The Diaconate
Deacon Larry L. Dorrheim (Wife Nancy) – Born and raised in the farming community of Elgin, North Dakota. Attended Grade and High School in that community. Served on active duty in the U.S. Navy. (1959-1963) Married Nancy, September 1, 1965 at St. Stephen's parish, Richardton, North Dakota. Nancy and I have two grown children, Lisa (35) and Jay (32). Scotty (15) is our grandson and the son of Lisa.
I am a semi-retired Information Technology Manager, having worked for the State of North Dakota, Bismarck; Blue Cross & Blue Shield, Fargo; Super Valu Stores, Inc, Minneapolis; and Basin Electric Power Cooperative, Bismarck. Currently employed at the Department of Human Resources, State of North Dakota.
Ordained to the Diaconate, August 8, 1993 by Bishop John F. Kinney. As a Deacon Couple, Nancy and I were assigned to ministry at the Church of Ascension, Bismarck (1993 – 1995). Bishop Kinney asked us to serve one year at the Catholic Indian Mission of Ft. Yates (1995 – 1996). After completing that assignment we were assigned again to the Church of Ascension, Bismarck. (1996 – 2000) We are currently assigned to the Church of St. Joseph, Mandan (2000 – Present)
As a Deacon couple our ministries have included the following: Baptism Preparation and Administering the Sacrament of Baptism, Conducting Priestless Sunday Services, Communion Distribution to Shut-Ins, Pre-Marriage sponsoring couple, Wedding Rehearsals, Witnessing Weddings, Parish Administration, Music Ministry, Religious Education Instruction, Homiletics, Parish Committee Work, Funeral Vigils, Lector and Mass Server Instructor.
The Deacon in the Ministry of the Church
Overview – The Diaconate had its origins in apostolic times and flourished in the first four centuries of the Church's history. Later, for very complex reasons, the Diaconate went into decline. In the Eastern Church, the Deacon's liturgical roles were fully retained, though the role of serving the needs of the community was gradually obscured. In the Western Church, the Diaconate became little more than a step on the way to Priesthood.
It was the Second Vatican Council that restored the Diaconate as a permanent ministry in the Church. In the years since it was restored, the Diaconate, especially in the United States, has developed in response to the pastoral needs of the Church. Deacons have been participating eagerly and creatively in the Church's pastoral activity, so that, in reflecting on the Diaconate, we are able to draw upon Scripture, Tradition, and a great deal of concrete experience. The portrait of the Deacon that follows draws upon all these resources.
The Diaconate is an ordained ministry. It belongs to those central ministries of leadership to which Jesus Christ has entrusted the fundamental task of assuring that the Church become and remain the authentic sacrament of salvation.
The Diaconate is a distinct order within the ordained ministry of the Church. The Bishop, as successor to the apostles, presides over the local diocesan Church. To him is entrusted the primary responsibility of faithfully and integrally preaching the Word of God, of ministering the mysteries of God in the sacraments, and of governing the People of God. Within a diocese, priests assist the bishop as his representatives in and to the local communities of faith. They do so through the ministry of Word and sacrament and by guiding the communities in fidelity and charity.
In communion with the Bishop and Priests, Deacons are ordained for a distinct ministry, which is indicated by their name: they are ordained, says the ancient tradition for service. They function in all threes areas of the Church's life: in the transmission of the Word, in celebration of the sacraments, and in the community's active love.
Deacons exercise their distinct ministry in communion not only with the Bishop but also with Priests. The Priesthood and the Diaconate are neither identical nor competitive, but rather, complementary ministries. The Diaconate is not an abridged form of the Priesthood, but a distinct and full order in its own right. Both Priests and Deacons should understand, then, that the Diaconate is not to be thought of or exercised on the model of Priesthood. Deacons and Priests should have a genuine respect for each other and for the integrity of the two distinct ministries. For the good of the Church, the two ministries must be exercised in communion with one another.
The Formation of Deacons
Selection of Candidates – The call to ordained ministry comes from God through the Church; which has the responsibility to determine if a vocation is truly present. In this country and elsewhere, the majority of Deacons have taken the initiative in presenting themselves as candidates. In these cases, an initial attraction or desire is later submitted to the evaluation by which the Church, in the person of the Bishop, finally determines whether a person has a genuine vocation.
Application and Acceptance of Candidates – The procedure for formal application and acceptance may differ in minor, specific details, but will be fundamentally alike in all Diocesan programs.
Certain documents (or equivalents) are expected:
Certificates of baptism, confirmation and, where relevant, marriage;
Health evaluation;
Written statement of consent from the wife of candidate;
Letter of recommendation from the pastor or other priest and, where possible, the parish council;
Letters of recommendation from colleagues and, if possible, employers.
In accord with Canon Law, the National Conference of Catholic Bishops has established the minimum age of ordination at thirty-five years for both married and celibate candidates. The Diocesan Bishop may dispense up to one year from this minimum age requirement. The maximum age of a candidate for entry into the Diaconate formation program is fifty-seven years old.
To determine motivation and suitability, a process of screening that includes documentation, interviews, and the use of professional, psychological screening instruments for both the candidate and, if married his wife is a critical element in the acceptance procedure. Written screening procedures scored by a psychologist are considered to be standard, but a psychologist and/or a psychiatrist may also be part of an interview team.
An Admissions Committee (comprised of clergy, lay ministers, professional personnel, deacons) established by the Diocesan Bishop is responsible for advising the Director of Formation in the selection of candidates. The Admissions
Committee reviews all documents, forms, reports of interviews, and the results of professional screening procedures in reaching a judgment on the acceptance of applicants. This judgment is equivalent to a recommendation to the Diocesan Bishop, concerning the acceptability of each application.
Deacon Formation Training – The most important characteristics of a Diaconal Formation program are that it be:
Primarily pastoral in orientation.
Theologically sound and well integrated.
Adapted to local resources and needs.
Bismarck Diocese Deacon Formation Training
Formation classes are held at the Sacred Heart Monastery, in Richardton, North Dakota and
Are held one weekend a month from September through May of each year. Classes begin Friday evening and continue through Sunday afternoon on designated weekends.
Each Diaconate candidate along with his wife (if married) must attend 3 yrs of formation training prior to being considered for ordination to the Diaconate.
Formation training is directed to the following areas:
Theological Formation
Pastoral Formation
Spiritual Formation
Required Theological Courses
- An introduction to the Scriptures and to critical interpretation of the Bible: a theology of the Old Testament; the New Testament, especially the Gospels and Epistles; the relationship between Scripture and tradition; how to use the Scriptures in preaching, catechesis; etc.;
- Fundamental theology: the sources, themes, and methods of theology; revelation, faith, and reason;
- The faith of the Church: The mystery of God the Creator and Redeemer; Christology; Ecclesiology; the role of the Blessed Virgin Mary; Christian Anthropology; Sacraments and Liturgy; Theology of Ministry;
- Christian Morality in both its personal and social dimensions;
- The Canon Law of the Church;
- The History of the Church.
Pastoral Formation
The entire formation program has a pastoral focus. Its immediate concern is to provide the necessary knowledge, sensitivities, and skills for those who will be dedicated to a special ministry of service in the community, and who will be officially and publicly recognized for this by the Church, through ordination. The program should take into account the fact that candidates preparing for the diaconate have already been involved in the mission of the Church, where they have demonstrated the natural and spiritual gifts that make them likely candidates.
In addition to identifying, improving, and furthering the gifts already at work, the program should aim at helping the candidate to discover talents, perhaps unrecognized, and to develop the skills necessary for the new ministry of Deacon. At the end of formation training, the candidates should have both a genuine confidence in their abilities and a realistic sense of their own limitations.
In addition to the theological course offered, certain other courses more immediately directed to skillful pastoral practice are offered in the academic curriculum, as follows:
Liturgical practice: The meaning of liturgy and symbol; the proper administration of liturgical rites and devotions; the sacraments and sacramentals; proper and effective proclamation of the Word; and the Deacon's role in assisting at the Eucharistic Liturgy.
A process for discerning the charisms and skills for homiletic proclamation of the Word.
Courses on the principles of Christian social justice and their implementation; parish social ministry; skills in providing direct assistance to the needy in a respectful manner.
An introduction to psychology, with particular attention to the methods of counseling individuals and groups; recognition of the need for referral for professional attention.
Courses in Sociology, community organization, etc., with particular attention to applications in the local pastoral situation.
Training in the necessary canonical, administrative, and pastoral skills needed for care of parishes or communities.
Spiritual Formation
As with all other Christians, the Deacons' spiritual life, founded on his baptism, should be centered in the Paschal Mystery of Christ. Reading and meditating on the Scriptures should constantly nourish his faith. His activity should be enlivened and strengthened by regular participation in the sacraments of the Eucharist and the Sacrament of Reconciliation.
The goals of the spiritual formation program are many:
To assist the candidate, with the help of his spiritual director and those responsible for the program, in discerning whether or not he has a vocation to the Diaconate;
To deepen and cultivate his commitment to Christ and Church;
The help him integrate his new ministerial commitment with his previous commitments to family and to work;
To strengthen the personal and ministerial charisms he has already demonstrated in his life;
To develop the personal qualities and abilities that will be needed in his ministry;
To help him grow in self-knowledge and to develop the habit of repentance and self-criticism in light of the Gospel and of his ministerial responsibilities;
To deepen his prayer-life: personally, in the family, communally, and liturgically;
To acquaint him with the Catholic spiritual tradition, especially as reflected in classic spiritual writings and in the examples of the saints, and with contemporary developments in spirituality;
To prepare him for the challenges of spiritual leadership that his ministry will entail.
Candidates in the Deacon Formation Program are introduced to and encouraged to pray the Liturgy of the Hours, since it is the official prayer of the Church and gives a firm liturgical direction to their prayer. Deacons should be expected to know the nature and structure of the Liturgy of the Hours and be able to lead it publicly.
At their Ordination, Deacons make a lifelong promise of obedience to their Diocesan Bishop. The formation program explores with the candidates the nature and extent of this obligation and its implications for their ministry, their marriage, and their personal spiritual life.
For further information on the Diaconate, Candidacy, Formation Training, or other topics relating to Deacons, Please call or write to the:
Office of Permanent Diaconate
Diocese of Bismarck
Center for Pastoral Ministry
520 North Washington Street
Bismarck, North Dakota 58501
(701) 222-3035
Or contact:
Father Patrick Schumacher
St. Joseph's Parish
108 NE 3
Mandan, North Dakota 58554
(701) 663-9562
Deacon Randy Frohlich (Wife: Geri)
Deacon Doug Helbing (Wife: Janet)
Deacon Bob Olson (Wife: Loretta)
Deacon Pete Hoffman
Aspirant to the Diaconate: Bob Wingenbach (Wife: Deb)