon program:

# Must be between the age of 31 and 61.

# Earned a bachelor's degree.

# Converts to Catholicism, or those who have returned to the church, should wait three years before applying.

# Recently married or widowed men are asked to wait two years before entering the program.

# Once ordained, deacons cannot marry or remarry.

# Married men must receive permission from their wives to enter the program.

# Interested candidates should contact their pastor, who will conduct an interview and submit a nomination form.

# Candidates will get an application packet that must be completed by December.

# Between June and December 2006, applicants will receive preliminary instruction.

# Candidates will be selected in December 2006.

# Between January 2007 and December 2010, men in the program will be required to take 24 courses and eight workshops and participate in eight days of reflection. Additionally, they must attend five retreats and four 10-week pastoral experiences.

# Ordination is scheduled for January 2011.

To learn more

The Pittsburgh Catholic Diocese is hosting a series of parish meetings for people interested in learning more about the diaconate. To register, call the listed parish. Following are the scheduled dates for the meetings:

# July 26: 7 to 8:30 p.m., St. John the Baptist, Unity, 412-793-4511

# July 27: 7 to 8:30 p.m., Immaculate Conception, Washington, 724-225-1425

# July 30: 9 to 11:30 a.m., St. Paul Seminary, Crafton, 412-921-5800, ext. 22
http://www.pittsburghlive.com/x/tribune-review/trib/pittsburgh/s_354145.html

Tony LaRussa can be reached at tlarussa@tribweb.com.

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Dear Pani Rose,

My own feeling on this is something that I really need to get out into the open!

The Latin Church ordains more deacons, lay servers and extra-whatever that serve at Communion services where there are no priests available.

It seems to me to be doing everything BUT what I believe it knows it should be doing - ordaining married priests AND receiving back the many, many RC priests who have left to get married, but who would be more than willing to return to serve the Church.

I know a number of the latter and the only strike against them is that they refused to live a lie and therefore got married, even though this meant they would be barred from exercising their priesthood except in emergency situations.

Somehow, the penalty exacted by the Church on those priests, again who refused to live a lie, seems so much greater than that exacted by the same Church on priests involved in abuse and also on members of the Latin hierarchy that "transferred them to another parish."

We've talked about that ad nauseam. My point is this:

By refusing to ordain married men as priests (and let's leave Anglican, Lutheran and Old Catholic clergy who are received into the Church alone for a moment), is the Latin Church not raising a man-made law, that of celibacy, to the status of a part of the deposit of faith - and in so doing, hurting its mission in the world, the pastoral care of its flock?

I just can't get excited by all the diaconal ordinations in the Latin Church, can you?

Alex

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Of course, we're talking about a small "t" tradition. It could change some day.

What IS interesting to Byzantines is that ordained married RC deacons can end up in an eastern jursidiction where they can eventually be ordained as priests. If they become bi-ritual, it is possible, though maybe not yet in the U.S. It has already happened in Canada.

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I just can't get excited by all the diaconal ordinations in the Latin Church, can you? --Alex

Dear Alex,

I can get excited about deacons in the Latin Church. My parish has produced 6 married deacons. They are good men. The serve the aged in nursing homes, with their wives prepare couples for marriage, preside at funeral services and marriages. One has an ongoing friendship with a ROC priest. One deacon's wife is a Natural family planning professional.

While the diaconate is a ministry to itself, I believe the outstanding performance of our married deacons and their wives could be the basis, in the future, of ordaining married men to the secular priesthood.

On celibacy in the Latin priesthood, while celibacy is a church law, subject to change, our Lord said some are meant to remain single and St. Paul recommends the single life, while he doesn't forbid marriage.

Christ is our peace.

Paul

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Paul, that was well said. As in all things we need to refer these issues to the mind of the Church especially as presented in the Church Fathers - for example this great quote from St. Ignatius of Antioch:

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Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I have pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity. Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken.

For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and the rest of the prophets; as of Peter, and Paul, and the rest of the apostles, that were married men.

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Alex:

Are you not just jealous of the success of the diaconate program in the Latin Church? wink

Tell me, why should we abandon our "tradition" of celibate priesthood?

To each his own, Dr. Roman!

Amado

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Quote
The Latin Church ordains more deacons, lay servers and extra-whatever that serve at Communion services where there are no priests available.

It seems to me to be doing everything BUT what I believe it knows it should be doing - ordaining married priests AND receiving back the many, many RC priests who have left to get married, but who would be more than willing to return to serve the Church.
Alex,

You have just opened the preverbal can of worms.

Lets take the first point, but lets clarify the terms. It isn't ordaining married priests, it is ordaining married men to the priesthood.

Now, I am all for that. I believe that the west has short changed itself on vocations. Now that said, I don't think it will happen at this point in time. Here are the reasons. Many of the disobedient groups i.e. Call to Action, Voice of the Faithful, Women's Ordinations groups are pushing this point. I believe for the Church to give in on this point now would spell disaster, because these groups would see it as a victory, the press would look at the issues, and it would be a political mess.

I do believe that the west will have a married priesthood in 40 to 50 years, but this will be after they have waited out these groups. At this juncture there are other issues that need to be addressed which I believe will fix the issue.

Now the second point, allowing men who are ordained, who left ministry to get married, and allowing them to come back. First, you give the message that witness to the centuries of Tradition and Church history is nothing. Think about it. From the earliest times the Church ordained married men, they did not allow men to be married after ordination. Even in our Eastern Churches, the bishops are chosen from those who are celibate. To simply say "Ok... this one time, you can break your promise and come on back" is going to be a disaster of biblical proportion.

Some of these men have formed a group called "Rent-a-Priest" where they will deliver sacraments under disobedience.

Some of these men are active in many of the groups mentioned above who are working against the Church on many levels.

But even so, you must realize that no man entered the priesthood with out knowing what the rules were going to be. While they may talk about how much they hoped Vatican II would drop celibacy, those who were ordained as celibate deacons would still not be able to marry.

No, the answer to the vocation crisis isn't going to a group of disobedient men who decided to satisfy their wants and needs over those of the Church. And the question must always be, if they rejected the teaching of celibacy, what other church teachings have they also rejected? It is a fair question.

Now what is the answer:

1) Who has the vocations? Those diocese with strong Bishops who uphold the teachings of the Church.

2) Bishops need to step up and lead. Too many times they seem themselves as CEOs of Church, Inc.

3) Bishops need to clean out the obstacles in their own dioceses that prevent many orthodox men from entering the priesthood. I have many friends who are ex-seminarians, or who have applied to become seminaries. Their stories are too similar to each other not to discount.

I believe that at this point we are in a crisis of Bishops. Many men who are bishops simply seem afraid to "Rock the boat" as it were, or teach strongly on many issues. Given the fact that they had their moral legs cut out under them due to the sex abuse scandal, when they do speak up they are ignored. Once you have strong bishops you will have strong vocations.

It comes down to leadership, many of the young priests are John Paul II priests. They ran the gantlet of obstacles which the Church here in America has placed in front of them to become priests.

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Alex posted:

Quote
The Latin Church ordains more deacons, lay servers and extra-whatever that serve at Communion services where there are no priests available.
Probably you did not intend to say this, but it clearly conveys that the Latin Church ALSO ordains lay servers and extraordinary ministers of Holy Communion, in addition to Deacons.

The Latin Church does not!

Your equivocal statement is another example of dumbing down our Latin ways, which is becoming unbecoming! wink

Amado

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Dear Alex,

Perhaps you are having a bad Monday?

Is there a patron saint of Mondays? I sure could use one!!

Peace to you in Christ Jesus,

Paul

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Bi-ritual priests were mentioned. I'm praying for the day when the BC's won't need such. We aren't just a rite. We are a Church. I wonder if we would have had so many Churches that don't look Eastern if we had not relied so heavily upon bi-ritual priests in the past.

I do appreciate their efforts but at some point we must have the attitude Gandhi had when he told the Anglican priest that the best thing he could do for India was to go home and tell our story. We must stand upon our own feet.

Dan L

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Dear Dan:

I think you are miscomprehending the situation in the Eastern Catholic Churches in the U.S.

Parishes are shrinking (or "growing" smaller, a contradictory in terms) AND the number of vocations is, likewise, declining! So, there's that need for bi-ritual priests from the Latin Church.

Whereas, the dearth of priests in the Latin Church is exacerbated by the growth of Romans in the U.S. The USCCB puts it this way:

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[Currently],[t]here are 46,709 priests (versus more than 50,000 in the 50s to the 70s) in the United States: some 31,162 are diocesan priests; some 15,547 are religious priests; another 9,524 priests are retired. Approximately, 27,000 priests are active in parish ministry.

The ratio of priests to people in 1900 was approximately 1:900. In 1950 the ratio was approximately 1: 650, [when there were only about 45 million Catholics in the U.S.] In 1999 (when the number of Catholics surpassed 60 million) the ratio was approximately 1: 1200. The 1940's and 1950's saw a significant increase in the number of priests both diocesan and religious. The years since have been something of a balancing out as the century came to a close. There are several distinctions that are critical in considering the impact of the 1999 ratio of priests to people. First, the age of the one priest in 1999 is substantially higher than it was in 1900. Second, the 1200 people in the equation reflect a greater diversity than they did in 1900. Third, parish life is more complex than it was 100 years ago, so that, new sets of skills are required of today's pastors. . .
Today, the number of Catholics in the U.S. is nearing 65 million or now slightly over, with about the same number of priests!

Against this backdrop, it would certainly ease a bi-ritual Latin priest from the additional burden of shepherding an Eastern Catholic parish if there are more vocations produced by Eastern Catholic Churches themselves.

This is the reason, in part, for the re-institution of the diaconate program in the U.S., which has now produced more than 14,000 married and unmarried men, most in any country in the world and more than half the total number of deacons in the Americas, to assist our tired and overwhelmed parish priests!

So, out with the bi-ritual priests from the Latin Church and in with newly ordained Eastern Catholic priests!

It is difficult? We know. wink

Amado

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Alex,

The Ordination to Orders ia recognition by the Church of a particular call by God.

If the Latin Church is Ordaining more deacons, it means that more men are recognizing what God is calling them to do, and the Church accepting this Call.

In any case, an increase in Ordinations is a very good thing and a cause to rejoice.


( full disclosure - I am studying for the Diaconate in the Archdiocese of Detroit,)

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Dear Brendan:

You are now into your 3rd (or 4th?) year in Detroit's Archdiocesan diaconate program?

Please apprise us of your completion and your eventual assignment.

(You may want to know that our Memo Rodriguez here at byzcath just began his diaconate studies! cool )

Amado

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Dear Friends,

Actually, I'm having a wonderful Monday!

I've nothing against deacons - more power to them.

The Latin Church has imposed celibacy on her priests.

Is it not possible for someone to have a vocation to the priesthood and not to have a vocation to celibacy?

The first is from God, priest, deacon, whatever.

The second is a man-made tradition, that came late in the history of the Latin Church.

My point, whether I've opened a can of worms or not, is that the Latin Church has buried her head in the sand on this issue and seems to be placing her man-made traditions above that of her Divine vocation to serve her flock with priests who say Mass and provide the sacraments.

Up here, the section in the Catholic bookstore on lay ministry is really quite large.

And, yes, I am suggesting that the Latin Church is doing a band-aid solution by bringing in lay ministers to try and make up for lack of priests.

I'm suggesting it is time for the Latin Church to return to HER OWN tradition of married priests way back before monastic clergy took over the Roman papacy and the hierarchy.

I'm actually quite serious, I'm not angry about how the Latin Church has treated our married clergy.

And I've yet to meet a Catholic up here, including those I work with, who don't agree with me (Brad could be the exception, but I've not spoken to him about this issue yet . . .).

Please don't sound incredulous at what, to me and others, appears to be an obvious situation.

Alex

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Quote
Originally posted by Amadeus:
Dear Brendan:

You are now into your 3rd (or 4th?) year in Detroit's Archdiocesan diaconate program?

Please apprise us of your completion and your eventual assignment.

(You may want to know that our Memo Rodriguez here at byzcath just began his diaconate studies! cool )

Amado
Technically, I will be starting my 3rd year this Fall, but it is closer to my second of a 5 year program.

When our 4th child was born last Dec, I was granted a leave from study. I will be resuming this fall.

If I am, God Willing, Ordained, I doubt it will happen before 2008, probably 2009.


Memo! Wonderful news!!! it is always a joy to hear of the Lord working through good men.

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