Catholicism, Orthodoxy, Anglicanism
The diaconate is one of the
major orders in the
Eastern Orthodox, and
Oriental Orthodox churches. The other major orders are those of
priest) and, historically (
While the diaconate as a
vocation was maintained from earliest Apostolic times to the present in the Eastern churches (Orthodox and Catholic), it mostly disappeared in the Western church (with a few notable exceptions such as St.
Francis of Assisi) during the first millennium, with Western churches retaining deacons attached to diocesan cathedrals. The diaconate continued in a vestigial form as a temporary, final step along the course toward ordination to priesthood. In the 20th century, the diaconate was restored as a vocational order in many Western churches, most notably in the Latin Rite of the Catholic Church, the Anglican Communion, and the
United Methodist Church.
In Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties, but often report indirectly to the bishops of their diocese. They have a distinctive role in the
liturgy of the Eastern and Western Churches. In the Eastern Church, deacons have a profound liturgical presence in the Divine Liturgy. In the Western Church, Pope St.
Gregory the Great greatly reduced the liturgical role of the deacon in the Roman Rite, limiting them to serving the bishop, the proclamation of the
Gospel, assisting the celebrant at the altar aside from the deacon's calling of charity. Today, deacons are also granted permission to preach.
Beginning around the fifth century, there was a gradual decline in the permanent diaconate in the Latin church. It has however remained a vital part of the Eastern Catholic Churches.
 From that time until the years just prior to the
Second Vatican Council, the only men ordained as deacons were seminarians who were completing the last year or so of graduate theological training, so-called "transitional deacons", who received the order after they complete their third year at the theological
seminary, several months before priestly ordination.
Following the recommendations of the council (in
Lumen gentium, 29), in A.D. 1967
Pope Paul VI issued the
motu proprio Sacrum Diaconatus Ordinem, restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination. These men are known as permanent deacons in contrast to those continuing their formation, who were then called transitional deacons. There is no sacramental or canonical difference between the two, however, as there is only one order of deacons.
Ornately embroidered dalmatic, the proper vestment of the deacon (shown from the back with an appareled
The permanent diaconate formation period in the Roman Catholic Church varies from diocese to diocese as it is determined by the local ordinary. But it usually entails a year of prayerful preparation, a four- or five-year training period that resembles a collegiate course of study, and a year of post-ordination formation as well as the need for lifelong continuing education credits. Diaconal candidates receive instruction in
theology, study of the Holy Scriptures (the Bible),
homiletics, sacramental studies,
ecclesiology, counseling, and pastoral care and ministry before ordination. Although they are assigned to work in a parish – which for permanent deacons will usually be their home parish who sponsored them and possibly nearby parishes and certain other ministries (judge on the tribunal, marriage counselor, diocesan vice chancellor, hospital or school vice chaplain) – by the diocesan bishop, once assigned, deacons are under the supervision of the parish pastors and, for those working in diocesan ministries, the priest or other individual overseeing those offices, if the deacon is not in charge there.
 Unlike most clerics, permanent deacons who also have a secular profession have no right to receive a salary for their ministry,
 but many dioceses opt to remunerate them anyway.
The ministry of the deacon in the Roman Catholic Church is described as one of service in three areas: the Word, the Liturgy and Charity. The deacon's ministry of the Word includes proclaiming the Gospel during the
Mass, preaching and teaching. The deacon's liturgical ministry includes various parts of the Mass proper to the deacon, including being an ordinary minister of Holy Communion and the proper minister of the chalice when Holy Communion is administered under both kinds. The ministry of charity involves service to the poor and marginalized and working with parishioners to help them become more involved in such ministry. As clerics, deacons are required to pray the
Liturgy of the Hours. Deacons, like priests and bishops, are ordinary ministers of the sacrament of
Baptism and can serve as the church's witness at the sacrament of Holy Matrimony, which the bride and groom administer to each other (though if the exchange of vows takes place in a wedding Mass, or Nuptial Mass, the Mass is celebrated by the priest and the deacon acts as another witness). Deacons may preside at funeral rites not involving a Mass (e.g., the final commendation at the gravesite or the reception of the body at a service in the funeral home), and may assist the priest at the Requiem Mass. They can preside over various services such as
Benediction of the Blessed Sacrament, and they may give certain blessings. They cannot hear confession and give absolution, anoint the sick, or celebrate Mass.
At Mass, the deacon is the ordinary minister of the proclamation of the Gospel (in fact, a priest, bishop, or even the Pope should not proclaim the Gospel if a deacon is present)
 and of Holy Communion (primarily, of the Precious Blood). As ordained clerics, and if granted faculties by their bishops, deacons may preach the homily at a public Mass, unless the priest celebrant retains that ministry to himself at a given Mass.
vestments most particularly associated with the Western Rite Catholic deacon are the
dalmatic. Deacons, like priests and bishops, must wear their albs and stoles; deacons place the stole over their left shoulder and it hangs across to their right side, while priests and bishops wear it around their necks. The dalmatic, a vestment especially associated with the deacon, is worn during the celebration of the Mass and other liturgical functions; its use is more liberally applied than the corresponding vestment of the priest, the
chasuble. In the United States, some deacons only wear the dalmatic at Masses that are considered feasts, solemnities, or solemn or important occasions, such as ordinations, weddings, funerals, Baptisms, or dedication ceremonies. At certain major celebrations, such as ordinations, the diocesan bishop wears a dalmatic under his chasuble, to signify that he enjoys the fullness of the three degrees of Holy Orders – deacon, priest, and Bishop.
Permanent deacons often serve in parish or other ministry as their time permits, since they typically have other full-time employment. They may also act as parish administrators (c. A.D. 217 of the Code of Canon Law). With the passage of time, more and more deacons are serving in full-time ministries in parishes, hospitals, prisons, and in diocesan positions. Deacons often work directly in ministry to the marginalized inside and outside the church: the poor, the sick, the hungry, the imprisoned.
The transitional diaconate is to be conferred on seminarians (continuing to the priesthood) no sooner than 23 years of age (c. A.D. 1031 of the Code of Canon Law). The permanent diaconate can be conferred on single men 25 or older, and on married men 35 or older, but an older age can be required by the episcopal conference.
 If a married deacon is widowed, he must maintain the celibate state. Under some very rare circumstances, however, deacons who have been widowed can receive permission to remarry. This is most commonly done when the deacon is left as a single father. In some cases, a widowed deacon will seek priestly ordination, especially if his children are grown.
 (See also
clerical celibacy.) The wife of a permanent deacon may be sometimes considered a partner in his ordained ministry. In many dioceses, the wife of the diaconal candidate undertakes the same education and training her husband does.
A deacon is not
styled "Father" as a priest would be, but as "Deacon",
 (in Spanish, "Diácono")
 abbreviated variously as "Dn." or "Dcn." This preferred method of address is stated in the A.D. 2005 document of the United States Conference of Catholic Bishops, National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States. The proper address in written correspondence for all Deacons of the Latin (Roman Rite) Catholic Church in the United States is "Deacon Name",
 although it is not uncommon to see "Rev. Mr." sometimes used. "Rev. Mr.", however, is more often used to indicate a
transitional deacon (i.e., preparing for ordination to the priesthood) or one who belongs to a
religious institute, while Rev. Deacon is used as the honorific for permanent deacons in many dioceses (e.g. Rev. Deacon John Smith, or Deacon John Smith). The decision as to whether deacons wear the
Roman collar as street attire is left to the discretion of each bishop for his own diocese. Where clerical garb is approved by the bishop, the deacon can choose to wear or not wear the "collar". Where it is not permitted, the deacon must wear secular clothing. It is becoming more common to see deacons wearing a clerical suit especially in prisons and jails.
Deacons, like seminarians, religious, and the two other orders, bishops and priests, pray the
Liturgy of the Hours; however, deacons are usually only required to pray Morning and Evening Prayer.
In solemn Masses today and more so in older Rites of the Mass, one deacon will serve as the
Deacon of the Word (proclaiming the Gospel and the Kyrie, and some other parts), and the
Deacon of the Eucharist, who assists the priest during the Liturgy of the Eucharist. Before the reforms of Vatican Council II and the restoration of the permanent diaconate, it was common for a priest to vest as a deacon at High Mass and perform the parts assigned for the deacon. Those who have embraced the reforms of the Council generally consider it an abuse for a priest to vest as a deacon. If a priest or priests have to undertake certain duties normally allowed to a deacon – the homily, being a minister of the chalice, visiting prisons or hospitals, etc., he will vest as a priest, wearing the chasuble – or at least the stole and alb – at Mass and solemn ceremonies, and the clerical suit with collar elsewhere.
Eastern Orthodoxy and Eastern Catholicism
In addition to proclaiming the
Gospel and assisting in the distribution of
Holy Communion, the deacon
icons and people, calls the people to prayer, leads the
litanies, and has a role in the dialogue of the
Anaphora. In keeping with Eastern tradition, he is not permitted to perform any
Sacred Mysteries (sacraments) on his own, except for Baptism
in extremis (in danger of death), conditions under which anyone, including the laity, may baptize. When assisting at a normal baptism, it is often the deacon who goes down into the water with the one being baptized (
Acts 8:38). In contrast to the
Roman Catholic Church, deacons in the Eastern Churches may not preside at the celebration of marriages, as in Eastern theology the sacrament is conferred by the nuptial blessing of a priest.
Diaconal vestments are the
sticharion (dalmatic), the
orarion (deacon's stole), and the
epimanikia (cuffs). The last are worn under his sticharion, not over it as does a priest or bishop. The deacon usually wears a simple orarion which is only draped over the left shoulder but, if elevated to the rank of archdeacon, he wears the "doubled-orarion", meaning it is passed over the left shoulder, under the right arm, and then crossed over the left shoulder (see photograph, right). In modern Greek practice, a deacon wears this doubled orarion from the time of his ordination. Also, in the Greek practice, he wears the clerical
kamilavka (cylindrical head covering) with a rim at the top. In Slavic practice, a
hierodeacon (monastic deacon) wears the simple black kamilavka of a monk (without the rim), but he removes the monastic veil (see
klobuk) when he is vested; a married deacon would not wear a kamilavka unless it is given to him by the bishop as an
ecclesiastical award; the honorary kamilavka is purple in colour, and may be awarded to either married or monastic clergy.
As far as street clothing is concerned, immediately following his ordination the deacon receives a blessing to wear the
Slavonic: Riassa), an outer cassock with wide sleeves, in addition to the
Anterion (Slavonic: Podraznik), the inner cassock worn by all orders of clergy. In the Slavic practice, married clergy may wear any of a number of colours, but most often grey, while monastic clergy always wear black. In certain jurisdtictions in North America and Western Europe, a
Roman collar is often worn, although this is not a traditional or widespread practice.
protodeacon (Greek: πρωτοδιάκονος: protodiakonos, "first deacon") is a distinction of honor awarded to senior deacons, usually serving on the staff of the diocesan bishop. An
archdeacon is similar, but is among the monastic clergy. Protodeacons and archdeacons use a double-length orarion even if it is not the local tradition for all deacons to use it. In the Slavic tradition a deacon may be awarded the doubled-orarion even if he is not a protodeacon or archdeacon.
According to the practice of the Greek Orthodox Church of America, in keeping with the tradition of the Ecumenical Patriarchate, the most common way to address a deacon is "Father".
 Depending on local tradition, deacons are addressed as either "Father", "Father Deacon", "Deacon Father", or, if addressed by a Bishop, simply as "Deacon".
The tradition of
kissing the hands of ordained clergy extends to the diaconate as well. This practice is rooted in the Holy Eucharist and is in acknowledgement and respect of the eucharistic role members of the clergy play in preparing, handling and disbursing the sacrament during the Divine Liturgy, and in building and serving the church as the Body of Christ.
Anciently, the Eastern churches ordained women as deaconesses. This practice fell into desuetude in the second millennium, but has been revived in some Orthodox and Oriental Orthodox churches.
Saint Nectarios of Pentapolis ordained a number of nuns as deaconesses in convents. Deaconesses would assist in anointing and baptising women, and in ministering to the spiritual needs of the women of the community. As churches discontinued ordaining women as deacons, these duties largely fell to the
nuns and to the priests' wives.
priest vested as a deacon with an alb and a purple
over his left shoulder
In Anglican churches, deacons often work directly in ministry to the marginalized inside and outside the church: the poor, the sick, the hungry, the imprisoned. Unlike Orthodox and Catholic deacons who may be married only before ordination, Anglican deacons are permitted to marry freely before or after ordination, as are Anglican priests. Most deacons are "transitional", that is, preparing for the priesthood and they are usually ordained priests about a year after their diaconal ordination. However, there are some deacons who do not go on to receive priestly ordination, so called "permanent deacons". Many provinces of the
Anglican Communion ordain both women and men as deacons. Many of those provinces that ordain women to the priesthood previously allowed them to be ordained only to the diaconate. The effect of this was the creation of a large and overwhelmingly female diaconate for a time, as most men proceeded to be ordained priests after a short time as a deacon.
Certificate of ordination as a deacon in the Church of England given by
, the Bishop of London, to Gideon Bostwick. February 24, 1770
Anglican deacons may
baptize and in some dioceses are granted licences to
solemnize matrimony, usually under the instruction of their parish priest and bishop. Deacons are not able to preside at the
Eucharist (but can lead worship with the distribution of already-consecrated communion elements where this is permitted), nor can they pronounce God's absolution of sin or pronounce the Trinitarian blessing.
 In most cases, deacons minister alongside other clergy.
An Anglican deacon wears an identical
choir dress to an Anglican priest:
academic hood. However, liturgically, deacons usually wear a
stole over their left shoulder and fastened on the right side of their waist. This is worn both over the surplice and the
alb. A deacon might also wear a
The title "women deacon" or "deaconess" appears in many documents from the early Church period, particularly in the East. Their duties were often different from that of male deacons; women deacons prepared adult women for baptism and they had a general apostolate to female Christians and catechumens (typically for the sake of modesty).
 Women appear to have been ordained as deacons to serve the larger community until about the 6th century in the West
 and in the East until modern times.
Liturgies for the ordination of women deacons are quite similar to those for male deacons
 and the ancient ordination rites have been noted by groups like Womenpriests.
 Although it is sometimes argued that women deacons of history were not sacramentally ordained in the full sense used in the present day in Canons 1008 and 1009 of the Code of Canon Law,
 some modern scholars argue that the ordination of women deacons would have been equally sacramental to that of male deacons.
Currently, the Catholic Church is investigating the possibility of restoring women to the diaconate,
 but as of yet does not permit female deacons. Unlike in the case of priestly ordination, the Vatican has declined to state that ordination of women to the diaconate is not possible. The Russian Orthodox Church had a female diaconate into the 20th century. The Holy Synod of the Orthodox Church of Greece restored a monastic female diaconate in 2004.