More on Deacons, and Maniples

More on the subject of Deacons, and more specifically the question "Is a Priest a Deacon?" which has been exercising my mind over the last few days.

I broached this topic with an Anglican clergymen that I met when he was a recently ordained Deacon and who is now a Priest. He said that yes, he was a Deacon. One sign of this is the Priest and Bishop's use of the Maniple, which has its origins in the towel carried by the Deacon. A quick glance at the Catholic Encyclopaedia, which I tend to believe and trust, seems to contradict this, however. The origin of the Maniple is supposedly in a small mappa, or handkerchief which was ornamental and rarely put to actual use, and was carried by anyone of high rank in the left hand. The evidence for this is found in the peculiar use of this vestment by the Bishop who is handed His Maniple to wear at the prayer Indulgentiam in the Mass, while other clergy put theirs on before Mass begins. The Maniple, then, has as its origin a sign of status, rather than service, although the modern Maniple could well be a conflation of the ornamental maniple with other, more practical cloths and towels employed by clergy in the service of the Altar, the Deacon included. Furthermore, along with the development of the Subdiaconate as a Major or higher Order, the Maniple came to be given to the Subdeacon at his ordination, placed on his arm by the Bishop himself, almost as a sign of his inclusion in the higher ranks of clergy. Additionally, the analogous vestment in the Byzantine rite, the epigonation (that hangs from the cincture) belongs only to the Bishop (and there exists an exclusively Papal version in the West). The other possible analogy, the epimanikia, are ornamental cuffs worn by Bishops, Priests and (strict) Deacons.

This is quite a diversion from the actual question "Is a Priest a Deacon?" which the Roman Church logically affirms, since She teaches that Ordination produces an indellible mark on the soul: a diaconal ordination cannot be undone, and diaconal orders are not revoked. It seems to me that a mythology of this gradual acquisition of Orders (indistinct from Office) has been projected onto the Liturgy, which is why Catholics can say a Bishop is Priest, Deacon and Subdeacon when vested in Chasuble, Dalmatic and Tunicle at the Liturgy.

My assertion is that in the West, there has traditionally been a distinction (now lost) between Orders and Office, which comes out in the oldest forms of Ordination rites. The "possession" of certain Vestments by certain Orders is also false, generating an ecclesiastical version of secular "insignia", but probably stems from the idea that as a clergyman ascends through the Orders, he retains their proper Offices and therefore some visible sign of them. If that is true, why do we have Mitred Abbots (who are not in Episcopal Orders) and Deacons and Subdeacons in Folded Chasubles (evidence that the planeta was not originally only a Sacerdotal vestment)?

My feeling is that this conflation of Orders and Offices in the West, and all that comes with it, has been had overwhelmingly negative effect on Western Liturgy: the virtual suppression of the Diaconate, making the Office of Deacon a temporary state from which one will almost invariably proceed to be Priested, and in any case not an important office at all, since all functions can be fulfilled by a Priest; the actual suppression of the Subdiaconate and Minor Orders in our own time (regardless of their antiquity) and, finally, the evolution of the "Server" as an ambiguous category of person occupying the borderland between clergy and laity and therefore quite unregulated and uncontrollable. Given all this, it hardly surprises me when I see Romanized Anglican "Priest-Deacons" forget the rules and kiss the Gospel Book at a Pontifical Liturgy: they simply don't know what they're supposed to be doing, and in most cases, as long as there's incense and pretty vestments, they don't even care.

The first time I opened a Pontifical, I couldn't believe what I was seeing: all the Ceremonies and Rites for instituting and ordaining every category of clergy you would ever need (and some you might think you don't), and blessings for pretty much every eventuality. These rites are effectively dead to most of the Western Church, which is a shameful neglect and rejection of our very anchor in the Faith. When will we learn that we have to let the Sacred Liturgy, that great repository of Tradition, teach us what to do? When will we stop projecting our own superstitious symbolism onto the Liturgy, and hacking away at its integrity with our own confused notions of what is "permissable" or "convenient"? The moment we start constructing the Liturgy (or a Liturgy) around ourselves is the moment when we start making up our own religion, and after that, there's just no point.

Priests, Deacons, Subdeacons...and Ethiopians

(Picture from Wikipedia)

I don't have much time to linger on Liturgical blogs these days, alas. Whenever I do look at RC tradworld blogs, however, I do notice one feature of tradworld liturgies that irks me: the practice of priests serving the Liturgy not as priests, but rather as Deacons and Subdeacons. I've also been reading a little about the Ethiopian rite of the Divine Liturgy and tradworld vs Ethiopian Orthodox is quite a contrast.

Reading tradworld rubrical guides, new and reprinted, one often sees instructions to the effect that Priests may carry out the functions of the Deacon or Subdeacon at Mass, or similar. In the Latin rite, a layman may fulfill the functions of the Subdeacon, with certain restrictions, of course, on what he can wear and do. This raises several important questions about how the Western Church "does" Liturgy: Are we saying that the rite is inherently defective, because it puts into vestments a person (the Subdeacon) who needn't be ordained to fulfill that office? Why is it that under current rules, both an ordained priest and a layman can serve as Subdeacons at the Liturgy? Does that make sense? Is there supposed to be a sharp line between clergy and laity, and which side of the Minor Orders does it fall on?

At the Ethiopian Liturgy, one will find at least five (seven is canonically correct) ministers: The Celebrant, the Assistant Priest, the Deacon, the Subdeacon, and the Lector, to which Fanbearer and Acolyte are added to make up the canonically required seven. A Priest assists, but he does so as an Assistant Priest. There is no notion of "demoting" him to the rank of Deacon for the duration of the liturgy.

Western practice begs the question, what actually is the Priest-Deacon? Is he a just a Priest in Deacon's clothing? If he is, why does he receive Communion with his stole tied inappropriately, or if he's acting as Subdeacon, not at all? The inconsistencies that arise, where the Priest in choir is expected to receive Communion in a stole, but the Priest-in-Tunicle isn't!

Another major question is that of the relationship between Office and Liturgical Function. My understanding of Orders, starting from scripture and going on to the Fathers, is that each clerical order has both an Office and a Function. In some cases, the liturgical function overlaps a little: Bishops and Priests both celebrate the Liturgy, Subdeacons and Lectors (formerly) both chant Readings. Yet, their respective offices are not precisely the same. Is it right then, for a priest to temporarily relinquish his proper function to fulfill that of another minister, or for a layman to usurp the liturgical function proper to a Subdeacon?

This might all seem like so much splitting of hairs, and shying away from providing real answers. But comparing the Ethiopian and Latin-rite practice reveals the massive gulf between how East and West project their own notions of convenience onto the Liturgy.

Convenience does matter, though. In my church, I'm used to priests acting as Deacons. We don't have a Deacon affiliated to the Parish, and when one visits, he acts as Deacon. Luckily though, I don't think I've ever seen a Priest act as Subdeacon in the Parish (which must be one of the worst liturgical solecisms ever!). The rotation of lay servers in this role is perhaps not the ideal, but is certainly better practice than using a priest, and approaches at least a "simulation" of ministers in minor orders. And to my mind, the minor orders are the answer to this problem. That and the promotion of the Diaconate. One of the good things (but possibly the worst named) to come out of late twentieth-century mucking around with the Liturgy is the revival of the "Permanent" Diaconate, individuals who are ordained as Deacons to fulfill the Office of pastoral care and teaching, and the Functions of the Deacon at the Liturgy. Surely that is the first step in achieving an understanding of orders that chimes with scripture and tradition.

What I didn't get from the Apostolic Constitution

Call me a closet Protestant, attack me if you will, but there is one important hurdle that I don't think I'm ready or willing to jump in order to swallow whole the Apostolic Constitution, as some clergy and laity have evidently already done, and that is the absence of any recognition from Rome that Anglican orders may be valid.

The Holy Father's generosity is abundantly obvious to anybody who has read the document, and only serves to increase my fondness for a man I regard as my Pope and the legitimate successor of Peter. But generosity alone, however well intentioned, cannot completely plaster over the cracks of five hundred years of schism, and I am a little disappointed in those who rush to proclaim that it can.

My problem is this, and I'll phrase it as a question: Can those priests and bishops who have already accepted the AC in its entirety, and who desire to be reordained unconditionally as priests and bishops in the new Ordinariate, really do so with integrity? For I believe that to do so would be to turn their backs on me, and other faithful who have looked to them for guidance through our journey of faith, a journy that we have so far made together. To accept "conversion" to Catholicism, which is the faith they have been preaching from our pulpits for years, and to accept unconditional ordination, which is thereby to accept that their orders were invalid, is to say that every confession I have ever made, every Holy Communion I have ever received from their blessed hands, every confirmation and every Holy Matrimony was, all along, no more than a charade: "absolutely null and utterly void".

I hope you will pardon me for expecting something more from the phrase "Anglican patrimony" than merely the permission to use certain Elizabethan phrases in our Liturgy. To me, Anglican Patrimony in the Catholic Church means sanctioning our faith journey, which so far has been long, arduous and never for one moment without controversy or crisis. I do not want to beg the Holy See for permission to use, say, the English Missal, because I think it makes for a nice Sunday Service, but because the heroes of our Faith - Hope Patten, Frank Weston, Dom Gregory and countless others - have sanctified that particular Anglican liturgical text, and others besides, with their golden lips. To take those three as examples, Hope Patten restored Walsingham as England's Nazareth; one of the most inspired and successful initiatives of the Church of England in the 20th century. Frank Weston fought tooth and nail in Kikuyu against inter-Communion between Anglicans and Protestant non-Conformists, and he set thousands of hearts on fire at the Anglo-Catholic Congress of 1923 with his powerful words about Our Lord in the Blessed Sacrament (do I even need to quote his?). Dom Gregory Dix "shaped" so much of our thoughts about the Liturgy and the Sacraments, and his influence extended far beyond the Anglican Communion. So convinced was he of the validity of Anglican Orders that he died almost with the defense of them on his lips. All of these men lived as believing Catholics, and died out of Communion with Rome, but the legacy of these "Saints" who will never be canonised is powerful, and their witness reaches beyond time from their shrines and speeches and touches every one of us who dares call himself a Catholic in the Anglican Communion.

So what am I to do? Accept that I am not Catholic and follow my Protestant ministers to the Ordinariate where we will suddenly and magically become Catholics? Should I forgot about those heroes I hold so dear, who I know can never be called Saints of the Catholic Church, but to whose memories I cling to so dearly, and whose example inspires me? Forgive me for what seems like ingratitude or a lack of understanding, but when someone makes a journey, you can only expect them to arrive at their destination with baggage!