Report to the Committee on Faith Order and Doctrine
The Nature of Diaconal Ministry in the MNO Synod
December 21, 2015
This report will describe the nature of diaconal ministry within the MNO Synod. The report has two
parts. Part one describes diaconal ministry from the perspectives of MNO diaconal ministers themselves
and leadership partners in their ministry. Part two describes diaconal ministry as perceived by some
ordained ministers on the MNO territory.
Methodology. Diaconal ministers were contacted and invited to participate in this research. Three have
been consecrated and have served in parishes. One other is a member of the deaconess community.
One other trained for diaconal ministry but never was consecrated.
Candidates were asked to respond to these questions:
1. How do you differentiate Word and Service Ministry from Word and Sacrament Ministry?
2. What drew you to Word and Service Ministry?
3. Why did you choose not to pursue Word and Sacrament Ministry?
4. Who helped you discern a call to Word and Service Ministry? [We are not seeking names but
we are seeking the key people or opportunities that extend and clarify the call]
5. What did you aspire to be doing with Word and Service Ministry?
6. How has your work matched these aspirations?
Candidates submitted written answers which were compiled into a draft report and circulated among
the participants. As much as possible the anonymity of the participants has been preserved. Participants
were also invited to a teleconference so there could be some discussion of the draft and suggestions
made for corrections or revisions. In actuality, such a teleconference was not necessary. However, it was
affirmed that a gathering should take place to celebrate and give thanks for the ministries performed by
these people.
Candidates were also asked to supply the names of two leaders from their ministry base. These people
were asked two questions:
1. What has this ministry of Word and Service contributed to the life and mission of this
ministry base?
2. How is this Word and Service Ministry distinct from Word and Sacrament Ministry (the
ministry of a pastor or priest}?
Not all leadership partners were able to contribute to this document because of time limitations.
In addition, a teleconference was hosted by Bishop Elaine Sauer, inviting ordained colleagues to share
their perceptions of diaconal ministry. Three questions were asked:
1. What do you observe the Ministry of Word and Service to be? (What are diaconal ministers
doing?)
2. What are the outcomes of this Word and Service Ministry? (What is diaconal ministry
accomplishing?)
3. How is this ministry distinct from Word and Sacrament Ministry? (What’s the difference?)
Consequently, this study describes diaconal ministry within the MNO synod from the perspectives of
diaconal ministers themselves, their working partners, and their ordained colleagues.
1
Part One – Diaconal Ministry from the Perspective of Diaconal Ministers and Partners in their Ministry
Bases
1. How do you differentiate Word and Service Ministry from Word and Sacrament Ministry?
The descriptions of these diaconal ministers are loaded with participles, action words. Word and Service
Ministry is about action: comforting, consoling, embracing, advocating, teaching, accompanying,
bridging, being present, clothing, feeding, coordinating, empowering, liaising....
A variety of roles and positions was described. One might be the director of a children’s centre. In the
classroom, this might mean helping young people achieve their potential. In the community, this might
mean insuring there were adequate resources so the children were clothed and fed. This might mean
raising awareness within the community; advocating for social change; pursuing grants and funding
resources; developing social partnerships.
In another setting , the diaconal minister might be a volunteer coordinator, connecting congregational
members’ gifts with service opportunities; identifying and nurturing passions; training and developing
skills required.
A diaconal minister might be a contact person for relationships between the church and governmental,
social and developmental organizations.
A diaconal minister might be a chaplain in institutional ministry, a director of outdoor ministry, or an
assistant to the bishop.
In some cases, there is a sharing of roles as an associate in ministry in a congregation. This minister is
less an “assistant” and more an “associate.” The diaconal minister might assume greater responsibility
for administration, worship, preaching, teaching as the gifts, skills, interests and opportunities of pastor
and diaconal minister complement and reinforce one another. One ministry does not assist the other;
rather, it completes the other, providing what otherwise might not exist. One description vividly
distinguished the pastor consoling a family with prayers and words of comfort, while the diaconal
minister “gave the family what was physically needed.” This sounds like the traditional understanding of
“the word becoming flesh,” active not only in speech but in deed and action.
The locus of ministry is at the edge of the church. If Word and Sacrament gathers the church; feeds,
blesses and nurtures the church; then sends the church...Word and Service is that point where the
church’s resources meet the world’s needs.
Word and Sacrament speaks and proclaims God’s grace. It feeds and nurtures the congregation. It
names the truth in word with the elements of bread and wine and water. Word and Service lives the
truth. Word and Sacrament makes disciples, gathering and sending them. Word and Service applies that
discipleship in action described in Matthew 25: feeding, clothing, healing, and visiting.
There is a core to both ministries that is the same: the presence of God, the command of God, the grace
of God alive in the people of God, the Word. The distinction is in focus, perspective, emphasis.
2
Elements of priestly and prophetic remain in both. The cruciform nature of the church aligning the
people with God in a vertical dimension and the people of God with the world in a horizontal dimension
is evident.
Is it too simple to say that the priesthood performs the Ministry of Word and Sacrament and the
priesthood of all believers performs the Ministry of Word and Service? Word and Sacrament ministry is
essential to the formation and preservation of the church community. Word and Service ministry is the
extension of that community into the world, the bridge between the sacred and the secular, the
community as it is and the community that it might become.
2. What drew you to Word and Service Ministry?
One minister described always being in a profession of service. But the Word was missing. This diaconal
ministry integrated word and service and became transformational for the minister; she became whole.
Another described being drawn to the vulnerable and the fringes of society. She distinguished the
pastoral responsibility to evangelize, with the ministerial responsibility to serve. Service for her is
primary.
One minister stated concisely that this is the expression of her affirmation of baptism.
One minister cited very practical realities. She was drawn later in life; and time and financial resources
for preparation were limited. She had a life-long passion for social justice. A strong background in church
activities; Stephen Ministry, Sunday School, VBS, and para-church leadership influenced a desire to serve
her church in a parish setting.
3. Why did you choose not to pursue Word and Sacrament Ministry?
One candidate never gave ordained ministry a second thought. Another appreciates the experience of
“holy ground” in sharing pre-consecrated elements of communion, but she has no need to bless these
elements herself.
Again, the realities of a call experienced as a second career, combined with the time, distance and costs
of further education, dampened the call to Word and Sacrament, but affirmed prior training and
experience as conducive to Word and Service.
One distinguished that pastors also live and work “on the ground” and “in the thick of it.” But this is
almost secondary to their primary roles of the administration of the sacraments and evangelization.
Clearly this candidate’s passion was for word in action.
4. Who helped you discern a call to Word and Service Ministry?
It helped one candidate to have some exposure to the deaconess community and its ministry. Personal
encouragement and the work of the candidacy process with CTEL clarified the external call.
3
Another minister felt grounded in her job skills and interests. She had been encouraged by her pastor
and church friends. Faculty, an advisor and the registrar at seminary added affirmation and clarification.
And the reality of financial assistance opened a door that would otherwise have remained closed.
If professional experience created a base of confidence, it also excavated a hollowness. This candidate
points to a sudden and dramatic “epiphany” she can only attribute to the Spirit’s presence. Her response
in the journey toward consecration was not immediate; but a slow, persistent process. Several people
provided key support and clarification: a mentor pastor, a mutual ministry team, and the internship
supervisor.
A workshop training program called “Dependable Strengths” was instrumental in call definition. Initially,
it was a frustrating experience. The exercises apparently focused on gifts, as though they were objective
sets. Her breakthrough was the discovery that the real gifts were in her person, not parts of her person
but the whole of her person. She was called for who she was, not for what she could do. The difference
clarified and intensified the call.
5. What did you aspire to be doing with Word and Service Ministry?
For one candidate the goal was obvious: parish-based ministry, especially teaching, lay training and
visitation.
For another, the goal was to change the world. But what in the world did that mean?
The call for another was a mystery, a frightening one at that. There was no “dream job,” only a yearning
for more: learning about God, herself, and theology. And this yearning needed to express itself in
mission, outreach, and some form of caring profession in which she could openly express her faith.
There was no expectation in the beginning that she would serve in a parish setting. But it was internship
that honed the desire for adult education and pastoral care.
Instead of a congregational setting, another candidate expected to work at some “regional” level of the
church or in a form of specialized ministry within the broader church or in a para-church setting.
6. How has your work matched your aspirations?
Parish requirements have required one candidate to emphasize preaching more than lay training.
Another celebrates that she has been given her “dream job.” And yet she finds her work “empties” her.
She has learned to remain open to re-fueling and continues to discover herself, her faith and the holy.
She seeks to plan less and remain open to the Spirit’s calling. She finds herself truly living what she
advocates – at the edge of a sacred reality as it meets the “worldly” realities of family, physical
endurance, and financial contingencies.
Another celebrates the realities of “going beyond.” There have been wonderful surprises, and
unexpected changes in caring for “the little, the last, the lost and the least.”
4
Lastly, another candidate describes that she completed her candidacy process but has not responded to
a call and no longer pursues a call.
Additional Perspectives from Leadership Partners
Partners in ministry used these terms to describe their diaconal ministers: integral to our life and
mission; on the pulse of our congregation; promoter, supporter and encourager of service opportunities,
within our congregation and beyond as well; distributing pre-consecrated communion; a necessary
piece of ministry in the community; adding needed coverage and access. Diaconal ministry, in a team
setting, “alleviates the workload for pastors and in some cases can bring expertise that the pastors may
not have or at least enhance it.”
The distinctiveness of diaconal ministry from ordained ministry hinges on terms like: more of a
grassroots position; focusing on service rather than preaching and officiating; unique because of
rigorous training required for certification. There is acknowledgement that the training for the diaconal
minister is not as deep, nor extensive as for the pastor. While supplementing the ministry of the
ordained; it is acknowledged that diaconal ministry must be limited to the roles for which it is prepared
and assigned.
[Note. Something about our language regarding “education” and “training” appears later in this
document in the section on “additional notes.” ]
One congregation, limited financially, entered into an agreement for shared ministry with another
congregation and created a team, calling a couple; one, ordained; one, consecrated. This arrangement
has proven most satisfactory. The diaconal minister works half-time; preaching and conducting a service
of the word; teaching Bible classes and Bible study leaders; assisting with Sunday School, VBS and
confirmation; occasionally providing services in care homes; and occasional funerals .This parish would
argue in favor of licensing diaconal ministers to preside over communion, to further extend its pastoral
coverage.
One parish is relying on the diaconal minister in the absence of an ordained pastor. One missing link is
the capacity for administrative responsibilities by the senior pastor. In the meantime, the diaconal
minister “focuses on care, service and educational aspects.” Sacramental ministry in the absence of a
called pastor is supplied by a pastor under a pulpit supply agreement.
Some might argue that diaconal ministry is not unique from the ministry of all laity; however, partners
emphasize the distinctiveness of a specific call. One partner emphasized the specific training required
for “compassionate care; visiting and supporting those who need personal care, the sick and
hospitalized, and the dying.”
5
Part Two – Diaconal Ministry from the Perspective of Ordained Colleagues
A teleconference was held November 5, hosted by Bishop Elaine Sauer. Introductions were made. The
initiative of the Committee on Faith Order and Doctrine was described. And the three questions were
posed to the participants. What follows are notes summarizing the responses. Notes also reflect the
spontaneity of the discussion.
1. What do you observe the Ministry of Word and Service to be? (What are diaconal ministers
doing?)
Diaconal ministers are seen to be providing services to congregations without pastors, or in partnership
with pastors in a team ministry. In these capacities diaconal ministers conduct funerals; lead worship
services and Bible studies; and serve as community resources for a variety of service projects. Diaconal
ministers “are accomplishing good things;” they bring to ministry “good gifts.”
In many respects, diaconal ministers are serving the parish and the community in ways identical to a
pastor, except for the provision of sacramental ministry. Indeed, while seen to be doing what a pastor
does, diaconal ministers are often introduced and described and addressed as “pastor.”
Certain specialized ministries have been appreciated. Diaconal ministers serve as institutional chaplains,
providing pastoral care and presence, but providing communion where it has been “reserved.”
Additionally, specialized ministry was acknowledged in a role as “Music Minister” in a congregation,
participating in worship planning; coordinating member leadership; providing musical leadership; and
including pastoral care and visitation.
Another specialized ministry was in the administration of a congregationally-based child care program,
performing administrative duties; acting in a teaching capacity; and providing general daycare
instruction.
The diaconal minister is recognized by members and the community as a formal representative of the
church, endorsed by the church, and thereby bearing the trust of the congregation.
These pastors affirmed a common experience of, and responsibility for, ministry with the diaconal
minister. The question was raised by these pastors: “Why not communion?”
2. What are the outcomes of this Word and Service Ministry? (What is diaconal ministry
accomplishing?)
This group began by affirming that the diaconal minister brings a pastoral presence to the ministry at
hand. But then the question follows: what is the pastor for?
This group acknowledged that there is some misunderstanding of the training required. A concern was
expressed that diaconal ministry not be perceived as having “dumbed down” requirements. To which it
was affirmed that diaconal ministers should have a university bachelor’s degree; some specialized
6
training in a field of expertise (with a diploma); supplemented by additional theological requirements.
This training was described as “equal but not comparable” training.
The significance of the pastoral presence was again emphasized, noting that Lutheran theology does not
confer a changed nature in the ordained priest. There is nothing “magical” or supernatural in those who
preside, but the power is in the presence of Jesus Christ himself, through the word and the elements.
Diaconal ministry is seen to broaden the understanding and practice of ministry. Sometimes diaconal
ministry, for example, in social advocacy or service such as a food bank, performs in ways identical to
what a pastor may be doing in another community. In some communities, a pastor also performs “Word
and Service” ministry. But often times, the diaconal minister is an extension or an expansion of the
ministry; performing what the pastor cannot perform, whether limited by gifts, time, training or
inclination.
Diaconal ministry is more closely associated with the ministry of the people. Occasionally congregants
are reluctant to get involved in ministry, emphasizing instead “this is what the pastor does;” and ‘this is
what we hired the pastor for.” The presence of the diaconal minister expands the understanding of what
ministry is, but also who performs it: this is the ministry of the people. And it is explicit to diaconal
ministry that the people are to be equipped and empowered to conduct ministry. The diaconal minister
is not the hired hand. Rather than being the “performer,” the diaconal minister is the “coach.”
This group emphasized, “We’re glad they’re there; the church needs all the help it can get.”
That being said, if diaconal ministry reflects the ministry of the people, why set people apart at all? Is it
not the responsibility of all the people to announce the gospel in word and deed? All people are to be
the presence of Christ; a “fragile” presence, though it is. Here it was emphasized that the orders of
ministry connect practice with study and scholarship. We live in a highly educated society, but not all
scholarship is equally shared or “transferred.”
The Candidacy Manual for Diaconal Ministry emphasizes the role of diaconal ministry to be that of
connecting the church to the world. This requires intentional, reflective discernment, as well as action.
The Diaconal Minister is to live and practice the faith in the world, and equip others to do so also.
It was emphasized that the world still needs highly educated clergy. And it was also emphasized that the
standards for diaconal ministry are also high. The areas of specialization require extensive training in
music, administration, social work and other fields appropriate to the mission. It was also stressed that
training for both diaconal ministry and ordained ministry should remain with accredited programs and
institutions.
It was observed that the diaconal minister is often perceived as a “second class” minister. Partly, this is
tradition. Partly, this may have to do with gender. Partly, this reflects training and role. Partly, this is also
an economic reality, as pastors are usually paid more, even with respect to salary guidelines. (This may
also reflect that diaconal ministry is frequently part-time).
It was also noted that a diaconal minister is not eligible to be called as bishop. Nor dean. There is a builtin hierarchy that adds to a class distinction.
7
Is it necessary, or sufficient, for the diaconal minister to serve under the supervision of a pastor? Does
this order of supervision detract from a shared ministry, different but equal, associate but not assistant?
3. How is this ministry distinct from Word and Sacrament Ministry? (What’s the difference?)
It’s already been acknowledged that the roles of pastor and diaconal minister often overlap. It was
observed that the diaconal minister usually has a more explicit, distinct, and detailed job description.
The pastor is called to a broad ministry; the pastor is a “generalist.” However, the diaconal minister is
called to a specific area of ministry, utilizing a specific expertise. This may vary by setting; some settings
are more specific; others are more generalized.
One ordained pastor commented that pastoral duties also include word and service. And, indeed, that is
part of what attracted this person to a call to ministry as a second career. This pastor also offers
chaplaincy ministry in hospital and nursing home; wherein there is little call for sacramental practice.
This pastor also is involved in the local food bank, as well as other community advocacy projects.
It was acknowledged that there is a great variety in what pastors do. Some of this is due to personality,
interests and gifts. Some pastors devote themselves to quiet ministries of prayer and contemplation;
others are extremely involved in the community. But in either case, the ministry is endorsed by the
parish and responds to the needs of the locale.
It was said quite clearly that the distinction between ordained and consecrated ministry is “less about
difference and more about diversity.”
However, an interesting question was raised. “Who has the power?” Often times the ministries of
pastor and diaconal minister are successful because each “stays out of one another’s hair.” On the other
hand, when power is shared, efficiency and effectiveness increase. It is important to be clear about lines
of authority and responsibility: “Who is the ‘go to’ person for this?” This is especially important in
multiple staff situations, wherein the two ministers differentiate and respect the authority and expertise
of the other.
While members of the congregation may see the ministers equally, “one cannot overlook the fact that
one is not ordained.” The matter may not be about competency, nor a willingness to help. The matter
rests with “to whom is the responsibility and authority given?”
In effective partnerships there is an acceptance of “dynamism.” Sometimes one may call the direction;
sometimes, the other. There are elements of priestly and prophetic functions in both roles.
Yet, it was stated that the formal power rests with the pastor by the stipulation of the constitution and
by-laws.
Is gender an issue? While all, or nearly all, ELCIC diaconal ministers are women, the number of ordained
women is rapidly rising. It was acknowledged that at one time “the barn door was closed;” only Word
and Service ministry was an option for a woman.
It was observed that Roman Catholic deacons are all men; the administration of Food Banks is usually by
men; as well as neighborhood soup kitchens. It cannot be said that women are more “caring” than men
or more suited to “service.”
8
There was discussion about the reluctance of congregants to respond to the call to ministry. Someone
was overheard to say that they would not be a pastor; “There’s too much blood on the floor.” It was also
observed that there are many more positions open to the ordained than the consecrated. Parish
ministry is assumed to belong to the pastor.
What does pastoral leadership look like? Some are performers. Some are equippers. And some are
facilitators. Can you separate pastoral ministry from the role of the ordained? No. Ordination is one of
the charisms of the church.
Addendum to the discussion reported above. One diaconal minister was present for the discussion and
listened carefully to the proceedings as they unfolded. However, after the discussion, some
observations were shared with those who remained.
Regarding the question of power. This diaconal minister understood her role to be that of empowering
others; sharing power. She saw a distinction between ordained and consecrated in terms of perspective,
focus and emphasis. She stated that the distinction between the two ministries is not only “what you
do,” but “why you do it.”
Diaconal ministry is about bringing a ministry of presence. It is about building a bridge to the world. This
is explicit and often prophetic. Diaconal ministry names realities, creating awareness; leads congregants
into the world; but refuses to do it all.
Perhaps diaconal ministry could be said to have less a theological authority and more a professional
authority. The diaconal ministry is one that supports the community, the pastor, and the congregation;
more than leads. Diaconal Ministry is always the bridge between church and the world. This is reflective
of the training. It is not expected that the diaconal minister has the theological background that the
pastor has.
This diaconal minister challenged others to “be clear in how you describe your ministry;” know your
calling; make sense of what you bring and what needs to be done; name things as they are; and bring
your gifts to the table. If there is any distinction between the ministries, it is in focus.
This diaconal minister laments that current discussion seems bent on “defining,” while she sees what is
required is “celebrating.” Can we not celebrate the uniqueness of all ministry and all ministers, ordered
or not? Can we question the need to bless and set apart as holy; when what is really required is to name
what is already holy? To do otherwise, only confuses, reinforces helplessness and dis-empowers
individuals and ministries.
Additional notes regarding the utilization of diaconal ministers in the ElCIC – The following points were
not expressed as direct answers to the procedural questions but they arose as concerns from the
diaconal ministers emergingfrom the follow-up discussions. They are recorded as additional, relevant
9
and unanticipated observations related to the performance and continuance of ministry and are grouped
according to three common topics.
Definition of Ministry as Unique But Equal
One Diaconal Minister described the distinction between the ordained and diaconal ministries in the
following manner. Her words need to be quoted in their entirety. She describes the change that the
church has made in defining what church is, and states eloquently that healthy congregations change
their emphasis from maintenance to mission. Not all congregations can make that change. She
demonstrates the capacity for clarity of thought and expression that is common to all the ministers who
contributed to this document. Her words follow now:
And now for consideration of Word and Sacrament ministry...the church in general ‘gets’ this
ministry, so much so that it has not only been the standard of what we understand ministry to
be, but also how the church defines itself. In convention, we have been: congregations and
ordained clergy, until recently when this representation was expanded to be congregations and
rostered ministers. To be sure, Word and Sacrament ministry is more than a component of how
we organize ourselves; it is the vital, intentional ‘setting out’ of the nourishment of how we
come together as people of God. That coming together has been largely set in congregations.
And, like any movement, there is a time of institutionalization. Only time & history tell whether
institutions live through the next phase: preserving the institution or living the ‘movement’ into
the future. I believe I heard this from pastors of this synod in a recent discussion of ‘how we do
church’. The formula of ‘build & turn on the lights’ no longer does it all for the people of God nor
those whom we call to serve in Word and Sacrament ministry. Rather, there is a hunger for
building community and sharing the Light in authentic and meaningful ways with each other
and the world that begs to be fed. Even Jesus didn’t try to do it all by himself. There was call;
there was sending; there was inclusion; there was partnership. If the church intends to remain
congregational, perhaps it is essential to stir these elements with those of the Word, water, wine
and bread.
It occurs to me that thriving congregations, once they are past the demographic bubble of newmember growth, are ones with a diaconal outlook. The pastors I consider to be most effective
have a diaconal heart. The diaconal ministers I respect/resonate with are those with a pastoral
attitude. Back to yin & yang!
Now the hard questions: How do we effectively prepare servant leaders for the two expressions
of public ministry we name in this church?
How do we nourish the people of God in a certain locale, with Word and Sacrament when we
have no one who fits the understanding of ‘minister’?
In what ways do the constitution and by-laws foster a hierarchical preference for the ordained?
The Anglican Church has both paid and volunteer diaconal ministers. What are the advantages and
disadvantages of such a practice for our church?
Why is it that we “ordain” to one ministry and “consecrate” to another? Does the terminology sustain a
hierarchy of understanding?
10
As noted earlier, we use different language to describe the faith formation and professional
development of these ministers. We speak of theological “education” for the clergy. We speak of
“training” for the diaconal ministers. Does this language perpetuate the difference that the clergy have a
profession, but the diaconal ministers have a trade?
The history of the church since the early centuries has utilized “orders” of ministry. The clergy were in
one order; the “religious” were in another. Our church history in North America has referred to
“offices.” How does the use of such language help or hinder the discussion of “rostered” ministry?
The concern for equipping people to distribute the sacrament of communion is not new. Nor are
solutions. LCA teams of “Eucharistic Ministers” had been authorized to distribute the sacrament, and
were sometimes even “ordained in place.”
As long as we continue to define the church as formed by clergy and congregations, diaconal ministries
and alternative ministries remain unrecognized. Is the only model of church for our time, defined by a
“duly constituted congregation”? Are the only recognized “ministers” the ordained?
Placement and Utilization of Diaconal Ministers
Did the ELCIC encourage persons to consider diaconal ministry and pursue training before the church
had a clear idea how to use these people? What now?
Because the church has so few placements for diaconal ministers, has the church stopped advocating for
diaconal ministry and recruiting for this unique expression of the church?
Are there roles and positions, currently served by clergy, that might be better served by diaconal
ministers? Consider, for instance, that certain administrative positions in specialized ministries may not
require Word and Sacrament, or can provide for sacramental services by other means.
How might diaconal ministers be better utilized in chaplaincies, whether industrial, campus, nursing
home, or active treatment hospitals?
Might there be roles as an assistant to the Bishop or in assistance to the Bishop, in recruiting, training,
advocating, supporting, and other traditionally diaconal roles? In what ways might a diaconal minister
be a more effective representative of the church to social, secular institutions and organizations?
How does the current shortage of ordained ministers impact the need for, and opportunity with,
diaconal ministers? Especially when considering shared ministries in multiple settings?
Funding Diaconal Ministries
How do current economic realities impact the expectation that diaconal ministry may be expressed as
full-time employment?
Diaconal ministers hold a specialized ministry. They are encouraged to meet regionally on a scheduled
basis for encouragement, support, development, and accountability. However, diaconal ministers are
rostered and are required to attend other meetings, such as study conferences and synodical
conventions, as a condition of their call. The fees and time away for these required meetings may have
11
been negotiated at the time of call, especially in a parish-setting. However, in an institutional setting,
these fees and times may not be covered by the employer. The costs and time for the additional,
specialized meetings are almost never available. This requires then that the diaconal minister choose
not to attend and forgo the information, support and accountability of her colleagues, or attend as part
of vacation time and pay the fees out of pocket. How can the church better insure diaconal ministers
remain informed, encouraged, supported and accountable to one another?
Conclusions
This paper has attempted to describe and promote diaconal ministry. Diaconal ministry is similar to the
ministry of the ordained in that both are formulated in principles of being called, prepared, authorized
and sent. However the roles are unique. Diaconal ministry is an extension of the role of all laity in
bringing the good news of the gospel in an incarnational presence and service. At the same time,
diaconal ministry is an expansion of the role of the ordained, expressing “the Word proclaimed” as “the
Word active in love, justice and mercy.” What is announced as God’s reality in the chapel becomes
actualized as God’s reality in the world.
The contributors to this document hope that what has been prepared will be widely read and that some
readers will say, “I can do this... I am to do this... I want to do this... God wants me to do this.”
Respectfully submitted,
Rev. Dr. David M. Saude, retired
MNO Coordinator for Sacramental Ministry
12