Duties of Orthodox deacons?

[Brad Simmons]

I have a question about the Deaconate as practiced in the Orthodox Church:

What are the duties of an Orthodox deacon? Obviously, they assist the priest during the Divine Liturgy and other services.

However, do deacons have other duties as well? Do they have pastoral duties such as counseling parishioners, or bringing pre-sanctified communion to those in hospitals?

Are there any sources that might explain the mission and vision of the Orthodox deaconate?

[Father David Moser]

I have a question about the Deaconate as practiced in the Orthodox Church:

What are the duties of an Orthodox deacon? Obviously, they assist the priest during the Divine Liturgy and other services.

However, do deacons have other duties as well? Do they have pastoral duties such as counseling parishioners, or bringing pre-sanctified communion to those in hospitals?

Are there any sources that might explain the mission and vision of the Orthodox deaconate?

Very simply, the deacon has those duties which are given to him by the priest or bishop. He does nothing on his own initiative, but only acts as the ears and eyes and hands of the bishop and the priest.

Fr David Moser

[Owen Jones]

Gee, Father, the way you state it makes it sound a bit like the Stasi!!! I'm sure that's not what you intended...Perhaps the deacon could be seen also as the eyes and ears of the laity, who, perhaps are a bit intimidated by bishops, and yet have much to offer the Church which is being ignored. The issue is a moot one in my archdiocese, since there does not seem to be much interest in having deacons.

[Fr. Dcn Daniel]

As Fr. David mentioned a deacon can do nothing of his own voilition. Deacon litterly means servant and this is his job, to assist the priest(s), help the priest(s) with services etc., and be in obedience as he trains for the priesthood.

Fr. Dcn Daniel

[Andreas Moran]

as he trains for the priesthood

By no means all deacons so train, especially in the Russian tradition.

[M.C. Steenberg]

In the above, Andreas wrote:


By no means all deacons so train [for the priesthood], especially in the Russian tradition.

This is worth repeating and remembering. The diaconate is a unique ministry in the Church (and one which developed its unique character and form prior to that of the priesthood as distinct from the episcopacy).

INXC, Fr Dcn Matthew

[Michael Astley]

There seemks to be a great deal on the internet dealing with what makes a good priest, what is the calling of a priest, and what are the spiritual, sacramental, and practical responsibilities of a priest.

There is considerably less for readers and subdeacons, although must say that I have found this (http://dowoca.org/2002/notes-for-readers/) to be invaluable. Is there anything along these lines for deacons? I know that there is this (http://www.transfigcathedral.org/faith/Bulgakov/0682.pdf) (PDF) from the Bulkagov handbook but is there anything available that actually gives practical guidance about the day-to-day aspects of the parish life of a deacon similar to the notes for readers? I haven't been able to find much and I wonder whether this may have anything to do with the absence in some circles of an affirmation of the order and role of the diaconate and its proper place within the life of the church community.

Hmmm.

Michael

[Father David Moser]

I have, somewhere in my files, an essay written by the late protodeacon Photios (Touloumes) on the Ministry of the Deacon. I recall that when I was a deacon it was very helpful to me. I don't know whether or not it ever made its way onto the internet - but that might not be a bad idea.

Fr David Moser

[Fr. Dcn Daniel]

http://orthodoxwiki.org/Deacon

[Andrew D. Morrell]

Father bless.

Perhaps this is the paper you are referring to: http://orthodoxyinfo.org/Diaconate.htm

In Christ,
Andrew


I have, somewhere in my files, an essay written by the late protodeacon Photios (Touloumes) on the Ministry of the Deacon. I recall that when I was a deacon it was very helpful to me. I don't know whether or not it ever made its way onto the internet - but that might not be a bad idea.

Fr David Moser

[Michael Astley]

Thank you, both! That's precisely the sort of thing I meant. I thoroughly enjoyed that and learnt from it. I'd be interested to know of any other online resources. I see there have been some things published on paper, which may find their way to my bookshelf at some point.

[Michael Astley]

Hmmm.

This (http://www.philosophy-religion.org/diaconate/chapter_4.htm) also makes for interesting reading, although I must say there is much of it that meets with my disagreement, and some of which leaves me neutral but makes me feel uncomfortable.

[M.C. Steenberg]

Dear Michael,

The text you provided, by Fr Georges Florovsky, is really quite problematic. For every good point that he makes, he provides three or four that I find either historically and liturgically inaccurate, else troubling as a matter of interpretation. This applies not least to his (to my mind) quite flawed reading of the role of the deacon in the 'complete' liturgical significance of the divine Liturgy, as well as his conception of 'clergy' and 'ministry' - in which he represents a certain trend of interpretation (represents, inasmuch as it primarily comes from him) that is far from commonly accepted.

INXC, Dcn Matthew

[Michael Astley]

The text you provided, by Fr Georges Florovsky, is really quite problematic. For every good point that he makes, he provides three or four that I find either historically and liturgically inaccurate, else troubling as a matter of interpretation. This applies not least to his (to my mind) quite flawed reading of the role of the deacon in the 'complete' liturgical significance of the divine Liturgy, as well as his conception of 'clergy' and 'ministry' - in which he represents a certain trend of interpretation (represents, inasmuch as it primarily comes from him) that is far from commonly accepted.

Dear Father Matthew,

Thank you for this. I didn't want to say what I did any more strongly than I did both because I was speaking only from my own reading of things and from my own lack of qualification, which I was afraid would be made all the more apparent in the face of a name such as Fr Georges Florovsky. I am glad to have you say much what I was thinking.

He says that the deacon's litany petitions are only exhortations to the people to pray, and that he doesn't himself specifically offer prayer. However, many of the fervent petitons are addressed directly to God and not to the people, and I struggle to see how "Help us, save us, have mercy on us, and keep us, O God by thy grace", can be said to be addressed to the people. It seems that the deacon draws the people into prayer, exhorting them to pray, and praying with them, but that the clear distinction on which Fr Georges' point rests simply does not exist in our liturgies.

I firmly disagree with his assessment of the result of saying the anaphora mystikos and would suggest that the opposite is true, which I have, at length, elsewhere on this forum.

I must say that I found it internally inconsistent I parts as well. On the one hand, he says that the deacon's liturgical role is actually of lesser significance than we know it to be and then later lamenting the deacon's exclusion from his proper liturgical role.

Speaking of the anaphora, he says:


Characteristically, at this point the deacon has no distinctive role of his own

But a little later, we read:


The deacon came to be regarded as an accidental participant in the rite, in which he was invited to perform certain functions of artistic and decorative character, without being spiritually engaged in the celebration of the mystery. Indeed, this is not only an abuse, but a characteristic abuse, reflecting the current misconception of the diaconal office. The deacon has lost his proper position in the liturgical office.

I was very troubled by what I perceived as the general denigration of the diaconate in the Church's life. He says such things as "it would be a gross exaggeration to consider him as a minister in his own right", and speaks of the subordination of the diaconate as though it were somehow more subordinate than the role of any other participant in the Church's worship, all of which are meaningless apart from the whole but none more so than others, in my view.

The concluding paragraph speaks of the diakonia of the Church being exercised by laypeople, and gives this as a reason for not maintaining the proper place of the diaconate. My initial thought was, "Well, then, why are we not ordaining these people for diaconal service?" That aside, I see no reason why a parish cannot have its efforts of service to the community be co-ordinated by a deacon, who takes part in this ministry himself but also perhaps guides and aids the lay people who also wish to be involved in this work, so that the deacon plays a leading and unifying role in the extended diakonos of a parish, in the same way that in some parishes, there is a single reader who leads and supports a team of lay people who serve as readers, teaching them the tones, epistle chants, notes on diction and projection, and so forth. I think that any talk of a divorce between the social diaconate and the liturgical diaconate is a dangerous road to start treading.

I noted with interest Protodeacon Stephen's comment about the fervent litany, to petitions would be added based on what the deacon would know about the specific needs of the people due to his work with and among them, which immediately reminded me of this (http://www.monachos.net/forum/showpost.php?p=68007&postcount=3) post of yours, Deacon Matthew. Of course, today, we have a selection of blessed petitions which can be added according to need and I think that it is meet and right that a) this should continue and that b) this should be truly be a case of the deacon bringing to the Eucharistic assembly the concerns of that community, and exhorting them to pray for the needs of their brethren and the world. Liturgy and life cannot be separated in the way that Father Georges' article seems to me to propose.

Just my thoughts.

In Christ,
Michael

[Dova Nisavic]

Tragedy is that constitutive role of the deacons for the Eucharist has been almost lost.
Today only bishop and presbyter present a priesty status.......but natur all of Church services is christological.
St Ignatius saw that bishop is icon of Christ or of God Father, presbyters are relates to the Apostles and the deacons to Christ.

[Rick H.]

I must say that I found it internally inconsistent [in] parts as well. On the one hand, he says . . .




I think it is helpful to keep in mind what Fr. George has written in his introductory paragraph:





The diaconate has obviously changed its shape and function more than once in the course of history . . .

[Michael Astley]

Tragedy is that constitutive role of the deacons for the Eucharist has been almost lost.
Today only bishop and presbyter present a priesty status.......but natur all of Church services is christological.
St Ignatius saw that bishop is icon of Christ or of God Father, presbyters are relates to the Apostles and the deacons to Christ.

Indeed, Dova.


"Be eager to do everything in God's harmony, with the Bishop presiding in the place of God, and the Presbytery in the place of the council of the Apostles, and the Deacons, most sweet to me, entrusted with the service of Jesus Christ." "Each of you must be part of this chorus so that, being harmonious in unity, receiving God's pitch in unison, you may sing with one voice through Jesus Christ to the Father."


I think it is helpful to keep in mind what Fr. George has written in his introductory paragraph:

You are right, of course, Rick. However, I still think that many of the elements of the diaconate that Fr Georges seemed to consider dispensable are things that are still very much important in parish life, certainly in traditionally Orthodox countries but especially in places such as Britain where we are very much in a missionary stuation, where the fulfilment of the apostolic mission of the Church would be impoverished without the ministry of the deacon. In my view, we need to be examining how we can go about developing our corporate life with the diaconate in its proper place - not talking about how to replace it.

In Christ,
Michael

[Herman Blaydoe]

Indeed, Dova.

You are right, of course, Rick. However, I still think that many of the elements of the diaconate that Fr Georges seemed to consider dispensable are things that are still very much important in parish life, certainly in traditionally Orthodox countries but especially in places such as Britain where we are very much in a missionary stuation, where the fulfilment of the apostolic mission of the Church would be impoverished without the ministry of the deacon. In my view, we need to be examining how we can go about developing our corporate life with the diaconate in its proper place - not talking about how to replace it.

In Christ,
Michael

It might be worth mentioning I noticed that there was a period of time where the office of the deaconate almost died out, the deaconate was seen as simply an intermediary step to the priesthood. Perhaps a shortage of priests caused this, I don't know, but the idea of a life-long deaconate was certainly not emphasized for many years. However, I think the pendulum is swinging the other way now. I know that my own little diocese (ACROD) can "boast" of a very large percentage of deacons. While I suspect there is still some pressure towards the priesthood, being a deacon is not so much seen as a "temporary" thing, but rather as having its own ministry.

Herman

[Ryan]

I think one issue that comes up is that deacons do not get a big stipend. The one permanent deacon I know has to keep a regular day-job; another deacon I know is living on savings until he can be ordained to the priesthood.

[Michael Astley]

I think one issue that comes up is that deacons do not get a big stipend. The one permanent deacon I know has to keep a regular day-job; another deacon I know is living on savings until he can be ordained to the priesthood.

This made me chuckle, Ryan, not because I thought what you said was anything less than reasonable and sensible but rather because it revealed a great difference in the practical arrangements of Orthodox life in different parts of the world, and how this then colours how we perceive things.

In my diocese, if only stipendiary clergy were to serve, we would have one priest for the whole diocese, and no deacons at all! We are a not-very-wealthy diocese comprising not-very-wealthy communities, and except for the first priest at our cathedral, (who works more hours each week for the parish than most people do in their secualar jobs), all of our clergy are self-supporting. Because of my regular experience, the priesthood and diaconate are ministries that I don't generally think of as something for which one receives financial support. Obviously, different experiences elswhere will create different perceptions. There is no value judgement here. It is good that some parishes are able to support their clergy in this way. It's just that my private thoughts about how to integrate the ministry of a deacon into the life of a parish so that its work and life can expand have all been based on the assumption that the deacon would also have a paid job. With financial support, I imagine that the possibilities would expand tremendously.


It might be worth mentioning I noticed that there was a period of time where the office of the deaconate almost died out, the deaconate was seen as simply an intermediary step to the priesthood. Perhaps a shortage of priests caused this, I don't know, but the idea of a life-long deaconate was certainly not emphasized for many years. However, I think the pendulum is swinging the other way now. I know that my own little diocese (ACROD) can "boast" of a very large percentage of deacons. While I suspect there is still some pressure towards the priesthood, being a deacon is not so much seen as a "temporary" thing, but rather as having its own ministry.

This is great news, Herman. I'm delighted that ACROD not only has deacons but seems to have fostered a culture of the diaconate, of perceiving it as a normal part of parish life and not something exotic to be found here and there. Perhaps you could share with us a little about how deacons tend to function in the parishes, outside of their liturgical role, or perhaps with reference to their liturgical role. Catechesis, visits to the sick, leading a team of lay-people who also take part in such things?

In St Ignatius's letter to the Trallians, he repeatedly numbers the deacons among those who are intrinsic to the life of the Church, with responsibilities and burdens for the well-being of the people of God, and not as an optional extra. He exhorts the faithful to avoid heresy at all costs, and to adhere to the bishops and to the priests but also explicitly to the deacons, and does not separate them out as something subordinate. At one point, he says:


...when you obey the bishop as if he were Jesus Christ, you are (as I see it) living not in a merely human fashion but in Jesus Christ's way, who for our sakes suffered death that you might believe in his death and so escape dying yourselves. It is essential, therefore, to act in no way without the bishop, just as you are doing. Rather submit even to the presbytery as to the apostles of Jesus Christ. He is our Hope, and if we live in union with him now, we shall gain eternal life. Those too who are deacons of Jesus Christ's "mysteries" must give complete satisfaction to everyone. For they do not serve mere food and drink, but minister to God's Church. They must therefore avoid leaving themselves open to criticism, as they would shun fire. Correspondingly, everyone must show the deacons respect. They represent Jesus Christ, just as the bishop has the role of the Father, and the presbyters are like God's council and an apostolic band. You cannot have a church without these. I am sure that you agree with me in this.

In Christ,
Michael

[Herman Blaydoe]

This is great news, Herman. I'm delighted that ACROD not only has deacons but seems to have fostered a culture of the diaconate, of perceiving it as a normal part of parish life and not something exotic to be found here and there. Perhaps you could share with us a little about how deacons tend to function in the parishes, outside of their liturgical role, or perhaps with reference to their liturgical role. Catechesis, visits tot he sick, leading a team of lay-people who also take part in such things?

In Christ,
Michael

Well, the deacon at our mission parish generally reads the Gospel, and prays the litanies. He takes the Eucharist to the hospitalized or bed-ridden if the priest is not available, and can dispense the pre-consecrated Eucharist at the Reader's service if the priest must be away. Our priest is not exactly "local" so the deacon "ministers" to the parish, keeping in touch with our dispersed parishioners, visiting the sick, seeking out any special needs for prayer or material support. He counsels those who call the church looking for help with groceries or bills and helps to decide how best to dispense the "discretionary funds" for specific charity needs. He generally leads the catechism classes under the direction of the priest. And he probably does a lot of things I have no idea of as well. He receives no stipends and refuses honorariums for reader's services.

Within our diocese, there are several deacons that service temporarily "priestless" parishes as needed since there aren't quite enough priests to go around at present, bringing pre-consecrated communion to reader's services.

I am convinced that the most important clergyman in our diocese is the metropolitan's deacon. He directs traffic behind the altar for the hierarchical Divine Liturgy and God help the priest who isn't paying attention. I have seen priests quake in fear in his presence!

Herman the Pooh

[Fr. Dcn Daniel]

Stipend... what's a stipend? Would be nice to get a stipend. The trials of serving in a missionary parish on a small island with only one Orthodox church. :)

Fr. Dcn Daniel

[Michael Astley]

Well, the deacon at our mission parish generally reads the Gospel, and prays the litanies. He takes the Eucharist to the hospitalized or bed-ridden if the priest is not available, and can dispense the pre-consecrated Eucharist at the Reader's service if the priest must be away. Our priest is not exactly "local" so the deacon "ministers" to the parish, keeping in touch with our dispersed parishioners, visiting the sick, seeking out any special needs for prayer or material support. He counsels those who call the church looking for help with groceries or bills and helps to decide how best to dispense the "discretionary funds" for specific charity needs. He generally leads the catechism classes under the direction of the priest. And he probably does a lot of things I have no idea of as well. He receives no stipends and refuses honorariums for reader's services.

Within our diocese, there are several deacons that service temporarily "priestless" parishes as needed since there aren't quite enough priests to go around at present, bringing pre-consecrated communion to reader's services.

Now this is just the sort of thing of which I would like to see more - perhaps not the shortage of priests but certainly the deacon enriching parish life like this. We should follow your example.


I am convinced that the most important clergyman in our diocese is the metropolitan's deacon. He directs traffic behind the altar for the hierarchical Divine Liturgy and God help the priest who isn't paying attention. I have seen priests quake in fear in his presence!

That's what I like to hear! In my Anglican days, the poor MC used to dread concelebrations because the visiting clergy would invariably not know what to do, where to go, and what have you, and we servers used to joke about employing the use of cattle prods. Unseemly, perhaps, but effective. I have seen the sort of deacon you mean, though. It's wonderful to be able to just relax into one's liturgical role and pray, knowing that things are being taken care of and any uncertainties will be quickly put to rest.

Michael

[Dova Nisavic]

I think that duties of deacons have relates to Church service not money but......

Evry parish must have deacon and that service not only privileges catedral Churchs and bishop's palace. Today deacon service are something exotic and expensive, something without we can exist.
That is reason why deacons service is "only one step" to presbyter status.
But is that duties of Orthodox deacons?
I think that conception is product of sin not Church becaouse Church must have: bishop, presbyter, deacon and laity. If any of this service missing we really have existence problem.

[Michael Astley]

I think that duties of deacons have relates to Church service not money but......

Evry parish must have deacon and that service not only privileges catedral Churchs and bishop's palace. Today deacon service are something exotic and expensive, something without we can exist.
That is reason why deacons service is "only one step" to presbyter status.
But is that duties of Orthodox deacons?
I think that conception is product of sin not Church becaouse Church must have: bishop, presbyter, deacon and laity. If any of this service missing we really have existence problem.

From your lips to our bishops' ears!

In Christ,
Michael

[Anthony Stokes]

There is considerably less for readers and subdeacons, although must say that I have found this (http://dowoca.org/2002/notes-for-readers/) to be invaluable. Is there anything along these lines for deacons?

Archdeacon Kiril Sokolov (OCA), author of the Subdeacon's Manual (http://www.svspress.com/product_info.php?products_id=2478), is working on a Deacon's Manual as well. At the SVS Diaconal Practicum, he showed us a draft. It is more of the liturgical side of things, but it will be a great resource. I'm not sure what the expected publication date is going to be.

Sbdn. Anthony

[Christopher Grant]

Now that is something I would love to see! His subdeacon's manual is really quite good. Maybe he could be encouraged to write a second volume dealing with the less concretely liturgical aspects of the Diaconate. In any case, please let us know when it's published. Thank you Anthony!

[Michael Astley]

Yes, thank you for letting us know. I have found his Subdeacon's Manual to be invaluable and would love to see what else he has has for the Orthodox world.

[Paul Cowan]

Sorry, This was a double post, See below. Thanks

Paul

[Paul Cowan]

Is his subdeacon manual solely for Russian usage or can any jurisdiction make use of it? I know each jurisdiction does "their own thing" during the services, but does his instructions pretty much cross ethnic boundaries? I am thinking about buying this.

Paul

[Michael Astley]

Is his subdeacon manual solely for Russian usage or can any jurisdiction make use of it? I know each jurisdiction does "their own thing" during the services, but does his instructions pretty much cross ethnic boundaries? I am thinking about buying this.

Paul

Dear Paul,

A Subdeacon's Manual is based on what is today commonly referred to as the Russian tradition but which, in times past, (i.e., before Greek revisions), would have been more recognisable outside of the Slavic churches as well. It is simply that these churches have been better at preserving that earlier tradition, (for historical reasons as much as anything else). From what I have read and gleaned from dicussion, Antiochian practice varies widely in how much of the "Russian" and how much of the modern Greek tradition is followed. From my experience of Antiochian churches in the UK, it is certainly a blend of both. I don't know how much variation in custom there is in North America, or what the situation is where you are.

In any case, even though the ceremonial described and depicted at the dais may not be very helpful if the Greek tradition is used (because the dais simply doesn't exist in that tradition and the ceremonial cannot be transferred), I would say that a significant portion of it would still be found very useful, in terms of the practicalities of things such as the processions, entrances, vestments, and so forth. It is still worth it, I think, if only to learn how to overcome the complexities of the omophor.

In Christ,
Michael

[Paul Cowan]

Thank you Reader Michael,

Our Bishop is very specific in how he wants things done, but he only visits every couple of years so what I learn when he is here is forgotten over the next 2 years so it is like starting over again.


Paul

[Paul Cowan]

Archdeacon Kiril Sokolov (OCA), author of the Subdeacon's Manual (http://www.svspress.com/product_info.php?products_id=2478), is working on a Deacon's Manual as well. At the SVS Diaconal Practicum, he showed us a draft. It is more of the liturgical side of things, but it will be a great resource. I'm not sure what the expected publication date is going to be.

Sbdn. Anthony

I should have bought it when I had the chance. Such is my life.


Product not found!

[Anthony Stokes]

I should have bought it when I had the chance. Such is my life.

That's weird. You should call them and see if they have any. Archdeacon Kiril is on campus there this week, and they could probably check on that. St. Tikhon's seems to be out of them too. Actually, everyone seems to be out of it.

Sbdn. Anthony

[Michael Astley]

Has there been any word on the planned equivalent for deacons? An e-mail to Archdeacon Kiril some time back elicited no reply and I don't want to seem like a pest as I'm sure he is a busy man. I just wondered whether anybody had heard anything.

In Christ,
Michael

[Paul Cowan]

What equivalent for deacons could there be? They are ordained clergy and have a specific role in the church. What could be there equal? and who and why?

[Anthony Stokes]

Paul, Sbdn. Michael is referring to Archdeacon Kiril's "Deacon's Manual" that I posted about last June. I have a draft copy, but I haven't heard about it being available yet. It mainly deals with serving hierarchical liturgies with multiple deacons and the logistics of such.

Sbdn. Anthony

[Paul Cowan]

THis November we will be serving a heiarchial liturgy with 2 deacons with our Bishop. As senior altar boy, I would love to see more material on this before he decides to change everything that morning.

[Anthony Stokes]

The main difference will be that the 2nd deacon will be doing some of what the subdeacons would have done. They will alternate litanies, etc.

Sbdn. Anthony