Deacon is an office in Christian Churches that is generally associated with service of some kind, but which varies among theological and denominational traditions. In many traditions the "diaconate", the term for a deacon's office, is a clerical office; in others it is for laity. Some Christian Churches, such as the Catholic Church and the Eastern Orthodox Church, view the diaconate as part of the clerical state.
The word "deacon" is derived from the Greek word diákonos (διάκονος), which is a standard ancient Greek word meaning "servant", "waiting-man", "minister", or "messenger". One commonly promulgated speculation as to its etymology is that it literally means "through the dust", referring to the dust raised by the busy servant or messenger.
It is generally assumed that the office of deacon originated in the selection of seven men by the apostles, among them Stephen, to assist with the charitable work of the early church as recorded in Acts 6. Female deacons are mentioned by Pliny the Younger in a letter to the emperor Trajan dated c. A.D. 112. The title "deaconess" (διακόνισσα) is not found in the Bible. However, a woman, Phoebe, is mentioned at Romans 16:1–2 as a deacon (diakonos) of the church in Cenchreae. Nothing more specific is said about her duties or authority, although it is assumed she carried Paul's Letter to the Romans. The exact relationship between male and female deacons varies. In some traditions a female deacon is simply a member of the order of deacons; in others, deaconesses constitute a separate order; in others, the title "deaconess" was also sometimes given to the wife of a deacon.
A biblical description of the qualities required of a deacon, and of his household, can be found in 1 Timothy 3:1–13.
Among the more prominent deacons in history are Stephen, the first Christian martyr (the "protomartyr"); Philip, whose baptism of the Ethiopian eunuch is recounted in Acts 8:26–40; St. Phoebe, who is mentioned in the letter to the Romans;Saint Lawrence, an early Roman martyr; Saint Vincent of Saragossa, protomartyr of Spain; Saint Francis of Assisi, founder of the mendicant Franciscans; Saint Ephrem the Syrian and Saint Romanos the Melodist, a prominent early hymnographer. Prominent historical figures who played major roles as deacons and went on to higher office include Saint Athanasius of Alexandria, Thomas Becket and Reginald Pole. On June 8, A.D. 536 a serving Roman deacon was raised to Pope, Silverius.
- 1 Catholicism, Orthodoxy, Anglicanism
- 2 Lutheran churches
- 3 Calvinistic churches
- 4 Methodist churches
- 5 Other traditions
- 6 Cognates
- 7 Scots usage
- 8 See also
- 9 Footnotes
- 10 References
- 11 External links
Catholicism, Orthodoxy, Anglicanism
The diaconate is one of the major orders in the Catholic, Anglican, Eastern Orthodox, and Oriental Orthodox churches. The other major orders are those of bishop and presbyter (priest) and, historically (sub-deacon).
While the diaconate as a vocation was maintained from earliest Apostolic times to the present in the Eastern churches (Orthodox and Catholic), it mostly disappeared in the Western church (with a few notable exceptions such as St. Francis of Assisi) during the first millennium, with Western churches retaining deacons attached to diocesan cathedrals. The diaconate continued in a vestigial form as a temporary, final step along the course toward ordination to priesthood. In the 20th century, the diaconate was restored as a vocational order in many Western churches, most notably in the Latin Rite of the Catholic Church, the Anglican Communion, and the United Methodist Church.
In Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties, but often report indirectly to the bishops of their diocese. They have a distinctive role in the liturgy of the Eastern and Western Churches. In the Eastern Church, deacons have a profound liturgical presence in the Divine Liturgy. In the Western Church, Pope St. Gregory the Great greatly reduced the liturgical role of the deacon in the Roman Rite, limiting them to serving the bishop, the proclamation of the Gospel, assisting the celebrant at the altar aside from the deacon's calling of charity. Today, deacons are also granted permission to preach.
Beginning around the fifth century, there was a gradual decline in the permanent diaconate in the Latin church. It has however remained a vital part of the Eastern Catholic Churches. From that time until the years just prior to the Second Vatican Council, the only men ordained as deacons were seminarians who were completing the last year or so of graduate theological training, so-called "transitional deacons", who received the order after they complete their third year at the theological seminary, several months before priestly ordination.
Following the recommendations of the council (in Lumen gentium, 29), in A.D. 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem, restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination. These men are known as permanent deacons in contrast to those continuing their formation, who were then called transitional deacons. There is no sacramental or canonical difference between the two, however, as there is only one order of deacons.
The permanent diaconate formation period in the Roman Catholic Church varies from diocese to diocese as it is determined by the local ordinary. But it usually entails a year of prayerful preparation, a four- or five-year training period that resembles a collegiate course of study, and a year of post-ordination formation as well as the need for lifelong continuing education credits. Diaconal candidates receive instruction in philosophy, theology, study of the Holy Scriptures (the Bible), homiletics, sacramental studies, evangelization, ecclesiology, counseling, and pastoral care and ministry before ordination. Although they are assigned to work in a parish – which for permanent deacons will usually be their home parish who sponsored them and possibly nearby parishes and certain other ministries (judge on the tribunal, marriage counselor, diocesan vice chancellor, hospital or school vice chaplain) – by the diocesan bishop, once assigned, deacons are under the supervision of the parish pastors and, for those working in diocesan ministries, the priest or other individual overseeing those offices, if the deacon is not in charge there. Unlike most clerics, permanent deacons who also have a secular profession have no right to receive a salary for their ministry, but many dioceses opt to remunerate them anyway.
The ministry of the deacon in the Roman Catholic Church is described as one of service in three areas: the Word, the Liturgy and Charity. The deacon's ministry of the Word includes proclaiming the Gospel during the Mass, preaching and teaching. The deacon's liturgical ministry includes various parts of the Mass proper to the deacon, including being an ordinary minister of Holy Communion and the proper minister of the chalice when Holy Communion is administered under both kinds. The ministry of charity involves service to the poor and marginalized and working with parishioners to help them become more involved in such ministry. As clerics, deacons are required to recite the Liturgy of the Hours. Deacons, like priests and bishops, are ordinary ministers of the sacrament of Baptism and can serve as the church's witness at the sacrament of Holy Matrimony, which the bride and groom administer to each other (though if the exchange of vows takes place in a wedding Mass, or Nuptial Mass, the Mass is celebrated by the priest and the deacon acts as another witness). Deacons may preside at funeral rites not involving a Mass (e.g., the final commendation at the gravesite or the reception of the body at a service in the funeral home), and may assist the priest at the Requiem Mass. They can preside over various services such as Benediction of the Blessed Sacrament, and they may give certain blessings. They cannot hear confession and give absolution, anoint the sick, or celebrate Mass.
At Mass, the deacon is the ordinary minister of the proclamation of the Gospel (in fact, a priest, bishop, or even the Pope should not proclaim the Gospel if a deacon is present) and of Holy Communion (primarily, of the Precious Blood). As ordained clerics, and if granted faculties by their bishops, deacons may preach the homily at a public Mass, unless the priest celebrant retains that ministry to himself at a given Mass.
The vestments most particularly associated with the Western Rite Catholic deacon are the alb, stole and dalmatic. Deacons, like priests and bishops, must wear their albs and stoles; deacons place the stole over their left shoulder and it hangs across to their right side, while priests and bishops wear it around their necks. The dalmatic, a vestment especially associated with the deacon, is worn during the celebration of the Mass and other liturgical functions; its use is more liberally applied than the corresponding vestment of the priest, the chasuble. In the United States, some deacons only wear the dalmatic at Masses that are considered feasts, solemnities, or solemn or important occasions, such as ordinations, weddings, funerals, Baptisms, or dedication ceremonies. At certain major celebrations, such as ordinations, the diocesan bishop wears a dalmatic under his chasuble, to signify that he enjoys the fullness of the three degrees of Holy Orders – deacon, priest, and Bishop.
Permanent deacons often serve in parish or other ministry as their time permits, since they typically have other full-time employment. They may also act as parish administrators (c. A.D. 217 of the Code of Canon Law). With the passage of time, more and more deacons are serving in full-time ministries in parishes, hospitals, prisons, and in diocesan positions. Deacons often work directly in ministry to the marginalized inside and outside the church: the poor, the sick, the hungry, the imprisoned.
The transitional diaconate is to be conferred on seminarians (continuing to the priesthood) no sooner than 23 years of age (c. A.D. 1031 of the Code of Canon Law). The permanent diaconate can be conferred on single men 25 or older, and on married men 35 or older, but an older age can be required by the episcopal conference. If a married deacon is widowed, he must maintain the celibate state. Under some very rare circumstances, however, deacons who have been widowed can receive permission to remarry. This is most commonly done when the deacon is left as a single father. In some cases, a widowed deacon will seek priestly ordination, especially if his children are grown. (See also clerical celibacy.) The wife of a permanent deacon may be sometimes considered a partner in his ordained ministry. In many dioceses, the wife of the diaconal candidate undertakes the same education and training her husband does.
A deacon is not styled "Father" as a priest would be, but as "Deacon", (in Spanish, "Diácono") abbreviated variously as "Dn." or "Dcn." This preferred method of address is stated in the A.D. 2005 document of the United States Conference of Catholic Bishops, National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States. The proper address in written correspondence for all Deacons of the Latin (Roman Rite) Catholic Church in the United States is "Deacon Name", although it is not uncommon to see "Rev. Mr." sometimes used. "Rev. Mr.", however, is more often used to indicate a transitional deacon (i.e., preparing for ordination to the priesthood) or one who belongs to a religious institute, while Rev. Deacon is used as the honorific for permanent deacons in many dioceses (e.g. Rev. Deacon John Smith, or Deacon John Smith). The decision as to whether deacons wear the Roman collar as street attire is left to the discretion of each bishop for his own diocese. Where clerical garb is approved by the bishop, the deacon can choose to wear or not wear the "collar". Where it is not permitted, the deacon must wear secular clothing. It is becoming more common to see deacons wearing a clerical suit especially in prisons and jails.
Deacons, like seminarians, religious, and the two other orders, Bishops and priests, recite the Liturgy of the Hours; however, deacons, if they are obliged to do so, are usually only required to participate in Morning and Evening Prayer.
In solemn Masses today and more so in older Rites of the Mass, one deacon will serve as the Deacon of the Word (proclaiming the Gospel and the Kyrie, and some other parts), and the Deacon of the Eucharist, who assists the priest during the Liturgy of the Eucharist. Before the reforms of Vatican Council II and the restoration of the permanent diaconate, it was common for a priest to vest as a deacon at High Mass and perform the parts assigned for the deacon. Those who have embraced the reforms of the Council generally consider it an abuse for a priest to vest as a deacon. If a priest or priests have to undertake certain duties normally allowed to a deacon – the homily, being a minister of the chalice, visiting prisons or hospitals, etc., he will vest as a priest, wearing the chasuble – or at least the stole and alb – at Mass and solemn ceremonies, and the clerical suit with collar elsewhere.
Eastern Orthodoxy and Eastern Catholicism
In addition to reading the Gospel and assisting in the administration of Holy Communion, the deacon censes the icons and people, calls the people to prayer, leads the litanies, and has a role in the dialogue of the Anaphora. In keeping with Eastern tradition, he is not permitted to perform any Sacred Mysteries (sacraments) on his own, except for Baptism in extremis (in danger of death), conditions under which anyone, including the laity, may baptize. When assisting at a normal baptism, it is often the deacon who goes down into the water with the one being baptized (Acts 8:38). In contrast to the Roman Catholic Church, deacons in the Eastern Churches may not preside at the celebration of marriages, as in Eastern theology the sacrament is conferred by the nuptial blessing of a priest.
Diaconal vestments are the sticharion (dalmatic), the orarion (deacon's stole), and the epimanikia (cuffs). The last are worn under his sticharion, not over it as does a priest or bishop. The deacon usually wears a simple orarion which is only draped over the left shoulder but, if elevated to the rank of archdeacon, he wears the "doubled-orarion", meaning it is passed over the left shoulder, under the right arm, and then crossed over the left shoulder (see photograph, right). In modern Greek practice, a deacon wears this doubled orarion from the time of his ordination. Also, in the Greek practice, he wears the clerical kamilavka (cylindrical head covering) with a rim at the top. In Slavic practice, a hierodeacon (monastic deacon) wears the simple black kamilavka of a monk (without the rim), but he removes the monastic veil (see klobuk) when he is vested; a married deacon would not wear a kamilavka unless it is given to him by the bishop as an ecclesiastical award; the honorary kamilavka is purple in colour, and may be awarded to either married or monastic clergy.
As far as street clothing is concerned, immediately following his ordination the deacon receives a blessing to wear the Exorasson (Arabic: Jib'be, Slavonic: Riassa), an outer cassock with wide sleeves, in addition to the Anterion (Slavonic: Podraznik), the inner cassock worn by all orders of clergy. In the Slavic practice, married clergy may wear any of a number of colours, but most often grey, while monastic clergy always wear black. In certain jurisdtictions in North America and Western Europe, a Roman collar is often worn, although this is not a traditional or widespread practice.
A protodeacon (Greek: πρωτοδιάκονος: protodiakonos, "first deacon") is a distinction of honor awarded to senior deacons, usually serving on the staff of the diocesan bishop. An archdeacon is similar, but is among the monastic clergy. Protodeacons and archdeacons use a double-length orarion even if it is not the local tradition for all deacons to use it. In the Slavic tradition a deacon may be awarded the doubled-orarion even if he is not a protodeacon or archdeacon.
According to the practice of the Greek Orthodox Church of America, in keeping with the tradition of the Ecumenical Patriarchate, the most common way to address a deacon is "Father". Depending on local tradition, deacons are addressed as either "Father", "Father Deacon", "Deacon Father", or, if addressed by a Bishop, simply as "Deacon".
The tradition of kissing the hands of ordained clergy extends to the diaconate as well. This practice is rooted in the Holy Eucharist and is in acknowledgement and respect of the eucharistic role members of the clergy play in preparing, handling and disbursing the sacrament during the Divine Liturgy, and in building and serving the church as the Body of Christ.
Anciently, the Eastern churches ordained women as deaconesses. This practice fell into desuetude in the second millennium, but has been revived in some Orthodox and Oriental Orthodox churches. Saint Nectarios of Pentapolis ordained a number of nuns as deaconesses in convents. Deaconesses would assist in anointing and baptising women, and in ministering to the spiritual needs of the women of the community. As churches discontinued ordaining women as deacons, these duties largely fell to the nuns and to the priests' wives.
(See also clerical celibacy.)
In Anglican churches, deacons often work directly in ministry to the marginalized inside and outside the church: the poor, the sick, the hungry, the imprisoned. Unlike Orthodox and Catholic deacons who may be married only before ordination, Anglican deacons are permitted to marry freely before or after ordination, as are Anglican priests. Most deacons are "transitional", that is, preparing for the priesthood and they are usually ordained priests about a year after their diaconal ordination. However, there are some deacons who do not go on to receive priestly ordination, so called "permanent deacons". Many provinces of the Anglican Communion ordain both women and men as deacons. Many of those provinces that ordain women to the priesthood previously allowed them to be ordained only to the diaconate. The effect of this was the creation of a large and overwhelmingly female diaconate for a time, as most men proceeded to be ordained priests after a short time as a deacon.
Anglican deacons may baptize and in some dioceses are granted licences to solemnize matrimony, usually under the instruction of their parish priest and bishop. Deacons are not able to preside at the Eucharist (but can lead worship with the distribution of already-consecrated communion elements where this is permitted), nor can they pronounce God's absolution of sin or pronounce the Trinitarian blessing. In most cases, deacons minister alongside other clergy.
An Anglican deacon wears an identical choir dress to an Anglican priest: cassock, surplice, tippet and academic hood. However, liturgically, deacons usually wear a stole over their left shoulder and fastened on the right side of their waist. This is worn both over the surplice and the alb. A deacon might also wear a dalmatic.
The title "women deacon" or "deaconess" appears in many documents from the early Church period, particularly in the East. Their duties were often different from that of male deacons; women deacons prepared adult women for baptism and they had a general apostolate to female Christians and catechumens (typically for the sake of modesty). Women appear to have been ordained as deacons to serve the larger community until about the 6th century in the West  and in the East until modern times.
Liturgies for the ordination of women deacons are quite similar to those for male deacons and the ancient ordination rites have been noted by groups like Womenpriests. Although it is sometimes argued that women deacons of history were not sacramentally ordained in the full sense used in the present day in Canons 1008 and 1009 of the Code of Canon Law, some modern scholars argue that the ordination of women deacons would have been equally sacramental to that of male deacons.
Currently, the Catholic Church is investigating the possibility of restoring women to the diaconate, but as of yet does not permit female deacons. Unlike in the case of priestly ordination, the Vatican has declined to state that ordination of women to the diaconate is not possible. The Russian Orthodox Church had a female diaconate into the 20th century. The Holy Synod of the Orthodox Church of Greece restored a monastic female diaconate in 2004.
Lutheran Church–Missouri Synod (USA)
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The Lutheran Church–Missouri Synod (LCMS) in the United States has special training and certification programs for deaconesses. LCMS deaconesses are trained at Concordia University Chicago or one of the synod's two seminaries in (St. Louis, Missouri and Fort Wayne, Indiana). Internet-based classes are also available through the Mission Training Center (MTC).
Deaconesses assist pastors in human care ministry and other roles with the goals of caring for those in need and freeing pastors to focus on word and sacrament ministry. Acts 6:2 describes the function of deacons (servants) then and now, "So the Twelve gathered all the disciples together and said, 'It would not be right for us to neglect the ministry of the word of God in order to wait on tables.'"
Deaconesses are installed, not ordained, and remain lay people. In the LCMS, the word "ordain" is reserved for the pastoral office. A deaconess trained at the seminaries or Concordia University-Chicago does not ordinarily preach and only ordained pastors may administer the sacraments, although a deaconess, as for any lay person, may perform baptism in cases of emergency.
The Atlantic District of the LCMS has a Deacon Training program that prepares men and women for ministries of Word and Service in the local congregation. Students take the following courses of study at the Large Catechism level over the course of two years: Christian Doctrine Summary; Interpreting the Bible in Translation; Lutheran Worship I; OT Bible; Fundamental Pastoral Care; Basic Preaching; NT Bible; Teaching the Faith; Mission Outreach in Context; and Church History I (Christ to 1500 A.D.).
Atlantic District deacon students (male and female) who wish to seek commissioning as a deacon in a local congregation must complete a pre-internship interview, 200 intern hours, and a post-internship interview. Their status as a deacon is under the authority of the local pastor. According to guidelines, deacons are reviewed tri-annually by the pastor and by the president of the local congregation where the deacon serves. Other LCMS Districts also train laymen and laywomen for service but the nomenclature varies by District.
Some with the nomenclature of "deacon" are training for ordination, although the terms "seminarian" or "vicar" are preferred. A vicar in the LCMS is a third year seminarian who is doing an internship under a pastor. Special exceptions may be made for these vicars, but must be given by the appropriate District president in writing.
Evangelical Lutheran Church in America
Deaconess Community (ELCA/ELCIC)
The Deaconess Community, a community of women serving in the Evangelical Lutheran Church in America (ELCA) and the Evangelical Lutheran Church in Canada (ELCIC) was formed in 1884. These women, who bear the title of 'Sister', proclaim the gospel through ministries of mercy and servant leadership on behalf of both churches for the sake of the world. Since the 1970s the sisters have been allowed to marry.
Diaconal Ministers/Associates in Ministry (ELCA/ELCIC)
The diaconate was recognized and rostered by the ELCA in 1993, creating a fourth 'roster' of recognized ministers (the other three being ordained, associates in ministry, and deaconess) in the churchwide body. The community is still young and as such is still being formed as to what styles and forms of ministry a diaconal minister pursues, as well as practices and traditions of the same.
As in the Anglican Communion, Lutheran diaconal ministers are allowed to wear a stole draped sideways from one shoulder and tied off at the waist, usually with some material left hanging below. Diaconal ministers (the term "deacon" is used occasionally but not officially) are involved in preaching, assisting in worship, leading worship in lieu of an ordained pastor and other congregational duties; they are, however, primarily called to service outside the church, in fields such as campus ministry, chaplaincy, congregational ministry, counseling, social service agency work, spiritual direction, parish and community nursing and a range of other avenues. A diaconal minister is "consecrated", rather than "ordained". This ceremony is usually presided over by a bishop.
Also of note are the 'associates in ministry (AIM), a rostered position within the ELCA consisting of laypersons commissioned into positions of service within the church, most often as educators, musicians, and worship leaders. While there is a trend towards combining the diaconal and associate ministries, the 'AIM' program continues in its own right, and associates are spread across the entirety of the churchwide body. AIMs are "commissioned" in the church and the hierarchy for service.
The ELCA is currently reviewing these rosters and working to identify how the institution can better answer the call to Word and Service ministries.
Church of Scotland
There are two distinct offices of Deacon in the Church of Scotland. The best known form of diaconate are trained, paid pastoral workers, often working in parishes with considerable social and economic deprivation. The permanent diaconate was formerly exclusively female, and it was in the centenary year of the Diaconate (1988) that men were admitted to the office of Deacon. Women could not be ordained as Ministers until 1968. The offices of Deacon and Minister are now both open to both women and men; Deacons are now ordained (they were previously "commissioned").
The other office of Deacon can be found in congregations formerly belonging to the pre-1900 Free Church of Scotland, with a "Deacons' Court" having responsibility for financial and administrative oversight of congregations. Only a few congregations still retain this constitutional model, with most having since adopted the Church of Scotland's "Model Constitution" (with a Kirk Session and Congregational Board) or "Unitary Congregation" (with just a Kirk Session). Most of the Free Church congregations united with the United Presbyterian Church of Scotland in 1900 creating the United Free Church of Scotland, which itself united with the Church of Scotland in 1929.
The congregations of the Free Church of Scotland (post 1900) which did not join the UF Church in 1900 continue to have Deacons.
Presbyterian Church (PCUSA, PCA, OPC, etc.)
Individual congregations of these church denominations also elect deacons, along with elders. However, in some churches the property-functions of the diaconate and session of elders is commended to an independent board of trustees. John Calvin's legacy of restoring a servant-ministry diaconate lives on in the Presbyterian churches. Deacons are specially charged with ministries of mercy, especially toward the sick and the poor.
Dutch Reformed churches
In many Dutch Reformed churches deacons are charged with ministries of mercy. As such, the deacons are also members of the local church council. A special feature of the Dutch Reformed churches is the fact that the Diaconate of each local church is its own legal entity with its own financial means, separated from the church itself, and governed by the deacons.
In Methodism, deacons began as a transitional order before ordination as elders (presbyters). In 1996, the United Methodist Church ended the transitional deacon and established a new Order of Deacons to be equal in status with the Order of Elders. Both men and women may be ordained as deacons. Deacons serve in a variety of specialized ministries including, but not limited to, Christian education, music, communications and ministries of justice and advocacy. Unlike United Methodist elders, deacons must find their own place of service. Nevertheless, the bishop does officially approve and appoint deacons to their selected ministry. Deacons may assist the elder in the administration of Sacraments, but must receive special approval from a bishop before presiding over Baptism and Holy Communion. United Methodist deacons are present in North America, Europe and Africa.
The Methodist Church of Great Britain also has a permanent diaconate—based on an understanding of the New Testament that deacons have an equal, but distinct ministry from presbyters. Deacons are called to a ministry of service and witness, and "to hold before them the needs and concerns of the world". The original Wesleyan Deaconess Order was founded by Thomas Bowman Stephenson in 1890, following observation of new ministries in urban areas in the previous years. The order continued as the Wesley Deaconess Order following Methodist Union in 1932, but, following the admission of women to "The Ministry" (as presbyteral ministry is commonly termed in the Methodist Church), a number of deaconesses transferred and recruitment for the WDO ceased from 1978. The 1986 Methodist Conference re-opened the order to both men and women and the first ordinations to the renewed order occurred during the 1990 Conference in Cardiff, which coincided with celebrations of 100 years of diaconal service in British Methodism; deaconesses had previously been ordained at their annual convocation.
Deacons are also appointed or elected in other Protestant denominations, though this is less commonly seen as a step towards the clerical ministry. The role of deacon in these denominations varies greatly from denomination to denomination; often, there will be more emphasis on administrative duties than on pastoral or liturgical duties. In some denominations, deacons' duties are only financial management and practical aid and relief. Elders handle pastoral and other administrative duties.
Iglesia ni Cristo
Iglesia ni Cristo's deacons serve as worship service's strict etiquette checkers in male's seatings,deaconesses are their female counterparts. They also serve as offering collectors and other Church duties during worship services. Deacons are required to be married people and have their faith strong and be a good example to others if you want to be a deacon. There is also a Head Deacon,who leads the congregation in prayer before the sermon and the prayer for voluntary offerings.
The Amish have deacons, but they are elected by a council and receive no formal training.
Baptists have traditionally followed the principle of the autonomy of the local church congregation, giving each church the ability to discern for themselves the interpretation of scripture. Thus, the views among Baptist churches as to who becomes a deacon and when, as well as what they do and how they go about doing it, vary greatly. Baptists recognize two ordained positions in the church as Elders (Pastors) and Deacons, as per 1 Timothy 3.
There are Baptist churches where the deacons decide many of the church affairs. There are churches where deacons serve in a family ministry only. There are Baptist churches (especially in the United Kingdom, but also in the U.S. and elsewhere) where women are allowed to be deacons; while many Baptist churches (including most churches that are affiliated with the Southern Baptist Convention as well as many Independent Baptist) do not allow women to serve as deacons. Many Baptists also interpret Scripture as prohibiting divorced men from serving as deacons while some even prohibit men who have never been married from serving as deacons.
In the General Association of Regular Baptist Churches, deacons can be any adult male member of the congregation who is in good standing.
In some African American Missionary Baptist churches and in churches affiliated with the National Baptist Convention, USA, Inc. male and female deacons serve as one board. Other churches may have two separate boards of deacons and deaconesses. Most often the deacon or deacon candidate is a long-standing member of the church, being middle aged, but younger deacons may be selected from among members of a family that has had several generations in the same church. They are elected by quorum vote annually. Their roles are semi-pastoral in that they fill in for the pastor on occasion, or support the pastor vocally during his sermon. They may also lead a special prayer service, generally known as "The Deacon's Prayer." Their other roles are to accompany the pastor during Communion by handing out the remembrances of bread and wine (or grape juice) and to set a good example for others to follow. Their administrative duties sometimes include oversight of the treasury, Sunday school curriculum, transportation, and various outreach ministries.
See Baptist Distinctives for a more detailed treatment of Deacons in churches in other Associations, particularly the UK.
Uniting Church in Australia
In the Uniting Church in Australia, the diaconate is one of two offices of ordained ministry. The other is Minister of the Word.
Deacons in the Uniting Church are called to minister to those on the fringes of the church and be involved in ministry in the community. Deacons offer leadership in a ministry of service to the world. The primary focus of the ministry of Deacon is on care and compassion for the poor and oppressed and in seeking social justice for all people. They take both an active role in leadership in such actions themselves, but are also play a key role in encouraging other Uniting Church members in similar action.
Some examples of service that Deacons may take include: prison chaplaincy, acting as youth or community workers, in community service agencies, in schools and hospitals, or in mission placements in Australia or overseas. Although the primary responsibility for worship in congregations lies with the Ministers of the Word, Deacons have a liturgical role appropriate to their distinctive ministry, including ministries where their main leadership is within a congregation.
In the Uniting Church both ministers of the word and deacons are styled The Reverend.
The Uniting Church has recognised deacons since union, but it was not until the 6th Assembly in 1991 that the Uniting Church began ordaining deacons. This was partly because the historical, theological and sociological roles of deaconesses and deacons was being widely discussed in Churches throughout the world at the time that the Basis of Union was being drafted 
The Church of Jesus Christ of Latter-day Saints
The office of Deacon is generally open to all 12- and 13-year-old male members of the church; all are encouraged to become Deacons. Duties include:
- Gather fast offerings.
- Pass the sacrament.
- Serve as the bishop's messenger.
- Care for the grounds and physical facilities of the church.
- Assist in service projects or welfare assignments as assigned by the bishop.
- Watch over the Church and act as standing ministers (see D&C 84:111).
- Be involved in missionary and reactivation efforts (see D&C 20:58–59).
- Assist teachers in all their duties as needed (see D&C 20:53, 57).
- Give talks in Church meetings.
- Help the priest in his duties and help inspire the church's laity.
Church of Christ
In accordance with Church of Christ doctrine and practice, only males may serve as deacons (deaconesses are not recognized), and must meet Biblical qualifications (generally I Timothy 3:8-13 is the Biblical text used to determine if a male is qualified to serve as deacon). A deacon may also be qualified to serve as an elder (and, in fact, may move into that role after a period of time if his service as deacon is considered acceptable).
The role of the deacon varies, depending on the local congregation. Generally a deacon will have responsibility for a specific non-spiritual function (e.g. finance, building and grounds, benevolence); however, the deacons (like the rest of the congregation) are under the subjection of the elders, who have spiritual and administrative authority over the deacon's function.
In congregations which lack qualified elders (where, in their absence, the men of the congregation handle leadership duties), a deacon would have ruling authority, but not due to his position as a deacon.
New Apostolic Church
In the New Apostolic Church, the deacon ministry is a local ministry. A deacon mostly works in his home congregation to support the priests. If a priest is unavailable, a deacon will hold a divine service, without the act of communion (Only Priests and up can consecrate Holy Communion).
Deacons among Jehovah's Witnesses are referred to as ministerial servants, claiming it preferable to translate the descriptive Greek term used in the Bible rather than merely transliterate it as though it were a title. Appointed ministerial servants aid elders in congregational duties. Like the elders, they are adult baptized males and serve voluntarily.
The Greek word diakonos (διάκονος) gave rise to the following terms from the history of Russia, not to be confused with each other: "dyak", "podyachy", "dyachok", in addition to "deacon" and "protodeacon".
In Scots, the title deacon is used for a head-workman, a master or chairman of a trade guild, or one who is adept, expert and proficient. The term deaconry refers to the office of a deacon or the trade guild under a deacon".
The most famous holder of this title was Deacon Brodie who was a cabinet-maker and president of the Incorporation of Wrights and Masons as well as being a Burgh councillor of Edinburgh, but at night led a double life as a burglar. He is thought to have inspired the story of The Strange Case of Dr Jekyll and Mr Hyde.
- "deacon". The American Heritage Dictionary of the English Language (4th ed.). Bartleby. 2000. Retrieved 2008-08-17.
- Liddell, Henry George; Scott, Robert (1889). An Intermediate Greek-English Lexicon. Oxford: Clarendon Press. ISBN 0-19-910206-6. Retrieved 2007-10-18.
- Partridge, Eric (1983). Origins: A Short Etymological Dictionary of Modern English. New York: Greenwich House. ISBN 0-517-41425-2.
- Thurston, Herbert (1913). "Deacons". In Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved 2007-10-18.
- Hopko, Thomas. "Holy Orders". Retrieved 2007-10-18.
- Charles M. Wilson, A few additional observations url=http://www.ewtn.com/library/CANONLAW/WOMENDEA.htm
- USCCB Diaconate FAQ – Section 5 "Is a Deacon ordained for the Parish or the Diocese?" http://www.usccb.org/deacon/faqs.shtml
- Canon 281 § 3.
- Details about the permanent diaconate in the United States are outlined in a A.D. 2005 document of the United States Conference of Catholic Bishops, National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States. url=http://nccbuscc.org/deacon/DeaconDirectory.pdf
- USCCB – Committee on the Liturgy – Chapter IV
- (National Directory for the Formation, Ministry and Life of Permanent Deacons in the United States, 2005, p. 36)
- "Deacon Trinidad Soc", Church of Our Lady of Sorrows, bulletin, May 3, 2015, p. .
- "Diácono Trinidad Soc", Parroquia Nuestra Señora de los Dolores, bulletin, May 3, 2015, p. .
- The Official Catholic Directory 2013, A-30
- "Etiquette and Protocol". Greek Orthodox Archdiocese of America. Retrieved 2009-03-21.
- The Christian Faith: Ch 63 – Ordination (2) As a Sacrament
- John Wijngaards, The Tasks of Women Deacons url=http://www.womendeacons.org/intro/deac_tas.shtml and Duane L.C.M. Galles, Women Deacons – Are they Possible? url=http://www.ewtn.com/library/CANONLAW/WOMENDEA.htm
- Matthew Smythe, Deaconesses in Late Antique Gaul url=http://www.womendeacons.org/history/deac_smy.shtml
- Thurston, Herbert (1908). "Deaconesses". The Catholic Encyclopedia. IV. New York: Robert Appleton Company. Retrieved 2007-06-23.
- http://www.womenpriests.org/deacons/default.asp and http://www.womendeacons.org/rite/hobart.shtml
- Aimé Georges Martimort, Deaconesses: An Historical Study (Ignatius Press, 1986, ISBN 0-89870-114-7)
- R. Gryson, The Ministry of Women in the Early Church (Collegeville 1976, p. 120); C.Vagaggini "L'Ordinazione delle diaconesse nella tradizione greca e bizantina", (Orientalia Christiana Periodica 40 (1974) 145–89; here p. 188); P. Hünermann, "Conclusions regarding the Female Diaconate" (Theological Studies 36 (1975) 325–33; here pp. 327–28); A Thiermeyer, "Der Diakonat der Frau" (Theologisch Quartalschrift 173 (1993) 226–36; here pp. 233–34); P. Hofrichter, "Diakonat und Frauen im kirchlichen Amt" (Heiliger Dienst 50 (1996) 140–58; esp. 152–54); A. Jensen, "Das Amt der Diakonin in der kirchlichen Tradition der ersten Jahrtausend" (Diakonat. Ein Amt für Frauen in der Kirche – Ein frauengerechtes Amt?, Ostfildern 1997, pp. 33–52; here p. 49); D. Ansorge, "Der Diakonat der Frau. Zum gegenwärtigen Forschungsstand" in T.Berger/A.Gerhards (ed.), Liturgie und Frauenfrage, St. Odilien 1990, 31–65; here pp. 46–47; Chr. Böttigheimer, "Der Diakonat der Frau" (Münchener Theologische Zeitschrift 47 (1996) 253–66; here pp. 261–62); K. Karidoyanes Fitzgerald (Women Deacons in the Orthodox Church, Brookline 1998, pp. 120–21); P. Zagano, Holy Saturday. An Argument for the Restoration of the Female Diaconate in the Catholic Church (New York 2000, pp. 98–102); D. Reininger, Diakonat der Frau in der einen Kirche (Ostfildern 1999, p. 126); G. Macy, W.T. Ditewig, P. Zagano Women Deacons: Past, Present, Future (Mahwah, NJ: Paulist Press 2010); and J. Wijngaards, Women Deacons in the Early Church. Historical Texts and Contemporary Debates (Herder & Herder, New York 2002).
- url="Archived copy" (PDF). Archived from the original (PDF) on 2008-10-03. Retrieved 2008-08-31.
- "The Ministry: Offices, Procedures, and Nomenclature" A Report of the Commission on Theology and Church Relations of The Lutheran Church - Missouri Synod, September 1981, p. 22
- The Book of Church Order of the Presbyterian Church of America: Chapter 9 – The Deacon, Section 9-2
- "Deacons and Diaconal Ministers". General Board of Higher Education and Ministry – The United Methodist Church. Retrieved 23 February 2017.
- The Book of Discipline of The United Methodist Church, 2008, para. 328
- "Deacons and Presbyters". Methodist Diaconal Order.
- "History of the MDO". Methodist Diaconal Order. Retrieved 23 February 2017.
- "The Order of Deacons". The Methodist Church of Southern Africa.
- McCaughey, J.D. Commentary on the Basis of Union, Uniting Church Press: Melbourne, 1980.
- "Questions From Readers", The Watchtower, June 15, 1962, pp. 383−84, "The religious words or titles 'bishop' and 'deacon' are simply words that have been more or less closely transliterated into the English language; that is, they are carried over much like the way they appear in the Greek instead of being translated. These two words are epískopos and diákonos. ...However, at an early time the apostate church made titles out of these designations and applied them to men who held positions...known as 'bishops' and 'deacons'. ...New World Translation as well as certain others, such as An American Translation, do not render epískopos and diákonos as titles but according to the meaning of the words, as 'overseers' or 'superintendents' and as 'assistants' or 'ministerial servants'." [emphasis retained from original]
- "Those 'Acquiring a Fine Standing'", Our Kingdom Ministry, September 1978, p. 1, "The Bible sets high standards for a ministerial servant. (1 Tim. 3:8–10, 12) Brothers recommended should clearly be meeting these. Becoming a ministerial servant is no routine thing; it is not as if almost every adult, baptized male should have the position as a sort of titleholder. Ministerial servants should be exemplary, spiritual men."
- "Congregations for Building Up in Love and Unity", Doing God's Will, 1986 Watch Tower, p. 12, "As in the first century, so today, qualified, mature, and experienced Christian men are designated as elders, or overseers [among Jehovah's Witnesses]. These supervise the congregation and look after its spiritual needs. They are assisted by other faithful men known as ministerial servants. These men receive no salary or other financial benefit but serve voluntarily, meeting their own expenses"
Church of Christ
- Introducing the Church of Christ. Star Bible Publications, Fort Worth, Texas 76182.
- Evangelicalism & the Stone-Campbell Movement (William R. Baker, ed. Downers Grove: InterVarsity Press, 2002) for essays on Church of Christ ecclesiology.
- Thatcher, Tom; "The Deacon in the Pauline Church" in Christ's Victorious Church: Essays on Biblical Ecclesiology and Eschatology (Jon A. Weatherly, ed. Eugene, OR: Wipf and Stock Publishers, 2001).
Malankara Orthodox Syrian Church
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