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For diakonia as social service, this includes the basic realisation that all those involved in the act of diakonia are agencies in interdependency, and not merely subjects or objects or helpers or recipients of help. “Perpetuating
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“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
“In Wendland’s concept, the arena of diaconal engagement is in the world, promoting freedom, equality and human dignity.”
― Diakonia as Christian Social Practice: An Introduction
― 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.”
― 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
“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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