aspirancy manual THE ARCHDIOCESE edition Office of the Permanent Diaconate

Transcription

1 aspirancy manual edition Office of the Permanent Diaconate THE ARCHDIOCESE Parallel Parkway Kansas City, KS (913)

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3 Table of Contents Message from Archbishop Naumann 2 Welcome from the Director 3 Mission Statement 4 Who Is a Deacon? 5 History of the Diaconate 6 What Is Aspirancy? 7 The Four Dimensions in the Formation of Deacons 8 Components of the Aspirancy Program Discernment of Diaconal Vocation 10 a. Theology of the Diaconate 10 b. Spiritual Formation 11 c. Practical Considerations Preparation for Theological Study Introduction to Pastoral Ministry 12 Setting the Bar 13 The Formation Weekend 15 Schedule of Formation Weekends 18 Pastoral Assignment 19 Deacon Circles 21 Readiness for Candidacy 22 Admission to Candidacy 26 Candidacy Schedule 28 Primary Sources 30 Directory of Aspirants, Class of

4 Message from Archbishop Naumann Archdiocese of Kansas City in Kansas Office of the Archbishop August 8, 2015 St. Dominic My dear brothers in Christ, With this publication of this Aspirancy Handbook, I want to take the opportunity to express my gratitude to you, your wives, and your family members for generously stepping out in faith and responding to a possible call to serve the Church as part of our permanent diaconate community. According to the National Directory for the Formation, Life, and Ministry of Permanent Deacons in the United States, The aspirant path is primarily a time to discern the capability and readiness of an aspirant to be nominated to the bishop for acceptance as a candidate for diaconal ordination ( 182). The goal of this year of discernment is to enable the aspirant to demonstrate the possibility of a diaconal vocation and an appropriate level of readiness for eventual selection into candidate formation ( 183); the emphasis will be on determining and helping to develop your spiritual readiness, intellectual capacity, and pastoral abilities (cf. 185) for diaconate ministry. This is a challenging time for the Church, and I believe we need holy deacons to serve as agents of the new evangelization not only in our churches and parishes, but also in our families, workplaces, and the public square, thereby bearing witness to the truth and beauty of the Gospel to all people, especially the poor and vulnerable in our midst. Please know that you have my fraternal support and prayers as you begin this journey. Sincerely yours in Jesus Christ, the Lord of Life, Most Reverend Joseph F. Naumann Archbishop of Kansas City in Kansas 2

5 Welcome from the Director Archdiocese of Kansas City in Kansas Archdiocesan Office of the Permanent Diaconate August 8, 2015 St. Dominic Dear Aspirants to the Diaconate: Welcome, brothers in Christ, to what I hope will prove to be a joy-filled spiritual adventure for you. You have been selected from a field of fine applicants to enter more deeply with the Church into discernment of a possible vocation as a deacon. You are here because God has already planted a desire to serve in your heart. During this aspirancy year you will be introduced to a deeper knowledge of theology, of spirituality and of the ministry of deacon (Basic Norms, 41). The Church, through the formation faculty and the formation team, will discern your capability and readiness to be nominated to the Archbishop for acceptance as a candidate for diaconal ordination. I pray that the Lord will bless you, your spouse, and your whole family during the upcoming year, and that the aspirancy path will be a time that you will enter into a deeper relationship with Jesus, the source of life and the source of your vocation. My only words of advice to you would be, trust the process. The Spirit will work through the process, even if it is not always perfect by human measures. God will use all aspects of the aspirancy year: the formation, the prayer, the human interactions, and even the trials to help you more clearly know His call in your life, and He will provide you with the grace to respond to that call, wherever it may lead. Your task is to show up and be open to the workings of His grace. May God give you sufficient humility, patience, and perseverance to do so. Know that Fr. Hammes and I are here to support you and be of assistance in any way we can. Sincerely yours in Christ Jesus, the Way, the Truth and the Life, Fr. Gary Pennings, V.G. Moderator of the Curia Director of the Office of the Permanent Diaconate 3

6 Mission Statement Under the direction of the Archbishop of Kansas City in Kansas and in fidelity to Vatican and national norms, the Office of the Permanent Diaconate invites, forms, and supports deacons, who are called to serve the Church in Northeast Kansas through the ministry of the Word, the ministry of the altar, and above all, the ministry of charity.., For the Son of Man did not come to be served but to serve and to give his life as a ransom for many. Mark 10:45., You represent a great and visible sign of the working of the Holy Spirit in the wake of the Second Vatican Council, which provided for the restoration of the Permanent Diaconate in the Church. The wisdom of that provision is evident in your presence in such numbers today and in the fruitfulness of your ministries. With the whole Church I give thanks to God for the call you have received and for your generous response.... St. John Paul II, address to three thousand deacons and wives in Detroit, Michigan on September 19, 1987., It is clear that for [a deacon program] to be successful there has to be a careful selection process, solid formation and continuous attention to the suitability of the candidates, as well as constant concern for them once they are ordained, and in the case of married deacons, concern as well for their families, wives, and children. St. John Paul II, apostolic exhortation The Church in America (1999), no. 42 4

7 Who Is a Deacon? A deacon is an ordained minister in the Catholic Church. Like bishops and priests, deacons have received the Sacrament of Holy Orders and are members of the clergy. At the same time, deacons live in the world, with typical family and work responsibilities. While bishops and priests are ordained for ministerial participation in the high priesthood of Christ, deacons are ordained for ministry and service. They are living icons of Jesus Christ, who came not to be served, but to be the deacon, or servant, of all (see Mk. 10:45). At the discretion of the Archbishop, deacons serve the local Church through ministries of the Word, liturgy, and charity. As ministers of the Word, they advance the new evangelization at home and work, and in the parish and local community. This ministry includes many forms of outreach, preaching, teaching, and catechesis, all done in the name of the Church. The deacon s liturgical ministry includes specific roles in the celebration of Mass, where he represents the faithful and helps them to unite their lives and concerns to the offering of Christ. Deacons also baptize, lead the faithful in prayer, witness marriages, and conduct wake and funeral services. Deacons are especially known for their commitment to social concerns and works of charity. They identify the needs of others and then marshal the Church s material and spiritual resources to meet those needs. Not surprisingly, the word deacon comes from the Greek word diakonia, which means service. Deacons are Christian service personified. 5

8 History of the Diaconate The Church has always interpreted the selection of the seven reputable men in Acts 6:1 6 as marking the origin of the diaconate as a distinct ministry of Christian service. The Apostles were overwhelmed with the many needs of the growing Christian community, and the deacons, including St. Stephen, were called to help them. In the early Church, the deacon assisted the bishop during the sacred liturgy, performed administrative tasks, and distributed alms to the poor. A praiseworthy example would be St. Lawrence, the 3rd-century martyr. After the 5th century, however, the diaconate experienced a gradual decline in the West, such that by 800 A.D. it had become merely a transitional stage for candidates on the path to priestly ordination. The Second Vatican Council ( ) called for the reestablishment of the Order of Deacon as a means of revitalizing the Church in our time. In 1967, Pope Paul VI issued norms for the restoration of the permanent diaconate, which has grown steadily ever since. In April 2011, Archbishop Joseph Naumann ordained the first cohort of deacons for the Archdiocese of Kansas City in Kansas. Between these men and those who moved here from other dioceses, there are presently 23 men serving as deacons in the Archdiocese. The second cohort was formed in 2012, with ordinations slated for The Archdiocese will begin its formal training of the third cohort in fall St. Lawrence distributing alms / Fra Angelico ( ) / Web Gallery of Art, 6

9 What Is Aspirancy? As the National Directory for the Formation, Ministry, and Life of Permanent Deacons in the United States (hereafter National Directory or ND ) provides, there are three separate but integral paths that constitute a unified diocesan formation program for deacons: aspirant, candidate, and post-ordination (ND 104). There is, then, a necessary continuity in the formation that candidates for the diaconate will receive even after ordination. After all, just as one who receives the Easter sacraments is not finished growing in the faith, but rather needs continued formation as a new Christian, a man who receives Holy Orders requires ongoing formation and support as he begins ordained ministry in the Church. Still, aspirancy is a well-defined stage in the formation process for deacons. Members of the new cohort are now aspirants by virtue of their acceptance by the Archbishop into the diaconate program. They will continue to be known as aspirants until they go through the Rite of Admission to Candidacy, at which time they will become candidates. This event is scheduled to take place on Sunday, August 21, 2016, as discussed later in this handbook. An analogy may be drawn to marriage. Aspirancy may be seen as a courtship, or going steady ; candidacy is a form of betrothal or engagement ; and the Rite of Ordination may be likened to the wedding ceremony. Just as marriage only begins with the wedding, so ordained ministry in the service of God s people only begins with ordination. During this present time of courtship, both the aspirant and the local archdiocesan Church are testing this new, developing relationship. Is this a good fit for me? For my family? Is this the best use of my gifts and talents? Even more, is this what God is calling me to at this time? During aspirancy, the men will receive tools and practical guidance to help them answer for themselves these and similar questions. Meanwhile, the Church s discernment continues and will continue up to the time of ordination. During aspirancy, in addition to the formation itself, the men will undergo further scrutiny, including a psychological evaluation, to ensure their fitness for ordained ministry in the Archdiocese. The aspirancy path of diaconal formation, then, is essentially a period of intensive discernment as well as a preparatory phase for the next stage of formation candidacy as set forth in the following pages. 7

10 The Four Dimensions in the Formation of Deacons Diaconal formation entails the development of the whole person. While it does include the acquisition of certain ministry-related skills, it encompasses much more than that. For that reason, every stage of diaconal formation necessarily has four distinct dimensions, or aspects, that must be integrated into the diaconate program: 1. Human Formation Diaconal formation aims to enhance the personality of the minister in such a way that he becomes a bridge and not an obstacle for others in their meeting with Jesus Christ (ND 109, quoting Saint John Paul II, Pastores Dabo Vobis, no. 43). Human formation enhances the deacon s capacity to relate to others. Deacons are called to be affable, hospitable, sincere in their words and heart, prudent and discreet, generous and ready to serve, capable of opening themselves to clear and brotherly relationships, and quick to understand, forgive, and console (Basic Norms for the Formation of Permanent Deacons, no. 67). Therefore, human formation helps deacons to develop the human qualities and virtues that will permit them to gain the trust of the community, to serenely commit themselves to pastoral ministry, and to facilitate encounter and dialogue (ibid., no. 66). 2. Spiritual Formation The spiritual formation of deacons has several objectives: 8 Deeper prayer life personal, familial, communal, and liturgical, with a particular emphasis on the Eucharist. Cultivation of an authentic diaconal spirituality rooted in service to those to whom he is called to minister. Familiarity with the Catholic spiritual tradition and the lives of the saints. Affirmation of the Christian witness of matrimonial and celibate spirituality.

11 Aspirants are expected to meet with their spiritual director, who has been approved by the diaconate office and who is not their pastor or pastoral supervisor, on a regular basis. Diaconal formation in its entirety should lead to an ever-deepening conversion to Christ and adherence to His Church. Those in formation for the diaconate should work in close collaboration with their spiritual directors and other members of the formation team as they continue their discernment of a possible vocation to ordained ministry. 3. Intellectual Formation The intellectual formation introduces the diaconal candidate to the fundamental teachings of the Church, as outlined in various Vatican documents on the diaconate and the National Directory. This formation is not provided in a merely abstract manner, but is always provided in a way that is ordered to diaconal ministry. It is essential that before ordination deacon candidates acquire a thorough knowledge of the Catholic faith and the ability to communicate it effectively. 4. Pastoral Formation The foregoing human, spiritual, and intellectual dimensions of deacon formation must relate to pastoral practice, equipping future deacons for their ministry of charity as icons of Christ the servant. Pastoral formation is necessarily both academic and experiential. It includes homiletics, counseling skills, sacramental celebrations, practical applications of Catholic social teaching, and ample opportunities for supervised pastoral experience. It builds upon what is learned in the classroom, and it also includes theological reflection so that pastoral experiences are understood through the lens of faith. 9

12 Components of the Aspirancy Program ND 186 provides a helpful overview of a sound aspirancy program: The aspirant path must be a distinctive program that provides for a thorough discernment of a diaconal vocation. Therefore, it must provide an appropriate initiation into diaconal spirituality; supervised pastoral experiences, especially among the poor and marginalized; and an adequate assessment of the aspirant s potential to be promoted to candidate formation, and ultimately to ordination. The aspirant path also must enable the formation personnel to create an environment in which a wife of a married aspirant can be appropriately prepared to give her consent to his continuation, and more essentially, to ascertain her compatibility with her husband s diaconal vocation and eventual ministry. Therefore, the aspirancy program for the Archdiocese of Kansas City in Kansas will include the following components: 1. Discernment of Diaconal Vocation The aspirant path is primarily a time for mutual discernment for the aspirants and for the Archdiocese. It is a time to listen to God s call and discern the readiness of the aspirant for acceptance into the candidate path in diaconal formation (ND 182). Keeping in mind the four dimensions in the formation of deacons, the aspirancy program will foster discernment through these means: a. Theology of the Diaconate 10 The aspirants will learn more about what it means to be a deacon as well as the various things that deacons do. They will study the diaconate from a biblical, theological, historical, and pastoral perspective, so that they will come to a clear understanding of what it means to become a deacon.

13 b. Spiritual Formation While spiritual formation is an integral part of diaconal formation at every stage of the journey, it will receive particular emphasis during aspirancy. The formation will help the aspirants develop an authentic diaconal spirituality as they grow in relationship to the Lord and His Church. If a possible call to the diaconate is the what of their discernment, the spiritual formation will provide the how, providing them tools for going deeper in their spiritual lives and in the process discovering how the Lord may be calling them at this time. c. Practical Considerations Throughout the aspirancy year there will be workshops on the human practicalities of a diaconal vocation. This would include everything from time management and family/ work issues to virtue development and fostering people skills. At the same time, the aspirants will come to a deeper awareness of specific areas where they need to grow and the role of grace in their ongoing transformation in Christ. The most significant element of human formation will be sessions that help aspirants and their wives come to a greater understanding of the ramifications of possible ordination to the diaconate for their marriage and family life. 2. Preparation for Theological Study Men who enter formation to the priesthood later in life often go through one or two years of formation before beginning their theological training. This period is known as the pre-theologate. One of the reasons for this approach is that older seminarians have not had the benefit of seminary college. The pre-theologate, in an accelerated, age-appropriate manner, provides the older seminarian with a firm grounding in academic and spiritual disciplines that will suitably prepare him for what is to come. In a sense, aspirancy is, among other things, a pre-theologate for prospective deacons. Men come into the program from diverse backgrounds and at different stages of readiness for the theological study that will take place in candidacy. The aspirancy program takes this into account, ensuring that a sufficient catechetical and philosophical foundation has been laid prior to candidacy. 11

14 For that reason, during the first half of the year the aspirants will survey the Catechism of the Catholic Church. The topics covered here will be treated in greater depth in the theology courses taken during candidacy. During the second half of the year, the aspirants will take philosophy and other introductory courses in Scripture and liturgy that will equip them for the study of Catholic theology. 3. Introduction to Pastoral Ministry As set forth in more detail later in this handbook, the aspirants will be given a pastoral assignment as part of their aspirant training. No doubt all of the aspirants have some experience in Church ministry. However, the purpose of the pastoral assignment is not only to expand their pastoral experience in a parish setting, but also to teach them to reflect on their experience as they discern God s presence in real-life situations. More fundamentally, the heart of diaconal ministry is Christian service. Throughout their diaconal formation, then, the men will be taught to apply what they learn in the classroom to every aspect of their life. Their pastoral assignments will help them to bridge the gap between faith and life, and come to a deeper understanding of the social dimension of the Gospel. 12

15 Setting the Bar The Archdiocese has the right and the serious responsibility to set high standards for men who aspire to the Sacrament of Holy Orders. These standards are summarized in the following principles: Personal Responsibility There are many people involved in the formation of deacons. There are professors, retreat masters, spiritual directors, pastors, and members of the formation team, to name but a few. Yet the aspirant himself is the one primarily responsible for his own diaconal formation. Therefore, the Archdiocese expects aspirants to be proactive in every aspect of their formation, taking the initiative as is appropriate for one who aspires to be a servant leader in the Church. Strive for Excellence The Archdiocese does not expect perfection from aspirants in the diaconate program, but she does expect them to strive for excellence in all that they do, thereby fully utilizing the gifts, talents, and graces they have been given. This habitual quest for excellence will translate into ordained men who are willing and able to put themselves fully at the disposal of the People of God in Northeast Kansas. Integral Formation We speak of diaconal formation, not diaconal education, because training for the diaconate is not merely an academic pursuit but rather a discipleship that encompasses every aspect of one s personality. Theological knowledge is important, but the goal of formation is to allow the theology to continually change the hearts of the aspirants so that they will minister in the Church with the heart of Christ. Community Building Rather than refer to a particular group of aspirants as a class, as though all they share is the same graduation date, we more typically refer to them as a cohort. A cohort is a group united in a common cause. In this case, the aspirants are united in their openness to serving the local Church as deacons. This vocation comes from the Church and is meant to benefit the entire Church. Deacons are called to be men who foster communion who help lead diverse people into Catholic unity. 13

16 Therefore, the Archdiocese expects her deacons to be community builders in the best sense of the word, and that starts with building a strong sense of community within the cohort. Love for the Church One of the hallmarks of deacons is love for the Church, expressed in a concrete way through the filial love and respect the deacon shows to his bishop and his pastor. Aspirants are expected to fully support in word and action the Church s teaching and her leaders, and specifically to take the initiative in building his relationship with his pastor.., The Archdiocese understands that most men who apply to the permanent diaconate are married. The support and shared discernment of the aspirants wives during the aspirancy year is of critical importance. In fact, a married aspirant will not be allowed to proceed to the next stage of formation without his wife s consent. In designing a family-friendly program, the Archdiocese warmly encourages the participation of wives at all formation events and will help with babysitting and other practical needs. Wives participation is rarely required (other than for interviews), but it is strongly recommended when the topic is explicitly marriage-related. While the wife is not the one being ordained, she is nonetheless encouraged to participate in deacon circles, deacon wife support groups, and other opportunities to build community with other couples that are going through or have already gone through the formation process. 14

17 The Formation Weekend While there may be slight variations from month to month, the usual format for the formation weekend at Savior Pastoral Center will be as follows: Friday 5:00 7:00 p.m. Arrival, get settled in room 7:00 7:15 p.m. Evening Prayer 7:15 7:30 p.m. Welcome, introductions 7:30 9:30 p.m. Class (2 hours)* Saturday 6:30 7:30 a.m. Holy Hour/Morning Prayer 7:30 8:15 a.m. Breakfast 8:15 11:15 a.m. Class (3 hours) 11:30 12:15 p.m. Mass 12:15 2:00 p.m. Lunch/break 2:00 5:00 p.m. Class (3 hours) 5:00 5:15 p.m. Evening Prayer 5:30 6:30 p.m. Dinner 6:30 9:00 p.m. Class (2.5 hours) 9:00 10:00 p.m. Social hour Sunday 6:45 7:45 a.m. Holy Hour/Morning Prayer 7:45 8:30 a.m. Breakfast 8:30 10:30 a.m. Class (2 hours) 11:00 a.m. noon Mass (families welcome/encouraged) Noon Lunch and Departure *Note: 12.5 hours of class will be distributed throughout the weekend. The maximum hours of an academic class will be 10 hours in a given weekend. The remaining class hours might include special presentations, seminars, spirituality workshops, discussion groups, practica, etc. continued... 15

18 Other Items: 16 Check In Aspirants can check into their room at Savior Pastoral Center any time after 5:00 p.m. on Friday afternoon. The first event for which their presence will be required is Evening Prayer at 7:00 p.m. Attendance Aspirants are expected to attend the monthly formation weekends in their entirety. Those who want to be excused from all or part of a formation event must submit a request in writing to the deacon office which includes the reason for the absence and how the aspirant or candidate proposes to make up work that is missed, if applicable. In assessing the request, the deacon office will also take into account the amount of time to be missed (e.g., an evening vs. the entire weekend). Repeated absences, even if excused, will reflect poorly on the aspirant. Situations that may result in excused absences include, but are not necessarily limited to, the following: Illness, injury, or hospitalization (self or member of household) Funeral/bereavement Significant family events (e.g., child s wedding or graduation) Unavoidable work conflicts Departure The final mandatory event is the Sunday Mass, for which the aspirant s family is welcome to join him. However, aspirants and their families are welcome to stay for lunch after Mass. Spouses The aspirant s spouse is welcome but ordinarily not required to attend all or part of the weekend sessions with him. Other members of his immediate family are most welcome to participate in Sunday Mass. Meals and Lodging The general expectation is that the aspirants will stay overnight at Savior Pastoral Center on Friday and Saturday evenings, though exceptions may be made in extraordinary circumstances. Breakfast, lunch, and dinner are provided on Saturday, and breakfast and lunch are provided on Sunday. At least one week prior to the weekend, the aspirant must contact the diaconate office to confirm (a) that he will be using a room on either or

19 both nights; (b) whether his wife will be staying with him (most of the rooms accommodate spouses); and (c) the number of people (self, spouse, children) who will be staying for lunch on Sunday. It will be assumed that the aspirant (and his spouse, if in attendance) will be here for the other meals over the weekend. Please let the diaconate office know of any dietary restrictions. Meals and lodging are provided by the Archdiocese. Books The aspirants are responsible for acquiring required books and reading assigned material in a timely fashion. Some materials may be downloadable from the diaconate page of the archdiocesan website. The aspirants are financially responsible for their own books and other printed materials. If this poses a hardship for a particular aspirant, he may request assistance through the diaconate office. Supplies The aspirants are also responsible for their own paper, notebooks, pens, etc. for the purpose of taking notes in class. They may also bring to class a laptop for that purpose. The classrooms and dorms do have wireless Internet access. Appropriate Attire Aspirants are to dress neatly for the formation weekends. Except for periods of recreation or exercise, the aspirants should wear a collared shirt and long pants. No athletic shoes, sandals, sweatshirts, T-shirts, athletic apparel, or jeans, please. Recreation While the weekends are full, the aspirants are welcome to take advantage of the gymnasium, pool, and ample walking areas at Savior Pastoral Center during scheduled down time. Please note that all of the facility s safety rules are in effect, and that the aspirant assumes the risk of any injury that might occur while exercising on site. The aspirants are also strongly encouraged to spend recreation time getting to know one another. Cancellation In the case of inclement weather, aspirants should consult the permanent diaconate page of the archdiocese website, or call (913)

20 Schedule of Formation Weekends September 11 13, 2015 (because Labor Day is Sept. 7) 18 Topics include: introduction and orientation; instruction on praying the Liturgy of the Hours; Catechism of the Catholic Church ( CCC ) 1 421; introduction to the spiritual life, meditation, and deacon circles. October 2 4, 2015 Topics include: plan of life; CCC (Christ, Mary, Holy Spirit, Church); Marian devotion and the Rosary; chastity, celibacy, and the diaconate. November 6 8, 2015 Topics include: discernment; CCC (last things; liturgy and sacraments); seminar on the life of a married deacon; examination of conscience and Confession; theology of Holy Orders. December 4 6, 2015 Topics include: spiritual direction; overcoming objections to prayer; CCC (moral principles); social justice opportunities in the Archdiocese; Catholic Charities; talk by Archbishop Naumann. January 15 17, 2016 Topics include: retreat led by Apostles of the Interior Life, with meditations on silence, discernment, holy initiative, and spiritual friendship. February 5 7, 2016 (Ash Wednesday is Feb. 10) Topics include: Introduction to Philosophy (part one).* March 4 6, 2016 (4th Sun. of Lent) Topics include: Introduction to Philosophy (part two).* April 1 3, 2016 (Divine Mercy Sunday) Topics include: Sources and Methods of Theology.* May 6 8, 2016 Topics include: Introduction to Scripture; deacons in Scripture.* June 3 5, 2016: Topics include: Introduction to Liturgy; self-evaluations.* *The monthly formation meetings from February to June will also include ongoing presentations on the life, ministry, and spirituality of the deacon.

21 Pastoral Assignment As an integral part of the formation program, the aspirants will be given a pastoral assignment, as described below. Objectives Strengthen the aspirant s relationship with his pastor and parish; Increase aspirant s knowledge of parish life; Expose aspirant to aspects of parish ministry with which he is less familiar; Provide opportunities for growth in a spirit of service to God s people; Prepare aspirant to approach theological study from the context of pastoral ministry and experience. Assignment In cooperation with one s pastor, the aspirant is to devote 50 hours in parish-related ministry (or ministries) with which he has little or no previous experience. The time is approximate, and is based on the general expectation of averaging 5 hours per month from September to June. Depending on the nature of the ministry, the aspirant is allowed the flexibility to determine how the hours are accumulated (big chunks or small chunks, evenings or weekends, etc.). The assignment should strive to balance observation and hands-on assistance. At the conclusion of the aspirancy year, and as a condition for acceptance as a candidate for the diaconate, the aspirant must submit a two-page reflection paper on his pastoral assignment. This reflection should include the following: A summary of how he spent the 50 hours; What he learned from this experience; and A description of one incident from the pastoral assignment that was especially meaningful to him. How was God present in that situation? What did the Lord teach him through this incident? Some men have found it helpful to keep a log or journal of time spent in their pastoral assignments. The aspirants are encouraged, but not required, to keep a log or journal. 19

22 The aspirant should meet with his pastor at appropriate intervals and at the conclusion of his pastoral assignment to discuss his experience. If any questions arise concerning your pastoral assignment, contact Leon Suprenant at or (913) Pastoral Assignment Agreement Form Each aspirant, in collaboration with his pastor, will complete a Pastoral Assignment Agreement Form (see sample below) at the beginning of the Aspirancy year. These forms will be distributed at the first formation weekend of the year, and extra copies are available at the permanent diaconate page of the archdiocesan website, Name: Parish: Pastor: Pastoral Assignment Agreement Form Brief description of pastoral assignment: Signatures: Aspirant Date Pastor Date 20

23 Deacon Circles All aspirants will be assigned to a deacon circle. Each deacon circle will be composed of 3 5 aspirants and candidates along with a deacon mentor. Each deacon circle will customarily meet three times during the formation year in the fall, winter, and spring. Wives are strongly encouraged to participate in the deacon circles if at all possible. The typical deacon circle will last approximately two hours, and will include the following elements: Evening Prayer Faith sharing Discussion facilitated by the deacon and his wife Deacon circles (a) provide aspirants and candidates with the opportunity to reflect upon and verbalize how God is working in their lives; (b) help them digest the formation that is being received; and (c) build bonds of communion within the circle and among the entire diaconate community. From the National Directory (no. 280): The director of formation, with the approval and appointment of the bishop, should designate mentors from among deacons or priests who are knowledgeable and competent to assist him in assessing the potential and qualifications of those in formation.... The mentor is charged with following the formation of those committed to his care, offering support and encouragement. Depending upon the size of the formation community, a mentor will be responsible for one aspirant or candidate, or he may be invited to minister to a small group of aspirants or candidates. Mentors receive their orientation and supervision from the director of formation. They also help the director for pastoral formation facilitate theological reflection among those assigned to them. Mentors are members of the formation team and are invited to collaborate with the director of formation in the programming of the different formational activities and in the preparation of the judgment of suitability. 21

24 Basic Standards for Readiness for Admission into the Candidate Path in Formation Model Standards for Readiness for Admission into the Candidate Path From National Directory; United States Conference of Catholic Bishops; 2005 Appreciation/Knowledge of Human Dimension His personality (strengths and limitations), appropriate boundaries, and his talents and gifts; collaboration Models of faith and moral development through discussion and action The necessity for ongoing spiritual and academic development The role of respectful listening and tolerance in dialogue with others whose point of view may differ from his Demonstrated Ability/Skill To be self-reflective; to reveal himself appropriately, sharing his experiences and attitudes with others as verified in the formation community, mentor group, pastoral ministry placement, and self-evaluation; to be both a leader and follower To use his knowledge to encourage others to reflect and share their experiences in dialogue and action To demonstrate the use of appropriate resources for his physical, emotional, and spiritual development; to take initiative in self-study and in completing home assignments To be a good listener, respect each person, and be accepted as a trusted participant who keeps confidences; to be open to change through reflective growth in understanding; to express his position candidly in sharing for study and dialogue, neither intimidating nor being intimidated in doing so To integrate and prioritize his personal boundaries relating to family, recreation, work, ministry, and time alone To contribute to and utilize a support system 22 continued...

25 Model Standards for Readiness for Admission into the Candidate Path (continued) Appreciation/Knowledge of Spiritual Dimension God s redeeming activity in his lifestyle, experiences, and ministries The lectio divina in the formation of a strong Christian spirituality His commitment to Christian ministry as rooted in the baptismal call A personal and communal prayer life His state in life, responsibilities, and role in diaconal discernment; diaconal celibacy and other commitments An ecumenical perspective in formation Demonstrated Ability/Skill To reflect theologically on his faith experience through regular spiritual direction To pray the Scriptures, meditating on the mystery of God as our Father, Son, and Holy Spirit To foster an appreciation of baptismal ministry among others, enabling others to reflect upon their faith journey in relationship to this call To fulfill a regular commitment to a pattern of personal and communal prayer through frequent praying of the Liturgy of the Hours, especially morning and evening prayer; to participate frequently in the Eucharist and the Sacrament of Reconciliation, personal prayer and reading of the Bible, and devotion to Mary and to the saints; to plan and lead communal prayer To ascertain, if married, the quality of his relationship with his wife and children and the need for dialogue and mutual consent to continue in formation and move forward toward ordination; to make, if unmarried, a commitment to perpetual celibacy and live a single lifestyle in an appropriate manner To practice in prayer and action an attitude of discipleship to Christian unity, desiring to know more about other Christian denominations and other faith experiences and finding ways for mutual action in serving human needs continued... 23

26 Model Standards for Readiness for Admission into the Candidate Path (continued) Appreciation/Knowledge of Intellectual Dimension The Catechism of the Catholic Church The Sacraments of Christian Initiation and the Sacrament of Holy Orders, especially the Order of Deacon The Eucharist as the summit and center of Christian communal life, especially in his formation community The Church s spiritual tradition, including its various paths of spirituality Pastoral resources Pastoral Dimension Theological sources that ground, interpret, and guide the activity that constitutes the pastoral life of the Church Effective communication skills A multicultural perspective in formation; cultural communication patterns and their impact on goals and programming; resources for ethnic, racial, and cultural groups How to approach theological study from within the context of his pastoral experience and ministry Demonstrated Ability/Skill To articulate the primary teachings of the Church and discuss contemporary issues in light of this teaching To speak informally on Christian vocations and ordained ministry, particularly the Order of Deacon and its threefold ministries of word, liturgy, and charity; to relate this knowledge to personal and communal vocation discernment To actively participate in the Eucharist as a lector or extraordinary minister of the Eucharist and in ministry to the sick To experience and invite others into meaningful expressions of prayer and forms of Christian spirituality To refer others to appropriate pastoral resources as needed To name appropriate theological resources useful to ministerial study and service To communicate effectively in spoken and written word To effectively use different cultural communication patterns whenever appropriate, and to use and guide others to appropriate multicultural resources To discern how God is calling him into ministry and to link, in reflection, his pastoral and personal experiences to theology apprehending God s presence through touching the needs of the poor or afflicted; to be an advocate for people in need and a facilitator of the community s resources in response to human needs 24 continued...

27 Model Standards for Readiness for Admission into the Candidate Path (continued) Appreciation/Knowledge of Diaconal Vocation and Ministry His ongoing relationship with God as the source of his ministry and discernment of a diaconal vocation His call and his personal commitment to live the Good News in all aspects of life The role and ministry of the deacon within the faith community The teaching that it is the Church that calls and affirms the vocation to an ordained ministry Demonstrated Ability/Skill To articulate his relationship with God and reasons for believing he has a call to the Order of Deacons within the formation community To articulate his call and commitment to his spiritual director and to the formation personnel and to communicate this through self/peer/formation/pastoral/ family assessments To articulate this understanding in ways that are life-giving and empowering within his family, place of employment, parish, formation community; to identify, call forth, affirm, and support the gifts, strengths, and talents of others To participate collaboratively in all aspects of formation; to be cooperative, open, and respectful to all who journey with him; to be receptive of insights offered by the formation personnel, his wife and family, peers, and pastor 25

28 Admission to Candidacy As the aspirancy year concludes, the aspirant, with the input of his family, spiritual advisor, and formation team, may elect to petition to continue in the formation program as a candidate for the diaconate. When the aspirant arrives at the decision to take this next step, two documents must be submitted to the Archbishop, c/o the Office of the Permanent Diaconate: 1. A personal, handwritten, and signed letter prepared for the Archbishop by the aspirant requesting admission to the candidate path of formation, as well as the reception of the Rite of Admission to Candidacy. Aspirants should briefly set forth their motivation and reasons for their request in the letter. Married aspirants should also indicate their awareness of the impact of diaconal formation and ordination on their marriage and family life, specifically noting that their wife consents to their continuing in the program. Unmarried aspirants should indicate their understanding of and ability to live out the requirement of perpetual celibacy. 2. A personal, handwritten, and signed letter prepared by the married aspirant s wife, consenting to his petition for acceptance into candidacy formation. She should also briefly set forth her understanding of the meaning of diaconal formation and ordination and its projected impact on their marriage and family life. These petitions will be due Friday, June 3, 2016, at the beginning of the June 2016 formation weekend. 26

29 The committee on admission and scrutinies will interview all those who petition for admission into the candidate path of formation to appraise their readiness for this step and to ascertain their wives level of consent and support for his continued diaconal formation. In conducting the interview, the committee on admission and scrutinies will also take the following into account: the aspirant s application materials the aspirant s psychological evaluation and other assessment tools letter of recommendation from the aspirant s pastor the quality of the aspirant s participation in formation weekends the aspirant s reflection paper from his pastoral assignment the aspirant s self-evaluation of his progress during aspirancy After the interviews, the committee will make its recommendations to the Archbishop, who will then select those who will be admitted to candidate formation. Those who are selected will complete a weekend retreat August 19 21, 2016, and then will be formally admitted to candidacy through the Rite of Admission to Candidacy on Sunday, August 21, 2016, at 10:00 a.m. at Savior Pastoral Center chapel. At that time, each new candidate for the diaconate will publicly express his will to offer himself to God and to the Church as an ordained minister. 27

30 Candidacy Schedule Following is the schedule of formation weekends for the candidacy years for planning purposes. This does not preclude the addition of other meetings, seminars, and courses, especially during the summer months. You will receive ample notice should there be any additions and/or other changes in the formation schedule. Candidacy, year 1 28 September 2016 Sept October 2016 Oct. 7 9 November 2016 Nov. 4 6 December 2016 Dec. 2 4 January 2017 Jan. 6 8 February 2017 Feb. 3 5 March 2017 Mar. 3 5 April 2017 Apr. 7 9 May 2017 May 5 7 June 2017 June 2 4 Candidacy, year 2 September 2017 Sept October 2017 Oct. 6 8 November 2017 Nov. 3 5 December 2017 Dec. 1 3 January 2018 Jan. 5 7 February 2018 Feb. 2 4 March 2018 Mar. 2 4 April 2018 Apr. 6 8 May 2018 May 4 6 June 2018 June 1 3, Rite of Lector* Summer 2018 Homiletics I, exact date tba Candidacy, year 3 September 2018 Sept. 7 9 October 2018 Oct. 5 7 November 2018 Nov. 2 4 December 2018 Dec. 7 9 January 2019 Jan. 4 6 February 2019 Feb. 1 3

31 Candidacy, year 3 (continued) March 2019 Mar. 1 3 April 2019 Apr. 5 7 May 2019 May 3 5 June 2019 June 7 9, Rite of Acolyte* Summer 2019 Homiletics II, exact date tba Candidacy, year 4 September 2019 Sept. 6 8 October 2019 Oct. 4 6 November 2019 Nov December 2019 Dec dates, including Ordination date, tba *At the conclusion of the second and third years, the Archbishop will confer the ministries of lector and acolyte upon each of the candidates. These ministries are conferred to further dispose the deacon candidates for service of the Word and altar. The celebration of these rites will be preceded by specific instruction and formation regarding the ministry, as well as a retreat. 29

32 Primary Sources The aspirants should have copies of the following volumes for use during aspirancy and beyond: Holy Bible Catholic edition; we recommend the RSV-CE or the New American Bible. Liturgy of the Hours We recommend the one-volume Christian Prayer from the Catholic Book Publishing Company which may be purchased through the Savior Pastoral Center bookstore, though other volumes are acceptable. Aspirants may also want to make use of and/or Catechism of the Catholic Church The large green volume, which has the glossary and various indices at the end, is the preferred edition. Aspirants may also want to purchase the Compendium of the Catechism of the Catholic Church. The Compendium may be viewed online at documents/archive_2005_compendium-ccc_en.html. National Directory for the Formation, Ministry, and Life of Permanent Deacons in the United States (USCCB) As the title indicates, this is the blueprint for deacon programs in the United States. Basic Norms for the Formation of Permanent Deacons (Vatican Congregation for Catholic Education) Along with the Directory for the Ministry and Life of Permanent Deacons, which is found in the same volume, the Basic Norms apply to the formation, ministry, and life of deacons throughout the world. 30

33 Directory of Aspirants, Class of 2020 Chris Allen Wife: Peggy Children: Katherine, Christopher, Emily, Anna Phone: (785) Parish: Corpus Christi, Lawrence David Auten Wife: Paula Children: Paige, Bailey Phone: (785) Parish: St. Matthew, Topeka Ken Billinger Wife: Patty Children: Blaine (deceased) Phone: (913) Parish: Ascension, Overland Park Bill Graveman Wife: Kathy Children: Michael, Laura Phone: (913) Parish: Sacred Heart, Tonganoxie 31

34 Tom Greer Wife: Monica Children: Thomas, Patrick, Madelin Phone: (913) Parish: St. Joseph, Shawnee Mario Gutierrez Wife: Rosalia Children: Cecilia, Mario, Adan, Sarai Phone: (913) Parish: All Saints, KCK Vince Hallouer Wife: Joleen Children: Kerri, Kathi, Mary Phone: (816) Parish: St. Paul, Olathe Patrick Hood Wife: Virginia Children: Gregory, Andrew, Victoria Phone: (913) Parish: Immaculate Conception- St. Joseph, Leavenworth 32

35 Jason Imlay Wife: Kristee Children: Kaitlyn, Luke, Mia Phone: (913) Parish: Prince of Peace, Olathe Kris Kuckelman Wife: Jami Children: Katie, Abbie, and Maggie Phone: (913) Parish: Ascension, Overland Park John Langer Wife: Lisa Children: Teresa, Michelle Phone: (785) Parish: Christ the King, Topeka Jody Madden Wife: Cassie Children: Kolbe, Clare, Rebecca, Emily, Katherine, Corbin, Blaise, Kiara Phone: (785) Parish: Most Pure Heart of Mary, Topeka 33

36 Mark Mies Wife: Gail Children: Jessica, Andrew, Jarrett, Jordyn Phone: (913) Parish: St. Joseph, Shawnee Jim Mullin Wife: Dana Children: Stephanie, Allison, Makenzie Phone: (913) Parish: Nativity, Leawood Bob Ortiz Wife: Diane Children: Nichole, Regina, Robert Phone: (785) Parish: Mater Dei, Topeka Rob Peschel Wife: Amy Children: Aubrie, Emma, Eva Phone: (785) Parish: St. Gregory the Great, Marysville 34

37 Justin Reuter Wife: Ashley Children: Calvin, Lucy, Anthony Phone: (913) Parish: Prince of Peace, Olathe Daniel Vehige Wife: Mandy Children: Thomas, Jay, Erik, Elizabeth Phone: (620) Parish: Sacred Heart, Emporia Pat Wike Wife: Rosalie Children: Paul, Ashley, Cassandra Phone: (303) Parish: Sacred Heart, Paxico John Williams Wife: Tessa Children: Angelina, Sofia, Felicity, Philomena Phone: (913) Parish: Holy Spirit, Overland Park Michael Wilson Wife: Chris Children: Sarah, Rachel, Leah, Rebekah Phone: (913) Parish: Cathedral of St. Peter, KCK 35