The majority of contributions in this book are based on papers presented at an international ecumenical conference held at the University of Regina, Saskatchewan, Canada in May 2018. The conference was sponsored by Anglican, Roman Catholic and Ukrainian Catholic dioceses, and was titled ‘The Ministry of the Deacon: Word and Sacrament, Charity and Justice’. The originating dioceses had been working together on a number of shared activities (study, prayer, and parish exchanges) committed to ‘jointly building up the body of Christ’ (p. v). One of these interests was the order of deacons.

Areas covered at the conference, and subsequently in the book, are: the theological basis of the diaconate; the conundrum of the transitional diaconate; women and the diaconate; the diaconate as ecumenical opportunity; the diaconate in the Orthodox and Eastern Catholic Churches; the prophetic ministry of the deacon; the deacon and the worshipping community; diaconal formation; and diaconal relationships.

Speakers representing the Anglican Church of Canada, the Episcopal Church in the USA, the Church of England, the Scottish Episcopal Church, the Roman Catholic and Ukrainian Catholic Churches in Canada, and the Roman Catholic Church in the USA addressed the conference on key issues (theology, ecclesiology, liturgy and practice). The book includes those papers plus later contributions from the Lutheran and British Methodist diaconal orders. Michael Jackson, the editor, is a deacon in the Anglican Church of Canada.

I first came across reference to this book in a paper prepared by David Clark and Maurice Staton in which they claim that the book is ‘perhaps the most notable ecumenical overview of the emergence of a renewed “distinctive” diaconate yet to appear’.Footnote ¹ Whilst I agree it is an informative and interesting overview of the various versions of the diaconate that exist and have existed across countries, churches and denominations, and through time, I did not get the feeling that a renewed ‘distinctive’ diaconate has yet appeared. There are lots of things going on but it is very much a melting pot of ideas and practices that have not evolved into anything coherent or identifiable – except perhaps this very lack of coherence and identity.

That being said, as a fairly recently ordained deacon in the Anglican Church of Australia, I was excited and encouraged by reading this book. The diaconate in my diocese, whilst populated by inspiring, hardworking and Christ-centred deacons, does not feel like a community but a group of individuals doing their own thing in many and various places. We don’t seem to have a common purpose or sense of where we belong in the scheme of things, or a sense of collegiality. Similar concerns were expressed by some contributors to this book. This book provides a wonderful resource to begin a conversation on the future of the diaconate in our diocese. I will certainly be heading off to speak with the bishop!

In addition, the book contains an up-to-date discussion of the theological underpinnings of the diaconate that includes the work of John Collins, which examines the understanding of diakonia. It is much more than the monolithic idea of ‘menial service’, and involves a movement in understanding from ‘inferior office’ to ‘herald of Christ’s Kingdom’ (p. 2). I can’t help but feel that if more in the church understood the enormity of the call to the diaconate, more would answer that call and not head straight for priesthood. The book provides plenty of references for further reading.

This renewed understanding of diakonia brings into question the continued existence of the transitional diaconate. One author asks, ‘How does the transitional diaconate strengthen the church?’ (p. 41). In my own training in the discernment process, the people called to the diaconate studied the deacon’s vows; those called to the priesthood studied the priest’s vows. Then we were all ordained deacons, with those headed for priesthood taking the deacon’s vows, including when asked ‘Do you believe that you are truly called to this order and ministry of deacons …’ answering, ‘I do believe I am called to this ministry.’Footnote ² A blatant lie! The ‘transitional’ deacons remain so for nine months; in my diocese not even being members of the Household of Deacons. When I queried this I was told the transitional deacons would resent being part of the Household as they were not called to be deacons! And the ‘permanent’ deacons would resent their presence! This makes a mockery of our rites, not to mention the integrity of vocational calling. The book has a good discussion of the arguments for and against the continuance of the transitional diaconate.

Chapters on women and the diaconate provide a historic and theological overview, and describe the situations in the Roman Catholic Church and the Eastern Churches. As with most issues relating to the diaconate, there is a variety of opinions, theologies and situations, with little consensus. And we women are treated to such vocational affirming(!) statements as this one from the Canon Law Society of America:

May even be desirable!

Several papers examine the diaconate from the perspective of the different denominations. There are important differences, but there is also much in common between the traditions. One noticeable difference is the importance of the deacon’s liturgical role in the Eastern churches as compared to the West. There are some interesting comparisons with the Methodist Diaconal Order, in particular I noted that one contributor was a presbyter who became a deacon. This reversal is refreshing; is it not possible that our discernment of God’s call may change or be influenced by other factors and needs? Or even that God needs us to be different beings at different times? The discussion is an important contribution to the study of the diaconate and to ecumenism in general.

The discussions in the next two sections on the prophetic ministry of the deacon, and the deacon in the worshipping community, I found informative and inspiring. The role of the deacon in exercising leadership in the Church’s prophetic activity includes (among many things) an approach to preaching that exploits the shock value of the parables to challenge not only society but the church itself in living up to the gospel it professes. There is also ample discussion of the deacon’s role in the hospitality of the Eucharist. I learned a lot from these chapters, and I am sure they will help to enrich my understanding of and role in the liturgy. Regarding the formation of deacons, I was amused to read, in relation to the differences between the discernment process for deacons and priests in the Roman Catholic Church, that (amongst other things) ‘in the case of the permanent deacon, extra emphasis is placed on the ability to accept rejection …’ (p. 194).

The overwhelming impression of the book is the profound theological significance of the diaconate, and its importance in the mission of the church and the realization of God’s kingdom on earth. It is such a rich, fruitful calling, even though it is difficult to clarify and affirm the vocation of deacon. I don’t think anyone, after reading this book, could support the ordination of transitional deacons. I think it is essential reading for deacons, priests and bishops interested in the future of the church. And it has a lot to say about the role of the laity, and the importance of baptism as the primary call to participate in God’s mission on earth.