Ara Coeli
Cathedral Road
ARMAGH BT61 7QY
Tel (028) 3752 2045
Fax (028) 3752 6182
Email: [email protected]
Administrative Staff:
Mrs Caroline Hicks
[email protected]
Mrs Donna Gray
[email protected]
Mrs Kathy Lennon
[email protected]
Chancellor:
Very Rev Michael Toner PP
[email protected]
Assistant Chancellor:
Rev Paul Murphy
[email protected]
Diocesan Secretary:
Rev Colm Hagan
[email protected]
Financial Administrator:
Mrs Brenda O’Hare
[email protected]
Human Resources Officer:
Mrs Mrs Orlagh McCullough
[email protected]
Media Queries:
Mr Martin Long – Tel: 01 5053010
Mobile: 086 1727 678
[email protected]
Cardinal Brady hopes to issue the finalised pastoral areas may in June 2009. You can see the draft map here. All parishioners are welcome to their parish meting.
The dates of the parish meetings are as follows. More details are available from the parish priest.
Keeping in mind the example of Jesus, the Apostles
selected and ordained a number of men specifically for this service.
For
a number of centuries, deacons ministered in close co-operation with
the bishops of the Church, assisting at the Eucharist, preaching the
Gospel, and exercising a ministry of charity.
Francis of Assisi,
founder of the Franciscan Orders, is probably one of the best known
deacons, though many tend to assume that he was a priest. Gradually, in
the Western Church, the functions of deacons were absorbed into the
ministry of the priest, and the diaconate became a transitional order,
for those on the way to priesthood. The diaconate continued to exist as
a permanent ministry in the Eastern Churches, including those in full
communion with Rome.
Renewal
The Second Vatican
Council envisaged a renewal of ministry, both lay and ordained, in the
Church. The Council’s Constitution on the Church, Lumen Gentium,
explains that the lay faithful, by virtue of their Baptism, are
commissioned to an active apostolate and insists that “every
opportunity be given them so that, according to their abilities and the
needs of the times, they may zealously participate in the saving work
of the Church.”
The Second Vatican Council also proposed the
restoration of the diaconate as a “distinct ministry of service” to be
exercised “in communion with the bishop and his group of priests”. Many
of the functions which deacons perform can also be carried out by
members of the lay faithful. The restoration of the diaconate is not
intended in any sense to change that situation. The idea is that some
of those who already exercise these functions would be “strengthened
with the grace of diaconal ordination” and in that way would be
designated to be a visible public sign of the Christ the Servant in the
community of the Church.
What do Permanent Deacons Do?
The
first responsibility of the deacon is to be an effective visible sign
of Christ who came to serve rather than to be served. Although the
ministry of the deacon may be exercised on a part-time basis, he
remains at all times a deacon and he is called, in his life-style, to
reflect this.
The ministry of the deacon is an expression of his
being, as the documents say, an icon of Christ the servant. The areas
of ministry which may be entrusted to deacons fall under three general
headings, Altar, Word and Charity. They include:
Altar
• Assisting the priest at the celebration of the Eucharist
• Bringing the Eucharist to the sick at home and in hospitals
• The formation of altar servers and Ministers of the Eucharist
• Presiding at Exposition and Benediction of the Blessed Sacrament
• The celebration of Baptism
• Celebrating marriages (with the appropriate delegation)
• Presiding at funerals
Word
• Proclaiming the Gospel at the Liturgy
• Preaching the homily
• Participating in sacramental preparation programmes
• The formation of Ministers of the Word
• Facilitating study of, and prayer with, the scriptures
Charity
• Facilitating the development of lay ministry
• Visiting the sick
• Visiting prisoners
• Visiting the bereaved
• Youth ministry, and the facilitation of peer-ministry among young people
• Promoting awareness of the social teaching of the Church
• The promotion of justice and human rights
A
permanent deacon is not a “lone ranger.” He receives his mission from
the Archbishop, and will be assigned to work as a member of a team,
normally under the leadership of a parish priest. He is called to
minister in close co-operation with priests and with members of the lay
faithful who are entrusted with various ministries.
Collaborative
ministry is already a reality in very many parishes, especially with
the development of Parish Pastoral Councils, baptism teams, bereavement
support groups etc. Deacons are not intended to replace lay ministers.
On the contrary, in many places, they play a key role in the
development and co-ordination of lay ministry. Neither are deacons
intended to be “mini-priests,” making up for a shortage of vocations.
The Vatican Council was quite clear that, alongside the diaconate, the
role of the ordained priesthood must continue to be fostered because
without the priest there is no Eucharist and without the Eucharist
there is no Church.
Who Is Eligible to Become a Deacon?
It
is the Archbishop who, in the name of the Church, calls a man to
ordination as deacon. Any decision to call a man to the order of deacon
must follow from a mature discernment. In other words, it is a decision
rooted in faith. The bishop needs to satisfy himself that a man, who
has already been called by God in the Sacrament of Baptism, is now
called by God to ordained ministry, as a further expression of his
baptismal vocation.
Candidates for the permanent diaconate may
be married or unmarried. The upper age limit for ordination is
sixty-five years of age.
Married Candidates:
The
Church is concerned that there should be no potential for conflict
between the responsibilities of ordained ministry and the need of a
couple in the early years of their married life to devote their time
and energy to maturing in their relationship and to caring for young
children. For that reason, a married man must have reached the age of
thirty-five before he can be ordained to the permanent diaconate. He
must also have the formal consent of his wife.
Unmarried Candidates:
Unmarried
candidates must have reached the age of twenty five before they can be
ordained as permanent deacons. In keeping with the tradition of the
Church, those who are ordained as single men make a solemn promise of
celibacy.
What Personal Qualities are Required?
A prospective candidate for the permanent diaconate must:
• have a genuine sense of vocation to this calling.
• be a baptized and confirmed man who is active in the practice of his Catholic faith.
• be actively involved in the parish or charitable work and highly recommended by his parish priest and parishioners.
•
[if married…] have been married at least five years and living in a
stable and valid marriage, enjoying the full support of his wife who
will participate actively in the formation programme, and be willing to
remain celibate if his wife precedes him in death.
• [if
single…] enjoy a stable, settled life, a history of healthy
relationships, and be able and willing to accept celibacy,
understanding the implications of this charism.
• [if widowed…] have had at least two years to heal from the death of his wife.
• possess the human, spiritual and intellectual capacity to participate fully in the formation programme.
•
possess natural gifts for ministry, demonstrate maturity and balance,
enjoy good physical and mental health with no condition which would
impede ministry and have no history of any significant compulsions or
addictions.
• be free of all force or pressure in making his application.
• be able to sustain an adequate standard of living for himself and, in so far as it is applicable, for his family.
• be able to give the time required for study and service without detriment to his family.
• be willing to be subject to the child protection vetting procedures as required by Our Children our Church.
•
not belong to any organisation or engage in any work or professional
activity that is, according to the norms of the Church and the prudent
judgement of the Archbishop, inconsistent with the diaconal ministry.
• be free of all irregularities and impediments to Orders.
How do I know if I am Suited to the Permanent Diaconate?
Before
he is formally accepted as a candidate for the permanent diaconate an
aspirant is invited to participate in what is known as the propaedeutic period. During this period, which lasts approximately one year, he engages in a
process of discernment which is intended to help him to arrive at a
better understanding of himself and of ministry in the Church, so as to
be able to make an initial decision which is fully free and
unconditioned by personal interests or external pressures of any sort.
The propaedeutic period incorporates the formal application process and, as such, it
affords
the Archbishop the opportunity, together with his advisors, to arrive
at some initial evaluation of the aspirant as a potential candidate for
ordained ministry.
The focus of the propaedeutic period will be
on the vocation of the candidate and, in the event that he is married,
its implications for his family. Those who are accepted into the
propaedeutic period begin a year-long programme that focuses on
spiritual and human formation, and on what it means to be a deacon. The
programme includes five weekends focused on prayer, instruction and
reflection, two days of reflection, and a retreat. Because this is
essentially a time of discernment, the applicant’s wife, if he is
married, will be asked to take part in at least some of these events.
Weekend One: Focus on the Call to Ministry.
This weekend will focus on ministry in the Church, both in general and with specific reference to the Diaconate.
Weekend Two: Ministry and Marriage.
This
weekend will provide an opportunity to look at some of the implications
of ministry as a Permanent Deacon in relation to the candidate’s
marriage.
Weekend Three: Prayer and Spiritual Direction.
The
focus of this weekend will be on spiritual formation. Applicants will
be helped to explore various approaches to and supports for prayer, as
well as spiritual direction.
Weekend Four: Personal Awareness and Development.
The
focus of this weekend is to help the participants look at their
personal strengths and limitations as well as areas for continued human
formation.
Weekend Five: Interview.
The principal focus of this weekend will be the process of interview.
What Kind of Training is Provided?
Training
for ordained ministry is usually referred to as formation, because it
is more than just training for a job; it is about preparing for a way
of life. Following the propaedeutic period, candidates who are accepted
into the formation programme will begin a three year period of
preparation for ordained ministry, which includes academic study,
spiritual, human and pastoral formation.
The overall purpose of the
formation programme is to help each candidate to reach a mature
understanding of his faith, and to develop the personal and pastoral
skills which will enable him to share this faith with others through
the exercise of a ministry of charity which also has a significant
liturgical dimension.
Academic Formation
The
academic dimension of the programme will include the study of
Scripture, Dogmatic Theology (the faith of the Church), Moral Theology
(the implications of faith for relationship and for action), Liturgy
(how the Church prays as a community), Spirituality, Canon Law, and
Ecclesiastical History, as well as relevant elements of philosophy,.
Evaluation of the candidate from an academic point of view will take
into account his performance in the classroom context, the satisfactory
completion of regular assignments and the feedback from his tutor. The
fundamental courses at least will conclude with an examination and at
the end of the three years there will be a comprehensive examination.
Pastoral Formation
Among the elements included in the pastoral formation programme will be
•
The care of the poor and the work of justice (including familiarity
with and involvement in the work of the SVDP and other agencies which
give effect to the Church’s social concern).
• The pastoral care of prisoners and their families.
• The pastoral care of the sick at home and in hospital.
• Participation in the communal prayer and the liturgical life of the community.
•
Participation in the building up of the community, through effective
and appropriate involvement in small groups, committees, movements and
voluntary bodies.
• Proclamation of the word of God in various pastoral contexts.
• The pastoral care of the bereaved.
While
there will be formal workshops, much of the pastoral formation
programme will take place in the parish, under the guidance and
direction of a named priest. It will be tailored to the individual, and
will take account of the stage of formation which he has reached, and
the ministries which he has received. Provision will be made for
structured reflection on pastoral action and experience.
Spiritual Formation
The
spiritual formation of the future deacon will be integrated with his
academic formation. It will take into account his previous experience
of spiritual life, and will seek to affirm and strengthen it. He will
be helped, through prayer, spiritual direction and practical experience
to deepen his relationship with Christ, and to develop a spirituality
which enables him to offer himself, as Christ did, in the service of
his brothers and sisters, especially those who are most vulnerable.
Human Formation
The
human formation element of the programme will include some scheduled
workshops, but much of it will take place in the context of working
together with other candidates, in pastoral placement, and in
reflecting on these experiences with his formation director.
The aim of this human formation is to help the candidate to develop the personal skills which will enable him to
• balance the needs of his own family with the requirements of ministry.
• develop and maintain appropriate pastoral relationships.
• communicate and work constructively and effectively with others.
•
observe appropriate boundaries, and develop the kind of personal
discipline which will enable him to establish ministerial priorities,
and to care appropriately for his own well-being in body, mind and
spirit.
The director of diaconal formation has overall
responsibility for the formation programme, and it will be his
responsibility in the final analysis, taking account of the evaluation
of pastoral and academic tutors to make a recommendation to the
Archbishop regarding ordination and future ministry. While spiritual
direction is an integral element in the formation process, the
relationship of the candidate with his spiritual director is a
privileged one, and its confidentiality is fully respected.
How Would Diaconate Impinge on my Employment?
The
diaconate is an active ministry, not an honorary position. Being a
deacon involves a serious level of commitment, both at the stage of
preparation and after ordination.
As a general rule, deacons
exercise a voluntary, part-time ministry, and amount of time given to
this ministry will depend to some extent on the individual and family
circumstances of the deacon concerned. Some deacons, if they have taken
early retirement or reduced their work commitments, may be able to
offer a greater time commitment.
Deacons who exercise a
part-time ministry are entitled to work in their chosen career to
support themselves and their families. It is important, however, that
their employment is both practically and morally consistent with the
exercise of ordained ministry.
It may occasionally happen that,
alongside his voluntary service, the full-time employment of a deacon
is within some agency or service of the Church. Although he is, at all
times, a deacon, a distinction needs to be made between his employment
and his voluntary ministry, not least because he may be answerable to
different people in respect of each.
From the point of view of
remuneration, Canon law distinguishes between deacons who are asked to
exercise their ministry full-time, and those who have an income from
secular employment. “Married deacons who dedicate themselves full-time
to the ecclesiastical ministry deserve remuneration sufficient to
provide for themselves and their families. Those, however, who receive
remuneration by reason of a secular profession which they exercise or
have exercised, are to see to their own and to their families’ needs
from that income”.
Those who exercise a voluntary part-time
ministry would normally receive expenses related to the exercise of
their ministry, according to an agreed system. Once a deacon has been
ordained he will be insured against personal injury sustained in the
course of his ministry, and against claims made by third parties,
arising out of advice he has given, services which he has provided or
failed to provide etc.
How Do I Make an Application?
In
the first instance, a man who is considering the possibility of
offering himself for service as a deacon in the Archdiocese of Armagh,
should make contact with his parish priest.
Following initial
discussion at local level, contact may be made with the Diocesan
Director for the Permanent Diaconate. An arrangement will be made to
meet with him and, where applicable, with his wife, in order to explore
any questions he/they may have, and to decide whether it would be
appropriate for him to participate in the propaedeutic period.
Applications will be welcomed from
• men who are living in the Archdiocese of Armagh, or
•
men who, though resident in a neighbouring diocese, are significantly
involved in some form of pastoral ministry in the Archdiocese of Armagh.
During
the initial enquiry stage, a recommendation will be sought from the
man’s parish priest, or from a priest who has responsibility for some
area of ministry in which the man is actively involved.
Anyone
wishing to participate in the propaedeutic programme which begins in
the Autumn, should make his initial enquiry no later than the end of
June of that year.
During the propaedeutic period every effort
will be made to accompany the aspirant on his journey of discernment,
and to help him to make a mature decision as to whether he should apply
to be accepted into the three year formation programme. Acceptance into
the propaedeutic programme is not, however, a guarantee of acceptance
into formation, or of eventual ordination to the permanent diaconate.
The Archdiocese of Armagh hopes to accept candidates for the Propadeutic Year beginning September 2009.
Prospective
applicants for the Permanent Diaconate may find it helpful to read:
The Permanent Diaconate: National Directory and Norms for Ireland,
which has been published by Veritas, and which is also available on the
web site: www.catholiccommunications.ie
For more information please contact:
Rev Brian White
Diocesan Director for The Permanent Diaconate
Parochial House,
6 Circular Road,
Dungannon,
Co Tyrone
Phone: (028) 8772 2631
Email: [email protected]
What is a Permanent Deacon?
Origins and History
The Acts of the Apostles describes how, in the first century, the Church was faced with the challenge of responding to the needs of those who were at risk of being marginalised, either through culture or through material poverty. Keeping in mind the example of Jesus, the Apostles selected and ordained a number of men specifically for this service.
For a number of centuries, deacons ministered in close co-operation with the bishops of the Church, assisting at the Eucharist, preaching the Gospel, and exercising a ministry of charity.
Francis of Assisi, founder of the Franciscan Orders, is probably one of the best known deacons, though many tend to assume that he was a priest. Gradually, in the Western Church, the functions of deacons were absorbed into the ministry of the priest, and the diaconate became a transitional order, for those on the way to priesthood. The diaconate continued to exist as a permanent ministry in the Eastern Churches, including those in full communion with Rome.
Renewal
The Second Vatican Council envisaged a renewal of ministry, both lay and ordained, in the Church. The Council’s Constitution on the Church, Lumen Gentium, explains that the lay faithful, by virtue of their Baptism, are commissioned to an active apostolate and insists that “every opportunity be given them so that, according to their abilities and the needs of the times, they may zealously participate in the saving work of the Church.”
The Second Vatican Council also proposed the restoration of the diaconate as a “distinct ministry of service” to be exercised “in communion with the bishop and his group of priests”. Many of the functions which deacons perform can also be carried out by members of the lay faithful. The restoration of the diaconate is not intended in any sense to change that situation. The idea is that some of those who already exercise these functions would be “strengthened with the grace of diaconal ordination” and in that way would be designated to be a visible public sign of the Christ the Servant in the community of the Church.
What do Permanent Deacons Do?
The first responsibility of the deacon is to be an effective visible sign of Christ who came to serve rather than to be served. Although the ministry of the deacon may be exercised on a part-time basis, he remains at all times a deacon and he is called, in his life-style, to reflect this.
The ministry of the deacon is an expression of his being, as the documents say, an icon of Christ the servant. The areas of ministry which may be entrusted to deacons fall under three general headings, Altar, Word and Charity. They include:
Altar
• Assisting the priest at the celebration of the Eucharist
• Bringing the Eucharist to the sick at home and in hospitals
• The formation of altar servers and Ministers of the Eucharist
• Presiding at Exposition and Benediction of the Blessed Sacrament
• The celebration of Baptism
• Celebrating marriages (with the appropriate delegation)
• Presiding at funerals
Word
• Proclaiming the Gospel at the Liturgy
• Preaching the homily
• Participating in sacramental preparation programmes
• The formation of Ministers of the Word
• Facilitating study of, and prayer with, the scriptures
Charity
• Facilitating the development of lay ministry
• Visiting the sick
• Visiting prisoners
• Visiting the bereaved
• Youth ministry, and the facilitation of peer-ministry among young people
• Promoting awareness of the social teaching of the Church
• The promotion of justice and human rights
A permanent deacon is not a “lone ranger.” He receives his mission from the Archbishop, and will be assigned to work as a member of a team, normally under the leadership of a parish priest. He is called to minister in close co-operation with priests and with members of the lay faithful who are entrusted with various ministries.
Collaborative ministry is already a reality in very many parishes, especially with the development of Parish Pastoral Councils, baptism teams, bereavement support groups etc. Deacons are not intended to replace lay ministers. On the contrary, in many places, they play a key role in the development and co-ordination of lay ministry. Neither are deacons intended to be “mini-priests,” making up for a shortage of vocations. The Vatican Council was quite clear that, alongside the diaconate, the role of the ordained priesthood must continue to be fostered because without the priest there is no Eucharist and without the Eucharist there is no Church.
Who Is Eligible to Become a Deacon?
It is the Archbishop who, in the name of the Church, calls a man to ordination as deacon. Any decision to call a man to the order of deacon must follow from a mature discernment. In other words, it is a decision rooted in faith. The bishop needs to satisfy himself that a man, who has already been called by God in the Sacrament of Baptism, is now called by God to ordained ministry, as a further expression of his baptismal vocation.
Candidates for the permanent diaconate may be married or unmarried. The upper age limit for ordination is sixty-five years of age.
Married Candidates:
The Church is concerned that there should be no potential for conflict between the responsibilities of ordained ministry and the need of a couple in the early years of their married life to devote their time and energy to maturing in their relationship and to caring for young children. For that reason, a married man must have reached the age of thirty-five before he can be ordained to the permanent diaconate. He must also have the formal consent of his wife.
Unmarried Candidates:
Unmarried candidates must have reached the age of twenty five before they can be ordained as permanent deacons. In keeping with the tradition of the Church, those who are ordained as single men make a solemn promise of celibacy.
What Personal Qualities are Required?
A prospective candidate for the permanent diaconate must:
• have a genuine sense of vocation to this calling.
• be a baptized and confirmed man who is active in the practice of his Catholic faith.
• be actively involved in the parish or charitable work and highly recommended by his parish priest and parishioners.
• [if married…] have been married at least five years and living in a stable and valid marriage, enjoying the full support of his wife who will participate actively in the formation programme, and be willing to remain celibate if his wife precedes him in death.
• [if single…] enjoy a stable, settled life, a history of healthy relationships, and be able and willing to accept celibacy, understanding the implications of this charism.
• [if widowed…] have had at least two years to heal from the death of his wife.
• possess the human, spiritual and intellectual capacity to participate fully in the formation programme.
• possess natural gifts for ministry, demonstrate maturity and balance, enjoy good physical and mental health with no condition which would impede ministry and have no history of any significant compulsions or addictions.
• be free of all force or pressure in making his application.
• be able to sustain an adequate standard of living for himself and, in so far as it is applicable, for his family.
• be able to give the time required for study and service without detriment to his family.
• be willing to be subject to the child protection vetting procedures as required by Our Children our Church.
• not belong to any organisation or engage in any work or professional activity that is, according to the norms of the Church and the prudent judgement of the Archbishop, inconsistent with the diaconal ministry.
• be free of all irregularities and impediments to Orders.
How do I know if I am Suited to the Permanent Diaconate?
Before he is formally accepted as a candidate for the permanent diaconate an aspirant is invited to participate in what is known as the propaedeutic period. During this period, which lasts approximately one year, he engages in a process of discernment which is intended to help him to arrive at a better understanding of himself and of ministry in the Church, so as to be able to make an initial decision which is fully free and unconditioned by personal interests or external pressures of any sort.
The propaedeutic period incorporates the formal application process and, as such, it
affords the Archbishop the opportunity, together with his advisors, to arrive at some initial evaluation of the aspirant as a potential candidate for ordained ministry.
The focus of the propaedeutic period will be on the vocation of the candidate and, in the event that he is married, its implications for his family. Those who are accepted into the propaedeutic period begin a year-long programme that focuses on spiritual and human formation, and on what it means to be a deacon. The programme includes five weekends focused on prayer, instruction and reflection, two days of reflection, and a retreat. Because this is essentially a time of discernment, the applicant’s wife, if he is married, will be asked to take part in at least some of these events.
Weekend One: Focus on the Call to Ministry.
This weekend will focus on ministry in the Church, both in general and with specific reference to the Diaconate.
Weekend Two: Ministry and Marriage.
This weekend will provide an opportunity to look at some of the implications of ministry as a Permanent Deacon in relation to the candidate’s marriage.
Weekend Three: Prayer and Spiritual Direction.
The focus of this weekend will be on spiritual formation. Applicants will be helped to explore various approaches to and supports for prayer, as well as spiritual direction.
Weekend Four: Personal Awareness and Development.
The focus of this weekend is to help the participants look at their personal strengths and limitations as well as areas for continued human formation.
Weekend Five: Interview.
The principal focus of this weekend will be the process of interview.
What Kind of Training is Provided?
Training for ordained ministry is usually referred to as formation, because it is more than just training for a job; it is about preparing for a way of life. Following the propaedeutic period, candidates who are accepted into the formation programme will begin a three year period of preparation for ordained ministry, which includes academic study, spiritual, human and pastoral formation.
The overall purpose of the formation programme is to help each candidate to reach a mature understanding of his faith, and to develop the personal and pastoral skills which will enable him to share this faith with others through the exercise of a ministry of charity which also has a significant liturgical dimension.
Academic Formation
The academic dimension of the programme will include the study of Scripture, Dogmatic Theology (the faith of the Church), Moral Theology (the implications of faith for relationship and for action), Liturgy (how the Church prays as a community), Spirituality, Canon Law, and Ecclesiastical History, as well as relevant elements of philosophy,. Evaluation of the candidate from an academic point of view will take into account his performance in the classroom context, the satisfactory completion of regular assignments and the feedback from his tutor. The fundamental courses at least will conclude with an examination and at the end of the three years there will be a comprehensive examination.
Pastoral Formation
Among the elements included in the pastoral formation programme will be
• The care of the poor and the work of justice (including familiarity with and involvement in the work of the SVDP and other agencies which give effect to the Church’s social concern).
• The pastoral care of prisoners and their families.
• The pastoral care of the sick at home and in hospital.
• Participation in the communal prayer and the liturgical life of the community.
• Participation in the building up of the community, through effective and appropriate involvement in small groups, committees, movements and voluntary bodies.
• Proclamation of the word of God in various pastoral contexts.
• The pastoral care of the bereaved.
While there will be formal workshops, much of the pastoral formation programme will take place in the parish, under the guidance and direction of a named priest. It will be tailored to the individual, and will take account of the stage of formation which he has reached, and the ministries which he has received. Provision will be made for structured reflection on pastoral action and experience.
Spiritual Formation
The spiritual formation of the future deacon will be integrated with his academic formation. It will take into account his previous experience of spiritual life, and will seek to affirm and strengthen it. He will be helped, through prayer, spiritual direction and practical experience to deepen his relationship with Christ, and to develop a spirituality which enables him to offer himself, as Christ did, in the service of his brothers and sisters, especially those who are most vulnerable.
Human Formation
The human formation element of the programme will include some scheduled workshops, but much of it will take place in the context of working together with other candidates, in pastoral placement, and in reflecting on these experiences with his formation director.
The aim of this human formation is to help the candidate to develop the personal skills which will enable him to
• balance the needs of his own family with the requirements of ministry.
• develop and maintain appropriate pastoral relationships.
• communicate and work constructively and effectively with others.
• observe appropriate boundaries, and develop the kind of personal discipline which will enable him to establish ministerial priorities, and to care appropriately for his own well-being in body, mind and spirit.
The director of diaconal formation has overall responsibility for the formation programme, and it will be his responsibility in the final analysis, taking account of the evaluation of pastoral and academic tutors to make a recommendation to the Archbishop regarding ordination and future ministry. While spiritual direction is an integral element in the formation process, the relationship of the candidate with his spiritual director is a privileged one, and its confidentiality is fully respected.
How Would Diaconate Impinge on my Employment?
The diaconate is an active ministry, not an honorary position. Being a deacon involves a serious level of commitment, both at the stage of preparation and after ordination.
As a general rule, deacons exercise a voluntary, part-time ministry, and amount of time given to this ministry will depend to some extent on the individual and family circumstances of the deacon concerned. Some deacons, if they have taken early retirement or reduced their work commitments, may be able to offer a greater time commitment.
Deacons who exercise a part-time ministry are entitled to work in their chosen career to support themselves and their families. It is important, however, that their employment is both practically and morally consistent with the exercise of ordained ministry.
It may occasionally happen that, alongside his voluntary service, the full-time employment of a deacon is within some agency or service of the Church. Although he is, at all times, a deacon, a distinction needs to be made between his employment and his voluntary ministry, not least because he may be answerable to different people in respect of each.
From the point of view of remuneration, Canon law distinguishes between deacons who are asked to exercise their ministry full-time, and those who have an income from secular employment. “Married deacons who dedicate themselves full-time to the ecclesiastical ministry deserve remuneration sufficient to provide for themselves and their families. Those, however, who receive remuneration by reason of a secular profession which they exercise or have exercised, are to see to their own and to their families’ needs from that income”.
Those who exercise a voluntary part-time ministry would normally receive expenses related to the exercise of their ministry, according to an agreed system. Once a deacon has been ordained he will be insured against personal injury sustained in the course of his ministry, and against claims made by third parties, arising out of advice he has given, services which he has provided or failed to provide etc.
How Do I Make an Application?
In the first instance, a man who is considering the possibility of offering himself for service as a deacon in the Archdiocese of Armagh, should make contact with his parish priest.
Following initial discussion at local level, contact may be made with the Diocesan Director for the Permanent Diaconate. An arrangement will be made to meet with him and, where applicable, with his wife, in order to explore any questions he/they may have, and to decide whether it would be appropriate for him to participate in the propaedeutic period.
Applications will be welcomed from
• men who are living in the Archdiocese of Armagh, or
• men who, though resident in a neighbouring diocese, are significantly involved in some form of pastoral ministry in the Archdiocese of Armagh.
During the initial enquiry stage, a recommendation will be sought from the man’s parish priest, or from a priest who has responsibility for some area of ministry in which the man is actively involved.
Anyone wishing to participate in the propaedeutic programme which begins in the Autumn, should make his initial enquiry no later than the end of June of that year.
During the propaedeutic period every effort will be made to accompany the aspirant on his journey of discernment, and to help him to make a mature decision as to whether he should apply to be accepted into the three year formation programme. Acceptance into the propaedeutic programme is not, however, a guarantee of acceptance into formation, or of eventual ordination to the permanent diaconate.
The Archdiocese of Armagh hopes to accept candidates for the Propadeutic Year beginning September 2009.
Prospective applicants for the Permanent Diaconate may find it helpful to read: The Permanent Diaconate: National Directory and Norms for Ireland, which has been published by Veritas, and which is also available on the web site: www.catholiccommunications.ie
For more information please contact:
Deacon Paul Mallon
Email:[email protected]
Loughlan will be returning to the diocese in June and September to offer workshops on collaborative ministry and to offer two afternoon sesssions for parish pastoral councils. More details later.
Joined by the Administrator of Armagh Parish, Fr. Eugene Sweeney, and about a dozen clergy from around the diocese, the congregation heard Francis take the promises of obedience, and celibacy. He has also promised to undertake the recitation of the Divine Office – daily – for the needs of the Church
Francis completed four years study at St. Patrick’s College, Maynooth and is currently on placement in St. Peter’s parish, Drogheda. He was joined at the ceremony by members of his family, as well as many friends, and those who have lead him during his studies (professors from the faculty in Maynooth were present, as well as other seminarians) and members of the various organisations with which he has had involvement – these include, St. Josephs Young Priests Society and members of Eucharistic Adoration groups from around the Diocese. Francis is spearheading the Diocesan preparation for the 2012 Eucharistic Congress which will be held in Ireland.
A large congregartion was present for the ceremony, on Francis’ home ground, so to speak. Francis expressed his gratutude to all those who had assisted him on his journey thus far, and asked for continued remembrance in prayers as he goes forward in this next phase of the journey to priesthood. The Deacon has some particular duties; He is to assist at Mass especially preaching when possible; he can also preside at Weddings, Funerals and Baptisms – although he cannot celebrate the Mass, hear Confessions nor anoint the sick. A Deacon must also have a special care for the poor and those on the edges of the Church & society.
Cardinal Brady noted afterwards that the ministry of the Deacon must be concerned with Gospel values, and must echo the life of Christ – ‘the one who came to serve, and not to be served’. In living this spirit of service authentically, Francis, and indeed all ministers of the Church can show the face of Christ to the whole world.
Fr. Paddy Rushe, the Diocesan Vocations Director for the Archdiocese of Armagh, recalled his first meeting with Francis back in 2003. ‘I had just been apopointed Vocations Director at the time’, he said, ‘and Francis was nearly the first man I met. His desire to serve the Church was clearly evident from that time. We met together several times before Francis completed the necessary application process and was accepted for the Diocese’. ‘As a ‘late vocation’, Francis represents many out there in the world who may have thought at one time or another, that they would like to explore the possibility of the Priesthood. Francis’ journey shows that one should never be afraid to explore the possibilities’. Fr. Rushe continued, saying that he was looking forward to working with Francis in the years to come, within the Archdiocese;
He asked for prayers for vocations, and especially for the other six (6) students for the Archdiocese who are currently in formation, as well as the six (6) men who are part of a group thinking of applying in September 2009. Fr. Paddy said; ‘a wee prayer for myself and the commission in the diocese with responsibility for vocations would not go amiss either.’ He ended by re-iterating the invitation to those who feel they may have a vocation to priesthood to contact him at Holy Redeemer Parochial House, Ard Easmuinn, Dundalk, Co. Louth; 042 9334259 (+353 42 9334259 from Northern Ireland); [email protected] Or to visit the website at www.armaghvocations.org
If you require any further information please do not hesitate to contact Louise on 0035386-354066 (NI) 086-354066 (ROI) after 4pm or you can email Pierce at [email protected]
In the current economic climate, it is all too easy to be pessimistic and to focus on the negative. The child in the manger beckons us to a future full of hope. And there are many good reasons to hope…. There is much talk about re-capitalising the banks with cash. This Christmas let us recapitalise our families, our local community and our society with concern for one another and with love. It is an investment which each one of us can make. It is an investment which comes with a guaranteed return.
Earlier this year I had the joy of travelling to Bethlehem with Archbishop Alan Harper, Church of Ireland Archbishop of Armagh, Rev Roy Cooper of the Methodist Church and Dr John Finlay of the Presbyterian Church in Ireland. It was a remarkable journey.
We learnt that, in contrast to the words of the famous Christmas Carol, the town of Bethlehem is no longer little, nor peaceful and still. Rather, the fears of all the years are present there with stark reality in what is now a small city cut off by a high wall from its neighbours and the outside world. Tragically, Bethlehem has become a byword for conflict and division.
Yet, in the midst of the difficult conditions in Bethlehem there were also vibrant signs of hope, particularly among the young. Young people can transform a difficult situation with their generosity and positive approach to the future. At the Shepherd’s Field Church they led their Irish visitors in an inter-denominational service of prayer for peace. They sang with great joy the words of the Angels to the Shepherds on that first Christmas: ‘Today a saviour has been born to you. He is Christ the Lord…Glory to God in the highest and peace to all people of good will’. The young people then spoke to us of their hopes and dreams for the future, of their confidence that one day Israeli and Palestinian would live together in a just and peaceful way because God had shown us the way to peace in the life and message of his Son.
The next day I had a very similar experience when I made a personal visit to the Catholic Parish in Gaza, tragically now back in the news with the break down of the Israeli-Hamas ceasefire. I wanted to show my solidarity with the small Christian community there. It was graduation day at the Holy Family Catholic High School. Most of the young people graduating were Muslim. The streets outside bore all the hallmarks of violent conflict. Buildings had been bombed and hospitals were struggling for resources. People queued for even the most basic things like food and clean water. Even so, the young people graduating danced and sang with enthusiasm and pride for their families and friends. They danced because they believed in a future full of hope. They knew that poverty, set backs and difficulties could not rob them of their dignity and their dreams. They also knew the wealth that comes from a strong family bond and a community that cares. It reminded me of the importance of building strong families and communities that care here at home.
It struck me that this generation of young people have more in common across the world than any generation before. It occurred to me that despite the many divisions in the world, the world now has the chance to become more united than ever before. This is what the child born in the manger in Bethlehem came to do – to make us one, to establish among us a civilisation of holiness and grace, of justice, love and peace.
In the current economic climate, it is all too easy to be pessimistic and to focus on the negative. The child in the manger beckons us to a future full of hope. And there are many good reasons to hope. If we invest in strong bonds of family and friendship, if we build up communities that care, we will always have good reasons to hope. If we can turn the current global recession into global growth in a culture of care, then we will be in a better place than we were before the current economic crisis began. If we can turn the credit crunch into an expansion in love and concern for others, then we will move closer to a more united, fair and sustainable world. There is much talk about re-capitalising the banks with cash. This Christmas let us recapitalise our families, our local community and our society with concern for one another and with love. It is an investment which each one of us can make. It is an investment which comes with a guaranteed return. Let us rebuild family and community life as well as our economic system so that our future prosperity will be built on more solid foundations than it was before.
I pray that this Christmas will bring all of us in Ireland the blessing of renewed hope for the future and the peace which comes from knowing that God-is-with-us, not just in this season of good will but in every minute, of every day, until the end of time. A Happy Christmas to you all and to all those whom you love.
I am very pleased and grateful to have been invited along here tonight to St Catherine’s College for your annual Prize giving. I gladly add my congratulations to those already extended to those pupils – past and present – who received certificates and prizes here this evening.
There are many reasons why I am happy to be here tonight.
I am glad to have the opportunity to meet so many staff and students who are proud to belong to St. Catherine’s College.
I am pleased to be here as you prepare for Christmas.
But I think the main reason I want to be here is that when I want to think of outstanding Catholic schools, I naturally think of St Catherine’s College and schools like it.
As I congratulate those who received certificates and prizes here this evening, I also want to express the hope that the prize or the certificate which you received here this evening will contribute to making this Christmas a happy Christmas – a really happy Christmas.
You may ask how that could happen.
• What has prize giving got to do with Christmas?
• Isn’t Christmas all about shopping and prezzies and eating and drinking?
For some people that is exactly what Christmas is all about. For others, Christmas is all about playing cards and not much else.
I said I hope that this prize-giving will help to make your Christmas a happier. Then I began to wonder how could this happen? How could that be?
I was down in my native Cavan earlier today – doing a Radio interview – recalling the days of my youth – growing up on a farm and going, as a student, to St Patrick’s College in Cavan.
I asked myself – did I get any certificates or prizes? Well I got my Inter and my Leaving Certificate and not much else. A medal for Basketball and a medal for football and that is about it. But now that I come to think of it – those awards were quite important to me. They helped to develop my self-confidence. They helped me realise that there were some things that I could do well and that gave me great hope for the future – hope that if I continued to use my gifts and talents well and follow the advice of my parents and teachers – that I could make my way through life and lead a life that would be satisfying and happy and fulfilled.
Then, when I began to think a bit more about my gifts and talents, I saw that I did not get these talents for myself – rather I had received them from my parents and ultimately I had received them from God. I must confess that this realization brought a great sense of joy and deep happiness to my heart and it also moved me to be very thankful to my parents and to my teachers and to my God. That sense of gratitude has made me very happy.
But what has all that got to do with us having a happy Christmas? A happy Christmas is certainly a great experience and the really great experiences of life are a gift of God. They are only given to those who are ready and prepared to receive them and this is where prize-giving can play a part. As we all reflect on all that we are and all that we have received in life, we may begin to recognise other gifts which we have received, for example, the presence of God in our lives.
Christmas tells us that God is at once very far away from us and yet very near to us. Every breath we breathe, ever beat of our hearts, every thought on our minds, reminds us of the presence of God. Every place is a sacred space.
I recall with joy my visit to Mount St Catherine’s Primary School to less their Sacred space.
Please remember that God is everywhere – all around us – continually reaching out to us and on the look-out for us. When we know this then we can pray – anywhere – God is really near to each one of us provided the heart is open to receive and welcome Him.
This experience of the heart is the only way to understand what Christmas is all about. God is near. God’s love is near. God loved each one of us so much that He sent His only son to save us and lead us to himself.
So I hope that this Christmas we will all rejoice in this prize-giving and use it to see all the prizes God has given us.
Last April I attended a very interesting prize-giving in the Holy Family School in Gaza in the Holy Land. Gaza is surrounded by a high wall – 40 feet high and one a half million Palestinians are cooped up in a space the size of Wexford. Conditions are really difficult because it is a war zone – and likely to become worse after today’s news that the ceasefire is over.
At the prize-giving every pupil was dressed in a gown and mortar board – and they were photographed with great solemnity in the presence of their parents. They were addressed by various people and told that even though conditions were tough, they had a certain dignity to maintain. They who had received the benefit of a first-class education had the responsibility to live up to what they were and to be leaders in their families, in their parishes and in their communities. It was stirring stuff and there were no less than seven T.V. cameras there to capture the actions.
As pupils of this great school you too have a heritage to carry on. You know that you belong to Christ for you have put your trust in His sacred heart. I would like to pay special tribute to those from St Catherine’s who go to Lourdes to help with the sick and provide a very important part of the Annual Diocesan Pilgrimage.
I wish each and every one of you great joy this Christmas – a joy that comes from the realization that no matter what we have done in the past, all can be put right.
A Saviour has bee born for us – all we have got to do is to respond to his love and the second part of the message of the angels is also important. Peace on earth to those who are God’s friends reminds us that if we have lost God’s friendship, it too can be restored. The restoration of that friendship is vital to the peace of Christmas.
I wish you perfect peace this Christmas – the reason that there is no perfect peace is because of the resistance which we all offer to Jesus and to His message.
I wish all of you and all those you love the choicest blessings of the New Born King.
Thank You.
I congratulate all of you on all you have done to mark this important day. It is a sign of the love which you have for this beautiful Church. That loves comes, first of all, from your faith. You obviously believe that your Church is the most important house in this area because it is a house of prayer – a place where you gather to hear God’s Word and to sing God’s praise.
I think I got a new insight into the affection which you have for this Church when I read Brian Toal’s excellent history. For when I read the story of the building and the part played by men like Charles O’Hagan and Mick Kelly and Andy Mallon and by women like Mary Rafferty and Minnie Neery, by Anne Kelly and Maggie Hughes, under the watchful eye of Father John Mackle, I began to understand that this Church belongs to this community in a very special way.
I got a new understanding, not only of how it was built, but of how it was renovated in 1970, altered in 1991, repainted in 1998 and now again redecorated in 2008. You have invested hugely in your church in terms of voluntary labour at the beginning and in terms of many other kinds of investment since.
I rejoice with all of you who, under the leadership of Father Sweeney and Father McNulty have given so much to prepare of this day. You have indeed fulfilled the words of Bishop Austin Quinn of 50 years ago.
This beautiful church is built for present needs but not for these alone. No Catholic thinks of it as for his own day only. You have put it here in confidence that it will serve your children and your children’s children when you are gone.
I was struck by a remark by Brian Toal – who wrote: “The younger generation of parishioners at this point in their lives are perhaps less inclined to have the same sense of appreciation of the true significance of what is now being celebrated. The challenge now is – as I see it – to give them a greater sense of the meaning of what is happening here today.
How can that be done?
I thank that the outstanding appreciation which you, the people of Knockaconey have for your Church – must be due – in some part to the huge part you and your parents played in the building of this Church. We must try and get our young people more involved.
Last night I was in Carlow. There were celebrating the 175th anniversary of the opening of the Cathedral of the Assumption. It also was a wonderful occasion. The liturgy was led by young people from all of the 56 parishes of the diocese carrying banners representing their parishes. I had already met many of those young people at World Youth Day in Sydney, Australia last July. There they were staying the same parish as the 80 young people from this diocese. But to get the young people more involved we may have to convince them that their local church is a public, permanent statement of faith. So what was the important Public Statement made by Mick Kelly and his colleagues 50 years ago?
Basically I think that it is much the same statement as that made by St. Paul in today’s Mass. God is faithful. From that faithful God we have all received lots of graces and favours and blessing through His son Jesus Christ. We have all been enriched in so many ways – we like to celebrate all of that giftedness and talents. We do so when we give each other prizes and medals and awards and distinctions and nominations and personality of the year and so forth. Nothing wrong with that provided we never forget where it all comes from in the first place.
What have I that I have not received and why should I grumble as if I had not received it?
At the World Youth Day in Sydney Pope Benedict warned of the danger of self-absorption. He was talking mainly to young people but when it comes to being self-preoccupied, we can all look for and beware.In that reading – St Paul says –
“I never stop thanking God for all the graces you have received through Jesus Christ”. Paul is well aware that we have been mightily gifted by God.
Today I want to thank God for all the graces – you, the people of Knockaconey – have received through Jesus Christ. You are indeed a gracious and gracefilled people – dedicated and devoted. Today I think of the late great Father Michael Cullen – may he rest in peace.
I am sure that today you yourselves may wish personally to give thanks for graces and favours you have received in this Church of St Columcille on many occasions.
Perhaps you want to recall joyful times when you cam here for baptisms and First Communions or perhaps there are, looming large in your mind, those sad tearfilled times when you came for the funeral of a beloved father or mother or spouse or even for the untimely death of a son or a daughter and you did not know how you were going to cope and somehow or other, thank God, you did pull through. Maybe you want to remember the day on which you made the big commitment of marriage here and you promised to take each other for better or for worse, in sickness and in health.
Whatever the occasion, you did come under the inspiration of God’s Holy Spirit – whether you were aware of that at the time or not. Anyway you did have a real meeting with Jesus Christ, for when you listen to the ~Gospel – you heard the words of Christ and when you prayed you were speaking to God, and when you received the sacraments you did receive the life of God.
Fifty years ago this Church was opened and blessed on the First Sunday of Advent. It is a day on which we begin our preparations for Christmas. In Advent we are reminded that we believe that the Son of God came 2,000 years ago in the flesh to teach and preach and heal, to suffer and to die and to rise from the dead. We believe that he will come again in glory not to suffer any more but to gather his chosen ones into the glory of Heaven. In other words, to judge who is ready and prepared to enter the glory of Heaven. Now we all like glory but this is the glory that matters. This is the glory that lasts.
In between those two comings of Christ – the first and the last – there is another coming – just as real but less obvious than the other two. Here and now Jesus Christ comes in His words and in his sacraments. Today’s Gospel tell us several time – Stay Awake – be on your guard – be ready. Am I ready to meet my maker? It is a good question because I never know when the time will come.
He is coming – that is for certain. If he comes unexpectedly he must not find me asleep. What is that all about?
What would be wrong with dying in my sleep?
For many people that would be a nice way to go. I think that there is something else being said. If he comes unexpectedly he must not find me unprepared. The best way to be prepared to meet Christ in death is to meet Him everyday in his word and in his sacraments. To take up a piece of Sacred Scripture and to read it and to ask myself a couple of questions:
• What does it mean?
• What does it mean to me?
• What do I want to say to God in response to what he is saying to me?
God is clearly saying that the Son of God is going to come again. God is saying to me – that I should take a look at my life and see if I am ready to meet my Maker. If not, I would probably want to ask and beg for the grace to make a good confession so that if I do have to meet my Maker I will be ready and if I sincerely ask for that help I am absolutely certain that it will be given to me.
I am certain of many things in life but I am sure of that. If I ask for help to confess my sins it will be given to me and then I should take myself out to confession.
You know that there is great happiness and peace of mind in knowing that if the Mass of the hour were to come suddenly, he would find me ready.
Earlier I spoke of the challenge of getting young people involved in parish life. I imagine that many here present have got a lot of happiness and satisfaction out of their involvement in the life of the parish. You see, we have been put on this Earth to get to know God and, in particular, to know his son, Jesus Christ who came on earth to tell us about the Father’s love. The better we know Jesus, the better we will love him and the better we will want to serve him. It is as simple as that.
I was at the Synod of Bishops in Rome in October. Pope Benedict spoke one day about Building our Lives. Do we want foundations of sand or of rock? The realistic thing to do is to choose rock. The sand can slip away – like the money in the banks seems to have.
Over 50 years a lot has changed in Knockaconey as in everywhere else. The Church has been renovated and redecorated a number of times. The faces of the people have changed, as generation after generation has come here, gathered as one people at an altar of a loving God.
In a changing world one thing has not changed – the gathering – Sunday after Sunday, day after day, of people who celebrate the life, death and resurrection of Jesus Christ. This is what this building is for – a place where the victory of Christ over death are remembered and celebrated by his people. Here we are nourished by the Word of God and the Bread of Life. Here the hope of a Christian people is nourished: here our faith is strengthened; here our love is renewed. Jesus Christ is the reason for the Church; Jesus Christ is the reason for our community, our Church; Jesus Christ is our hope and our life.
