Deacon, diaconate · is the first and most ancient order of clerics initiated to serve God’s people. They existed in the ancient law (Esther 2:2 & 6:3) and emerged very early in the Church (Acts 6:1–6).
The key duties of a deacon involve service through proclamation of the gospel and works of charity. Practically speaking, deacons officiate at various sacraments and sacramentals (baptisms, weddings, funerals, house/car blessings, etc.). They can also be licenced to preach at Mass (subject to the presider) and administer Holy Communion.
One who is to be ordained to the presbyterate (priesthood) is first ordained deacon for a minimum of six months. Once ordained priest, the cleric remains a deacon (too), charged with the same duties of office and able to function accordingly. Others (men over the age of 35; and if married, with the competent consent of their wife) can also be ordained deacons. Some misleadingly differentiate between those to be ordained again from those who will serve more stably as deacon with the terms ‘transitional deacon’ and ‘permanent deacon’. In fact, the diaconate is one at the same.
Deaconesses · existed in some way in the (very) early Church. The only thing we can say with any certainty is that we do not know much for certain about their function or existence. As far as we know, they assisted women at adult baptisms. They are not known to have had functions at the Divine Liturgy (Mass). And the female diaconate has never been passed down through the life of the Church.
Death · is the end of life as we know it. Generally, this is considered by human medical criteria (e.g. cardiac arrest, ceasing brain activity). It is our understanding that one who is born-again through Baptism never truly dies; as a creature composed of body and soul (Catechism), or one who is body and soul and spirit (1 Thess 5:23), life is changed not ended (Preface for the Dead I) and we live in eternity.
At the same time, the mortal reality of our physical form is embraced by the community of believers. As such, death is vernacular to the Christian. Certainly, it is sad when one we love leaves us. But Christian hope is meant to transform the power of this sorrow into a conviction that the person is not lost and that we shall meet again when the love of Christ conquers all things – even death itself (intro. to the prayers of commendation). Though many use phrases such as ‘passed away’, or ‘went home to God’ in reference to someone dying, it is also fair to name it for what it is: they have died.
Decalogue · is the so-called ‘ten commandments’ (or ‘ten words’) issued at the commencement of the ancient Jewish law. They vary in how they are allocated, but the traditional catechetical formula is as: 1) I am the Lord your God — you shall have no other gods before me; 2) You shall not make wrongful use of the name of the Lord your God; 3) Remember the Sabbath day and keep it holy; 4) Honour your father and your mother; 5) You shall not murder; 6) You shall not commit adultery; 7) You shall not steal; 8) You shall not bear false witness against your neighbour; 9) You shall not covet your neighbour’s wife; 10) You shall not covet your neighbour’s goods” (c.f. Exodus 20:Vv).
Jesus reminds us that the first are the key to the rest. Love of God and love of neighbour are the two greatest commandments (c.f. Mark 12:31b).
Desire · is the prevailing inclination toward something. Desires can be for good or for ill – for example: hope, safety, and peace; or money, physical pleasure, or power.
No desire (at a base sense) can be criticised or condemned. However, they may be redirected or refined. The Christian life involves not a denial of our desires but their purification. God is not the fulfillment of the simple (and often fleeting) desires of the heart or body. Through the transformations of grace, God is the fulfillment of all desires – our heart is restless until it rests in Him (S. Augustine).
Devil · can refer to any evil spirit or demon; however, it is often used to refer to Satan, the prince of darkness. Not good, either way.
Devotion · is a certain care, loyalty, or enthusiasm for a person, activity, or spirituality. In secular terms, it might be easy to think of someone’s devotion to some sport or team; or even the overt mutual devotion of a couple. Devotions are usually private, but may be honoured in common (that is, together). Examples of this include the Holy Rosary, Eucharistic processions, or customs associated with the honouring of saints (e.g. the Three Saints) or personal pieties (addressed later).
Discernment · is the skill or action that leads to decision/s. St Ignatius (Spiritual Exercises) reminds us that we more often find ourselves choosing between two goods rather than a good and an evil.
Discernment is often discussed when it comes to choosing or furthering chronic vocational matters. However, it can equally apply in day-to-day matters.
It is important for anyone discerning major matters or learning the art of discernment to have a wise guide in the process. When choosing a guide, S. Teresa of Ávila recommends – all other things being equal – to choose a learned and knowledgeable person over someone overly holy or renowned for their spirituality.
Divine Office · comprises essentially a collection of psalms and readings from scripture, inter-dispersed with antiphons and short prayers. The form emerged in the early Christian monastic movement, inspired by Jewish prayers. It developed into the form we know today through the monastic movement, and was finally codified by the mendicant Franciscans (13th c.).
In its most vigorous form, the Divine Office allows the prayer to recite all 150 psalms in a cycle of either one or four weeks. It is designed to be prayed in common (that is, with two or three gathered (c.f. Matthew 18:20) or a whole community — be it a religious community, parish, or families) but can be recited alone. Even when alone, it is done in communion with the rest of one’s community and indeed the Church throughout the world. This is how come it is also known as ‘the prayer of the Church’.
It is also called ‘the liturgy of the hours’ because it marks the hours of the day. This follows, in a formal way, the charge of St Paul to “pray without ceasing” (1 Thess 5:17-18). Two primary hours (known as ‘cardinal’ hours from the Latin word which means ‘hinge’) are Lauds (Morning Prayer) and Vespers (Evening Prayer); but the entire array that sanctifies the day is: Office of Readings [previously Matins] (any time); Lauds (at dawn or the first time of prayer); Terce (mid-morning); Sext (noon); None (mid-afternoon); Vespers (in the evening or the end of the workday); Compline (before retiring or last thing at night).
Priests are bound by the command to ‘pray without ceasing’ in a public way. This is described in Canon Law as fulfilled when they pray the Divine Office — specifically the cardinal hours and at least one minor hour with and for the people of God (Rite of Ordination). (Non-ordained) religious also pray some part or variant of the Office, subject to their rules. And all the faithful are not only invited but encouraged to pray it too.
Practically speaking, the texts can be found in published volumes; they can also be accessed through the Universalis app. A free (approved, if less poetic) translation is available through universalis.com. When recited alone, one may speak the hymn; then recite the antiphons and psalms through to the reading and following. When recited ‘in common’ (that is, together), a leader recites the antiphon before the psalm stanzas are recited in turns (between two groups or between the leader and the other person/s) before all recite the antiphon together. The reading and intercessions may be led by someone other than the leader.
The Office is designed to be sung. However, it can be recited. It is generally prayed in the vernacular (English for the most of us), but can also be prayed in Latin (in which case, the music inheritance from the centuries can be more easily applied).
Divorce · is the separation of two things previously bound together (by law). Generally, it refers to the separation of parties to a marriage. The most notable difference between civil and Church understandings of divorce is that the Church does not endorse so-called ‘no fault’ divorce.
Divorce is accepted and even encouraged by the Church when the circumstances warrant it; and one who is divorced (or going through the process of separation) is in no way out of communion with her. The only time one might be considered out of communion (or discouraged from receiving Holy Communion) would be one who elects to separate and begin another public relationship while still bound to their original partner. In such a case, it may be considered adultery.
Doctors of the Church · are certain ecclesiastical writers who are thus titled on account of the great advantage the whole Church has derived from their writings. Historically, these are the Western Ss. Gregory the Great, Ambrose, Augustine, and Jerome; and in the East, Ss. John Chrysostom, Basil, and Gregory Nazianzen have been honoured since antiquity. Over time, more have been added to the list – the latest being S. John Henry Newman (2025) – bringing the total to 38. No martyr has ever been included in the list; the liturgies always honour them as Confessors.