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Finally the munus regendi is exercised in devotion to performs of charity and aid and in motivating communities or sectors of the ecclesial life, primarily in what has to do with charity. Moreover, the witness of ecclesial custom implies that the a few features ought to be integrated into a one complete. From the position of look at of its theological this means and its ecclesial position the ministry of the diaconate offers a challenge to the Church’s awareness and practise, particularly as a result of the thoughts that it nonetheless raises these days With reference to deacons, lots of witnesses from Tradition recall that the Lord selected acts of humble services to convey and render present the actuality of the morphe doulou (Phil 2:7) which he assumed for the sake of his preserving mission. However, in the Explanatory Note, 2, of LG, it affirms with reference to episcopal consecration: «In consecratione datur ontologica participatio sacrorum munerum, ut indubie constat ex Traditione, etiam liturgica. Consulto adhibetur vocabulum munerum, non vero potestatum, quia haec ultima vox de potestate advert actum expedita intelligi posset. Ut vero talis expedita potestas habeatur, accedere debet canonica seu iuridica determinatio for each auctoritatem hierarchicam. Quae determinatio potestatis consistere potest in concessione particularis officii vel in assignatione subditorum, et datur iuxta normas a suprema auctoritate adprobatas. Huiusmodi ulterior norma ex natura rei requiritur, quia agitur de muneribus quae a pluribus subiectis, hierarchic e ex voluntate Christi cooperantibus, exerceri debent.» On the distinctive interpretations of the «potestas sacra», cf.
DS 1776 («hierarchiam, divina ordinatione institutam, quae constat ex episcopis, presbyteris et ministris»). 278 Cf. Pontifical Romano-Germanique (950), vol. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch, vol. M. Dibelius, «Bischofe und Diakonen in Philippi» (1937), in Das kirchliche Amt im Neuen Testament, WdF 439 (Darmstadt, 1977), 413ff. E. Schweizer, «Das Amt: Zum Amtsbegriff im Neuen Testament», in Gemeinde und Gemeindeordnung im Neuen Testament, AThANT 35 (Zurich, Free-Poorn 1955), 154-64: «Als allgemeine Bezeichnung dessen, was wir ‘Amt’ nennen, also des Dienstes Einzelner innerhalb der Gemeinde, gibt es mit wenigen Ausnahmen nur ein einziges Wort: ‘diakonia’, Diakonie. Das NT wahlt also durchwegs und einheitlich ein Wort, das vollig unbiblisch und unreligios ist und nirgends eine Assoziation mit einer besonderen Wiirde oder Stellung einschliesst. Im griechischen AT kommt das Wort nur einmal rein profan vor. . .. In der griechischen Sprachentwicklung ist die Grundbedeutung ‘zu Tischen dienen’ auch zum umfassenden BegrifF’dienen’ ausgeweitet worden. Es bezeichnet fast durchwegs etwas Minderwertiges, kann aber im Hellenismus auch die Haltung des Weisen gegen Gott (nicht gegen den Mitmenschen) umschreiben» K. H. Schelke, «Dienste und Diener in den Kirchen der Neutestamentlichen Zeit», Concilium five (1969): 158-64 J. Brosch, Charismen und Amter in der Urkirche (Bonn, 1951). Cf.
Es gilt also in der Vielfalt und Fülle der Traditionszeugnisse den «roten Faden» herauszufinden. K. Rahner and H. Vorgrimmler, Diaconia in Christo (Freiburg, 1962), 104. Recently, W. Kasper proposed looking at in the washing of the feet and in the phrases of Jesus at John 13:15 «die Stiftung des Diakonats», «Der Diakon in ekklesiologischer Sicht angesichts der gegenwärtigen Herausforderungen in Kirche und Gesellschaft» in Diakonia 32/3-4 (1997): 22. In truth it is the whole of the passage at Mark 10:43-45 that Didascalia 3, thirteen cites in relation to deacons. Allein der sensus fidei vermag festzustellen, wo wirklicher consensus fidei und nichr verbreitete, aber zeitbedintgte Meinung vorliegt». Cf. W. Kasper, Theologie und Kirche (Maguncia 1987) 99: «Einzelne Zeugnisse haben theologisch normative Bedeutung nur, insofern sie maßgebliche Repräsentaten des gemeinsamen Glaubens der Kirche sind. Es bedarf vielmehr eines geistlichen Gespürs und Feinsinns, um die eine und gemeinsame Tradition in den vielen Traditionen erkennen zu können. 238 «Non tamquam merus advertisement sacerdotium gradus est existimandus, sed indelebile suo charactere ac praecipua sua gratia insignis ita locupletatur, ut qui ad ipsum vocentur, ii mysteriis Christi et Ecclesiae stabiliter inservire possint», Paul VI, Sacrum diaconatus, AAS fifty nine (1967): 698. «Diaconi missionem et gratiam Christi, modo speciali, participant. Ordinis sacramentum eos signat sigillo (‘charactere’) quod nemo delere potest et quod eos configurat Christo qui factus est ‘diaconus’, id est, omnium minister», CCE 1570. «Prout gradus Ordinis sacri, diaconatus characterem imprimit et specificam gratiam sacramentalem communicat. Character diaconalis est signum configurativum-distinctivum animae modo indelebili impressum», Ratio fundamentalis, 7. In the measure in which can.
After Vatican II, Paul VI333 and the CCE (no. 1570) instruct that the deacon, via ordination, receives the character of the sacrament of Holy Orders. If the diaconate has been restored as a permanent ministry by Vatican II it is primarily to reply to specific needs (cf. The very same get is found in Ad gentes sixteen. The precise expression «medius ordo» applied explicitly to the (lasting) diaconate is discovered only in the Motu Proprio Ad pascendum (1972) and is offered as one way of placing into impact the hopes and intentions which had led Vatican II to restore it.310 The strategy distribute widely in present-day theology, and gave increase to unique means of conceiving this mediating function: among clergy and laity, amongst the Church and the planet, in between worship and standard lifetime, in between charity operate and the Eucharist, between the centre and the periphery of the Christian local community. It would be a theological error to recognize the diaconate as «medius ordo» with a sort of intermediate (sacramental?) truth among the baptized and the ordained faithful.
