Q.- Why didn't Deacon just say mass when Father was sick instead of having a communion service?

A.- Deacon didn’t celebrate mass because he can’t. While it is true that he has received the sacrament of Holy Orders (as do priests), his receiving of it was to a different degree.

There are 3 degrees of Holy Orders: EPISCOPAL (bishops), PRESBYTERAL (priests) DIACONAL (deacons), but only the episcopacy and the presbyterate are “degrees of ministerial participation in the priesthood of Christ.” (cathechism 1554) The diaconate is not.

“At the lower level of the hierarchy are to be found the deacons, who receive the imposition of hands ‘not unto the priesthood, but unto the ministry.’ “ (Lumen Gentium, 29) “The sacrament of Holy Orders marks them with an imprint which cannot be removed and which configures them to Christ, who made himself the “deacon” or servant of all.” (Catechism #1570)

So deacons, according to their very name “diakonia” (greek for servant), are intended to help and serve the bishops and priests, but not share in the ministry of the priesthood of Christ, but rather in His ministry of service.

Pope Paul VI, in his Apostolic Letter concerning deacons, listed their functions as defined from Vatican II’s Constitution on the Church (lumen gentium) as:

1. To assist the bishop and the priest during liturgical actions in all things which the rituals of the different orders assign to him;

2. To administer baptism solemnly and to supply the ceremonies which may have been omitted when conferring it on children or adults;

3. To reserve the Eucharist and to distribute it to himself and to others, to bring it as Viaticum to the dying and to impart to the people benediction with the Blessed Sacrament with the scared ciborium;

4.In the absence of a priest,to assist at and bless marriages in the name of the Church by delegation from the bishop or pastor observing the rest of the requirements which are in the Code of Canon Law [8] with Canon 1098 remaining firm and where what is said in regard to the priest is also to be understood in regard to the deacon; (note: the numbers for the canons in the new code are different) ,

5. To administer sacramentals and to officiate at funeral and burial services;

6. To read the sacred books of Scripture to the faithful and to instruct and exhort the people;

7 . To preside at the worship and prayers of the people when a priest is not present;

8. To direct the liturgy of the word, particularly in the absence of a priest;

9. To carry out, in the name of the hierarchy, the duties of charity and of administration as well as works of social assistance;

10. to guide legitimately, in the name of the parish priest and of the bishop, remote Christian communities;

11. To promote and sustain the apostolic activities of laymen.

All of these functions must be carried out in perfect communion with the bishop and with his presbytery, that is to say, under the authority of the bishop and of the priest who are in charge of the care of souls in that place. (Sacrum Diaconatus Ordinem 21-23)

So while the deacons have certain powers from ordination, they do not have the special power to consecrate the bread and wine and change them into the Eucharist at a mass. Only a priest has that ability.

Recommended reading:

Catholic Encyclopedia (deacon)

Catechism of the Catholic Church (#’s 1536-1600)

Lumen Gentium (Constitution On The Church) (29)

Sacrum Diaconatus Ordinem (General Norms For Restoring the Permanent Diaconate in the Latin Church (Apostolic Letter of Pope Paul VI)

Q. - Why not have general absolution?

A.- In the last 15-20 years, more and more parishes seemed to have communal penance services where “general absolution” was given. (not so much these days) Sometimes the faithful that gathered for this were asked to do rather peculiar things. There were parishes where they’d write down all their sins and burn the slips of paper or just write their “biggest” sin and put in a bowl where it would be prayed over. Some were actually told by their pastors that the Church “doesn’t do confession anymore.”

In short….there was lots of innovation, but no sacrament. Whether it was done in ignorance or with an agenda… who’s to say? But it led to a general undercurrent of thinking amongst the laity that, even when individual confessions were held at legitimate communal penance services, they felt it was unnecessary.

This topic was covered in some detail in the November 2004 insert. The question at the time was slightly different than yours, but the subject (and answer) would apply here quite well, so it is included in its entirety below:

November 2004

Q.- If I attend a penance service but don’t go to the confessional, are my sins still forgiven?

A.- This is actually a question that comes up a lot, but in two different ways. Not being sure which way you mean, I’ll try to answer both. So bear with me.

*** One way is that a lot of people in recent years feel that there is available to them through these communal penance services a general absolution, which there is not.

General absolution is when penitents would not have to confess individually but are absolved from their sins right along with everyone else’s. It is a rare thing indeed and is really only available by judgment of the bishop if there is a grave necessity for it. Imminent danger of death where there isn’t enough time for priests to hear individual confessions would be a reason (picture a plane that is going to crash or those directly affected in acts of war or terror where you might not come out alive). Or another reason for it is when the number of penitents is so great that there are not enough confessors to hear them properly in a reasonable time and the penitents would be deprived of sacramental grace or Holy Communion FOR A LONG TIME. (You could picture 3^rd world or mission countries perhaps where you have priests who travel about and they might not be back for a year or so.) A large gathering of the faithful for major feasts or pilgrimages (or the seasonal penance services) DOES NOT constitute a grave reason. (catechism #1483)

Even when general absolution is given, the penitent is obliged to seek out sacramental confession as soon as possible, presuming they don’t die before they can do so. So if you had grave sin that was absolved you would still have to go anyways as soon as you could.

So if you mean “does the communal penance service take the place of confession” the answer would be no. There is no substitute for a Sacrament. Individual, integral confession and absolution remain the only ordinary way for the faithful to reconcile themselves with God and the Church, unless physical or moral impossibility excuses from this kind of confession.” (catechism 1484)

****Now- the other way people sometimes ask this question is regarding whether they’d be forgiven if they’ve only committed venial sins. And the answer would be yes. However- forgiveness for venial sins can come in many forms. A heart felt act of contrition, a rosary, making the Sign of the Cross with Holy Water, reading Sacred Scripture, attending a Mass….. The list goes on and on.

The fact that you would attend a penance service must mean that you seek something more than a private act of contrition. That something can only be found within the Sacrament of Penance. An individual, private confession.

If you’ve committed mortal sins the answer is absolutely not. There is one ordinary means of forgiveness for mortal sin and that is sacramental confession. It is still a command of the Church that “after having attained the age of discretion, each of the faithful is bound by an obligation to confess serious sins at least once a year.” (Catechism #1457)

HOWEVER- “without being strictly necessary, confession of every day faults (venial sins) is strongly recommended by the Church.” (canon 988-paragraph 2)

There are reasons for this:

· Regular, frequent confession is good for you. The more you have to examine your conscience, the better you can see where your faults lie. Many people never take stock of things really well unless they are about to confess. Which is too bad.

· Ironically, the longer it’s been the less evil you think you behave. The dirtier our souls are, even with venial sin, the blinder we are to the truth about our state. We could be in mortal sin and recognize it, but after a while we justify things or forget them or tell ourselves that it wasn’t so terrible after all.

· Not only do you receive forgiveness in the Sacrament but UNTOLD GRACES to help you fight your evil tendencies. That happens precisely because it is a sacrament. Who doesn’t want to have more grace!?!

· You receive a form a penance from the priest in order to make satisfaction for your sins. Jesus wants to not only forgive you but heal you. There must be some justice done and amendments made to be spiritually healthy.

· It is a gift from Jesus himself. Remember that Christ never did anything unnecessary. He gave us a sacramental church and instituted this Sacrament for a reason. To reconcile us back to him in a special way. You are not confessing to a priest so much as to Jesus himself and He is waiting patiently for you to come to Him so He can fix things.

This day in age we have forgotten the gift of confession. It is undervalued, distrusted and deemed unnecessary. But truly- the miracle that Christ perfoms in that room is unspeakable.

When Lazarus died Christ went to his tomb and wept for him. He called him out and Lazarus rose from the dead. And many of the Jews were smart enough to see what a powerful miracle that was and believed in Christ.

Now - Jesus has wept for us too and He waits for us in the “tomb” of the confessional because if your soul has lost its grace and life from grave sin then truly, you are dead. But the miracle he works in this sacrament is greater than raising a man from his grave for he brings your immortal soul to life again. To union with Him again. Believe me- if the angels rejoice over a repentant sinner, they gasp at this.

It’s too bad those of us who see this don’t recognize the gift and power of God like the Jews did with Lazarus.

Christmas is coming. Let’s all go to confession this year.

Recommended reading:

The Catechism of the Catholic Church (#’s 1420-1498)

The Code of Canon Law (cann. 959-997)

The Little Catechism on Confession (by Bishop Fabian W. Bruskewitz)

Pardon and Peace (by Alfred Wilson, C.P.)