I think that is correct. My experience of deacons is in the Latin Rite only. How they are trained, how they are formed, how they practice. That was only renewed after Vatican II. Probably only renewable because it had been preserved in the other rites.
Indeed, although I would argue that most of the reforms post Vatican II were not actually called for by
Sacrosanctum Concilium. The revitalization of the permanent diaconate was one of the more successful moves.
One thing that was desired by Vatican II but sadly not realized after the council was a revitalization of the Divine Office or the Liturgy of the Hours; a commendable effort was made to revamp this office to increase its use, but it did not work, I would argue, in most parishes, since there remains a superabundance of masses and a scarcity of the Hours. Where they are celebrated one is most likely to encounter Vespers in conjunction with various devotional services.
Now our Lutheran friends, like the Anglicans, actually did revitalize the Divine Office and the public celebration thereof, so that the number and range of services is comparable in some parishes to what one might find in a Byzantine Rite Catholic or Eastern Orthodox parish.
The problem is that in the Roman Rite and the Maronite Rite liturgy, which suffered severe Latinization both before and after Vatican II* have had a tendency where, outside of cathedrals, monasteries and some churches operated by friars or canons regular, the Divine Office has become a devotion mainly used by priests due to their obligation to recite it daily along with serving a mass, daily. This is reflected in the book historically referred to by Syriac Orthodox and Maronite Catholics as the Shimo, a Syriac Aramaic word which indicates that it contains “Canonical Prayer” or “Common Prayer” becoming known in the Maronite Church in Arabic as the Fard, meaning Duty.
Conversely, what were private devotions such as the Rosary and the Novena became liturgized as public services. This compounded the problem, according to the late Jesuit liturgical scholar, much beloved among Orthodox and liturgical Protestants Fr. Robert Taft, SJ, in his splendid book The Liturgy of the Hours, East and West. He also wrote another very good book, A Short History of the Byzantine Rite.
He, along with the Lutheran liturgiologist Dr. Maxwell E. Johnson**, who is still with us, and the Anglican Benedictine scholar Dom Gregory Dix, is one of my three favorite Western liturgical scholars.
I greatly like, and I would note we are in the Lutheran forum, the way the Lutheran Service Book of 2006 implements the Divine Office as my friend
@MarkRohfrietsch and hopefully
@JM are aware (I have only recently gotten to know
@JM, and so I am not sure if he is aware of the extent to which I admire LCMS/LCC liturgics.
Actually the one aspect of the Lutheran Service Book which I had regarded as containing an error, specifically, an advisory rubric on how to chant the Litany of Peace, I recently realized was actually correct insofar as it reflected how it is chanted in Greek and translated that into English.
*ironically, it actually suffered after the council, whereas most of the other Eastern Catholic churches experienced a liturgical renaissance, because for various reasons the Maronites adopted sweeping changes such as the implementation of the three year lectionary, and at the same time the ornate, highly poetic, flowery prayers which characterize the traditional West Syriac rites, including the pre-conciliar Maronite liturgy and the liturgies of the Syriac Orthodox and the Eastern Catholic derivatives of the Syriac Catholic and Malankara Catholic churches were removed, and a new aesthetic of “simplicity” was imposed on a liturgical tradition which historically had the second highest number of anaphorae (eucharistic prayers) of any (45 in total, compared to 86 in the Syriac Orthodox); now there are only six, and the most unique and interesting Maronite anaphora, that of St. Peter Sharar, which is the only anaphora of the East Syriac type to have been used outside of the Assyrian Church of the East and its Roman Catholic counterparts the Chaldean Catholic and Syro Malabar Catholic churches has been disused ever since despite a great desire by many priests and bishops to restore it to use.
** The works by Dr. Johnson and his colleague Dr. Paul Bradshaw are consistently excellent.