prophetic diakonia for the healing of the world - PDF document

1 “Prophetic Diakonia—For the Healing of the World” PJohannesburg, South AfricaNovember 2002 EDERATION 2The Lutheran World Federation and not necessarily those of the Lutheran World FederationReinhard Böttcher—LWF, Department for Theology and StudiesStéphane Gallay—LWF, Office for Communication ServicesPublished by:The Lutheran World FederationP.O. Box 2100 3 “Prophetic Diakonia—For the Healing of the World”...4A Letter from the Global Consultation “Prophetic Diakonia: For the Healing of theWorld”........................................................................................................................6Diakonia as Understood and Lived Out in (Select) LWF Member Churches............10Aspects of the Biblical Foundation and Theological Orientation of Diakonia.........22Response..............................................................................30Poverty.33The World Provokes Us: Poverty a Challenge to Diakonia.......................................34Violence Provokes Us: Discerning Diaconal Responses to Violence........................43DS......................................................................................................................5Prophetic Task of the Churchs Response...............................................53Ten Propositions for the Discussion of Diakonia: A Listener’s Response.................56List of Participants.......................................................................................................60 4The Lutheran World Federation PrefaceLutheran World Federation (LWF) in November“Prophetic Diakonia—For the Healing of the World”brought together from the seven LWF regions ap-Mission,” held in Nairobi, Kenya, had recommended(DMD) and World Service (DWS) hold a global con-sultation on diakonia. The LWF Council, at its meet-World Service that DWS take the lead in the imple-mentation of a global consultation on diakonia.context of contemporary society. The challenge tothe consultation was to explore new ways of un-diakonia leading to more effective diaconal re-and society. The consultation reflected on the dif-ferent expressions of diakonia as practiced in na-addressing different kinds of suffering, and high-the Assembly.In this way the LWF tries to face up to a wholeerty, violence and HIV/AIDS—and undertookof the LWF have and intend to pursue in or-in a way that bears witness to God’s faithful-tives emerged that deserve to be identified and 5 “Prophetic Diakonia—For the Healing of the World”the classical, charity-oriented work ofphetic” approach which dares to uncoverthe root causes of poverty, violence and HIV/AIDS, to confront critically those who ben-the love of one’s neighbor has been consid-its meaning for the understanding of thechurch has not always been clear. This ambi-cessfully compete in the global social mar-that refuses to bear witness to God’s love forall creation not only in terms of preachinglonger the church of Jesus Christ. This issueLWF reappropriated mission as an essentialand indispensable heart of the church’s vo-cation. Rereading the Scriptures and thedesigned and led by Rev. Lusmarina Garcia Cam-discussed on that day, and drawing the participantsinto the challenges at issue at a more experientialand emotional level by way of moving testimonies,glimpse of these services, the opening litanies ofWritten texts were not available for two of the maingentina addressed the topic: “The World Provokesness in a world that is so desperately in need ofKaren Bloomquist, Director, DTSRobert Granke, Director, DWSPéri Rasolondraibe, Director, DMD On this topic, see also the various initiatives occurringunder the LWF Action Plan on HIV/AIDS. 6The Lutheran World Federation A Letter from the“Prophetic Diakonia:World” 7 November, 2002Sisters and brothers in faith, especially LWF mem-, who came to serve and not to beman greed, violence, injustice and exclusion. We Diakonia is central to what it means to be thecreated in God’s image. While diakonia begins asunconditional service to the neighbor in need, itleads inevitably to social change that restores, re-We are shaped to serve others through worship,where we celebrate God’s gifts of grace in the Word,in water, in bread and wine, and glimpse the fulfill-ment of God’s promise. In this broken world wherethe power of the Holy Spirit shapes us as a gath-ered community. Thus, we become agents of grace,hands and feet of Christ for the healing of the world.All Christians are called through baptism to liveand most fundamental expression of diakonia.More organized expressions of diakonia occur atthe congregational level, as well as through thosewho are specifically set apart for diaconal minis-try. More specialized forms of diaconal work areorganized to carry out what individuals or congre-is deeply interrelated with kerygma (proclamationof the Word) and (sharing at the table).and those serving are both transformed. At theFrom November 3-7, 2002, under the auspices ofthe three departments of the Lutheran World Fed-eration, over 80 of us from Lutheran churchesphetic Diakonia: for the Healing of the World,” weanticipated the 2003 Winnipeg Assembly of theLutheran World Federation, where we expect someof the following concerns to be pursued further, aswell as within our own churches and diaconal min-public policy advocates, and those who teach inWe acknowledge with gratitude the many kindstinue in our own day. This work is now challenged 7 “Prophetic Diakonia—For the Healing of the World”same time, we insist that the purpose of diakoniaDiakonia is more than the strong serving theunable to engage in diakonia because of their lackof resources or expertise. We challenge this assump-We must challenge all theological interpreta-world, a world afflicted with poverty, violence andof speaking truth to power, even when this threat- Poverty, violence and HIV/AIDS are three of thenore. They provoke us to move into more propheticexpressions of diakonia. There are many ways inwhich the LWF, member churches and related or- Rather than repeating analyses a scandal. While recognizing the global structuraldivide between the rich and the poor, we shouldaddress the root causes of poverty wherever theypursue alternatives that will lead to greater jus-fronted and brought to justice.We recognize that the poor and the rich arecommunion is composed of those who themselvesare poor, sick or marginalized. We are invited totogether to renew the hope of those who are poor,Those of us who are rich in material terms needto learn how to relinquish power, and realize howradical God’s grace is. Those who live in povertyvice, especially if this is done in order to assuageitly violent relationships. Those of us who are poor,in turn, should claim our God-given rights to life We confess that the church has too often over-power is structured in the churches. Some church 8The Lutheran World Federation ety.We call on each other to find ways to resist anism, worship of those who are young, rich andstrong, and tolerates violence as a means of solv- living with HIV/AIDS in our midst. We must breaknamic interaction between HIV/AIDS, poverty andgender inequality.proaches, the church must reach out pastorally,HIV/AIDS. We must break out of our comfort zones ation, the church must engage with people whoAIDS, live in poverty, or are affected by violence.sion, mutuality and an eagerness to understandtice. Christ is the source of the church’s hope formodels for the sake of transparency and account-ability. Member churches and their diaconal min-ministries to work in areas where there is no mem- 9 “Prophetic Diakonia—For the Healing of the World”ministry.all Christians to take up their call to serve. Profession-als should not use their expertise in ways that treatdiakonia. As a ministry, it should be fully integratedinto the church’s ordained, consecrated and commis-sioned ministries, as a reflection of the fundamentalalliances is crucial. We must work with other partnersecumenically, with those of other faiths, with govern-United Nations), and with others in civil society, espe-advocating for those who are vulnerable. Importantpartners and, whenever appropriate and feasible, workThe church’s complex relationships with govern-ments, especially with regard to diaconal work, requirechurch’s diaconal work is financed with governmentthe churches’ diaconal work. Attention needs to begiven to the decreasing power and resources or gov-ter advocates for those living in poverty, misery and op-those affected by poverty, violence and HIV/AIDS, and inpublic voice to advocate for global mechanisms to pro-tect the social, economic, cultural and political rights ofWe invite you to join us in these commitmentsTo respond to this letter, or for further informa- Examples include, Churches Say NO to Violence Against Womenraises awareness and addresses one crucial dimension of is a broad-based actionplan of the LWF. 10The Lutheran World Federation LWF MemberChurches to draft a paper, based on responses requested fromfor the project. Rev. Tiit Pädam, The TheologicalChurch, has done most of the work. Rev. Dr SvenThidevall, Uppsala University, has among otherthings contributed the example from the Churchof Sweden. Rev. Dr Kajsa Ahlstrand, Church of Swe- common starting point for the reflection onof the member churches (all were invited to sendmaterial in 2001). We have also benefited from thein Transition, LWF Documentation 47/2001 the Third Millennium: Together in God’s Mission, port of the LWF consultation” Churches in Mission,”churches and in the general theological discussion,standing of diakonia. This uncertainty manifestswithout a common cohesive vision. We find thatman rights. In addition, there are the ethnic char-Lutheran churches. This raises the issue of open-serve all; prioritizing must always take place, con-sciously or unconsciously. The setting of prioritieswidows, the fatherless and the stranger.” To indulgefor some of the ways in which diakonia has been Diakonia is a Greek word, used in the New Testa-ment, but not in a uniform way. Sometimes diakonia 11 “Prophetic Diakonia—For the Healing of the World”lar person in need (Mk 15:41; 2 Tim 1:18). In otherfunds to people in need (2 Cor 8:19, Rom 15:25).congregation’s specific ministry, alongside othergifts and callings in the church. Here, diaconal workis seen as part of the church’s vocation (Rom 12:7).the feet of his followers; service to others is an in-describes salvation as God’s diakonia through Christinvolved become messengers, agents or servants ofmeanings in contemporary theology. Although it isa word used in the New Testament, present-day re-flection on diakonia cannot be derived directly fromthe biblical usage of the term. In this paper, we makeWe understand diakonia as the ecclesiastically sub-stantial feature, an expression of the church’s es-work used by the LWF member churches are: visiblehealth work; the prophetic action of transforma-tion; world service; the church’s face in society;Christ’s serving hands here and now;As charity work carried out by individuals act-churches’ understanding of diakonia. However,questions such as the following need to be con- anddiaconal work in a church and that church’s church. It is the church’s practical and theologi-cal answer to God’s call to serve creation and hu- 12The Lutheran World Federation spond to the challenges in society., one of the distinguishing marks ofthe church. Traditionally, diakonia has not beenchurch equivalent to the preaching of the Wordand the administering of the Sacraments. Nonethe-less, Luther spoke of the Taten der Liebe (works ofmore than a social service agency, and diaconality work, as mentioned by some of the LWF mem-between diakonia and the church’s identity. Shouldchurches. Many churches consider diaconal workto originate from the example and compassion ofJesus. The task of the church is to follow him inserved. In these situations, being faithful to God’sethically conscious and responsible way. Someresources primarily to their own members, whereaswhich the church bears responsibility.How, if at all, does diakonia relate to the minis-diaconate are linked to each other. Both are basedis more than charity arising from feelings of com-passion, but is a conscious choice to follow thecrete activity. In diaconal work it becomes clearthat it is a part of a collective ministry, as are otherparts of the ordained ministry. This creates a link for public institutions. Post-Cold-War globalizationwelfare services on the “welfare market.” Diaconal 13 “Prophetic Diakonia—For the Healing of the World”How should diaconal work be financed? Almostall of the diaconal work carried out byceiving assistance. This is true of the devel-developing. In both cases, much diaconalwork is financed, directly or indirectly, with ledanother, leaving the churches less say in thematter. At the same time, the churches rarelyten used synonymously, there are importanteral meanings in Christian theology. Onemeaning is that of God’s outpouring, selflesslove. Another is our answer to God’s personalever, is a theological and collective concepttheological reflection. Such reflection is alreadytaking place in many churches. One such example (church-community based diakonia).ject to market forces and business in general. Inthis new situation, diaconal work is measured interms of economic efficiency and profitability.Diaconal work, while formally and rhetorically is chal-practically: What should be the relationship be-carries out diaconal work. Traditionally, those in-devoted themselves to and been trained to per-form this work, or persons who belong to thetry. In some churches, the new concept ofand their diaconal work. In order to meet thesethemselves provide only a small part of theor provide staff for diaconal work on their 14The Lutheran World Federation “Prophetic” reminds us of the Old Testament proph-against God’s justice. Prophets spoke the truth totimes in terms of its content, but the methods haveindividuals, but can be wider, uniting people orIn contemporary society, there are three clearlythe dimension of the whole of creation, insistingGod’s promises.hope that God’s purposes go beyond what human ment, diseases, accidents, care for the elderly, childening of such public institutions linked to thetransformation of societies in the post-Cold Waranalyze the implications of this new situation andto find new ways of action.immediate suffering. It is the service of extinguish-diaconal work, churches react to natural disasters,wars or social problems, by offering help and sup-diakonia. Here the need for assistance is clear, andoften reflects a paternalistic attitude, where knowl-come from the donor. Reactive diakonia does notarises out of a general Christian commitment. Thebasis for reactive diakonia is the call to servepeople of good will. Thus, secular NGOs and gov-tian vocation, awareness of the needs, knowledge 15 “Prophetic Diakonia—For the Healing of the World”situation in a broader perspective. Proactiveenvironmental, political or advocacy work.It is often difficult to find human and financialadult literacy classes, may be labeled reactive inpressed through descriptions of experiences of thework. Whenever reactive diaconal work is takenseriously, it leads to the recognition of the limits ofthis kind of work. At the same time it might lead toconsciousness of how urgently a qualitatively dif-particular field. This in turn often gives birth tomore reflective diaconal initiatives. Dom HelderCamara’s well-known statement “When I give breadto the poor, they call me a saint; but when I ask whypeople are poor, they call me a Communist” (in aIn many churches, there is little conscious at-funds often favor short-term projects at the expenseof processes of change and building of new struc-of success but ultimately has to trust in God’smercy, the churches are obliged to risk failure, toalso to engage in risky, long-term, proactivediaconal work. Our relationship to the world asindividuals and churches is a continuous relation-continuity and its prophetic dimension, it loses itsidentity. The alternative is continuity in diaconalprecondition for proactive diakonia. Theologically,if the goal is the reign of God, we need a long-term transformation?sions, we learn from each other new ways of fulfill-however, to heal or save society. The primary taskDecision-making bodies in the majority of LWFpowers in society. This can lead to an increasing 16The Lutheran World Federation ways that preclude the church’s critical involve-diakonia may be a greater, even more importantchurch families. When Lutheran churches haveLuther’s homeland during the Nazi years when dia-theology. This is also the case in Latin America andToday, many churches emphasize service as theof social charity, which has no essential connec-tion with the church in its entirety. The areas ofbasis of the church’s theological self-understand-rently prevailing in society. In this manner, one ofthe church’s most vital forms of manifestation andcial transformation, pointing to the reign of God.As churches become more aware of diakonia’s pro-phetic dimension, God’s mission in the world will in people’s lives today. The call to diakonia—theof divine love through the diaconal work of theing to the context in which a church lives.to the Word, letting themselves be led by God’sSpirit, and acting accordingly. Therefore, a precon-should be shared in such ways as to promote thecerning the fields to be supported. We must ana-able structures and relevant training rather thanto people regardless of class, gender, race, culture,carried out in this way, all involved will learn fromand situations. In its broadest sense, diakonia is apart of God’s mission in the world. It supports 17 “Prophetic Diakonia—For the Healing of the World”people in their lives and struggles for justice anddignity.text. This should encourage us to rethink diakoniain face of the challenges that we see in our variouscontexts today. We are reminded of Luther’s remark Confession in Brazil (IECLB)the state Espírito Santo was founded even later, inthe IECLB created a Council of Diaconal Work whoseing centers, working out a bylaw for the diaconatecons was founded alongside the community oftary dictatorship, which was established in 1964Socially, growing poverty was a predominant prob-lem. Theologically, there was the influence of lib-eration theology. As a result of these factors, atresponsibility of Christians to respond to oppres-church’s agenda. In the long run, a growing aware-ness of the church’s responsibility for oppressedused in the church’s vocabulary. The first na-participants. An average of 60 projects per yearpenses are included in the church’s budget.Official documents of the church: a “Statute ofMinistry (see below). 18The Lutheran World Federation together at the Escola Superior de Teologiasubjects in preparation for their specific min-istry.pation of the diaconate in the Sunday ser-program, an increased number of volunteersThe Shared Ministry. It is based on under-ing the gospel to pastors. Now, at a different timeing of Jesus is viewed more broadly. Jesus preachedway, the church is called to preach/teach the gos-istry. There is the one ministry of all believers, butthis one ministry should be expressed in many dif-consequences for the ordained ministry. Moreover,deacons. To be ordained means to assume a largerdidates for the ordained ministry have to studytheology. Since 1999, all those who prepare for theTeologia, together with those students who preparefor the pastoral ministry. There is only one ordina-try,” which the October 2002 church assembly willconsider, it is also stated that a deacon/ess is al-lowed to lead a service or administer the sacra-eas of responsibility.Today the IECLB has a number of specific minis-missionary. Each is considered equally important(in theory, not yet in practice). The function of atant as the function of the pastor in front of thealtar, or the function of a deacon or a deaconessGod’s instruments to proclaim God’s will when itphetic voice in his time. Actually, he was prophet. He proclaimed God’s will both throughGod’s will became visible and explicit. Therefore, 19 “Prophetic Diakonia—For the Healing of the World”all of the different signs were essential. Jesus’expressed God’s will in an unexpected way, in or-der to correct a common meaning or behavior. Formore than their neighbors. Or, when Jesus toucheddisease, he proclaimed that God also loves the sickand they should not be excluded from society. Inthe world today God’s will is not yet being done. Itlater it became clear that the church’s involvementsisters and brothers. One of the lessons from thisthat holds up God’s Word to the world and pro-there may be serious ramifications. It is also pro-vision of how things can be done differently. God’sdiakonia could not be called prophetic. However,ministries of charity, healing and nurture still areneeded in our world. As Paul wrote to the churchSpirit, and just as the body needs different parts sowe need to honor the different gifts we each have Diakonia in the Church of Sweden: thecontinuing call to Diakonia and thein Western Europe—nursing, caring and educationbrutally crushed, as it was for other Protestanttime to recover. But because diakonia is a neces-sary part of the life of the church, it was essentialsociety. What has been characteristic of the Churchtraditionally have held considerable local power 20The Lutheran World Federation locally. Households were organized in a strict or-der, where every household and member had tocommon care of the parish. Poverty and destitu-less impressive. Even if the term diaconal worknever was used at that time, it is only fair to saysociety with its roots in the Middle Ages began totually led to the modern industrial society. Thisside the traditional farm household or artisan fam-ily. This meant that more and more people fell out-because this work was based on the householdstructure. The great migration began to new mu-nicipalities, to towns and cities, where the new fac-The state’s response was to organize public so- (pl.) or municipalitieswere introduced alongside the parishes. During the (sg.). The took over the care ofthe first half of the twentieth century, and in 1924, now had amonopoly.preciation feeling that in a Christian society,appropriate form. The secular was re-society, because the country was still regarded asa solidly Christian country. During the course ofout the traditional diaconal work, the call to servein the Church of Sweden was born. From the mid-poor, the elderly, “fallen women,” orphans and theThis way of organizing diaconal work has beenwomen. Originally, it was impossible to combine 21 “Prophetic Diakonia—For the Healing of the World”gious sisters. Although they never took any vowsregarding chastity or poverty, they were neverthe-less expected to live celibate lives on very smallold system of deaconess institutions as largeobsolete. Gradually, the deaconesses and deaconsing a family. The difference in salary between aing slowly, and salaries are becoming more com-logical reflection on the place of diaconal work inDuring the second half of the twentieth century,was reoriented toward a professional identity. Thethe deacons and the deaconesses’ institutions hasto new reflection on what it means to have diakoniaThe Church of Sweden is today challenged totrial society is changing or crumbling in our latemodern or post-modern society. The resources ofthe mid-nineteenth century, such as social care,for diaconal services, challenges the congregationsmeaning of the call to diakonia in our time. Some has failed to fulfil its duties?should it cooperate with the public welfarefor diaconal work in a time when the marketHow can the church fulfil its prophetic task in (Heidelberg: Veröffentlichungdes Diakoniewissenschaftlichen Instituts 1, 1989). 22The Lutheran World Federation Diakonistiftelsen Samariterhemmet, 1999).H. Erharter, A. Kirchmayr, J. Lange (eds.) (Wien-Freiburg-Basel: (Heidelberg, 1997).John N. Collins, (NewYork: Oxford, 1990). (Pennsylvania, 1981).Into the Third Millenium: Together in God´s Mis-LWF Consultation on Churches in Mis-sion Report (Geneva: The Lutheran WorldFrom Word and Sacrament.Renewed Vision for Diaconal Ministry (Chi-Wolfgang Greive (ed.), Between Vision and Real-ity: Lutheran Churches in Transition. LWF Docu- (Geneva: The LutheranWorld Federation, 2001).butions from the LWF member churches.Cornelia Füllkrug-WeitzelJesus summarized his ministry in being a ser-the ministry of the church. In its service thattranscends borderlines, seeks justice for thepoor and the marginalized, and its preparednessto transform structures which threaten life,diakonia responds to the God who hears the cryof the poor. Following the example set by Jesus,those who suffer. direct explanation of this term, or with a discus-I have not done this in the form of an academi- 23 “Prophetic Diakonia—For the Healing of the World” group’s recommendation to distinguish betweenfeature, an expression of the church’s essence.The preparatory group’s study document alsostates quite correctly, that diakonia has a greatporary theology. Although the word appears in theNew Testament a reflection on diakonia today can-of diakonia are partly, but by no means exclusively,due to the different theological approaches to anddiakonia mainly arise from the socio-political andways interacts with society in two ways: on theits service has to take maximum account of thediaconal work shares in all these developments andtakes them seriously. This requires permanent ef-forts to adjust. In a constantly changing society,if it can work in a contemporary way. If it cannotand on the degree of differentiation and special-ization of the social systems in a given society. To-they recognized by the state and by society, or dothey have to solicit or fight for acceptance and tol-regulated and subject to restrictions, or can theytraditions of social commitment at the neighborly,arise from the varying challenges of different cul-tural, social and political contexts in which themarginalized. This means that there cannot be anyand what is the “right” understanding of diakonia(therefore I will not attempt to give it here). Whathave to recognize that in times of globalization,(even if in different forms). In a ruthless competi- 24The Lutheran World Federation and to give his life a ransom for many.”)adjective, or one expression of the church’s lifedispensable. Diakonia goes deeper. It is the origi-acteristic.” For that reason the use of the word“diakonia” in the New Testament is very compre-congregation’s preaching service (Acts 6:1 ff.) tocerned with the preaching of the kingdom of Godproclamation and healing, forgiveness and recov-ery, word and deed. It is the word that creates, andthe deed that proclaims. The gospel is both in thethat the power of Jesus is strong in the weak. Itseeks and confesses Christ’s presence in the pow-the service of the powerless, to lend them its power,cipleship of Jesus “but emptied himself, taking theform of a slave … he humbled himself and becamecross” (Phil 2:7-8). “ We have become like the rub-very day” (1 Cor 4:13). This neither idealizes pov-erty and suffering, nor makes it sacrosanct. Rather,other, and all traditional communities (even of theand differences) it is necessary for churches toanalyze together, at a worldwide level, who the vic-ecological and by conflicts) diakonia today, con- 10:45). His service finds its central form in his vi-In his entire work Jesus sees himself as the deacon,wants to be the body of a lord, a prophet, a king, a 25 “Prophetic Diakonia—For the Healing of the World”The church becomes a sign of God’s kingdom ofchurch has to proclaim is a message of love, but offidence we have in God’s righteousness. Thereforenents the church has always had difficulties withgiven the freedom to take it vicariously. This divi-Diakonia is the part of the church that moves itto look away from itself, not to concentrate entirelysurvival and position in the “market of denomina-in humility regard others as better than yourselves. If diaconal work is to serve every-body, and first and foremost the needy, it alsomeans that it is not the place to emphasize one’sconfessional identity, or for different denomina-ket, i.e., new church members. On the contrary, forspecial methods and evils of the mechanisms ofpower that produce marginalization and rejection)the church, or from other religions.Following Jesus’ mission, it is the church’s mis-and changes the structures of the world and putsing John and Jesus, it is part of the church’s mis-bor (i.e., sin), including the sins committed by hu-mans like poverty, oppression, exploitation, exclu-itself to repentance (Mt 4:17). It is the mission ofonce and for all, and to witness to God’s alterna-of God, and to set up signs of God’s kingdom. Itsmission therefore means struggling for dignity, jus-itself not to seek and serve its own power, but re-God by identifying with the hungry, the thirsty, the 26The Lutheran World Federation and structural needs (. the Year of Jubilee, Lev25:25; Lk 4:19) as God has done, and seeks justicecore of biblical faith, and one of the central chal-lenges to the faithful to hear the cries of the poormeaning of Christ’s baptism. It decided against re-ary work that the fathers of Jerusalem had ex- … they gave to Barnabas and me the right handonly one thing, that we remember the poor, which property (Acts 2:43-47). This reminder not to for-get the poor induced Paul to take at least two largecollections for the poor congregations (Acts 12:29-church but for the needy and suffering (Mt 4; Lk7:32), and they are called blessed (Lk 6:20; Mt 5: 3-approaching of the kingdom of God. This showsconfronts it with poverty. The light of God risesover the poor (Isa 58:10), therefore the church canonly be blessed if it opens itself to “invite the poor,seeks justice for them and in this way becomes thechurch of the poor. God’s Spirit will rest upon thethe subjects and actors of God’s judgment, as sign-posts to God’s kingdom and call to repentance,in particular the prophets, indicate the opposite(Am 8:4ff.; Mic 2:1;3ff.) and Jesus confirms it (Lk16:19; 18:18-27; Mt 19:16-26; Mk 10:17-27).who cannot speak for themselves and cannot takedisabled and sick, old people and children andcrisis situations. But apart from this, and primarily,service for the poor, the sick, the disenfranchised,mental conditions that make people ill. It is calledobtain their rights, and to find justice. It demandsthe poor, and conversion to a sign of the kingdom 27 “Prophetic Diakonia—For the Healing of the World”the following quote made popular by Dietrichtice and violence when it fails to keep order.Diakonia keeps alive the perception of the widerhorizon of the church’s mission: salvation and lib-and for all humankind and nature that are all groan-ing for redemption (Rom 8). Diakonia is the part ofchurch is only the point of departure for this work,not its boundary or aim. One should not advertizeloudly when one gives alms to the poor, or do it toto increase church membership!) but it should hap-lenged to stretch out its hand to society, but alsoto cease being self-centered. The church followsChrist, its center, to the margins, the hedges andfrom the centers of power, away from Jerusalem, togo to the periphery, to the marginalized, to Galilee(Mt 8:7;10), away from the community of a cultur-ally or ethnically defined church to go to the na- If the aim of the mission of Jesus and his followers,rably. In light of the ever increasing number of con-able, is it not necessary to prioritize now? But if so,The Bible gives important guidelinesis convinced by the Syrophoenecian woman’s firmconfidence that God’s love and grace is meant forall, and that God’s chosen people are meant to be adaughter.According to biblical understanding, the fron-der, etc. Among those whom Jesus healed and lib-tures and nations. Because they were isolated andshunned by his own community of faith, and there-society, they were the privileged recipients of histhe aim of his actions, but their consequence. Withthe prayer for the help of God’s Holy Spirit we can 28The Lutheran World Federation also hope for such a consequence if we act in asimilar way, but we cannot enforce it.)testimony, it has to be done in accordance withdetermine. Jesus does not plan his healings. He hasselves. That presupposes proximity. It means thatthere must be no fear of contact with the poor, itrhages). It means that the church must be preparedof healing as a rule originate from the sufferers.with the hemorrhages), take away their fear and,poverty, illness and violence are unavoidable des-trusting them to take charge of their own destiny,the dead in Nain, and Lk 8:50, the raising of Jairus’daughter). Thereby he gives them the necessaryand thus ends their exclusion and isolation fromlife and brings them back into the community. Hepower of resurrection or—translated differently—sources that are not as unrealistic as it might seem.Another aspect of Christ’s miracle works shows thisclearly: the feeding miracles (Mk 6: 30-44; Mk 8:1-9;Mt 14:13-21; Mt 15:32-39; Lk 9:10-17; Jn 6:1-13) showimagination when it comes to sharing. Sharing isways of using the world’s resources. The feedingthemselves, usually considered to be too meager,of God, and a foretaste of the global redemptiontask of diakonia.Diakonia: a thorn in the flesh church to ongoing change and stimulates trans-formations that make it more capable of diakonia. 29 “Prophetic Diakonia—For the Healing of the World”characteristic and strength is their solidarity withtinue to ask themselves how they can better fulfilltheir mission in the world not only in faithfulnesssituation? Are the churches present among theexiles and victims, are they accessible to them, dothe poor, the victims of violence, AIDS sufferers etc.themselves to take the initiative to solve their ownand their message reflect Christ’s presence amonglem or do they share the problem? Or, are they them-nocentrism, patriarchy, etc.? Is their theology ablethe solution to their problems. Are they more in-ing ecumenical cooperation for the sake of the cred-ibility and effectiveness of their service?sequences of the church’s own sins of omission.cient in its life and celebrations, had identified tooety but the church. Wichern’s diaconal efforts, un-Throughout history, the churches have had great 30The Lutheran World Federation Prophetic Diakonia—image. Rather, in line with the Old Testamentinjustice and working for a just, participatory I have understood the main aim of this consulta-organizations (agencies, departments etc) we havedeveloped. Further, we have been asked to iden-this dimension rooted in our identity and its bibli-having to be sensitive to suffering and injustice, orhuman reality, following the mandate the Lord gaveto his disciples: “Jesus said to them again, ‘Peaceyou’” (Jn 20:21). The mission of the disciples, andthe God-given mandate of participating in God’sbetter, with) the poor, by following Jesus’ examplecessity of knowing that reality. So diaconal reflec-ology and socio-political analysis, it is challengedby the prophetic word in the Bible and by the wordsWith this in mind, and having paid close atten-tion to the words of the honorable keynote speaker,I shall first present one main point of view which Ichallenges we are confronted with. After that I shallterm of prophetic diakonia. Germany, shows that in many cases servility be-To a large extent this is in due to the strong influ-diakonia has on the whole always been loyal tothe established order, both in church and in soci-ety.in the North, and to political rulers, in both theNorth and South? While this has at times been de-fended as a necessary neutrality, or also as profes-tude as a modern version of diaconal servility. 31 “Prophetic Diakonia—For the Healing of the World”came to me, saying….” This word always manifestsGod’s lordship and power, as we read in Amos 4:13:the wind, reveals his thoughts to mortals, makesever, has proven that this interpretation is quite are related to Jesus in the gos-ther.sion of Jesus brought good news to the poor. The10:42ff.). It was not an authority over people, butsions as when he healed the sick and includedthem in the life of society. His authority astonishedpressed in the way in which he ate with people, asmanifested itself as a salvific, including authority,Diakonia is commissioned service, given by themore the word should be seen socially, as an act ofmoving in direction of the lowly. For Jesus this wasdiakonia held in Florianopolis/Brazil recently, theto Latin American reality and its context of inter-even more cruel poverty, this expression of migrantlives, their struggles and victories, in faith andhopes, empowered by diaconal authority, modeled expresses the very importantbe conscious of its socio-political role and readyto speak out whenever necessary., on the other hand, has 32The Lutheran World Federation But it also expresses God’s concern for creation,is judge and redeemer, now and in times to come.Isaiah 52.7-10: How beautiful upon the mountains are the feet ofclaims salvation, who says to Zion, “Your Godreigns!” … The lord has made bare His holy arm inword reminds us that God is the Lord of history, itone has described the task of diakonia as beingthat of a pathfinder. Diakonia is never only words,who met at the gates of the city. The apodictic lawits promise of shalom and well-being. That is whyFor the prophets of the Old Testament, this tasksociety. How can continuity be given to this sametask when theocracy is no longer viable as a politi-cal option? Could it be by being committed to hu-man rights as a manifestation of apodictic law inecy and diaconal commitment to justice. Thistice, it is oriented toward the fringes of society,ery. Here a kind of diaconal sensitivity must be de-gious order, is another important observation tomake. They also addressed the rich and mighty,such as the king, but then within the rationality oftheocracy. Within this system they abused theirpower, and manipulated it so that they could ap-What kind of challenge is this to prophetic 33 “Prophetic Diakonia—For the Healing of the World”A last point I want to make concerning thethe word, with the tendency of centralizing and mo-the diaconal ministry could help to bring some bal-“periphery.” Also international diakonia could use of glory. The church needs constantly to be renewedand reminded of its God-given mandate and to be onWe gather together in search of wholeness.From the shortage of love and falteringWe gather together in search of abundance.equity,our thirst for transformation and solidarity,We gather together in search of theThe endless Healing Source of Life.You are God and you have called us to your ser-You are God and you have called us to your ser-You open your hands and satisfy the desires ofYou are just in all your ways and kind in all yourYou fulfill the desire of al] who fear you; you 34The Lutheran World Federation The World Provokesof poor. The main challenge for developmentIf it is the primary task of the church to live outwhy they are poor, and to encourage them to World Summit on Social Development induction as an indispensable requirement for thea shift in development discourse.Programm (UNDP), the World Bank (WB) and otheropment. The bitter facts listed below indicate how Chronic hunger kills millions each year, espe-hunger (FAO)Insecurity in the World 1999) 35 “Prophetic Diakonia—For the Healing of the World” strategies to overcome itpoor are. This is very important for our work, be-termines the future framework of our work, includ-Obviously, different people, groups and institutionsdefine poverty differently. I would like to mentionPoverty is hunger, loneliness, nowhere to gowhen the day is over, deprivation, discrimi-nation, abuse and illiteracy (Tarawatticomfortably” (Concise Oxford Dictionarying to the degree in which he [she] can af-and amusements of human life (Adam Smith,The Wealth of Nationsabsolute poor”(World Bank).concepts of poverty. The 1997 UNDP Human Devel-opment Report, referred to human povertyof resources/basic human capabilities: illiteracy,rity and vulnerability, powerlessness and low self-esteem, etc.in the 1970s by Peter Townsend developed theconcept of relative (overall) poverty defining it as:non-food needs such as clothing, energy, andand some as inability fullyto take part in human society. AccordingMuhammad Yunus, Managing Director, Grameendo not create it. It is created and sustained by the Poverty meaning the failure to be able to take fullypart in human society, due to lack of choice orcapability rather than simply material living stan-dard (Amrtya Sen, Nobel prizewinner for econom-To me, poverty is not having power (energy,strength, self-esteem, capacity, confidence etc)necessary for earning one’s livelihood and sustain-ing one’s own development. It is material, but alsoof a socio-economic and political disease causedfor attacking poverty. Some say poverty reduction 36The Lutheran World Federation Implement national anti-poverty plans to reachreducing poverty. However, only a few countrieshave genuine action plans with explicit targets, erty. Many donors still do not give povertyreduction a priority. Trade, one of the potential means of reducingpoverty, has to be harnessed by way of influencingfrom the perspective of reducing poverty, and theirnational policy should be pro-poor. Others sayis key to dealing with poverty.egy for poverty reduction. If the poor lack organi-zation and power, the benefits of development areTo me, every human being is born with poten-cating poverty in a sustained manner. Unless thosedirectly concerned, who themselves are poor, haveWe can only overcome the scourge of poverty if,when families flourish, communities and the na-will be further pursued below.Millennium Development Goals (MDGs)In order to address the situation, the World Sum-To reduce the proportion of people living onless than US$1 a day by half by 2015To reduce adult illiteracy and child malnutri-average life expectancy to 60 years by 2000To reduce overall poverty substantially by speci-fied year.To work toward the fulfillment of MDGs and its tar-Estimate overall and extreme income poverty 37 “Prophetic Diakonia—For the Healing of the World”Terms of trade of the World Trade Organization We are living in a world of inequality. It has beendivided into rich and poor. Research in the field of1990s (Tim Allen, Alan Thomas, Century, Oxford UniversityThe richest 20% of the world’s population hadthe poorest 20% had had to get by on a dwin-The trend of unequal distribution of materialreduce poverty in a sustained manner.Most South Asian and African countries are lag-pacity, health, education, infrastructure etc. About70 percent of the world’s poorest countries are lo-favorable trade treaties, WB and IMF restrictionscaste/color/ethnicity, orthodoxy, patriarchy, fatal-ism, nepotism, corruption, etc.The global development paradigmTo overcome global poverty, the global develop-people-centered. But the reality is just the reverse.After the end of the Cold War, liberal capitalismin the North and the South (UNDP, 1997b, p. 87).UNDP Amdminstrator, “whilst the polarization be-To a large extent, development is not searchingPoverty of the Developing World is directly linkedto the terms of trade. It is said that most often it isvor, but rather the opposite. Protectionism for thethat the annual per capita income would increase 38The Lutheran World Federation would clearly gain from liberalization (World Bank,Can Africa Claim the 21 Century?According to the former Director General ofa figure which points to the problem ofbal issues, it has yet effectively to exert influencein formulating a fair new world trade order.ment, poverty is the most basic. This is recognizedby the world in words, but not in deeds. That iswhy, despite the commitments made one worldsummit after the other, the donor countries are re-erty reduction a priority. Even if they set up actionparticipation and empowerment. There are seriousthe shortcomings are:Lack of poor-people-centered planning and“Start with what they know, build with whatpeople’s confidence and pride. Still prevail- most organizations continue to treatries rather than actors of their own develop-ment. Building poor people’s organizations,tion, is yet to be made a priority.Failure to give gender question due attention 39 “Prophetic Diakonia—For the Healing of the World” Poor people’s potentials vary. We can categorizeThe poor, who cannot work enough for theirchological conditions fall into this category. Old,examples of this category:I’m old and I can’t work, and therefore I am poor.ill sister have died already.Most of the poor can liberate themselves frompoverty if they are empowered, if their innate, in-ied fall within this category. Even the lifting of re-strictions imposed on them in the name of religionwith me. I divorced my husband.This woman with a child is healthy and able. Shecan overcome her poverty. There is no need of foodaid or material aid to her. Here comes in the role oflessness, a central source of poverty and they canTailor-made development programsCentrally devised standard services and relief pro-grams are not suitable for all poor people. As Rob-Target poor individuals rather than the communityliteracy, poverty programs should be designed toals. An approach which targets all communities asment approach to enable poor people to elevatetheir low self-esteem so that they themselves areTo enlarge their circle of solidarity and becomepeople’s net- has to be strengthened. Presently, most of 40The Lutheran World Federation Multi-sectoral “mini-many” activities in anor projects should be developed. Firstly, they al-everyday life. Secondly, poor people have limitedbeyond their immediate vicinity and community.of the poor. Thirdly, their needs are both manifoldand elementary. Hence, development programsof the poor.Civil Society Organizations arising outside poorEnabling poor people to build their own orga-with the poor.ing in affluent countries can play crucial roles inpoverty-stricken. Broadly, we can expect the fol-tion and production patterns. Voicing thecating a pro-poor countries policy.Financing and capacity building of Civil Soci-an inalienable dignity.Challenging the structures of poverty throughperforming activities of charity.political to the people in power, but if weminds me of Dom Helder Camara’s statement,“ When I give bread to the poor, they call mea saint, but when I ask why people are poor,they call me a Communist.” 41 “Prophetic Diakonia—For the Healing of the World”In summary, poor women and men centered pro-address poverty.equality as the way it is to a large extent now, but itequality. The choice is ours. It depends on what wedo, how we do it, for whom and with whom we do household levels. As long as the marathon for eco-the ocean of poverty. What we need is a globalresponsibility. That is the biggest challenge to the 42The Lutheran World Federation And I will offer in His tent sacrifices with shoutsHear, O Lord, when I cry aloud!Be gracious to me and answer me!Your face, O Lord, I do seek.Do not turn your servant away in anger, you whoFrom within the alarm of the daily news,We search for the Presence that makes us rest.From within the tremors of our shaking world,We search for the Embrace that shelters and pro-We search for the vigorous Hand that holds us.We gather together in search of the inexhaust-They do not know how to do right, those whoWhen evildoers assail me to devour my flesh,I will ask the Lord for one thing that I seek after:To live in the house of the Lord all the days ofTo behold the beauty of the Lord, and to inquirein his temple.Now my head is lifted up above my enemies all 43 “Prophetic Diakonia—For the Healing of the World”three categories for our discussion today. were energized at the prospect of indulging in anthere if those skinning that cow had not beenDalits, or if the Dalits had had the ability to fightmal for the older to be violent toward the younger,pendent, the majority against the minority, and therich against the poor. In fact, this seems to havebecome a dominant trait of our generation. Forsome, maintaining a comfortable and luxuriouslifestyle is held as a priority at the expense of themilitary might against civilians, most of them chil-and military powers to form a coalition to bombernment and to insist that all endorse it. Millions Violence ProvokesUs: DiscerningDiakonia being itself prophetic should be a fer-stop treating the poor as recipients of its ser-vice , amd join them in their moral strugglewith the purpose of analyzing violence from theconvinced, can open new possibilities for discern-ing the meaning and implications of diakonia inmen, Dayachand, Virendra, Totaram, Raju andpremises of the local police station. While the lo-justified the act because it involved the cow, a sa- 44The Lutheran World Federation other’s power and pride. It has proved to be hardstance, there has been no significant resistancenations on initiatives such as the InternationalCriminal Court, the Comprehensive Test Ban Treaty,drew from the World Conference against Racism.assertion of anger, nor just a behavioral trait, but awidely used instrument today in the struggles forpower, domination, wealth and resources. Thesewidely said that the US- led war on terrorism is ac-of the US empire building project.victims of any form of violence—wars or armedconflicts, murders or domestic violence, naturalpeople, the aged, the disabled, the poor, religiousand ethnic minorities, racially oppressed groups,and rural folks. This reality testifies to the extentto heal the world plagued by the avarice of some For right-wing Hindu groups, the killing of the fiveuntouchables was an understandable, perhapsof killing the sacred cow. Lynching them was seenWe consider the cow to be the mother of theworld, or humanity, so if you have murdered a cow,then you have murdered a mother, asserted a localleader of the Vishwa Hindu Parishad, a leadingand have the propensity to be violent has justifiedregimes. Wars are justified as inevitable. Crime con-trol mechanisms are given preference over the needled by these assumptions of superiority. Certainprejudices are also projected prominently in or-divine attribute which has justified acts of aggres-ity. The doctrines of redemptive violence, the theo-ries of just war and the holy war, the US-led war onfying violence against the other. Christianity tooperpetrators of violence. Perhaps it may not be too 45 “Prophetic Diakonia—For the Healing of the World”not go beyond a few press statements. The con-seem to provoke us as much as it did two years ago began. We get used tolife is nothing but covert violence.who eulogize India’s glorious traditions of (non-violence resis-ately, to acknowledge the violence of its socio-eco-nomic structures. Let me substantiate this point:except sheer greed for political power. MarkAs a key instrument in the struggle for power,violence, therefore, is always justified by thosewho benefit from it. So much so that many, includ-use of violence, others allow, deny and fail to rec-in proposing alternatives. rumours that a few Dalits had slaughtered a cow.exercise their violent instincts. In India, most inci-dents of mob violence are inspired by rumors anddraw on destructive human energy. In many partsthe politics of power. We entertain ourselves withviolence. We allow the entertainment industry tolence as necessary for peace and security.Violence can also silence people and make them(World Hindu Council) has so distorted politicsover the defence of minimum human rights.After this massacre, there was no protest, no morallitical power. The victims of violence do not pro-Women do no speak up against violence, sexualtest. Other minority communities, especially Mus-solidarity. But when nearly two thousand Muslimsstate Gujarat recently, the churches’ response did 46The Lutheran World Federation cially girls, die of malnutrition, disease and lack ofwomen are physically and sexually abused inhomes and communities every day. Millions ofthan physical and direct forms of violence? We hearthe country. This economically instituted violenceleash itself uninhibitedly and ruthlessly. Its glorifi- it poses—the abuse and misuse of power, the le-of diakonia. To a great extent, these have arisenIn India, the churches are often praised for theirWhile I affirm this ministry, in view of our presentdiakonia, I have, however, a few hesitations to viewstructure. It is not a diakonia by the church but onmembers of the church who see themselves in somesumers of the services offered by the clergy andthe institution of the church. Two, the challengesposed by issues such as violence and poverty, areviolence. It must continue to do so. However, inditions and norms. And the victims have learnedfunction “diakonia” with an adjective. If diakoniacan be viewed as varied in today’s market world of 47 “Prophetic Diakonia—For the Healing of the World”opt for the least risky. Therefore, I want to insistthat diakonia itself is and has to be prophetic. Two,Asia that hold communitarian values as essentialthe churches are also one among them. However,vanguard of justice and life. This also makes memoral struggle against poverty which is but a bru- and sketch theevolution of the meaning of the terms over the cen-turies and point out that this essential form of Chris- It is notmy intention to undertake an elaborate study ofcontext is what makes the church credible and rel-leader in India, known for his incisive analysis ofdiakonia—charitable, social and revolutionary. Hewounds of the victim as with the “towel and ba-the theological and ethical questions that violenceposes seem urgent and necessary. What I under-stand as the prophetic character of our faith affir-formative in our actions and to be able to proposetraditions: of Nathan who took up the cause of theslain Uriah, of Elijah who confronted violence thatgrain of wheat, talents, etc.—images that speakthose prevailing at their time. Let us recall thoseter to the Philippians: “Let the same mind be in youHowever, goals become realistic and effective 48The Lutheran World Federation Küng’s searing analysis of the inside of the churchficial church which is blind and greedy for power,with promoting anxiety, sexual complexes and dis-We cannot overlook some of the serious contra-dictions within us. For instance, Is it possible toof power of one form or the other, can the churchesstill be led by theologies of power and glory? Howdifferent faith and for abusing religion to safeguard Affirming human dignity and humanMany in the world today are violated because theytheir self-assertions and others subject themselvesto domination and charity. The low self-images andthe violation of their lives. Moreover, people areerwise, that denigrate the personhood of the hu-ous suffering and self-sacrifice is a mockery. For aChrist liberates people from all forms of oppres-God in creation.ensures the value, dignity and rights of all people.The traditional Western Christian disregard for thecal advancement. Surely, life has become 49 “Prophetic Diakonia—For the Healing of the World”of the basic needs and rights of many. Many of usare caught in this dilemma. We are conscious thatrence against the willful manipulation of socialdynamics by those in power.direct form. It is secured not by great leaders butPerhaps facilitating this new political conscious-their political rights need to be seen as part of ourrights and with initiatives that expose the inten-tions of the powerful. I would like to emphasizein character. Only individuals and movementsmight be sufficiently independent for such boldThe September 11 attacks have exposed the myththat military superiority will ensure security.Yet theUS seems convinced that the elimination of alltee a safer America. These notions of security ariseout of the arrogance that power creates and theresultant confidence in one’s own destructive ca-pabilities. Unfortunately, the US-led war against ter-The culture of violence draws its energy from aflicts have ended. Rather, it is characterized by aby the Church of Norway explains vividly in its “Vul- What we need then is a new logicAt the beginning of his ministry, Jesus rejectedthrough a life rooted in God’s will and purposes 50The Lutheran World Federation nition of one’s own vulnerability and for attitudesThe church, therefore, needs to be a place todence besides promoting the same. This ethic is aconcrete affirmation of the sovereignty of God asinterdependence in human relations—in family,community, church, nation, globally, etc.—has toof violence based on greed and self-assertion. Wetively uphold the integrity of the gospel of peaceand reconciliation in a polarized and fragmentedto be seen as instruments in building a new worldAs we have so far seen, we cannot overcome vio-of and greed for power. We are confronted withpower, economic power, political power, techno-logical power, media power, religious/sacred/ritualpower, and the love of power. I must add and un-important element in the life and structures of thechurch. It is glorified, venerated and feared, andWe need to interrogate power and expose thepower that encourages violence and inhibits thevictims from resisting violence. We also need to beconscious of the despair and sense of helplessnessupholds the biblical vision that calls for a new con- The values of justice and truth, mu-tance and solidarity in struggle, need to be liftedabuse and misuse of power.therefore, may inspire us to look for solutions be-may have life and have it abundantly.into a means of resisting any real challenge to theestablished order.Therefore, as new combinations of power createstanding, exercising and sharing power. Initiativesof diakonia in this context of violence are mani-lence, new ways of exercising power, and ensuring 51 “Prophetic Diakonia—For the Healing of the World”geous actions that expose injustice and abuse ofpower. It needs to be a process that makes thefuller realization of a new world order of justice,dignity, freedom and life for all, which we call thederstood as an essential form of Christian disciple-Hence the force of the idea that the Church couldfunction as “sign” in our situation by being thesort of parabolic community, or lens, or prism,to new possibilities of moral imagination in rela-tion to power. The “sign-ature” of Jesus Christ Ninan Koshy, “Terrorism in a Globalized World,” an un-sored international ecumenical conference on Terrorismin a Globalized World, Manila, September 2002. Mark Juergensmeyer, The New Cold War? Religious Na- Jhajjar Lynching of Dalits—A Report http://www.cpim.org John N. Collins, (Morehouse Publish-ing Group, 2003). Collins points out that the ancient Greeks, and authorsof the New Testament and other early Christian docu-., pp.13-14. Reflecting elaborately onto be understood in the light of his redemptive activity.Jesus by which he brought redemption to the world,” p. Mathai Zachariah Justice and Peace in the World Tomor- (Nagpur: NCCI,1988). Hans Küng, A Global Ethic for Global Politics and Eco- (London: SCM Press, 1997), p. 152. Rajni Kothari , “Beyond Democracy. Human Security in aNew World Disorder,” vols 17&18, nos.1&2 (2002),pp. 18-19. Konrad Raiser, For a Culture of Life: Transforming Glo- (Geneva: World Council of Council on Ecumenical Relations and International Af- Lewis Mudge, Rethinking the Beloved Community:Ecclesiology, Hermeneutics, Social Theology (Geneva andNew York: WCC and University Press of America, 2001), Christopher Rowland & Mark Corner, Liberating Ex-Studies (London,: SPCK, 1991), p. 187. Mudge, (note 11), p 141. 52The Lutheran World Federation We wish to see Jesus.We wish to see Jesus.We wish to see Jesus.We gather this day in search of the inexhaust-The endless Healing Source of Life.We wish to see Jesus! We wish to see Jesus! Who areWe are millions of people living with HIV/AIDSamong millions living with hunger and violence.We wish to see Jesus. We wish to see Jesus!We are millions affected by HIV/AIDS amongmillions who join hands in solidarity.We wish to see Jesus. We wish to see Jesus!We are millions who have made discriminationinto love, isolation into community, weakness intojoy, discouragement into creativity.We wish to see Jesus. We wish to see Jesus!Come, for we wish to see Jesus! We wish to see 53 “Prophetic Diakonia—For the Healing of the World”Prophetic Task of theChurch: A Listener’sministries of Word and sacraments. Rather thanmerely rendering humble service to the poor,restoring the dignity of human beings. It involvesthat we are not heroes or saviors of the poor. Interms of HIV/AIDS, the Lutheran church’stheology. Thus doing diakonia in a prophetic modeof diakonia?We heard that our world is confronted withGod with creation. Thus the challenge of povertyWe heard that our world is confronted withaccepted form of our established order of living, adaily reality of the poor. Indeed, we can go as far aseven the celebration of violence as an aspect ofWe specially heard that a new challenge toand induction, the ministry and martyrdom ofStephen. Interestingly, the text specifies the quali-others may be able to dedicate themselves full timeto preaching of the word. Since then, the ministryof diakonia has become a lower ranked ministry, todo not have the mind for theology, and thereforewomen in society. What we tend to forget is thatStephen, the first minister of diakonia, was also agifted speaker and that it was Stephen who firstbecoming its first martyr. Evidently, diakonia, farfrom being an innocent service, was more of a threatthan any other form of ministry.two days of our work together? Far from claiming 54The Lutheran World Federation includes confession of our own culpability,iors of the poor, that the task of lifting thebear. Thus we need support. We may eventhat we must first build our power and se-Diakonia is a core component of the church’swork alongside the ministries of Word andshould do that with a sense of urgency.At the heart of our Lord’s call to the church tocarry out its mission is the call to diaconaltry. You cannot separate the ministry of theunity of the ministry of the Word and of Com-neutral service that is dominant today. Thereto a continuation of poverty, with no inten-We are challenged to discover a new forunmasking falsehood, speaking up boldlyIt raises concerns about the traditionalmodel of charity work: justice to the poorneeds more than charity. It seeks to put aspanner in the wheel rather than treat theof God’s ways to provide for basic needs. Char-charitable. We must resist the tendency to turnwith suspicion. However, the ultimate objectivedignity of the poor. In doing so, diakonia unitestouches and engages us personally. At the 55 “Prophetic Diakonia—For the Healing of the World”sharing power and resources. As it does sosumption. In this respect, this must lead totionship with mone, etc.Towards a new the midst of a world of poverty, a newcreate just relationships beginning in thechurch and extending to society. In a worldthrough diakonia that where our communiois broken by violence, whether in the family,neighborhood or amongst nations, it is thebecome lambs sacrificed to those in power.We also learn that the humanity and peacetims of violence, witnessing to thebased not on violence but on mutuality.derstanding of sin and justification by gracetheir partner, not because this is what theyshould prayerfully aspire to out of free will,And from a theological perspective, we needseek methods of prevention. To deny themyou may thereby promote promiscuity,of its power or its association with sin. As aour sexuality, but on the grace of God alone. 56The Lutheran World Federation Ten Propositions for for inviting me along with Dr Molefe Tsele, to offersome observations about what we have heard incommunion in particular.try.” These involve ministries of service, education, offering care and compassion, as well as , seeking God’s justice, peace and the sus-reign of God. We have often understood the pasto-which should be vitally present.realities of poverty, violence and HIV/AIDS, are theI offer the following ten propositions not as con-our way.Proposition 1: Prophetic diakonia is themission and ministry of the whole people ofcommunity. I think we might well have had a morevidual Christians gathered in a community throughprophetic diakonia. More needs to be done on thediaconal work. We need to ask of ourselves, How isProposition 3: While diakonia begins as 57 “Prophetic Diakonia—For the Healing of the World”tutions be truly “prophetic?” Walter Brueggemannself-satisfied and forgotten God’s call to do justice.One effect of prophetic diakonia is to disturb thisSolomon’s court was not without those whoers what they wanted to hear. Have our churchesthe question but it is worthy of more vigilant scru-Proposition 5: Prophetic diakonia is theAs Deenabandhu Manchala of India in his presen-nize this special particular witness that poor andily. However, there are different types of changeministries. Restorative change sees the world asbroken and in need of being put back togetherdisclosed that she was HIV positive. Sadly, thisoften leads to exclusion from the community. Butoppression of apartheid. My concern here is thattransformation. More precision regardingProposition 4: Prophetic diakonia mustor religious institutions such as churches.ets were individuals chosen by God to speak a pro-from God’s purposes. While it is not a view I en- 58The Lutheran World Federation of God’s grace.We have referred to many of the elements of thethree challenges (i.e., poverty, violence, and HIV/AIDS) facing this region and the world. To sustainprophetic diakonia requires that we make the con-means wrestling with the broader realities of glo-public debate? Can we bring a more concrete ethi-cific public policies? We need to be more thanaddress the spiritual crises of misery andsuffering facing the victims of poverty,informing for affluent people who face aPoverty, violence and living with HIV/AIDS in addi-tion to the real problems of suffering and survivalcluded from the human community. But there isin affluent countries whose individualism and re-Word as church, prophetic diakonia seeksof good will. suggests that the tradi-matic growth of early Christianity. Stark estimatesthat during the first centuries Christianity grew atvarious sociological comparisons with what issome of the ways that Christians embodied differ-In our time, we might ask how diakonia in gen-ture which surrounds it and often seeks to domes-those in positions of public authority.churches’ mission. Churches and their agencies 59 “Prophetic Diakonia—For the Healing of the World”public? Or is advocacy more dialogical and if so,what is our responsibility as churches to listen?Churches need to recognize what is required ofthem and their agencies when they are involved inthe culture of politics and in setting public policy.the people perish.” It offers hope byAt times the world can seem like it is without aof history when human decisions are turned overheaded and have not surrendered their disciple-ship. God’s vision summons them to undertake pro-tion to the future, God’s future. See Rodney Stark, The Rise of Christianity, A SociologistReconsiders History (New Jersey,: Princeton UniversityPress, 1996). 60The Lutheran World Federation AGULLHAS, Rev. Richard, National Director, ELCSA-Development Service, LWF, P. O. Box 7961, Bonaero Part 1622, AKESSON, Mr Christer, Director, Church of Sweden Aid, S-751 70 Uppsala, Sweden, e-mail: christer ALBERT, Ms Naomi Hamsa, No. 18, Jalan 22/32, 46300 Petaling Jaya, Selangor, West Malaysia, e-mail : ASHMEER, Mr Joseph, Finance and Administration Office, ELCSA Development Service, LWF, P. O. Box 7961, BonaeroPark 1622, South Africa, e-mail: BENNETT, Ms Josselyn, Evangelical Lutheran Church in America, 8765 W. Higgins Rd., Chicago, IL 60631-4197, e-mail: BLOOMQUIST, Rev. Dr Karen, Director, LWF Department for Theology and Studies, e-mail: kbl@lutheranworld.or BÖTTCHER, Rev. Dr Reinhard, Study Secretary for Theology and the Church, LWF Department for Theology and BOUKLA-COULA, Dr Colette, LWF Representative, P.O. Box 40132, Addis Ababa, Ethiopia, e-mail: coletteb@luthworld- BRAKEMEIER, Sister Ruthild, IECLB, Caixa Postal 147, BR-93001-970 Sao Leopoldo RS, Brazil, e-mail: BROWN, Rev. Mark B, Lutheran Office for Governmental Affairs, 122 C. Street NW, Suite 125, Washington, DC 20001, BUENO DE FARIA, Mr Rudelmar, LWF Representative, P.O. Box 2740 Correo Centro de Gobierno, SV-San Salvodor, ElSalvador, e-mail: r BVUMBE, Bishop Joseph Paul, Evangelical Lutheran Church in Malawi, P.O. Box 650, Lilongwe 1, MW–Malawi, e-mail: elcm@malawi.net or CAMPOS GARCIA, Rev. Lusmarina, Santa Luisa 163, Irvine, CA 92606, USA, e-mail: CHANDRAN, Rev. Paul Martin, Secretary, Communications, National Council of Churches in India, P. O. Box 205, Civil nccindia@nagpur CHOW, Prof. Dr Siu Chun Simon, Evangelical Lutheran Church of Hong Kong, 50 A Waterloo Rd., Kowloon, HK-Hong info@elchk.org.hka or CHRISTENSEN, Ms Birthe Juel, Communication Officer, Danschurchaid, Norregade 13, DK-1165 Copenhagen K., DALKA, Rev. Heinrich-Georg, Mission and Diaconia Outrech Program of the Church of Peace, PO Box 17098 Hillbrow DANIEL, Bezirksdechant Klaus, 2219 Vulcan Nr. 2, Judetul Brasov, Romania, e-mail: daniel@brasovia.r DIDIZA, Ms T. Angela, South Africa, Keynote speakerEL-YATEEM, Rev. Kahder, Salam Arabic Church, 345 Ovington Avenue, Brooklyn, NY 11209-1498, USA, e-mail: salamch@aol.com 61 “Prophetic Diakonia—For the Healing of the World”FELLER, Ms Catherine, LWF Department for World Service, e-mail: cf@lutheranworld.or FITZPATRICK, Ms Colleen, Director, Lutheran Community Care, P.O. Box 288, Kilburn, South Australia 5084, Australia, fitzy@senet.comau or FRENCH, Ms Suzanne, Chairperson of the Evangelical Lutheran Church in Guyana, National Youth Commission, P.O. FRERICHS, Mr Jonathan, Director for Communications, Lutheran World Relief, 700 Light Street, Baltimore, MI 21230-3850, USA, e-mail: jfr FUA SINGIN Mr Church Secretary, Evangelical Lutheran Church of Papua New Guinea P.O. Box 80, Lae, PG-Papua New FÜLLKRUG-WEITZEL, Dr Cornelia, Director Brot für die Welt, P.O. Box 1011 42, D-70010 Stuttgart, Germany, e-mail: GRANKE, Mr Robert, Director, LWF Department for World Service, e-mail: r GRÖTZSCH, Mr Dirk Michael, German Editor, LWF Office for Communication Services, e-mail: dmg@lutheranworld.or HELMINEN, Mr Erkki, The Finnish Evangelical Lutheran Mission, Tähtitorninkatu 18, P.O. Box 154, FI-00141 Helsinki, HOFFMANN, Ms Annegret, Evangelical Lutheran Church in Chile, Pedro de Valdivia 3420 H Depto. 33, Casilla 167 11, Salvador / El Salvador, e-mail: JANSSEN VAN RAY, Dr Mary E., Bermweg 414, NL 2907 LC Capelle aan den Ijssel, The Netherlands, e-mail: JENSEN, Ms Ruth E., Executive Director, Canadian Lutheran World Relief, 1080 Kingsbury Avenue, Winnipeg, R2P 1W5,CA-Canada, e-mail: rjensen@mbnet.mb.caJEPPESEN, Rev Mogens Consultant, Denmark,Doveroddevej 17, DK 7760 Hurup, Denmark, e-mail: JUNGE, Rev. Martin, LWF Department for Mission and Development, Latin America Desk, e-mail: mju@lutheranworld.or KAMALUDDIN, Mr Akbar, Executive Director, RDRS Bangladesh, G.P.O. Box 618, Dhaka-1000, Bangladesh, e-mail: KAMAU, Mr Paul Mbugua, Kenya Evangelical Lutheran Church, Youth Leader, P.O. BOX 29867 KNH Nairobi, Kenya, e- KEYAMU, Mr Ato Feyissa Director DASSC, The Ethiopian Evangelical Church Mekane Yesus P.O. Box 2087, Addis eecmy KIEFER, Rev. Rainer, German National Committee of the Lutheran World Federation, Board of Church Cooperationand World Service, Diemershaldenstr. 45, D-70184 Stuttgart, Germany, e-mail: KLAAS Ms Inge, LWF Department for Theology and Studies, e-mail: ik@lutheranworld.or KU FUI MEN, Mr, Basel Christian Church of Malaysia, P.O. Box 11516, 88816 Kota Kinabalu, Sabah, MY-Malaysia, e-mail: KUMARI, Rev Dr. Prasanna, Lutheran School of Theology at Chicago, 1100 East 55th Street, Chicago, Il 60615-5199, prasannas@mail2chicago.com or prasanna@gltc.edu 62The Lutheran World Federation LAMA Butras Ibrahim, Ms Violet, Evangelical Lutheran Church in Jordan, P.O. Box 14076, IL-91140 Jerusalem, Israel, e- LAMBERT, Dr Lake, P.O. Box 1003, Waverly, IA 50677-0903, USA, e-mail: lamber MADINGA, Ms Mabel, Evangelical Lutheran Church in Malawi, P.O. Box 650, Lilongwe 1, Malawi, e-mail: MALPICA PADILLA, Mr Rafael, Director of International Programs and Planning Evangelical Lutheran Church ofAmerica, Division of Global Mission, 8765 W. Higgins Rd Chicago, Il 60631-4197, USA, e-mail: r MANCHALA, Deenabandhu, Executive Secretary, Peace Concerns, World Council of Churches, 150 Route de Ferney, MASSAQUOI, Mr Baindu Patricia, LWF-WS Sierra Leone Program, Assistant Program Coordinator, 22 Old Railway Line,Tengbeth Town, Freetown, Sierra Leone, P.M.B 315, e-mail: lwf-ws@sier MBISE, Ms Rose Evangelical Lutheran Church in Tanzania, P.O. Box 3033, Arusha, Tanzania, e-mail: lr MEGGITT, Ms Pamela, LDS Swaziland, Kashile, Mantsholo Road, P.O. Box 388, Mbabane Zwaziland, e-mail: MEHARI, Rev. Asfaha, Evangelical Church of Eritrea ECE, P.O. Box 905, Asmara, ER–Eritrea, e-mail: MOYO, Rev. Enos, LWF Representative, P.O. Box 32778, ZM-260/01 Lusaka, Zambia, e-mail: dir ector zcrs@zamnet.zm or MUSAH, Diaconess Esther C., Chairperson, Lutheran Church in Liberia, P.O. Box 10-1046, 1000 Monrovia, 10 Liberia, lwfmon@liberia.net or L MWENENGOHA, Rev Amani , General Secretary, Evangelical Lutheran Church in Tanzania, Boma Road, P.O. Box 3033,Arusha, TZ–Tanzania, e-mail: lcthq@habari.co.tzNAKAMHELA, Dr Ng, Evangelical Lutheran Church in Republic of Namibia, 6069 Windhoek, Namibia. e-mail: NDOU, Rev. M.C, Chairperson, Evangelical Lutheran Church in Zimbabwe, P.O. Box 2175, ZW-Bulawayo, Zimbabwe, e- NORDSTOKKE, Rev. Dr Kjell, Church of Norway, Ark. Steckmests vei 8b, N-0198 Oslo, Norway, e-mail: ORLOV, Rev. Lisandro, Tte. Gral. Perón 1593, Piso 8 Dto. 0, AR-1037 Buenos Aires, Argentina, e-mail: OSTRIHONOVA, Ms Katarina, Secretary for International Social Work, Evangelical Diakonia, Palisady 46, 811 06 Bratislava, PADAM, Rev. Tiit, Rector of the Theological Institute of Estonia, Kiriku Plats 3, EE-10130 Tallinn, Estonia, e-mail: PANGYANSZKY, Rev. Agnes, The Evangelical Lutheran Church in Hungary, Kossuth L.u.34, HU-2721 Pilis, Hungary, e- PFRIMMER, Rev. David, Institute for Christian Ethics, Waterloo Lutheran Seminary, Office for Public Policy & Govern-mental Affairs, 75 University Avenue West, Waterloo, N2L 3C5, Canada ON, e-mail: PHASWANA, Bishop N.P., Central Diocese of ELCSA, P.O. Box 1210, Roodepoort 1725 (Soweto), South Africa, e-mail: elcsad@global.co.za 63 “Prophetic Diakonia—For the Healing of the World”RALIVAO, Ms Hélène, Head of Training of Social Services, Malagasy Lutheran Church, 54, av. De l’Indepéndance, P.O.Box 1741, 101 Antananarivo, MG- Madagascar, e-mail: flm@bow RANTAKARI, Ms Birgitta, Helsingin Diakonissalaitos, Helsinki, Finland, e-mail: RASOLONDRAIBE, Rev. Dr Péri, Director, LWF Department for Mission and Development, e-mail: pra@lutheranworld.or REICHEL, Rev. Jürgen, Coordinator of the Department for Development Policies, Theology and Social Development,Evangelischer Entwicklungsdienst (EED), Ulrich-von-Hassell-STr 76, D-53123 Bonn, Germany, e-mail: REKO, Ms Ruth, Evangelical Lutheran Church in America, 8765 W. Higgins Rd., Chicago, IL 60631-4197, USA, e-mail: SARANEVA, Dr Tapio, Director, FinnChurchAid, P.O. Box 185, SF-00161 Helsinki, Finland, e-mail : SCHIRMER, Mr Peter, Executive Secretary, Australian Lutheran World Service, P.O. Box 488, Albury, N.S.W. 2640, AU- alws@albur SCHNEIDER, Rev Silvio, Secretario Ejecutivo, Fundação Luterana de Diaconia, Caixa Postal 2876, 90001-970 PortoAlegre/RS, BR-Brazil, e-mail: SHRESTHA, Ms Shanta, Development Coordinator, LWF/Department for World Service,P.O. Box k773, North East shanta@eol.com.er , or SHYAMPRASAD, Dr Sheila, Coordinator, HIV/AIDS Desk, NLH&MB/UELCI, Gurukul, 94 Purasawalkam High Road, SIDABUTAR, Ms Merly Lecturer of Deaconess School of HKBP, Protestant Christian Batak Church (HKBP), KantorPusat HKBP, 22413 Pearaja Tarutung, Tapanuli Utara, ID-Indonesia, e-mail : SMEDBERG, Ms Ninni, Strategist of Diaconal Work, The Church of Sweden, SE-75170 Uppsala, Sweden, e-mail: SOMMERFELDT, Rev. Atle, General Secretary, Norwegian Church Aid, P.O. Box 4544, Torshov, N-0483 Oslo, Norway, e- STEINKE, Rev. Robin, Lutheran Theolocial Seminary, 61 Seminary Ridge, Gettsburg, PA 13325, USA, e-mail: TENDIS, Rev. Norman, Evangelical Church of the Augsburg Confession in Austria, Severin Schreiber Gasse 3, AT-1180 TIMM, OKR Jens, Diakonisches Werk der evangelischen Kirche in Würtemberg, Heilbronner Str. 180, D-70191 Stuttgart,Germany, e-mail: timm.j@diakonie-wuer TORRES Rev. Adita, Peruvian Evangelical Lutheran Church, P.O. Box 05-140, PE 5 Lima, Peru, e-mail: TSELE, Rev. Dr Molefe, General Secretary, South African Council of Churches, P.O. Box 62098 Marshalltown 2107, UCKO, Ms Agneta, LWF Deputy General Secretary, e-mail: au@lutheranworld.or 64The Lutheran World Federation WIETERSHEIM, Ms Erika von, Journalist, e-mail: WONTAMO, Mr Petros, Director, ELCSA Development Service LWF, P.O. Box 7916, Bonaero Park 1622, South Africa, e-YA-SHALOANGO, Ms Magdalena, Senior Pastor, The Evangelical Luthran Church in Namibia (ELCIN), Private Bag2018, 9000 Ondangwa, Otjikoto, NA-Namibia, e-mail: ZAMORO, Pastor Danilo, Lutheran Church in the Philippines, KD 07 Cruz, P.O. Box 65, 2601 La Trinidad, Benguet, PH- lasegan@skyinet.net 65 “Prophetic Diakonia—For the Healing of the World”