The Church of North India

The founding parents of the Church of North India had envisaged that it would be free to develop an appropriate diaconate as might be demanded by the needs and life of the church. The form of a permanent diaconate would be such as to free other ministers (presbyters and bishops) to perform the functions which more appropriately belong to their distinctive calling. The ministry of the diaconate might be undertaken for life by persons who have been accepted for this ministry by the diocesan authorities and have received due training (which might, in some respects, be different from the normal course of training for presbyters). The expression "permanent diaconate" is also used in the constitution. (1) The order of service for the ordination of deacons in the CNI Book of Worship already provides for the ordination of deacons for life, or permanent deacons.

Since its fourth synod (1980), the CNI has turned its attention to making provision for an appropriate diaconate. This was entrusted to the theological commission and its final four recommendations were received, subject to comments recorded below, by the eighth ordinary synod in 1992:

1. The CNI should have a full-time paid permanent diaconate not to replace the work of voluntary part-time lay leadership.

2. Essentially his or her work should be basically service oriented, dealing with development and justice issues, which would include teaching, counselling and healing.

3. Special attention needs to be paid to the grooming, selection and preparation of deacons.

4. Other details need to be worked out in temps of salary, promotion and benefits ensuring a threefold ministry and a not three-tier ministry.

Comments on the recommendations:

1. The elements such as being full-time, paid, promotions and benefits--being administrative in nature--would need to be carefully re-examined before final formulations are drafted.

2. The permanent diaconate may be more associated with managerial functions of the ordained ministry. It may not replace the supplemental or non-stipendary ministry. The relationship between a permanent diaconate and the liturgical functions of the present diaconate may be examined and clarified in final formulations.

A paper was presented in the bishops' conference in Gangtok in the diocese of Eastern Himalaya in 2001 in light of the above recommendations and comments. Its aim was to clarify the theological basis and current scholarship in this area, in order to facilitate the process of ordaining and appointing permanent deacons within the existing constitutional provisions. It was hoped that the institutional and conceptual change in relation to the diaconate should be grasped as an opportunity for mission as a united and uniting church, and as a chance to locate diaconal ministry within the mission and ministry of the church as a whole.

The diaconate is an institution of great importance as a ministry closely related to central aspects of the very identity of the church: service, outreach, humility and human needs. The debate has continued as to whether the diaconate is an ordained or a lay ministry, and whether those intending to be ordained as a pastor should first be ordained to the diaconate (e.g., the diaconate having a transitional function).

Earlier scholarly work had argued that waiting at table, and service of a humble sort, was the paradigmatic sense of the term "diakonia". Now this earlier consensus is being questioned. In the world in which the early church lived, "diakonia" seems to have referred to the service of a "go-between" who carries out activities for another. In the letters of Paul, it also appears that the term "diakonia" is used to describe Paul and some of his associates as "go-betweens" who carry the gospel from God or Christ to those who are to hear the message of salvation. (2)

The church becomes visible in its gathering as a eucharistic community (1 Cor. 11:8). In Corinth it was evident that some members of the community were not caring for other members in that meal which anticipates the eschatological consummation of the reign of God (1 Cor. 15:28). The celebration of the eucharist has shaped the governing structure of the church. Liturgy is the work of the whole people of God. Ministry is, first of all, ministry of the church as a whole; the whole community is a priestly people (1 Pet. 2:9). Hebrews brings together the ministry of Christ and the inter-related ministries on the part of the people: "Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name" (Heb. 13:12-16).

The ministry of deacon was traditionally expressed, within the liturgical celebration of the gathered eucharistic assembly, by assigning parts of the rite to the deacon: reading the gospel, leading the intercession, receiving the gifts, setting the table for the meal, serving the eucharistic meal, administering the ceremonial. In the Anglican tradition bishops, priests and ordained ministers in general are ordained into ministries that have to do with word and sacrament; and in the Lutheran tradition, bishops and ordained ministers in general are defined by their connection with word and sacrament. However the Anglican tradition has preserved an ordained diaconate--whether transitional or permanent--and "deacon" in an Anglican context usually refers to someone in this office. Anglican churches also have deaconesses and other designated persons who carry out diaconal ministry: for example licensed lay workers, and communities of religious. At the time of the Reformation, Lutheran churches did not preserve an ordained diaconate, and the term "deacon" in most Lutheran traditions refers to a person consecrated or commissioned to a ministry focused on parish work or social service, but not ordained.