Conference on Diakonia in the 21st CenturyA joint initiative of the Justice and Diakonia, Just and Inclusive Communities, and Mission

and Evangelism programmes of the World Council of Churches

Colombo, Sri Lanka, June 2-6, 2012

For Discussion

A Draft Framework for a Theological Affirmation on

Diakonia in the Twenty First Century

4. “Behold, I am about to create a new thing!” Challenges and Opportunities

Re-imagining diakonia in the context of the geo-political south provides us with many challenges as well as new possibilities. The reality of churches in different forms and identities, amidst a complexity of challenges make the global south a creative space for new ecclesial self-discovery. Some of these challenges are: economic injustice, cultures and practices of discrimination, religious diversity as well as tensions arising out of it, a variety of direct and physical as well as structural forms of violence on the one hand, and the countless initiatives and struggles of people for freedom, justice, dignity and life on the other.

This emphasis on the south does not mean that the global north does not have these challenges or possibilities as mentioned above. Neither does it mean a rejection of the contributions of churches in the north towards this reflection. This emphasis needs to be seen as a vantage point in view of the variety of life-expressions as well as Christian expressions that the south offers.

Which is the basis that enables us to believe in today's opportunities for diakonia ?

1. Diakonia is part of the essence and of the mission of the Church originates in Christ’s Gospel of love for all the people. This affirmation is based on the infinite and eternal value of human dignity, because man was created in God’s image, as infinite and eternal as Him, to live an eternal life, because God is human kind’s Friend and Advocate. The miracle of feeding the five thousands with only five loaves and two fish blessed by Christ is a powerful example of the connection between spiritual life and diakonia. The spiritual food for the soul is primordial, but we need also the material food “You give them something to eat” (Luke 9: 13). Jesus Christ gave this command to His disciples after He had himself fed the crowds spiritually, with His words and has healed the sick (John 6:1-13). Our Lord Jesus Christ, does not oppose, nor overlap; He

does not separate, nor substitute the spiritual and social life. He values the widow’s offering (Luke 21: 2-4) and the precious mirth the sinful woman offered him together with the tears of her repent (Luke 7: 36-50), because he doesn’t separate the love of God and the love of people nor the love of people and the love of God.

2. Diakonia is not a privilege of the rich because is not just a matter of financial resources, but is expression of solidarity, compassion and love. Diakonia is an action of the person and not the individual. The Church’s diakonia is the continuation of the diakonal, healing, sanctifying and redeeming work of our Saviour Jesus Christ, the Son of God, who became man because of His great love for people and for their salvation, for the human been to be able to be part of the eternal life and eternal love of the All-Holy Trinity.

3. Diakonia is necessary not only for the poor and lowly, for those who suffer and are hungry. Diakonia is required for all as a way of life, because Christ told us that the blessing to enter the Heavenly Kingdom is bestowed upon those who had fed and clothed the poor, visited the sick and imprisoned (Matthew 25: 34-46).

What are the opportunities?

4. The first opportunity for diakonia is the fact that is a missionary witness of God’s love for His people, revealed in our Lord and Saviour Jesus Christ, crucified and risen, a love stronger than sin and death: “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John, 3:16).

5. The second opportunity for diakonia is the fact that churches are present everywhere in the world, where are the marginalized.

6. A third opportunity for diakonia is the fact that the needy have the power to help each other. To better help those in needs require a good knowledge of their needs. Thus diakonia can be a good teacher for sufferers but for those who want to help.

7. Fourth, diakonia is practiced even in the smallest communities. This gives the possibility of building mutual support networks. These networks can be used by churches to be more effective in the right distribution of aid.

8. Fifth, diakonia was not yet monopolized by humanitarian agencies and networks that are directed only by financial or political interests.

What are the challenges?

9. The first challenge is related to the correct understanding of diakonia meaning but also the realities of each part of the world.

10.Second, determine the people and communities to not hinder the expression of diakonia. Diakonia should be the response and expression of the relationship between local and universal, between the local congregation and the church in order to help people.

11.Thirdly, develop dialogue and cooperation between communities and churches for the development of networks and joint programs for the needy.

12.Fourth, improving education and training for cooperation and diakonia, encourage exchanges and communication.

13.Fifth, developing networks of lobbying and advocacy to support and promote the fundamental problems of the poor worldwide. Diakonia should help people free themselves from fear to help and be helped.

Rev. Fr. Dorel-Nicolae Moţoc