I love this question. It reminds me of TIME magazine’s famous 1966 cover: “Is God dead?” It’s a hopeful question because it doesn’t presume the answer—which is a good way to approach the realm of mystery.

Some people say they can’t embrace biblical faith because miracles seem so irrational. Others believe precisely because of the “proof” miracles provide. Neither position would make sense to biblical people, who viewed all natural phenomena as God’s personal activity. “Supernatural” events had no place in their understanding. Hebrew scripture doesn’t use the word miracle but speaks of signs, wonders, and mighty deeds that demonstrate God’s authority in the universe. The New Testament uses Greek words for these same concepts, as well as “works”: the particular activity of God and Jesus.

Three major clusters of what we call miracles are found in scripture. First, there’s the deliverance of Israel from slavery in Egypt. Second, the stories about Elijah and Elisha describe a dynamic duo of wonderworkers. Finally, the power demonstrated by Jesus and the apostles in the early church compose the Christian miracles. The pattern in all these stories is the same: A problem emerges, a miracle solves it, the miracle is confirmed.

Theologians handle the subject of miracles a little differently. They view the miraculous as an aspect of divine revelation and name three foundational miracles by which all other claims must be tested: Creation, Exodus, and Resurrection. Creation provides the original “Wow!” of wonder. That anything exists at all is because God chooses it to be. Exodus communicates God’s desire to save us come hell or, literally, high water. Resurrection is the final transformation of Creation, confirming that God loves us and has the authority to “renew the face of the earth.”

Would theologians say miracles have occurred since the time of Jesus? Emphatically yes. The signs of God’s power to save and transform us and our world are all around us—for those with eyes to see. And if we’re having trouble seeing the wow!—well, as Jesus once suggested, we might not be convinced even if someone rises from the dead (Luke 16: 31).

Scripture
• Genesis 1; Exodus 3-15; 1 Kings 17-2 Kings 13; Matthew 12:-22-28; 16:1-4; Luke 16:19-31; John 6:25-40; Romans 15:18-21; 1 Corinthians 12:4-11; 2 Corinthians 12:12

Online resource
• “Miracles: Signs of God’s Presence” by Daniel J. Harrington, S.J.

Books
• Miracles by C. S. Lewis (HarperSanFrancisco, 2001)
• The Healing Touch of Mary: Real-Life Stories from Those Touched by Mary by Cheri Lomonte (ACTA/Divine Impressions, 2006)
• God’s Doorkeepers: Padre Pio, Solanus Casey, and André Bessette by Joel Schorn (Servant Books, 2006)

Ministry comes in two parts, according to Saint Paul: gifts (charismata, which originate with the Holy Spirit) and service (diakonia, the service we offer to God and others). Obviously we can’t control who gets the gifts, which include prophecy, teaching, healing, and leadership, among others. But who gets to serve is easy: We all do, each according to our station in life and in the church.

Deacons have been serving in their unique way since the generation after Jesus. Their originally independent office faded after the first few centuries as the role of priests and bishops expanded and became more formalized. After that period and until the Second Vatican Council, the diaconate was simply one of four transitional stepping stones to priesthood: acolyte, lector, deacon, priest. The permanent diaconate, as an independent office, was restored to the church by Pope Paul VI in 1967. That makes it seem like a “new” position and it’s why a lot of us are unsure what deacons do.

So first, an outline of deacons and their territory. The distinction between transitional and permanent diaconate remains: One is a stage toward priesthood, the other an arrival at a final position. Those training for the permanent diaconate may be celibate or married men over the age of 35—if married, the wife must agree to her husband’s ordination and participate in his training. After the proper theological and pastoral training, one is ordained a deacon. This makes him a sharer in the teaching authority of the church. If the local bishop allows, he may preach. His liturgical responsibilities include baptizing, distributing Holy Communion (including and especially to the dying), presiding at Benediction of the Blessed Sacrament, officiating at marriages, presiding at funerals and burials, and leading worship (but not the Mass, which is reserved to the priesthood).

In addition, deacons have led the community especially in ministry to the disadvantaged. Theological arguments have been advanced in favor of expanding their ministry to the sick to include anointing and hearing confessions. The precedent of history has also been used to argue for expanding candidacy to include women. At present no action has been taken on these recommendations.

Scripture
• Isaiah 42:1-7; Matthew 20:25-28; 25:31-46; Luke 22:27; John 13:1-17; Acts 6:1-6; Romans 16:1-2; 1 Corinthians 12:4-6; Ephesians 4:11-12; 1 Timothy 3:8-10, 13

Online resources
• Answers to FAQs on the permanent diaconate, from the Archdiocese of Newark
• “The deacon has many pastoral functions” by Pope John Paul II, General Audience, October 13, 1993

Books
• The Emerging Diaconate: Servant Leaders in a Servant Church by William T. Ditewig (Paulist Press, 2007)
• Deacons and the Church by Owen F. Cummings (Paulist Press, 2004)