Teemu Räty

“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”
― Stephanie Dietrich, Diakonia as Christian Social Practice: An Introduction

“This was realised in 1954 when the Institute for Diaconal Studies (Das Diakoniewissenschaftliche Institut – DWI) was established as part of the University of Heidelberg; since then, DWI has played an important role in educating diaconal leadership as well as of promoting research; it has since produced an impressive number of studies on diakonia.”
― Stephanie Dietrich, Diakonia as Christian Social Practice: An Introduction

“One of the strongest voices in this endeavour is that of Heinz-Dietrich Wendland. He sought to embed diakonia in his concept of a ‘theology of society’ (Theologie der Gesellschaft) in which the diaconal action establishes a kind of link between church and society.12 In Wendland’s concept, the church is mandated to contribute to the formation of a responsible society.”
― Stephanie Dietrich, 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.”
― Stephanie Dietrich, Diakonia as Christian Social Practice: An Introduction