Teemu Räty

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