naming the Person of Christ recedes or disappears. . . , then there is a shift in emphasis that consists in the fact that Christ is no longer addressed in the respectful terms reserved for royalty but that his solidarity with mankind is
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“Do we hope for the realisation of God’s Kingdom that in the presence and the spirit of Jesus already seizes, liberates and prepares for service? Or do we wait for the end of this world of unavoidable suffering and basically hopeless work as its overcoming?”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
“In Moltmann’s understanding, diakonia is following Jesus, the Crucified, and in the horizon of the inbreaking Kingdom of God. Both references are fundamental in order to understand diakonia in its holistic meaning. To follow Jesus implies walking as he did, embracing the poor and the sick, and bringing them healing, salvation, hope and a future, as announced in his ‘manifesto’ in Luke 4:18-19. In”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
“Although the diakonia of Jesus is unique, only he is the Saviour of the world, the diakonia of the church is performed ‘in Christ’, empowered by the gifts of his diaconal presence in the church. But Christ’s presence in the world cannot be limited to the church. As the deacon of the world, Christ is present where people suffer and are victims of injustice and poverty, although hidden, as told in Matthew 25:31-46.”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
“Moltmann distinguishes between a general diakonia, the diaconate of all believers, and a specialised diakonia, that of attending demanding challenges – as, for instance, caring for mentally disabled people through institutional and professional work. Such distinctions should not however lead to separation, as often has happened, and he strongly advocates the ‘becoming-diaconal of the congregation as well as the becoming-congregational of diakonia’.”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
“diaconal action should consider the root causes of poverty and suffering; it should become more comprehensive, preventative and liberating. Or, as noted above: bold action as mediation and ‘go-between’. The growing acknowledgment of the political implication of diakonia contributed to the framing of the theme ‘prophetic diakonia’ which urged diaconal agencies to stand up against injustice, and promote the rights of the poor and marginalised.”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
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