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Trojí diakonie: K diferenciaci křesťanského pomáhajícího jednání v moderní společnosti

100%
Šimr K.
Studia theologica
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2018
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vol. 4
159-178
EN
The paper attempts to present a differentiated conception of diakonia as Christian oriented helping activity in modern society. It starts from the forms of social differentiation, as described by Luhmann’s social systems theory (society, interaction, organizations), and discusses them further in the context of practical­‑theologically oriented attitudes to distinguishing between social forms of religion. It brings to mind J. H. Wichern’s typology of triple diakonia (free, civic, and church diakonia) and then tests the indicated theoretical points of departure on the real forms of diakonia in the Evangelical Church of Czech Brethren – see on the ‘tripod’ of Christian service, Diaconia of ECCB, and diaconate. In conclusion it asks how the specifically Christian dimension of diakonia can be expressed in helping within the context of interaction, organization and social institutions.
2
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Outsourcing blíženecké lásky

72%
Opatrný M., Morongová T.
Studia theologica
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2016
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vol. 4
111-124
EN
This study is based upon the most recent Popes’ emphasis on the diaconia of the Church. It distinguishes in this context between two basic questions: the Christianisation of the Church’s charity organisations and the diaconia of the entire Church including its structures. Using the criterion that Christian help is to be directed especially to those who are lacking in any such help, the study assesses the current practice of the Catholic charity organisation Caritas Czech Republic. It points out that Caritas Czech Republic focuses on those target groups which are well secured within the system of social services, thereby missing the basic criterion of Christian help. The study views the reasons for this deficiency in the organisation’s essential mission, this being a phenomenon it calls the outsourcing of neighbourly love.
3
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Co wiemy o kobietach diakonach?

58%
Zagano P., Pottier B.
Studia Bobolanum
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2021
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vol. 32
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issue 1
5-17
EN
Pope Francis’s decision to establish a Commission for the Study of the Diaconate of Women in August 2016 reemphasizes the question: what do we know about women deacons? We know they existed. There is ample literary, epigraphical, and historical evidence that women deacons ministered in the West at least to the 12th century, and longer in the East. That they existed presents three questions: What do we know about the liturgical ceremonies bishops used to create women deacons? What do we know about their tasks and duties? What do we know about the theology of the diaco[1]nate that would admit or restrict women from diaconal ordination
PL
Decyzja Papieża Franciszka o powołaniu Komisji ds. studiów nad diakonatem kobiet w sierpniu 2016 roku ponownie wzbudziła pytanie: co wiemy o kobietach-diakonach? Wiemy, że istniały. Jest wiele literackich, epigraficznych i historycznych dowodów na to, że kobiety-diakoni posługiwały przynajmniej do XII wieku na Zachodzie i dłużej na Wschodzie. To, że istniały, rodzi trzy pytania: co wiemy o obrzędach liturgicznych, podczas których biskupi ustanawiali kobiety diakonami? Co wiemy o zadaniach i obowiązkach kobiet-diakonów? Co wiemy o teologii diakonatu, która dopuszczałaby kobiety do święceń diakonatu lub je ograniczała?
4
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La figura e la missione del diacono permanente secondo ‘Direttorio per il ministero e la vita dei diaconi permanenti

51%
Selejdak R.
Warszawskie Studia Teologiczne
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2020
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vol. 33
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issue 2
46-69
EN
On 22 February 1998, the Congregation for the Clergy published the Directory for the Ministry and Life of Permanent Deacons. The document, which is divided into four parts, presents the juridical status of the Deacon, together with his ministry, spirituality and ongoing formation. According to the Directory, the diaconate has its source in the consecration and mission of Christ, wherein the Deacon is called to participate. Through the imposition of hands and the prayer of consecration, he is constituted a sacred minister and a member of the hierarchy. This condition determines his theological and juridical status in the Church. At the moment of Admission to Candidacy, all prospective Deacons are obliged to clearly express, in writing, their intention to serve the Church for the rest of their lives in a given territorial or personal circumscription, or in an Institute of Consecrated Life, or a Society of Apostolic Life, who have the faculty to incardinate. Acceptance of this written request is reserved for the competent Ordinary of the candidate. Incardination is a juridical bond that has ecclesiological and spiritual value in that it expresses the ministerial commitment of the Deacon to the Church. By virtue of the Order received, Deacons are united together in sacramental fraternity. The status of Deacons also comprises specific obligations and rights, envisioned in cann. 273- 283 of the Code of Canon Law, where it speaks about the obligations and rights of clerics. The Directory recalls the tri-partite description of diaconal ministry given at the Second Vatican Council: service of the Liturgy, the Word and of Charity. Deacons can preside at the Liturgy of the Word, administer Baptisms, conserve and distribute the Eucharist, assist at and bless marriages in the name of the Church, bring Viaticum to the dying, read the Scared Scriptures to the faithful, instruct and exhort the People of God, preside at worship and prayer services, administer sacramentals, preside over funeral and burial rites, together with performing works of charity and support. The document by the Congregation for the Clergy underlines that diaconal spirituality has its foundation in the sacramental grace that is engraved in the Deacon’s soul, calling him to a complete gift of his person in the service of God in the Church. This spirituality is eminently Christological as it is intimately characterised by a spirit of service. With the diaconate, one seeks to imitate Christ who came to serve and not to be served. The Directory for the Ministry and Life of Permanent Deacons highlights the importance of ongoing formation for Deacons. Commitment is required here in continuity with the supernatural calling to a ministry of service in the Church, which together with initial formation, form part of a singular and organic Christian and diaconal journey. The document delineates four stages of formation: human, spiritual, intellectual and pastoral. The ecclesiastical norms recall that ongoing formation has the following characteristics: obligatory, universal, interdisciplinary, profound, scientific and propaedeutic of apostolic life. Deacons themselves are the primary agents of their ongoing formation, along their perennial journey of conversion. By their side stand the bishop and his Presbyterate, who have the task of helping them overcome any dualism or rupture between their secular lives and their diaconal spirituality, whilst also aiding them to respond generously to the demands and the responsibilities that the Lord has entrusted to them through the Sacrament of Holy Orders.
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