Michael J. TKACIK. Deacons and Vatican II: The Making of a Servant Church. Eugene, OR: Wipf & Stock, 2018. pp. 138. $19.00 pb. ISBN 9781532648199. Reviewed by Ella JOHNSON, St. Ambrose University, Davenport, IA 52803.

 As the title of his book suggests, Tkacik presents theological insights into the diaconate, by reflecting on the ecclesiology of Vatican II. Each of its six chapters begins by building an ecclesiology framework from which to consider a particular aspect of diaconal ministry. The author is well suited for this endeavor having served as the Secretary for Ministries for the Diocese of St. Petersburg and having taught ecclesiology to deacon candidates and their wives over a number of years in several dioceses.

Chapter 1 presents the Second Vatican Council’s vision of ecclesiology and the role of the diaconate in such a vision. It discusses Pope John XXIII’s call for church reform and renewal through the process of aggiornamento. Tkacik highlights several passages from the conciliar documents that discuss the task of the church engaging in the modern world, reading the signs of the times and interpreting these signs in light of the gospel. He then discusses how, with the restoration of the permanent diaconate, the council understands deacons in the “apostolic sense” as a kind of “go-between,” who are sent forth from their bishop, identify and serve the pastoral needs of the faithful, and report these needs back to the bishop (10). Becoming servants, in this way, deacons actualize Vatican II’s vision of the Servant Church.

In light of the conciliar vision to engage the modern world and the faithful, chapter 2 considers specific tasks of the diaconate—particularly, preaching, and teaching—and their oftentimes simultaneous call to marriage and holy orders. It highlights how the deacon’s preaching must aim to lead the faithful to an encounter with Jesus and to communicate the church’s teachings in ways resonate with their experiences. Tkacik then makes a seldom-noted connection between the two sacraments of vocation enjoyed by married deacons: “marriage and family not only afford the deacon additional sacramental grace unto kenosis but also provide a community in which the deacon exercises the type of kenotic service he is called to provide the wider ecclesial community via ordination/holy orders” (31). Chapter 5 expounds fully on this kenotic vocation and how it flows from the church’s own call for ecclesial kenosis.

Chapter 3 next explores the role of diaconal ministry in the church’s missionary apostolate. Tkacik duly notes how the restoration of the diaconate itself was deemed necessary due to the council’s call for the church to go into the world in a more effective and formal manner. By living out this missionary zeal, deacons also then spread such zeal to the faithful they serve (45).

In the next chapter, Tkacik turns next to the model of the church as sacrament, re-emphasized by the Vatican II documents. He shows how deacons have a privileged role in witnessing this sacramental identity, as they are entrusted to sacramental presidency; they can baptize, assist at the Eucharist, proclaim the Gospel and preach, give witness to reconciliation through specific ministries (e.g., prison ministry), witness their own marriage, and preside over funerals and burials.

Finally, chapter 6 explores how Pope Francis’ vision of the church aligns and re-ignites Vatican’s II’s models of church as diakonia and kenosis. With many references to Francis’ Evangelii Gaudium, Tkacik points to the implications for deacons today to live as “spirit-filled evangelizers,” who proclaim God’s mercy to all.

The book significantly contributes to the literature on the diaconate, by situating the theology of the diaconate—filled with particulars on the deacon’s role and place within the Church—squarely in the ecclesiology of Vatican II. The textbook should be required for all those studying for and striving to live out diaconal ministry today.