A lot of scholars have also made the point that Joseph of Arimathea and Nicodemus were not exactly household names in the early church to mention in these burial accounts unless they were the fellows who actually buried Jesus. Why dredge up
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“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
“it nevertheless builds on a vision of the cosmological diaconate of Jesus, in the sense that his ministry as Servant and Lord has changed the course of the history of the world. Wendland holds together the concepts of διακονος and δουλος (slave), giving especial attention to the Christological hymn in Philippians 2:5-11 where Jesus is announced as the slave who was “obedient to death – even death on a cross” and thereby became the Saviour of the world.”
― 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
“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
“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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