W. Shawn MCKNIGHT. Understanding the Diaconate: Historical, Theological, and Sociological Foundations. Washington, D.C.: Catholic University of America Press, 2018. pp. 336. $29.95pb. ISBN 978-0813230351. Reviewed by Ella JOHNSON, St. Ambrose University, Davenport, IA 52803.

             
In this book, Bishop McKnight presents a much needed study on the diaconate, which combines historical, theological, sociological, and pastoral studies. In doing so, he highlights the role of the deacon as social intermediary and symbol of communitas—something which is timely and helpful, given its correspondence to the aim of the Second Vatican Council’s restoration of the permanent diaconate, now fifty years ago. The book is divided into four parts, respectively studying the theology, social aspects, and history of the diaconate, and then considering these implications for the diaconate today. Each chapter is thoroughly researched, well-organized, and clear about its implications.

The first two chapters of the book, comprising Part One, discuss the long and checkered history of the diaconate. McKnight first considers the biblical meaning of diakonia highlighting its little-noted meaning of intermediary or “go-between” in addition to service. He next studies the Second Vatican Council’s use of diakonia, particularly in Lumen Gentium, to explore the exact nature of the ministry of the deacon. He finds that, in complementing the office of the bishop, “the deacon assists the people of God to strengthen the bonds of unity and charity, keeping a vigilant watch over the charism given for the benefit of all” (62).

Part Two next considers the social structures of the deacon’s intermediary role—i.e., in the “dialogical relationships of the deacon vis-à-vis the bishop and his presbyterate, and vis-à-vis the rest of the people of God” (63). Specifically, chapter three focuses on the use of power and authority in this role, by using sociological definitions from Max Weber, Hannah Arendt, Robert Bellah and others. He thus defines power as “the ability to influence the thinking and behavior of the community” and authority as “the right to exercise that power” (86). Chapter four explores, within a theological framework, the administrative dimension of the diaconate.Given the role as intermediary, the author notes, the deacon should be knowledgeable of the following: the bishop’s concerns for the church, the needs and desires of the laity, and those on the margins in the community.

The next part of the book takes an historical approach, investigating whether or not the social need for and role of the deacon as an “intermediary” in the church has historical roots. McKnight first explores, in chapter five, the function of the diaconate in primary sources from its “Golden Age” (i.e., in the pre-Nicene church). He points to evidence showing that the deacon did, in fact, serve then as an intermediary between two pairs: 1) the bishop and laity, and 2) between the people of God and the poor in society. Chapter six discusses the decline of the diaconate in the post-Nicene church up to the High Middle Ages, during which the liturgical function of the deacon came to have priority over his social function as mediator—so much so the office became no longer necessary, as it too closely resembled the presbyterate. The archdeacon, however, served in a role best described as an auxiliary bishop, concerned more with administrative oversight than social mediation. Lacking in this section of the book, is a consideration of women serving in this role, as evidenced by some of the very same historical texts the author studies. Such an addition might contribute to, or at least show an awareness of, the Study Commission on the Women’s Diaconate.

This historical work poises McKnight, in chapter seven, to connect the social function of the modern-day permanent deacon to his role in the liturgy. With anthropological studies, McKnight shows how the deacon serves as a symbol of communitas in his ritual role, which is deeply connected to his social function of mediation, rather than a rank in hierarchy. Chapter eight gives recommendation for local churches to structure their diaconal ministries under the paradigm of social intermediary and symbol of communintas (both inside and outside the chancery). McKnight indicates which ministries are particularly suited for the deacon and which are not. Chapter nine next articulates some new structures for the diaconate today, thus providing concrete roles for the deacon’s role to serve as social intermediary and symbol of communitas for the People of God.

The book significantly contributes to the literature on the diaconate, by providing a clear foundation for the deacon’s function—based on history, theology, sociology and pastoral ministry. It should be required for every ordained deacon and those in formation, who wish to fully understand how to fulfill the role to which they are called.