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An Anabaptist Perspective on Diakonia in the Church of Norway

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An Anabaptist Perspective on Diakonia in the Church of Norway MASTER’S THESIS IN DIACONAL STUDIES MGD 300 The Church as Alternative Polis: An Anabaptist Perspective on Diakonia in the Church of Norway How can the ‗sectarian‘ theology of John Howard Yoder contribute to strengthening the understanding and practice of diakonia in the Church of Norway which, though historically a majority-church, appears to be becoming a functional minority? by John E. Krahn Georges Rouault Vicit Agnus Noster, eum sequamur—―Our Lamb has conquered; Him let us follow‖ Diakonhjemmet Høgskole, 2010 Thesis Advisor: Kjell Nordstokke May 18, 2010 Abstract Research question: How can the ‗sectarian‘ theology of John Howard Yoder contribute to strengthening the understanding and practice of diakonia in the Church of Norway which, though historically a majority-church, appears to be becoming a functional minority? In the CoN‘s Plan for Diakonia (PFD) diakonia is defined as the ‗gospel in action‘. This is a paradigm shift which moves diakonia from the ‗worldly regiment‘ to the ‗spiritual regiment‘; within the doctrine of Justification by Faith it moves diakonia from law to gospel. Using a Liberation Theology-based praxis-action-praxis methodology, this study argues that these doctrines do not adequately support the paradigm shift. The hermeneutical ‗location‘ out of which these doctrines developed was a variation of the Constantinian synthesis of church and state. When theological reflection takes place from a position of power in society it tends to legitimate the goals of the state and reinforce a conservative social praxis. The new PFD calls the church to a more radical social ethic. This study presents the theology of J.H.Yoder, an Anabaptist whose social ethic, though rejected by Lutheran theology, supports the PFD paradigm shift. Yoder argues that: 1) the social ethics of Jesus are found throughout the NT, 2) justification, sin, the cross, and the sacraments are all rooted in the radical ethics lived and taught by Jesus and the community he established, 3) the ‗principalities and powers‘ is NT language describing power and helps to explain the autonomy of politics, 4) the message of Jesus was political. The cross is Jesus‘ way of ‗ruling‘ and overcoming evil; servanthood replaces dominion, forgiveness absorbs hostility. This study argues that the CoN is becoming a minority church. Yoder‘s theology can strengthen congregational diakonia and provoke the re-formulations of Lutheran doctrine the CoN needs to meet the challenges of its new minority status. Key words: social ethics, hermeneutics, diakonia, Pauline theology, 1 Preface Having worked for many years as a carpenter, writing this thesis has been similar to building a house. My two-year study at the Diakonhjemmet has prepared me to ‗construct‘ this thesis with different materials, some which I had with me when I started, others that are new. As everyone knows, a well-built house is never the work of just one person. I have been fortunate to have the help of many others whose contributions I want to recognize. First I would like to thank my thesis advisor, Kjell Nordstokke. He is a ‗master builder‘ whose experience, insight and generous spirit have been a great encouragement to me. Our discussions have provoked new reflections on my own theological heritage. In the process I have discovered a treasured ally in the common task which Luther called ecclesia semper reformanda—the continuing struggle to discern what it means to be the people of God in our age. Thanks go too to my fellow ‗apprentices‘. We have shared office space, ideas and meals. When I found myself overwhelmed by the piles of ‗building materials‘—both supplied and needed—there was encouragement to be found. I want to especially thank my wife Hilde whose generous support—despite her being at times a single-parent—has modeled diakonia in the ordinariness of daily life. Thanks go too to my three daughters Katinka, Tiril and Frieda. Their hugs at the end of long days brought healing, comfort and joy! I want to dedicate this study to the Lutheran confession into which I have been adopted. The emphasis on God‘s boundless grace has been a significant gift to one who is sometimes tempted to believe that the Kingdom of God stands or falls on my faithfulness. I submit these reflections to the discernment of the hermeneutical community of which I am a part—the Diakonhjemmet, my own local congregation and the wider Lutheran confession. Their contributions will help to correct and fill in the many gaps which my being only one small member of the church catholic implies. Lastly, I want to acknowledge that it is the triune God—Father, Son and Holy Spirit— who has daily carried me in this building process. In times of confusion and self-doubt I have needed to become silent and listen. Many times I have been given an awareness of the Holy Spirit‘s presence and illumination. Without this inspiration, diaconal theory, like yesterday‘s manna, becomes stale and dried-out. Yet with the Spirit‘s power diaconal praxis—and a master‘s thesis—can be born. John E. Krahn, Oslo, Pentecost 2010. Lithographic reproduction - Georges Rouault Used by permission 2 Table of Contents Preface ..................................................................................................................................................... 2 1 Introduction ..................................................................................................................................... 5 2 Method, Theory and Scope of This Study ....................................................................................... 8 2.1 Method..................................................................................................................................... 8 2.1.1 Church of Norway ........................................................................................................... 9 2.1.2 Choice of Yoder ............................................................................................................ 10 2.1.3 Dialogue Partners .......................................................................................................... 10 2.2 Theory ................................................................................................................................... 11 3 Diakonia in the Church of Norway ............................................................................................... 15 3.1 History of Diakonia in Norway ............................................................................................. 16 3.2 T he CON‘s Plan for Diakonia in the Wider Context of Lutheran Theology ........................ 19 3.2.1 Justification by Faith ..................................................................................................... 20 3.2.2 Doctrine of the Two Kingdoms ..................................................................................... 25 3.3 Plan for Diakonia ................................................................................................................... 30 4 The Theological Contribution of J.H.Yoder .................................................................................. 34 4.1 A Brief History of the Mennonites ........................................................................................ 34 4.2 The Ecclesiology and Social Ethics of John Howard Yoder ................................................. 37 4.2.1 The Politics of Jesus ...................................................................................................... 37 4.2.2 Was Paul A Lutheran? ................................................................................................... 41 4.2.3 The Principalities and Powers – The Concept of Power in the NT ............................... 46 4.2.4 Body Politics – Five Christian Practices Before the Watching World .......................... 51 5 Challenges to Diaconal Praxis in the CoN .................................................................................... 55 5.1 The Church of Norway as Majority Tradition ....................................................................... 56 5.1.1 Secularization – From nominal majority to functional minority status ......................... 57 5.1.2 How doctrine‘s social function changes when hermeneutical location changes ........... 59 5.1.3 Legitimating the state – When the church takes responsibility for society ................... 62 5.1.4 The majority traditions‘ history of social conservatism ................................................ 64 5.1.5 Between globalization and self-realization – The triumph of mammon ....................... 66 5.2 The Church as a Minority Community .................................................................................. 68 5.2.1 The church as a voluntary and non-violent community ................................................ 69 5.2.2 The church as a catholic community ............................................................................. 72 5.2.3 The church as a disciplined, accountable and discerning community ........................... 74 5.2.4 The church as a witnessing community ......................................................................... 76 5.2.5 The church as a hermeneutical community ................................................................... 77 3 6 Conclusion ..................................................................................................................................... 80 Bibliography .........................................................................................................................................
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