Called to Transformative Action Ecumenical Diakonia
Called to Transformative Action
Ecumenical Diakonia
Study Guide
When meeting in Geneva in June 2017, the World Council of Churches executive committee
received the ecumenical diakonia document, now titled Called to Transformative Action:
Ecumenical Diakonia. It asked the staff to develop a study guide to facilitate member
churches and ecumenical partners working with the document, making it their own and
sharing their feedback with the WCC.
The WCC and ACT Alliance jointly took the initiative to produce the parent document in
2014, with the purpose of clarifying the understanding of ecumenical diakonia and providing
a common platform for acting and reflecting together. The intention was to have a document
“to be used for formation and training in ecumenical diakonia, to strengthen the institutional
capacity of our respective constituencies,” and to “foster the dialogue and cooperation
between churches, ecumenical partners and the WCC.” Chapter 1.1 presents the further
background of the document and the directives given by WCC governing boards regarding its
content and objectives.
The document consists of eight chapters. Chapter 1.5 offers an outline of all chapters. In
addition, each chapter opens with an introduction and closes with a summary. These sections
may give the readers of the document an easier entrance to the themes presented, as well as to
the flow of the document.
As mentioned above, the purpose of this study guide is to:
- Facilitate reception of the Called to Transformative Action: Ecumenical Diakonia,
addressing WCC member churches, regional and national ecumenical councils, and
ecumenical partners such as the ACT Alliance, the LWF and their respective
constituencies and related agencies.
- Facilitate the study of the ecumenical diakonia document, indicating key themes and
concepts, providing tools for applying it in the context of the readers.
- Propose questions for discussion, with the aim of actualizing the issues that the
document raises as related to local diaconal practice and how it relates to ecumenical
partners and other networks.
- Indicate issues to be included in the feedback to the WCC.
The plan of this study guide follows the structure of the main document, with its division into
eight chapters.
First, the study guide offers an overview of the content of each chapter, pointing to key issues
and terms. Some of these are written in italic type, signaling themes to be discussed when
using the study guide and addressing experiences and challenges in the local context.
Second, the study guide proposes questions for discussion. Other questions may be added
according to the context in which the guide is used. The questions aim at facilitating the
process of making the document useful for churches and ecumenical partners involved in
ecumenical diakonia.
Third, the questions are also meant to serve as a basis for feedback to the WCC regarding its
relevance and the use of the ecumenical diakonia document.
1. Introduction
This first chapter aims at introducing the term ecumenical diakonia, It conceptualizes
ecumenical diakonia from two perspectives:
a. The first links to a theological understanding of diakonia, seeing diakonia as a
dimension integral to the nature and the mission of the church;
b. The second perspective is practical, describing how churches are engaged in diaconal
action across confessional and geographical boundaries.
The first constructs the normative foundation of diakonia, using primarily insight from
theology, but also other sciences. The second uses a descriptive approach, reflecting critically
on concrete diaconal practice. Diakonia thus expresses a strong link between what the
churches are and what they do. Reflection on ecumenical diakonia requires an understanding
of both dimensions: the churches' being and their joint action as a worldwide communion of
Christians and institutions, and the social reality in which diaconal action is performed. At the
same time, this reflection requires recognition of the rich variety of diaconal traditions in the
churches, as well as the particularity of each context.
Ecumenical diakonia builds on the understanding that diakonia is faith-based and rightsbased
action. These two dimensions of diakonia are intimately inter-related. They affirm each
other mutually, and they urge churches and diaconal agents to engage in transformative and
liberating action, developing forms of prophetic diakonia, defending human dignity and
promoting justice and peace.
Chapter 1 also introduces some of the situations that challenge ecumenical diakonia to renew
its action in today’s world, pointing to profound changes in the aid and development
landscape. It next indicates some changes in the ecumenical landscape, and themes that can
guide the renewal of ecumenical diakonia:
a) Advocacy and prophetic diakonia as signs of hope;
b) Public theology and diakonia;
c) The Pilgrimage of Justice and Peace.
Not all churches use the term diakonia when describing their social and caring ministry and
their engagement in the themes indicated above. The material presented in this document
points to advantages of applying the diakonia-language in line with what has become
ecumenical practice. Chapter 1.4 presents a list of documents on diakonia, showing how the
ecumenical movement has been reflecting on this theme. At the same time, this list serves as a
resource for further study.
Questions for discussion
1. How is the term diakonia used in your church/organization? Are there diaconal
institutions, or actors?
2. What other terms are used to designate activities and engagements that this document
describes as diakonia?
3. Is diaconal work included in your partnership with ecumenical bodies?
4. Discuss the strengths and weaknesses of your engagement in ecumenical diakonia.
2. The History of Ecumenical Diakonia
This chapter aims at telling the history of ecumenical diakonia, acknowledging that churches
and Christians throughout the history have been, and continue to be, engaged in diaconal
work. This is also the case when the term diakonia is not a part of their vernacular.
The roots of diaconal practice go back to the times of the New Testament. Practices of sharing
resources and caring for persons in need, within and outside the fellowship of believers, have
always been considered an integral part of Christian discipleship and mission. This chapter
seeks to point to the continuity of ecumenical diakonia, throughout different historical
periods, responding to different external and internal challenges.
Diakonia has also played an important role in the formation of the ecumenical movement; its
mandate and work continue to challenge and stimulate ecumenical cooperation. Similarly, the
ecumenical movement has contributed to the formation of ecumenical diakonia, its selfunderstanding and practice. This chapter seeks to identify key concerns in this process, in
particular the growing awareness of diakonia as faith- and rights-based practice, recognizing
the ecclesial, holistic and prophetic dimensions of diakonia. It invites readers to reflect how
this is experienced in their local context, in the life of the churches and in the cooperation
with diaconal agencies.
Further, this chapter presents organizational structures of ecumenical diakonia, reflecting
different historical contexts and social challenges, how diaconal agents have sought to provide
humanitarian aid, interchurch aid and development work. It explains the role of diaconal
institutions and organizations (in ecumenical diakonia, these are often named related agencies
or specialized ministries) and the efforts at establishing multilateral cooperation, as
represented by ACT Alliance.
Questions for discussion
1. In your context, how are churches and diaconal organizations or agencies working
together in ecumenical diakonia? (Check the ACT Alliance membership list at
http://actalliance.org). How is the local ACT Alliance working?
2. What are the focal areas of diaconal action in your context? What are the main
reasons for involvement in these areas of action?
3. How do diakonia and development work relate? In your view, what is converging
and what is different when comparing them?
4. How are the faith- and the rights-based dimensions of diaconal work expressed and
held together? Give examples from your church/organization.
3. Diakonia in Today’s Polycentric Ecumenical Movement
The purpose of this chapter is to give an account of important trends in today’s ecumenical
landscape and to reflect on how they influence and set themes for diaconal work.
The term polycentric reflects the fact that the center of gravity of Christianity has moved
toward the global South, focusing on new experiences of Christian faith, often conditioned by
the struggle for human dignity, justice and peace. New forms of ecumenical life are emerging,
urging the traditional ecumenical organizations, such as the WCC, to rethink their role and
mission. This chapter invites readers to discuss how this development is experienced in their
context.
The WCC’s 10th Assembly, held in Busan, Republic of Korea, in 2013, affirmed the
challenges of this new moment, inviting “Christians and people of good will everywhere to
join in a pilgrimage of justice and peace.” The invitation reflects an understanding of a
servant church, mandated by a holistic mission, “evangelism and diakonia done in Christ’s
way.” It implies a commitment to the social reality of vulnerable and marginalized
communities, often described as the margins, and to their insights and expressions of faith and
hope.
This approach encourages churches and diaconal actors to be innovative, and “to re-imagine
diakonia from the vantage point” of the margins, supporting a “diakonia from below.” At the
same time, it urges diakonia to be bold, both in action when providing services, and through
advocacy and public witness, searching to develop forms of prophetic diakonia.
Questions for discussion
1. How is your context being changed by new religious movements, new churches,
different theologies? How do they affect the life of your church or organization and
your social outreach?
2. Does the concept of polycentrism make sense in your context? How do you assess
your relation to the WCC, other ecumenical organs and bilateral partners within this
new context?
3. How has your church or organization responded to the WCC invitation to a Pilgrimage
of Justice and Peace? What role has diakonia played, and how can diaconal action
become better integrated when engaging in this pilgrimage?
4. How can diakonia assume a prophetic and innovative role in the mission of your
church or organization and the performance of ecumenical cooperation?
4. Theological Reflection on Diakonia
This chapter aims at understanding diakonia from a theological perspective. It is based on the
view that diakonia is an integral part of the church’s nature and sending (mission) into the
world. It acknowledges the fact that some church traditions do not apply the term diakonia;
even so, it claims that the substance to which the concept refers is widely shared by churches
and part of what ecumenically is confessed and taught.
The use of the diak-words (diakonia, diakonos, diakonein) in the New Testament provides
insight into how the biblical authors apply them when describing the ministry of Jesus, as well
as the vocation to be his followers with a mandate to serve. The chapter provides some tools
for interpreting these biblical concepts theologically in a Trinitarian perspective, which fixes
the understanding of diakonia to the three articles of Christian faith, and to the Christian faith
in the Triune God—the Creator, Savior (Liberator) and Sanctifier (Giver of Life).
Following this perspective, diakonia is an integral part of the mission of the church, and at the
same time, organically rooted in the all aspects of being church. Diakonia can be described as
the “liturgy after the Liturgy,” that is, sharing the gifts of communion in a way that empowers
for discipleship and service. Such service can be spontaneous and individual; often it will take
the form of organized diakonia, activities and services that aim at assisting people in need,
defending human dignity, and uplifting the rights of the marginalized.
Questions for discussion
1. Are the terms diakonia and deacon used in your church or organization? If yes; how are
they used? If no, which terms are used that correspond to what the document defines as
diakonia?
2. Chapter 4.2 presents the biblical use of the diak-words (for instance Mark 10:45; Acts
6:1-6; 1 Timothy 3:8-13). How are the diak-words being translated and interpreted in
your church tradition?
3. The WCC Vancouver assembly in 1983 stated that diakonia, as “the church’s ministry of
sharing, healing and reconciliation is of the very nature of the Church.” Discuss this
statement and its relevance in your context. How can this understanding of diakonia be
more strongly expressed in the life and mission of your church or organization?
4. How is the relation between diakonia and proclamation understood and practiced in your
church or organization? How is this issue communicated when collaborating with
international diaconal agencies?
5. The Changing Landscape of Diaconal Action
The main aim of this chapter is to present trends in today’s globalized world that change the
landscape of diaconal action and therefore call for strategic analysis and innovative practice.
One of the alarming effects of globalization is growing economic inequality, which causes
new forms of poverty and social conflicts; another is climate change, which threatens to
aggravate life conditions for many who are already poor and marginalized. These trends are
accompanied by changes in the political arena, with more freedom for the powers of the
market, and less focus on international solidarity. Many agents of ecumenical diakonia report
that their work is being hindered because of shrinking public space. Is this the case in your
context?
The United Nation Agenda 2030 and the Sustainable Development Goals (SDGs) represent an
important opportunity for action, due to their position as the public agenda both for
governments and civil society. This chapter gives an account of how the WCC together with
ACT Alliance and partners has been engaged in responding to this agenda. It presents some
priority themes for ecumenical diakonia: migration and refugees, economic justice, climate
justice, gender justice, and health justice. Readers are invited to reflect on the relevance of
these themes in their context.
A core concern of this chapter is to motivate agents of ecumenical diakonia, in particular local
churches and diaconal organizations, to be involved in activities related to Agenda 2030 and
the SDGs. This includes strategic planning, networking, and setting priorities.
Questions for discussion
1. Discuss the positive and negative effects of globalization in your context. How do they
affect the life and the diaconal work of your church/organization?
2. How have the UN Agenda and the Sustainable Development Goals been received in
your context? Have churches and other faith-based communities taken a role in
responding to them? How can your church or organization be more committed?
3. The document presents several just causes to which it invites churches and diaconal
agents to be committed (migration and refugees, economy, climate change, gender,
health). What is the status of these causes in your church or organization?
4. What are the best ways to collaborate with churches and diaconal agencies when
working with these issues? What are the strengths, weaknesses, opportunities and
threats of these partnerships?
6. The Distinctiveness of Diaconal Practice
The main aim of this chapter is to provide a better understanding of the distinctiveness of
diaconal action and to reflect on how this identity expresses itself in the performance of
diaconal services.
The presentation draws on the insights of chapter 4, applying the understanding of diakonia as
faith- and rights-based action, expressing what the church according to her nature is and does.
It further reflects the description of the changing landscape as given in chapter 5.
The reflection on distinctiveness seeks to clarify what characterizes diaconal work from this
background, pointing to its objectives and core values, its assets and work methods. In many
ways, this relates to the attention currently given to faith-based organizations (FBOs) as
providers of health and social services, and to the recent recognition of the role of religion in
relation to development.
One important issue when describing the distinctiveness of diakonia refers to the rich variety
of assets, both tangible and intangible, the churches and diaconal organizations have at their
disposal when engaging in diaconal work. The potential of these assets, in particular the
intangible, is often underestimated. The chapter recommends an asset-based approach when
responding to social challenges, which means mapping the diaconal assets and developing
strategies for how to mobilize them in activities and engagements.
Another distinctive mark of diaconal work is its interdisciplinary approach when reflecting
professionally on its practice. Diakonia as theory applies insight from many disciplines, from
theology, social sciences and such practical disciplines as healthcare and social work. This
raises the question of how to develop a diaconal professionalism that is able to articulate the
distinctiveness of diaconal practice, and a diaconal language that communicates both in an
ecclesial and public setting. It also raises the issue of building diaconal capacity in churches
and organizations and of introducing diakonia as a study programme.
Questions for discussion
1. Use examples of diaconal engagement and organized activities from your own
context, discussing how the faith-based and the rights-based approaches are expressed.
2. Identify diaconal assets (tangible and intangible) that your church or organization
possesses, and discuss how these assets are activated in concrete work.
3. What kind of training and capacity-building in diakonia are available in your context?
How do you assess the need and the possibility of providing more opportunities for
training within this area?
4. Discuss the term diaconal professionalism. In your opinion, which elements of
knowledge, of working methods and of working style does it include?
7. Contemporary Challenges and Opportunities
The main aim of this chapter is to establish a shared platform for discerning the principal
challenges and opportunities, both external and internal, which face ecumenical diakonia
today, globally as well as locally. It reflects the changed socio-political landscape as described
in chapter 5. At the same time it seeks to identify concerns and principles that should guide
churches and diaconal agents, applying the understanding of the distinctiveness of diakonia as
elaborated in chapter 6.
A critical issue for many actors in ecumenical diakonia is limited access to financial
resources. Both churches and agencies experience increasing difficulties in having their
diaconal activities funded. In this situation, the theme ecumenical sharing of resources
regains relevance; it urges churches and diaconal agents to find new ways of working
together.
This leads to the next concern: How to organize ecumenical diakonia? When churches
organized humanitarian and interchurch aid in the aftermath of World Wars I and II, it took
the form of multilateral cooperation. The WCC and the LWF played key roles in both
organizing and implementing the work, often in cooperation with regional and national
ecumenical bodies. Since diaconal agencies, most of them rooted in the global North, have
grown in strength, bilateral cooperation has become the preferred approach, also by many
partners in the global South. Acknowledging the strengths and weaknesses of both
approaches, it is timely to discuss the kinds of opportunities they present in the current
situation.
This discussion should include a critical reflection on partnership, and on how to develop and
implement sound principles, being honest about the difficult issue of asymmetrical power
relations and about the distinct competence and potential of each partner.
The issue of partnership opens wider forms of networking and of working with others, in
particular with other agents of civil society, both secular organizations and those representing
people of other faiths. Diapraxis has become a strategic approach and method in many
contexts, witnessing to the importance of establishing arenas where different religious actors
together can engage in promoting the common good.
In many contexts, the question of how to work with governmental authorities is a sensitive
issue that requires critical discernment. The public character of diaconal work, and its aim of
promoting the common good, implies open working relations with public authorities and
government. This requires critical and constructive attitudes and bold commitment to
advocacy and public witness.
Questions for discussion
1. The document states that funding for ecumenical diakonia is shrinking. Does your
church or organization experience this trend? What are the consequences? What
measures are taken in order to deal with this situation?
2. The document discusses the strengths and the limitations of bilateral versus
multilateral partnerships in ecumenical diakonia. What are your experiences regarding
this issue? How can the strength of both approaches be better applied?
3. The document urges diaconal agents to network and cooperate with secular
organizations and with people of other faiths. What are your experiences in this area,
and how can this strategy be strengthened in your diaconal work?
4. How are advocacy and public witness integrated in your diaconal work? Discuss
strengths and weaknesses, opportunities and threats.
8. The Way Forward
As stated in chapter 1, the document Called to Transformative Action: Ecumenical Diakonia
intends to foster dialogue and cooperation among churches, ecumenical partners and the
WCC. This final chapter proposes some themes, encouraging all partners to address them and
include them in their working plans, at local, regional and global levels.
This call is motivated by the conviction that our times, in the perspective of faith, may be a
kairos moment, a time loaded with the promise of a new and better future, in spite of the many
negative developments that cause suffering and fear. It urges all partners to be involved
in critical reflection and innovative practice that announces hope with justice and peace.
Following the presentations in chapters 4-6, the three following affirmations are stated:
1. Affirming diakonia as a shared vision and mandate;
2. Affirming the diversity of gifts;
3. Affirming justice as a priority.
These affirmations are basic in the construction of a joint understanding of ecumenical
diakonia, and of developing a solid platform for dialogue and cooperation.
Next, the document points to four focus areas to be strengthened in the process of fostering
dialogue and cooperation:
1. Strengthening structures of shared action;
2. Strengthening networks of cooperation;
3. Strengthening communication;
4. Strengthening diaconal capacity.
Such strengthening implies affirming existing relations and cooperation, at the same time
admitting shortcomings and tensions. The presentation of contemporary challenges and
opportunities in chapter 7 may be helpful when setting the agenda for discussing these issues,
however in a way that points to the local context and makes it possible to evaluate the practice
of ecumenical diakonia.
Added to this discussion is the question of diaconal practice and code of conduct. It aims in
the first place at raising ethical awareness and ensuring that vulnerable persons are
safeguarded when performing diaconal activities. It therefore recommends the establishment
of routines that include codes of conduct. In addition, it points to the importance of
developing working styles of mutual respect in all relationships, including as we engage and
collaborate in ecumenical diakonia.
Questions for discussion
1. Discuss the challenges presented in 8.3, 8.4 and 8.5. Does they correspond to your
experiences and vision for ecumenical diakonia?
2. Discuss how to strengthen structures of shared action? What do you see as the role of
your church or organization in this process?
3. Discuss how to strengthen communication among actors in ecumenical diakonia.
4. Discuss how to strengthen diaconal capacity and to build competent leadership within
the area of ecumenical diakonia.
(Draft 14.08.2017)
