Teemu Räty

“In the first place, diakonia should not be conceived of as humble service or as self-effacing care for people in need. Much more, its biblical background presents it as bold action that announces good news for the poor. Secondly, diakonia cannot be limited to professional work; it belongs to the mandate given by the triune God to the church as an integral part of its mission. As such, the reinterpretation of diakonia has reconfirmed its ecclesiological and missiological nature. And thirdly, its performance is modelled by the one who has given the diaconal mandate, as in John 20:21: “As the Father has sent me, I am sending you.” In other words, as the sending of Christ encompassed words and deeds, so also the mission of the church is mandated to include proclamation and acts of healing, reconciliation, advocacy and inclusion; or, as Collins describes the tasks of the deacon, assuming a ministry of ‘go-between’ or as mediator.”
― 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

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