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Glory to Jesus Christ!

Friends,

In North America, each church has its own diaconate formation program (Ruthenian, Ukrainian, and Melkite). Rather than ask about the preparation, I am interested in the formation program for each church. What do studies involve?

Where does one study, and for what length? How does the study for the diaconate differ from our seminarian formation? Peace be upon you,

David

The Diaconate Formation Program of the Archeparchy of Pittsburgh consists of a 2 week intensive study program supplemented by assigned readings and research/reflection papers. The program lasts 4 years. In addition the candidates are expected to be under direction of spiritual father as well as their pastor. they are also expected to be active in service to the parish as servers, catechists, readers, cantors, youth group directors, etc. The courses studied are the same as those taken by the seminarians and taught by the same professors, but obviously in a more intensive format.

In the 2 week summer sessions there are 3 classes a day for 5 days, Mon-Fri. There are 2 classes a day on Sat, that are practicums: homiletics and pastoral ministry. Sunday is free.

An average day in the program looks something like this:

7:30 Divine Liturgy

8:30 Breakfast

9:00-11:30 Class 1

12:00 Lunch

1:30-4:00 Class 2

5:00 Vespers

6:00 Dinner

7:30-10:00 Class 3

The inaugural program for Pittsburgh just completed its fourth summer session. In addition to the Archeparchy of Pittsburgh, the Eparchies of Parma and Van Nuys use this program as well as the Romanian Eparchy of Canton. We also had one gentleman from the Ukrainian Eparchy of Parma join us this year.

In Christ,
Lance, deacon candidate

Dear Lance,

A Ukrainian gentleman joined you?

Are you sure he is Ukrainian?

Is this program you've outlined something that would allow a deacon that's come out of it to seek ordination for the priesthood?

Could he supplement his courses for the priesthood or would he be required to do the standard seminary series from day one?

Also, if an ignoramus like me can't sing, is such a program designed to help out?

For all I know, there could be a Pavarotti buried in me struggling to . . . go to Church!

Alex

An average day in the program looks something like this:

7:30 Divine Liturgy

8:30 Breakfast

9:00-11:30 Class 1

12:00 Lunch

1:30-4:00 Class 2

5:00 Vespers

6:00 Dinner

7:30-10:00 Class 3<<<

It would be sooo Ruthenian if Divine Liturgy was not prefaced by the public celebration of Orthros. I'm sure Hegumen Nicholas would be disappointed but not surprised.

Stuart,

Actually the 7:30 slot is sometimes Orthros, usually twice a week. There just isn't enough time to do both Orthros and Divine Liturgy everyday.

Lance

Plenty of time...

...only you would have to start at 4.30 in the morning. Good hour for prayer.

For the Stamford Ukrainian Catholic program which I have participated in there is an 8 day summer intensive, a 4 day September retreat/intensive, and a 4-day Spring intensive. This is a 5-year program, with mandatory atttendance at all sessions. Since I live in Kansas, this has added onto the frequent flyer miles over the years.

For the summer intensives, we start in the morning with First Hour, then Liturgy, classes, etc. with Utrennya (Orthros) on Sundays. Every evening we either have Small Compline with the Canon to the Savior or Theotokos or Vespers. Bishop Basil Losten has also made it a point to celebrate at least one pontifical service, either a Pontifical Vespers or Divine Liturgy during the summer intensives as well.

If a major feast day occurs during the summer intensive, we will have vsenoshchnoe (all-night vigil) which is always a treat, especially as we usually have Father Peter Galadza with us who is our primary liturgics and liturgical theology professor. It makes the next day interesting after we have been up singing most of the night. Now I am starting to understand the Palamite idea of "conceptless union" much better after a couple of these.

The Spring intensive is almost entirely made up of sessions of Eastern Christian theology/ spirituality with Father Andiy Chirovsky.

I understand that The Melkite program runs four summers of two-week intensives, and the Toronto program now runs three summers of two-week intensives. The Toronto program initially ran one weekend a month and just changed its format to the single two-week intensive this year. I looked into all of the available programs before I made my choice with the concurrence of my bishop 5 years ago, and several of the programs have evolved substantially since I began.
Subdeacon Randolph, a sinner

<<<

You exaggerate, Father. On all but the most solemn feast days, one can finish Orthros in about ninety minutes. So they wouldn't have to start any earlier than six. Revise the schedule to: Orthros-6AM; Divine Liturgy-7:30(ish); breakfast-8AM and begin the academic day at 8:30. Ask me, those diaconal candidates need about a month in a monastery.

You are right, sometimes I do exaggerate.

In an ideal world, Matins would include a paced, and measured praying of the kathismata, and also be followed by the 1st hour. Then there would be time for silence and the private reading of the canon and prayers before holy communion. Then of course, there is the 3rd hour before the Liturgy.

Are you sure that a month in the monastery is enough?

Bless me a sinner, Venerable Father in Carmel!

While I as a Latinized Ukrainian Catholic really have no say in this, I thought that all you "Orthodox" Catholics were obliged to finish not only Orthros, but all the way to the end of the sixth Hour before you could even THINK of celebrating the Divine Liturgy.

I understand, however, that in some Ruthenian parishes, the Divine Praises would clash with the pre-Liturgy public recitation of the Rosary . . .

I also agree with you that a proper "doing" of Orthros would take longer, with Canons, Kathismata and Katavasiae et al.

And what about daily Mesalynctinon (is that how you spell it?)?

Anyway, it's easy for this armchair liturgical critic to say this, which is what makes it fun as well.

I'm sure you produce excellent Deacons, if Lance is any indication!!

Alex

In reality, it is a very tough balancing act between participating in an authentic Byzantine liturgical life and cramming as much instruction during the day as possible. The candidates need to be exposed to authentic Byzantine worship, no doubt. This has been sorely neglected in the past in formation in our respective churches. On the other hand, it should be remembered that these are diaconal formation programs, not monasteries and a limited time exists for the "nuts and bolts" classroom academics.

It makes for very long days and short nights, but as my spiritual father continually tells me, "you can rest in the next life".

I don't know about Pittsburgh, but the coffeepots in Stamford receive much frequent use.
Subdeacon Randolph, a sinner

Dear Alex,

It is God who blesses you!

Curious. I have heard that about the 6th hour before. But it seems to me, that the 6th hour is noon, and all that follows it is in the afternoon.

Should not Liturgy be celebrated in the morning? I know... we have a clash of calendars and days from different systems. But it is one of my little opinions.

But what are you really saying? Do you mean some people leave out the canons, kathismata, katavasiae etc.!? Matins with the stuffin' knocked out of it!

I also presume that people rise at midnight (breaking their sleep) for the polunoshtchnitza (mesonyktikon).

So you see, perhaps I am not really 'in touch'. If you ever hear of a monastery where this is all done as it ought... please send me the address and phone number. (they probably wouldn't believe in phones?).

Elias

Forgive me. I have fallen off the topic of diaconate formation.

Dear Subdeacon Randolph,

You are right. The Pittsburgh program too, is well occupied, the hours are few, and time is precious.

Sometime I dream of ideal worlds...

Elias

Stuart:

I cannot help but be concerned with what sounds like legalism for the sake of itself. Besides our "allegedly mediocre" Ruthenian churches, what exactly is the percentage of Orthodox parishes that always celebrate matins (partial or full) prior to any and all Divine Liturgies? Is "pastoral prudence" an idea that should properly be foreign to the East? It is obvious that, as some say, the distinction between parochial and monastic usages has become extremely clouded in the Byzantine liturgy.

What about some churches of the Russian tradition, which combine vespers and matins into an innovative service called an "All Night Vigil" but which lasts far less than two hours? Is this ok or is it wrong? Are the many OCA parishes which have vespers alone on Saturday evening but only the third hour prior to the liturgy in error? Are the Greeks correct in celebrating an Orthros to which few people arrive in time for, only to have, as I have witnessed, the published liturgy starting time coincide with the Great Entrance? Are there any perfect liturgical situations, except perhaps in certain monasteries?

I have nothing against the celebration of all the liturgical services, including the Divine Office, whenever possible and productive. I actually do promote them and celebrate them, but just can't see the usefulness of imposing such absolute requirements on all people, at all times and in all places.

Our tradition used to have a Slavonic service sometimes called "Bohosluzhenia" literally meaning "Divine Service" but which referred to a celebration of the main "excerpts" of Utrenya, which was sung before Sunday liturgy. While it was a good opportunity for the people to join in the morning Divine Praises, it would probably be too incorrect in our day.

As a pastor, I simply have to mention that each parish, program, seminary or monastery is unique and some provision must be made for that reality. We cannot run the church solely out of a textbook or a code of instructions. I hope you understand my experience and I mean no offense. I have always taught that our people must be formed in our entire liturgical and spiritual tradition. At the same time, I do not want others to think that our church is merely mechanical or has no eye for the living reality of the life of our faithful.

Fr. Joe