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Journal articles on the topic 'Diakonia'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 May 2022

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1

Robra, Martin. "KOINONIA-DIAKONIA Schlüsselbegriffe ökumenischer Diakonie." Zeitschrift für Evangelische Ethik 38, no. 1 (February 1, 1994): 280–99. http://dx.doi.org/10.14315/zee-1994-0135.

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AbstractThe survey is an attempt to identify and systematically reconstruct the main line of the discussions on diakonia within the ecumenical movement, using the paradigm-analysis model suggested by Thomas Kuhn and applied to the ecumenical movement by Konrad Raiser. The subheadings indicate the key words which mediate in the successive periods between the theological concepts of that time and the actual situation. During the 1980s it became obvious that the ongoing paradigm-shift calls for an innovative change of concepts.

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2

Selejdak, Ryszard. "Niektóre aspekty prawne diakonatu stałego." Warszawskie Studia Pastoralne 3, no. 32 (January 7, 2018): 25. http://dx.doi.org/10.21697/wsp.2016.11.3.32.03.

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Podczas obrad Soboru Watykańskiego II zagadnienie stałej oraz odnowionej formy posługi diakona powierzone zostało najwyższemu Prawodawcy oraz Konferencjom Biskupów. Diakonat stały może być przywrócony jako właściwy i trwały stopień hierarchiczny, jeśli kompetentne władze kościelne uznają za słuszne wybranie diakonów, również spośród mężczyzn żonatych, dla zapewnienia wiernym należytej opieki duszpasterskiej. Zadania diakonów stałych sprowadzają się do potrójnej posługi: Słowa, liturgii i miłosierdzia. Diakoni wszystkie powierzone im przez biskupa zadania wykonują w ścisłej łączności z prezbiterami. Jako przynależący do stanu duchownego, diakoni stali związani są obowiązkami i prawami określonym przez Kodeks Prawa Kanonicznego w kanonach 273-289. Święcenia raz przyjęte przez diakonów, nigdy nie tracą ważności, choć w niektórych przypadkach mogą oni utracić stan diakoński.

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3

Hasugian, Jairus. "Tinjauan Diakronik terhadap Konsep dan Praktik Diakonia Sinode Gereja Isa Almasih." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen dan Musik Gereja 5, no. 2 (October 29, 2021): 224–42. http://dx.doi.org/10.37368/ja.v5i2.313.

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Tujuan penelitian ini adalah untuk mengungkap pelayanan diakonia GIA. Metode yang digunakan adalah metode kualitatif dengan pendekatan diakronik. Sampel peneltian adalah Departemen Pelayanan Diakonia Sinode GIA. Sumber utama terdiri buku-buku yang berisi dokumen-dokumen tentang pelayanan diakonia GIA seperti buku Laporan Persidangan Sinode GIA, buku Ulang Tahun Sinode, majalah, buletin, artikel, dan sebagainya. Sedangkan sumber penunjang diperoleh dari buku-buku yang berisi tentang diakonia. Pencarian terhadap sumber utama dilakukan di beberapa perpustakaan, antara lain: perpustakaan MPH Sinode GIA, perpustakaan STT Abdiel, dan juga perpustakaan pribadi penulis. Hasil penelitian menunjukkan bahwa pelayanan Diakonia GIA sudah muncul sejak awal, yakni ketika gereja ini masih kecil dan usianyapun masih sangat muda. Sasaran diakonia GIA bukan hanya warga jemaat sendiri tetapi juga diluar jemaat bahkan non-Kristen; tidak hanya untuk individu-individu, melainkan juga untuk masyarakat luas, seperti korban perang dan korban bencana alam. Tidak hanya bersifat karitatif tetapi juga reformatif bahkan transformatif. Diakonia karitatif diwujudkan berupa pemberian bantuan kepada orang miskin, baik di internal gereja sendiri maupun diluar gereja; diakonia reformatif ditunjukkan melalui pelatihan-pelatihan dan pemberian modal, serta pendidikan; sedangkan diakonia transformatif memang lebih ke perubahan rohani.

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4

Para, Nimrot Doke, Ezra Tari, and Welfrid F. Ruku. "Peran Gereja dalam Transformasi Pelayanan Diakonia." Jurnal Teologi Kontekstual Indonesia 1, no. 2 (January 1, 2021): 81. http://dx.doi.org/10.46445/jtki.v1i2.310.

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Tulisan ini mengungkapkan pelayanan diakonia gereja. Berangkat dari kegelisahan penulis mengenai kemiskinan di Indonesia, terutama di Nusa Tenggara Timur. Penulis memokuskan di wilayah pelayanan jemaat Ora Et Labora Oesapa. Pendekatan yang dipakai penulis ada kualitatif deskriptif. Berdasarkan penelitian, penulis menemukan, Pertama, diakonia masih berfokus pada karitatif belum mengembangkan transformatis secara maksimal. Kedua, diakonia belum efektif karena belum menyentuh kebutuhan jemaat secara kontekstual. Ketiga, pelayan diakonia belum menemukan dengan baik cara mengatasi kemiskinan

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5

Eleven, Sihotang. "Misi dan Diakonia dalam Gereja." JURNAL DIAKONIA 1, no. 2 (November 15, 2021): 64–74. http://dx.doi.org/10.55199/jd.v1i2.41.

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Mission and diakonia are two things but unity which is integrated within a church body. A church not as a church if it doesn’t do mission and diakonia. Diakonia is a mission in action. To do diakonia it means to be ready to witness about God’s love. The existence of the church is to proclaim the Good News to the poor; to heal the sick and brokenhearted; freedom to the prisoners and recovery of sight for the blind, to set the oppressed free and to create serenity to the people in hardship, injustice, and the victim of violence, sex abuse and other difficult circumstances. Proclaiming of the church through diakonia services by using hands, feet, eyes, noses, mouths, ears, heart and all part of the church body. Preach the Gospel it’s not only from the pulpit but go in to amid of people in need and do diakonia services.

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6

박성용. "Diakonia and Peace." Theological Forum 65, no. ll (September 2011): 43–71. http://dx.doi.org/10.17301/tf.2011.65..002.

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7

Frend, W. H. C. "Book Review: Diakonia." Theology 94, no. 762 (November 1991): 464–66. http://dx.doi.org/10.1177/0040571x9109400621.

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8

Horton, William D. "Book Reviews : Diakonia." Expository Times 102, no. 7 (April 1991): 215–16. http://dx.doi.org/10.1177/001452469110200721.

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9

Pujiono, Andrias. "Diakonia Gereja Saat Pandemi Covid-19 di Indonesia." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 10, no. 2 (June 25, 2021): 227–53. http://dx.doi.org/10.51828/td.v10i2.35.

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Pandemi Covid-19 berdampak pada banyak aspek kehidupan manusia, terutama aspek sosial ekonomi. Banyak tempat usaha tutup dan orang-orang kehilangan mata pencaharian atau pekerjaan, hal itu menyebabkan banyak orang kehilangan sumber penghasilan. Hal tersebut membuat masyarakat miskin semakin terpuruk dan muncullah kelompok miskin baru. Selama pandemi ini, umat Kristen dipanggil melakukan diakonia ke dalam dan keluar gereja. Penelitian bertujuan untuk mengetahui bagaimana diakonia (karitatif, reformatif, transformatif) gereja di masa pandemi dilakukan. Metode yang digunakan dalam penelitian ini adalah penelitian kepustakaan. Selanjutnya, hasil penelitian menunjukkan bahwa saat ini gereja dituntut untuk melakukan diakonia ke dalam dan keluar komunitas imannya dengan memperhatikan kebutuhan yang paling urgen. Di masa pandemi ini dengan banyaknya persoalan ekonomi, gereja dituntut lebih peka dalam pelayanan diakonia kepada mereka yang membutuhkan sebagai wujud kasih kepada sesama dan ketaatan pada perintah Allah.

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10

Yong-Gi Baig. "Diakonia as lay Theology." THEOLOGICAL THOUGHT ll, no. 164 (March 2014): 155–89. http://dx.doi.org/10.35858/sinhak.2014..164.004.

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11

Korherr, Edgar Joseph. "Katecheza i diakonia (caritas)." Ruch Biblijny i Liturgiczny 39, no. 2 (April 30, 1986): 155. http://dx.doi.org/10.21906/rbl.1595.

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12

Eurich, Johannes. "Diakonia and the Stranger." Religion & Theology 25, no. 1-2 (June 20, 2018): 31–45. http://dx.doi.org/10.1163/15743012-02501008.

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Abstract Migration has put the issue of the stranger into the centre of attention in many European societies. This article reflects upon the experience of alienness from a phenomenological and biblical perspective in order to show how complex the processuality is which alone can adequately relate the own to the other. On this basis, the engagement with the stranger is displayed as a diaconal challenge and points of reference for the diaconal praxis are developed.

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13

Phiri, Isabel Apawo. "Reformation, Africa, and Diakonia." Ecumenical Review 70, no. 1 (March 2018): 136–46. http://dx.doi.org/10.1111/erev.12335.

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14

Šimr, Karel. "Churchly or Worldly Diakonia?" Caritas et veritas 6, no. 2 (September 30, 2016): 299–315. http://dx.doi.org/10.32725/cetv.2016.051.

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15

Götzelmann, Arnd. "›Ökonomisierung‹ als Herausforderung der Diakonie." Zeitschrift für Evangelische Ethik 54, no. 1 (February 1, 2010): 24–33. http://dx.doi.org/10.14315/zee-2010-0105.

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Abstract Economic principles and instruments have been introduced into the German welfare system. The European Union wants to realize an open market economy with free competition for the social services. In this situation Christian welfare organisations get in conflict with their churches and the ethics of Christianity. The concepts of »entrepreneurship diakonia« and »advocatory diakonia« are completed and criticized by the new concept of a »public diakonia of citizenship and community« on the basis of the ethical principles of charity, justice and man’s dignity. According to that new concept »diaconics« and economics may learn from each other in a dialogue of reciprocity.

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16

Hojda, Jan. "Diakonia as Participation of Human Beings in the Eternal Sharing of Trinitarian Love: The Theological and Anthropological Foundations of Diakonia in the Perspective of the Encyclical Deus Caritas Est." Studia theologica 18, no. 3 (September 1, 2016): 131–46. http://dx.doi.org/10.5507/sth.2016.032.

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17

Nainggolan, Alon Mandimpu. "MODEL DIAKONIA GEREJA DI TENGAH PANDEMI COVID-19 : Sebuah Upaya Mitigasi Bencana Nonalam." Pute Waya : Sociology of Religion Journal 1, no. 01 (March 6, 2021): 40–55. http://dx.doi.org/10.51667/pwjsa.v1i01.229.

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Penelitian ini bertujuan untuk menganalisis dan mendeskripsikan model diakonia gereja yang relevan dengan situasi ketika mengalami bencana nonalam, khususnya pandemi Covid-19 dan sebagai wujud mitigasi bencana nonalam di masa kini dan mendatang. Penelitian ini merupakan penelitian kualitatif dengan pemaparan secara deskriptif. Hasil penelitian mengindikasikan bahwa gereja dari tingkat nasional, wilayah dan lokal telah berperan aktif dalam upaya mitigasi risiko bencana nonalam, pandemi Covid-19. Fondasi Alkitab bagi model diakonia karitatif dan transformatif secara integratif adalah karakteristik pelayanan Tuhan Yesus yang dicatat dalam Lukas 4:18-19, Matius 14:13-21 dan Matius 25:31-36. Integrasi model diakonia gereja karitatif dan transformatif adalah solusi bagi warga gereja dan masyarakat yang mengalami penderitaan akibat bencana nonalam pandemi Covid-19.

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18

Gooder, Paula. "Diakonia in the New Testament: A Dialogue with John N. Collins." Ecclesiology 3, no. 1 (2006): 33–56. http://dx.doi.org/10.1177/1744136606067678.

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AbstractThe word ministry is widely used, though difficult to define. Within the New Testament, ministry most often translates the Greek word diakonia. For many years scholars were agreed that diakonia meant humble service but the work of John N. Collins has challenged this consensus. This paper seeks to evaluate Collins’s work and to ask what his study contributes to an understanding of ‘ministry’ within the church. Its conclusions are that there are no substantial problems with Collins’s interpretation of diakonia and its cognates. Most occurrences of the word are better understood to mean ‘the carrying out of a commissioned task’ than the more traditional ‘humble service’. This can offer some helpful insights into the meaning and shaping of ministry within the church today.

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19

Nebel, Mathias. "La notion néotestamentaire de diakonia." Revue d'éthique et de théologie morale 268, no. 1 (2012): 79. http://dx.doi.org/10.3917/retm.268.0079.

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20

Lee, Dong Ho. "Martin Luther’s Reformation and Diakonia." Christian Social Ethics 41 (August 30, 2018): 41–68. http://dx.doi.org/10.21050/cse.2018.41.02.

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21

Toroitich, Isaiah Kipyegon, and Guillermo Kerber. "Diakonia, Sustainability, and Climate Change." Ecumenical Review 66, no. 3 (October 2014): 288–301. http://dx.doi.org/10.1111/erev.12106.

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22

Collins, John. "Re-interpreting diakonia in Germany." Ecclesiology 5, no. 1 (2009): 69–81. http://dx.doi.org/10.1163/174553108x378495.

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23

Constantelos, Demetrios J., and John N. Collins. "Diakonia: Re-Interpreting the Ancient Sources." Classical World 85, no. 2 (1991): 146. http://dx.doi.org/10.2307/4351060.

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24

Lee, Dong Ho. "Johannes Calvin’s Economic Ethics and Diakonia." Christian Social Ethics 43 (April 30, 2019): 189–217. http://dx.doi.org/10.21050/cse.2019.43.07.

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25

Leer-Helgesen, Arnhild. "Rethinking Diakonia and Transforming Our World." Ecumenical Review 70, no. 1 (March 2018): 147–62. http://dx.doi.org/10.1111/erev.12336.

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26

Hordern, Joshua. "Diakonia and Healthcare’s Contested Social Turn." Political Theology 20, no. 8 (November 17, 2019): 668–83. http://dx.doi.org/10.1080/1462317x.2019.1695405.

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27

Saragih, Erman Sepniagus. "Fungsi Gereja Sebagai Entrepreneurship Sosial dalam Masyarakat Majemuk." Kurios 5, no. 1 (April 30, 2019): 12. http://dx.doi.org/10.30995/kur.v5i1.89.

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There is a tendency that the church has not been maximal in carrying out its social functions when viewed from the issue of a pluralistic community context. The church must actively transform the deacon, specifically alleviating the social problems surrounded. This study aimed to describe the model of transformation deaconal mission into the form of Christian entrepreneurs. By using literature review and descriptive methods, the conclusions obtained is: The church must be able to foster a sense of solidarity starting from inside the church to outside through the economic empowerment of her people.AbstrakAda kecenderungan bahwa gereja belum maksimal dalam menjalankan fungsi sosialnya ketika ditinjau dari persoalan konteks masyarakat majemuk. Gereja harus giat bertransformasi diakonia, secara khusus pengentasan masalah sosial yang berada disekitarnya. Kajian ini bertujuan untuk mendeskripsikan model transformasi misiologis diakonial dalam bentuk entrepreneur kristiani. Dengan menggunakan kajian literatur dan metode deskriptif, maka kesimpulan yang diperoleh adalah: Gereja harus dapat menumbuhkan rasa solidaritas dimulai dari jemaat hingga ke luar gereja melalui pemberdayaan ekonomi uma

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28

Dobhan OCD, Ulrich. ""Aber ich fühle noch eine andere Berufung in mir" Drei große Karmelitinnen zum Frauen-Priestertum." Aoristo - International Journal of Phenomenology, Hermeneutics and Metaphysics 4, no. 2 (August 22, 2021): 7–9. http://dx.doi.org/10.48075/aoristo.v4i2.27969.

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Zu den am meisten diskutierten Themen in unserer Kirche gehören zurzeit dieFrage nach dem Pflichtzölibat und der Priesterweihe für Frauen. Während es seit derapostolischen Zeit und bis ins weit Mittelalter hinein viele Belege für verheiratetePriester gibt, und auch heute in der römisch katholischen Kirche solche oft sehrsegensreich wirken, gibt es für das Frauenpriestertum diese Tradition nicht,abgesehen von biblisch bezeugten Diakoninnen. So spricht Paulus im Römerbrief(16,1) von der diakonä (griech.) – Diakonin Phöbe. (In der Einheitsübersetzung von2016 steht an dieser Stelle immer noch geglättet „Dienerin“, statt Diakonin.) DieGründe, die immer wieder gegen das Diakonat der Frau und das Frauenpriesterumins Feld geführt werden, brauche ich nicht zu wiederholen, doch möchte ich daraufhinweisen, wie die drei großen Frauen des Teresianischen Karmel darüber denken.

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29

이정배. "Die Diakonia in der Zeit der Postsekularizierung." Theological Forum 65, no. ll (September 2011): 169–204. http://dx.doi.org/10.17301/tf.2011.65..007.

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30

Jegalus, Norbertus. "TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 1 (October 1, 2019): 97–122. http://dx.doi.org/10.30822/lumenveritatis.v10i1.218.

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Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church

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31

Jegalus, Norbertus. "TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 139–64. http://dx.doi.org/10.30822/lumenveritatis.v10i2.475.

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Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church.

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32

KOET, BART J. "WAAR BLIJFT DE “DIAKONIA VAN HET WOORD”?" Bijdragen 67, no. 1 (January 2006): 72–87. http://dx.doi.org/10.2143/bij.67.1.2005616.

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33

Painter, John. "Book Review: Diakonia: Reinterpreting the Ancient Sources." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 239–41. http://dx.doi.org/10.1177/1030570x9300600219.

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34

Nordstokke, Kjell. "Empowerment in the Perspective of ecumenical Diakonia." Diaconia 3, no. 2 (October 1, 2012): 185–95. http://dx.doi.org/10.13109/diac.2012.3.2.185.

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35

Nordstokke, Kjell. "Diakonia according to the Gospel of John." Diaconia 5, no. 1 (June 1, 2014): 65–76. http://dx.doi.org/10.13109/diac.2014.5.1.65.

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36

Shin, Hyun Soo. "Diakonia in Pastor KyungChik Han and Pierson." Pierson Journal of Theology 4, no. 2 (August 31, 2015): 89. http://dx.doi.org/10.18813/pjt.2015.08.4.2.89.

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37

Knoetze, Hannes. "Diakonia Trinitatis Dei as/and Transformational Development." Ecumenical Review 71, no. 1-2 (January 2019): 147–60. http://dx.doi.org/10.1111/erev.12406.

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38

Ritchie, Angus. "Beyond Help: diakonia in the Contemporary Church." Political Theology 20, no. 8 (November 17, 2019): 631–42. http://dx.doi.org/10.1080/1462317x.2019.1695404.

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39

Breed, Gert. "Diakonia: In Conversation with John N. Collins." Ecclesiology 13, no. 3 (September 23, 2017): 349–68. http://dx.doi.org/10.1163/17455316-01303005.

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The work of John N. Collins on the διάκον- word group makes an important contribution to understanding church ministry. Although it receives much attention and support, there is some criticism of Collins’s exegesis. If his conclusions are accepted by churches, there will be an impact on their ministry. It is therefore important that his underlying assumptions be thoroughly tested. This article analyzes Mark 10:45 in the context of that Gospel and particularly in the context of Mark 8–10. Collins’s supposition that διακονία is never done out of love or compassion for other people is found wanting. Rather, Mark describes Jesus’s διακονία as done out of compassion and love for others, and as an envoy of God.

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40

Park, Jongchan. "The Value of Diakonia in Mission Theology." Theology of Mission 62 (May 31, 2021): 160–85. http://dx.doi.org/10.14493/ksoms.2021.2.160.

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41

Tanojo, Wimpie. "Impact of Diakonia, Koinonia and Marturia Services for the Growth of the Indonesian Christian Church Resident Sudirman Surabaya." Journal DIDASKALIA 3, no. 2 (October 28, 2020): 38–49. http://dx.doi.org/10.33856/didaskalia.v3i2.193.

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The ministries of Diakonia, Koinonia and Marturia are the foundation of a church, meaning that a church that is aware of its duty and calling on this earth must rely on these three ministries. It can be said that the true main duty of the church is reflected in the ministry of Diakonia, Koinonia and Marturia. Based on this main task, the church must be able to demonstrate and impart the life of Diakonia, Koinonia and Marturia with the aim of impacting and changing human life. This is what the Ressud Sudirman Surabaya Indonesian Christian Church is aware of in the context of its duties and vocation as a church that has been present in the midst of the Surabaya community, of course its presence is required to fulfill God's plan to become salt and light, a blessing for the surrounding community in general and the congregation in particular. through Diakonia, Koinonia and Marturia's ministry. This research uses a descriptive method. The author directly conducts research, both literature and field research. Bibliography that contains various theoretical data related to topic material from various sources of information which contains important statements to support the accuracy of the research. In addition, this research is also complemented by field research either through questionnaires or direct interviews with several trusted sources including congregants, church activists, servants, sympathizers so that the results of the research present a strong and accurate combination because they are supported by strong theoretical aspects but are also followed by field research evidence. The purpose of this study: first to realize how important the services of Diakonia, Koinonia and Marturia are for the growth of the Indonesian Christian Church in Ressud Surabaya in particular and to the Lord's church in general. Second, the Church is aware of her duty and calling on this earth which has been mandated by God to be her witness so that the impact is evident in church growth both in quality and quantity. Third, the Church of God has the correct concept of the impact of the ministry of Diakonia, Koinonia and Marturia on church growth from the perspective of Missiology, Theology and Ecclesiology. Based on the research conducted by the author, the results obtained are how the extraordinary impact of the services of Diakonia, Koinonia and Marturia on the growth of the Indonesian Christian Church Ressud Surabaya. This is evidenced by the increasing number of church members from year to year and the increasing quality of the congregation's faith. By having a correct understanding of the ministry of Diakonia, Koinonia and Marturia, the congregation will be more active and diligent in carrying out the duties and responsibilities that have been mandated by God to become a blessing, to become salt and light in this world, in various forms of diaconial services such as selling rice. cheap for the congregation and partly distributed by the surrounding community, cheap medical treatment and even free for the congregation and the poor by establishing a polyclinic "Waluyojati", scholarships for underprivileged congregations ranging from elementary, junior high and even vocational levels, house renovation program held 1 a year one to two times for the congregation. In the form of Koinonia, it can be seen from the congregation that is divided into several sectors or regions, the congregation will continue to grow and increase even out of the city, namely Lamongan, Denpasar and even to Batam, the Denpasar congregation was institutionalized in 2003, while in the city of Surabaya the Indonesian Christian Church Lebak Jaya was matured in 1994 and the Kutisari area in 1998 was instituted simultaneously in 1998 the Batam Indonesian Christian Church was also institutionalized where the Batam Indonesia Christian Church is the fruit of the ministry of several Indonesian Christian Churches including the Indonesian Christian Church Ressud in it. The goal is to be a witness through this service, but the most important of this research is that the Indonesian Christian Church congregation in Ressud is a congregation that has marturia diaconiality, while the implementation of Marturia directly or verbally is not optimal, this is also acknowledged by the council is a local church based on interviews and research based on a questionnaire.

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Angell, Olav Helge. "Diakonia as Innovation: A Political and Organisational Perspective." Diaconia 7, no. 2 (October 11, 2016): 142–58. http://dx.doi.org/10.13109/diac.2016.7.2.142.

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Delkeskamp-Hayes, C. "Diakonia, the State, and Ecumenical Collaboration: Theological Pitfalls." Christian Bioethics 15, no. 2 (July 16, 2009): 173–98. http://dx.doi.org/10.1093/cb/cbp013.

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Šimr, Karel. "Diakonia in the Public Sphere - a Daughter of the Church, or its Sister? Church and Diakonia Between Separation and Approximation." Caritas et veritas 7, no. 1 (March 30, 2017): 154–60. http://dx.doi.org/10.32725/cetv.2017.017.

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Waruwu, Hudiman, and Minggus Minarto Pranoto. "KOLABORASI TEORI KEADILAN JOHN RAWLS DAN DIAKONIA TRANSFORMATIF JOSEF PURNAMA WIDYATMADJA UNTUK KOMUNITAS YANG MEMPERJUANGKAN KEADILAN." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 4, no. 1 (May 17, 2020): 1–24. http://dx.doi.org/10.37368/ja.v4i1.133.

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Berbicara tentang keadilan maka hal ini merupakan kebajikan dalam hidup masyarakat. Setiap orang ingin menjalani hidup ini dalam keadilan. Namun, harapan akan keadilan sampai saat ini masih diperjuangkan. Berbagai hal, cara atau usaha dilakukan untuk memperjuangkan keadilan. Maka dari itu, sebagai alternatif dalam memperjuangkan keadilan, penulis mengkolaborasikan teori keadilan John Rawls dan diakonia transformatif Josef komunitas dalam memperjuangkan keadilan. Kedua tokoh ini sama-sama memiliki keprihatinan terhadap ketidakadilan. Rawls mengatakan bahwa untuk memperjuangkan keadilan harus melalui kesepakatan bersama yang dihasilkan dalam posisi asali, dan Josef mengatakan dengan diakonia trasformatif, keadilan dapat ditegakkan dan diperjuangkan. Untuk mencapai ini, rakyat harus menjadi subyek dan membentuk komunitas, dari komunitas tersebut masalah-masalah sosial dipecahkan dan diusahakan solusi sampai menghasilkan kesepakatan-kesepakatan yang terorganisir dengan berdasar pada prinsip keadilan. Di dalam komunitas, tidak ada SARA, semua golongan dan kalangan sama dan setara. Berpegang teguh pada nir-kekerasan, dan mengedepankan solidaritas-partisipatoris demi keadilan.

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Hwang, Byung-June, and Yun-Ki Kim. "A Study on the Diakonia Practice of Korean Church Through the Practice of European Diakonia in the 17th and 18th Centuries." Theology and Praxis 67 (November 30, 2019): 583–611. http://dx.doi.org/10.14387/jkspth.2019.67.583.

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Przygoda, Wiesław. "Diaconia as a Challenge for Today’s Christians." Rocznik Teologii Katolickiej 7 (2008): 153–64. http://dx.doi.org/10.15290/rtk.2008.07.12.

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Suwanti, Elisabet Indar, Iskak Sugiyarto, Yusup Rogo Yuono, Agung Dian Rengganis, and Yeriyusu Laoli. "Pelayanan Diakonia Karitatif dan Konseling bagi Korban Pemutusan Hubungan Kerja." THRONOS: Jurnal Teologi Kristen 2, no. 2 (August 25, 2021): 91–102. http://dx.doi.org/10.55884/thron.v2i2.26.

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The emergence of coronavirus disease 2019 or what is called Covid-19 in China and spread throughout the world, then Indonesia was affected by the Covid-19 virus. This also affects several companies in Indonesia so that the phenomenon of Termination of Employment (PHK) is carried out on a large scale. This is because the company went bankrupt. Termination of employment by companies or businesses on a large or small scale has an impact on church members as well. The JKI Satellite Muktiharjo Church responded to what was happening in the Indonesian nation, especially the members of the congregation who were affected by the Corona Virus Disease 2019 (Covid-19) Non-natural Disaster by providing diaconal services. This paper aims to examine whether the church's diaconal and counseling services help church members who have been laid off. This study uses a literature research methodology, which is a method that emphasizes literature research. From the research conducted, it is stated that diaconal and counseling services help to overcome problems that arise in the congregation due to termination of employment. Therefore, the church needs to carry out diaconal and counseling services to help congregation members who have been laid off as a result of the COVID-19 pandemic.AbstrakMunculnya coronavirus disease 2019 atau yang disebut Covid-19 di China dan menyebar ke seluruh dunia, maka Indonesia terkena dampak virus Covid-19 tersebut. Hal ini juga berpengaruh terhadap beberapa perusahaan di Indonesia sehingga muncullah fenomena Pemutusan Hubungan Kerja (PHK) yang dilakukan secara besar-besaran. Hal ini disebabkan karena perusahaan mengalami pailit. Pemutusan hubungan kerja oleh perusahaan atau dunia usaha skala besar maupun kecil berdampak juga kepada warga jemaat gereja. Gereja JKI Satelit Muktiharjo meresponi yang terjadi di bangsa Indonesia terkhusus warga Jemaat yang terkena dampak dari Bencana Non-alam Corona Virus Disease 2019 (Covid-19) dengan melakukan pelayanan diakonia. Tulisan ini bertujuan mengkaji apakah pelayanan diakonia dan konseling yang dilakukan gereja membantu warga gereja yang tekena pemutusan hubungan kerja. Penelitian ini menggunakan metodologi literature research, yaitu sebuah metode yang menekankan penelitian pustaka. Dari penelitian yang dilakukan dinyatakan bahwa pelayanan diakonia dan konseling membantu mengatasi persoalan yang muncul di jemaat akibat pemutusan hubungan kerja. Oleh sebab itu gereja perlu melaksanakan pelayanan diakonia dan konseling untuk membantu warga jemaat yang terkena pemutusan hubungan kerja akibat dari pandemi Covid-19.

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Martínez Oliveras, Carlos. "Sinodalidad: fundamentos teológicos del modus Ecclesiae." Salmanticensis 68, no. 2 (January 1, 2021): 213–49. http://dx.doi.org/10.36576/summa.141129.

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Synodality: Theological Foundations of modus Ecclesiae la sinodalidad desde una eclesiología eucarística (5); profundiza en los fundamentos eclesiológicos (6); y propone la sinodalidad como el estilo de vida, acción, celebración y misión propios de la Iglesia (modus Ecclesiæ) desde los aspectos eclesiales de la koinonia, diakonia, leiturgia y martyria.

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Almeida, Antonio José de. "Os diáconos no Novo Testamento. Um mergulho nas fontes." Revista Eclesiástica Brasileira 71, no. 282 (February 20, 2019): 349. http://dx.doi.org/10.29386/reb.v71i282.1031.

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O Novo Testamento, dentre todos os termos à disposição para indicar o conjunto das funções eclesiais, optou pela linguagem diaconal. “Diakonía” não evocava nenhum tipo de autoridade, soberania, dignidade ou poder. Apontava, porém, para Jesus, que não veio “para ser servido, mas para servir”, e indicara o amor e o serviço como distintivos dos seus discípulos e discípulas. Partindo da análise do vocabulário do serviço nos mundos grego, judeo-helenístico e cristão, o texto se concentra no termo “diákonos” – que, no Novo Testamento, se refere a um universo muito variado de pessoas –, para concentrar-se, finalmente, em seu uso ministerial. A análise detida de Fl 1,1 e 1Tm 3,8-13 ajuda a individuar a origem, a identidade própria e algo das funções daquele ministério que, depois do Novo Testamento, em Inácio de Antioquia, estará suficientemente configurado para entrar na tríade bispo – presbíteros – diáconos que, diferenciadamente, sucederão ao ministério dos apóstolos.Abstract: From all the terms available to denote the collection of ecclesial functions, the New Testament chose the diaconal language. The Greek word “diakonia” did not evoke any type of authority, sovereignty, dignity or power. It did, however, point to Jesus who did not come “to be served, but to serve” and had indicated that love and service were a characteristic of His male and female disciples. Starting from the analysis of the vocabulary of service in the Greek, Jewish-Hellenistic and Christian worlds, the text concentrates on the term “diakonos” – that, in the New Testament, refers to a much varied universe of people – in order to concentrate, finally, on its ministerial use. A deep analysis of Phil 1:1 and 1Tm 3:8-13, helps to specify the origin, the identity and a something of the functions of that ministry, that, after the New Testament, in Ignacio of Antioquia, was sufficiently configured to become part of the triad bishop – presbyters – deacons all of whom would, in a different manner, take the place of the Apostles’ ministry.

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