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Figura e ministero dei diaconi nelle lettere di Ignazio d’Antiochia

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Selejdak R.
Vox Patrum
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2006
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vol. 49
573-591
PL
Listy Ignacego Antiocheńskiego stanowią niezwykle ważne świadectwa z okresu wczesnego chrześcijaństwa. Ukazują one wiarę chrześcijan końca I i początku II wieku oraz ówczesną strukturę hierarchiczną wspólnoty kościelnej. Fundamentem tej wspólnoty jest Chrystus. Wspólnota kościelna jest ściśle skupiona wokół biskupa, wspomaganego przez prezbiterów i diakonów.
2
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Formacja kandydatów do kapłaństwa w świetle nowego Ratio fundamentalis institutionis sacerdotalis

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Selejdak R.
Collectanea Theologica
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2017
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vol. 87
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issue 3
97-133
EN
The last Ratio Fundamentalis Institutionis Sacerdotalis was published in1970 and updated in 1985. In the meantime, and particularly under the effectof the rapid changes in the modern world, the historical, socio-cultural andecclesial contexts have changed, in which the priest is called to make manifest the mission of Christ and the Church. This has also led to significantchanges in related matters: the image or the view of the priest, the spiritualneeds of the People of God, the challenges of the new evangelisation, andthe languages of communication, to name just a few. In this situation, it seemed that priestly formation needed to be relaunched, renewed and returned to the centre. On 8 December 2016, therefore, the Congregation for the Clergy published the new Ratio Fundamentalis Institutionis Sacerdotalis,a tool for the formation of priests. It has taken up the contents, methods andapproaches presented so far in the field of formation, updating them andintroducing new elements. The document restates the guidelines offeredin the Apostolic Exhortation Pastores Dabo Vobis regarding an integratedformation of seminarians. In this formation, the formators and professors arecalled to demonstrate the close relationship between theology, the spirituallife and the pastoral ministry. This is so in order that the candidate for thepriesthood might become a good shepherd of the People of God and havea compassionate and merciful heart like Christ.
3
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Formacja intelektualna kandydatów do diakonatu stałego

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Selejdak R.
Studia Warmińskie
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2013
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issue 50
221-234
EN
This article considers a fundamental element of integral formation of future permanent deacons, namely intellectual formation. The rapid transformation of the conditions in which the diaconal ministry is exercised, social and cultural changes, developments within ecclesiastical and secular sciences, and the development of Christian life in the various phases of existence all demand that deacons receive a good formation. This formation constitutes an essential condition upon which depends the fruitfulness of the restored permanent diaconate. It is, therefore, a matter of significant importance. The programme of intellectual formation of candidates for the permanent diaconate is found in the national Rationes institutionis diaconorum permanentium, prepared by the Episcopal Conferences. This formation must be very solid and embrace all the disciplines which make up the ecclesiastical sciences as well as those connected to them.
DE
Der Artikel widmet sich der Darstellung einer fundamentalen Dimension der umfassenden Bildung der künftigen Ständigen Diakone, d. h. der intellektuellen Formung. Der rasche Wandel der Bedingungen, in denen sich der diakonale Dienst vollzieht, die sozialen und kulturellen Veränderungen, die Entwicklungen in den kirchlichen und zivilen Wissenschaften, die Entwicklung des christlichen Lebens in den verschiedenen Lebensphasen erfordern eine gute Bildung der Diakone. Sie ist eine wesentliche Bedingung, von der die Fruchtbarkeit des wieder belebten Ständigen Diakonats abhängt, und daher hoch bedeutsam. Das Programm der intellektuellen Bildung der Kandidaten für den Ständigen Diakonat findet sich in den nationalen Rationes institutionis diaconorum permanentium der Bischofskonferenzen. Die erwähnte Ausbildung muss sehr solide sein und alle Disziplinen der kirchlichen Wissenschaften und der mit ihnen verbundenen Fächer umfassen.
4
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Posługa liturgiczna diakonów stałych

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Selejdak R.
Collectanea Theologica
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2015
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vol. 85
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issue 2
95-132
5
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Connotazione giuridica e teologica del diaconato permanente alla luce del Nuovo Codice di Diritto Canonico, del Catechismo della Chiesa Cattolica e del Motu Proprio ‘Omnium in mentem’

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Selejdak R.
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2020
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vol. 33
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issue 1
122-151
EN
The Code of Canon Law (1983), the Catechism of the Catholic Church (1992; 1997) and the Motu Proprio, Omnium in mentem (2009) of Pope Benedict XVI, seek to give a clearer definition of the juridical and theological implication of the Diaconate, specifically that exercised in a permanent way. Prior to the modifications brought about by the Motu Proprio, Omnium in mentem, the Code (cann. 1008-1009), aligns the diaconate to the priesthood and the episcopate, without sufficiently highlighting the nature of their distinctiveness. Canon 1008 affirms thatthrough the Sacrament of Holy Orders, some among the faithful are constituted sacred ministers in the Church, are marked by an indelible character and deputised to fulfil, in the Person of Christ the Head, the pastoral munus of Christ, subdivided by the now traditional terminology of the Second Vatican The Code of Canon Law (1983), the Catechism of the Catholic Church (1992; 1997) and the Motu Proprio, Omnium in mentem (2009) of Pope Benedict XVI, seek to give a clearer definition of the juridical and theological implication of the Diaconate, specifically that exercised in a permanent way. Prior to the modifications brought about by the Motu Proprio, Omnium in mentem, the Code (cann. 1008-1009), aligns the diaconate to the priesthood and the episcopate, without sufficiently highlighting the nature of their distinctiveness. Canon 1008 affirms that through the Sacrament of Holy Orders, some among the faithful are constituted sacred ministers in the Church, are marked by an indelible character and deputised to fulfil, in the Person of Christ the Head, the pastoral munus of Christ, subdivided by the now traditional terminology of the Second Vatican Council, into the 150 triple munus of teaching, sanctifying and governing. Canon 1009, §1, limits itself toCouncil, into the 150 triple munus of teaching, sanctifying and governing. Canon 1009, §1, limits itself to
6
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La figura e la missione del diacono permanente secondo ‘Direttorio per il ministero e la vita dei diaconi permanenti

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Selejdak R.
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2020
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vol. 33
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issue 2
46-69
EN
On 22 February 1998, the Congregation for the Clergy published the Directory for the Ministry and Life of Permanent Deacons. The document, which is divided into four parts, presents the juridical status of the Deacon, together with his ministry, spirituality and ongoing formation. According to the Directory, the diaconate has its source in the consecration and mission of Christ, wherein the Deacon is called to participate. Through the imposition of hands and the prayer of consecration, he is constituted a sacred minister and a member of the hierarchy. This condition determines his theological and juridical status in the Church. At the moment of Admission to Candidacy, all prospective Deacons are obliged to clearly express, in writing, their intention to serve the Church for the rest of their lives in a given territorial or personal circumscription, or in an Institute of Consecrated Life, or a Society of Apostolic Life, who have the faculty to incardinate. Acceptance of this written request is reserved for the competent Ordinary of the candidate. Incardination is a juridical bond that has ecclesiological and spiritual value in that it expresses the ministerial commitment of the Deacon to the Church. By virtue of the Order received, Deacons are united together in sacramental fraternity. The status of Deacons also comprises specific obligations and rights, envisioned in cann. 273- 283 of the Code of Canon Law, where it speaks about the obligations and rights of clerics. The Directory recalls the tri-partite description of diaconal ministry given at the Second Vatican Council: service of the Liturgy, the Word and of Charity. Deacons can preside at the Liturgy of the Word, administer Baptisms, conserve and distribute the Eucharist, assist at and bless marriages in the name of the Church, bring Viaticum to the dying, read the Scared Scriptures to the faithful, instruct and exhort the People of God, preside at worship and prayer services, administer sacramentals, preside over funeral and burial rites, together with performing works of charity and support. The document by the Congregation for the Clergy underlines that diaconal spirituality has its foundation in the sacramental grace that is engraved in the Deacon’s soul, calling him to a complete gift of his person in the service of God in the Church. This spirituality is eminently Christological as it is intimately characterised by a spirit of service. With the diaconate, one seeks to imitate Christ who came to serve and not to be served. The Directory for the Ministry and Life of Permanent Deacons highlights the importance of ongoing formation for Deacons. Commitment is required here in continuity with the supernatural calling to a ministry of service in the Church, which together with initial formation, form part of a singular and organic Christian and diaconal journey. The document delineates four stages of formation: human, spiritual, intellectual and pastoral. The ecclesiastical norms recall that ongoing formation has the following characteristics: obligatory, universal, interdisciplinary, profound, scientific and propaedeutic of apostolic life. Deacons themselves are the primary agents of their ongoing formation, along their perennial journey of conversion. By their side stand the bishop and his Presbyterate, who have the task of helping them overcome any dualism or rupture between their secular lives and their diaconal spirituality, whilst also aiding them to respond generously to the demands and the responsibilities that the Lord has entrusted to them through the Sacrament of Holy Orders.
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