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The answer is that Lutherans worship only God in Jesus Christ.
“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
“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
“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 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.”
― Diakonia as Christian Social Practice: An Introduction
― Diakonia as Christian Social Practice: An Introduction
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