Seeking Conviviality

Home , Conviviality, European Solidarity, PORA

Re-forming Community Diakonia in Europe Contents

Acknowledgements...... 1

Preface...... 2

Introduction...... 3 The European context...... 3 Seeking conviviality...... 3 Re-forming Community Diakonia in Europe—the Process...... 4 The Structure of the report...... 4

PART ONE – The European Context...... 5 1. Four Contextual Challenges...... 5 2. Four Challenges for the Church...... 9

PART TWO – Themes for Reflection & Action..... 15 1. Vocation...... 15 2. Conviviality...... 17 3. Justice...... 20 4. Dignity...... 22

PART THREE – Re-forming Community Diakonia...27 1. Starting Local...... 27 2. Supporting Actions...... 37 3. Next Steps in the Process...... 39 4. Conclusions and Questions...... 41 Edited by: Tony Addy, interdiac, on behalf of Bibliography...... 44 the Lutheran World Federation

Cover photo: © ELKU/Szilárd Szabó Appendix 1 – The Partners & the Process...... 45 The European Solidarity Group...... 45 Layout: LWB-Communications Office Relation to Lutheran World Federation Strategy...... 45 The partnership with interdiac...... 45 Published by: The Lutheran World Federation – A Communion of Churches Department for Mission and Appendix 2 – European Solidarity Development Group Members...... 47 Route de Ferney 150 P. O. Box 2100 Appendix 3 – Follow Up Contacts...... 48 CH–1211 Geneva 2 LWF European Solidarity Group...... 48 © The Lutheran World Federation Lutheran World Federation (LWF)...... 48 interdiac...... 48 ISBN 978-2-940459-29-2

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2 The Lutheran World Federation Seeking Conviviality Acknowledgements

The production of this report is just one part of the overall process Seeking Conviviality, Re-forming Community Diakonia in Europe. The participation of 28 people, most of whom are active in local diakonia, gives a rich picture of the context and ideas for diaconal practice grounded in experience. We acknowledge the contribution of all the members of this Solidarity Group to the process and thank them for it Two workshops were held during the process and we thank our Finnish colleagues on the staff of the Järvenpää campus of Diak and of Seurakuntaopisto and the Church © LWF/Juho Kuva Advanced Training Centre for their hosting of the group in December 2011. The second meeting in January The whole process was organised tribution to the report and the whole 2013 was hosted by Bishop Uhland in collaboration with the International development process. In producing Spahlinger and his staff at the centre Academy for Diaconia and Social the report, one of the Solidarity group of the Evangelical Lutheran Church in Action, Central and Eastern Europe members, Szilárd Szabó, acted as Ukraine, in Odessa, along with other (interdiac) and we acknowledge the photo editor, and we thank him for his local colleagues. We thank them also contribution of the leading staff of the enthusiastic contribution. for their generous hospitality and for Academy to the whole process. Es- In terms of contributions to devel- the local arrangements in the Ukraine. pecially we would like to thank Janka oping the process, we acknowledge In May 2012, some members of Adameová, the director, for inspiring the work of the LWF staff in the the Solidarity Group led the Diakonia the participatory approach which we Communications office for creating Day at the LWF European Church have used throughout. the webpage and designing the pub- Leadership Consultation held in Ostra- This report was compiled and lication and also other LWF staff for va, Czech Republic. We acknowledge written by Tony Addy, the head of vital support. And we acknowledge the feedback and contribution of the education at interdiac, with the active the effective teamwork of the leading members of this meeting to the reflec- contribution of the Solidarity Group group, Eva Sibylle Vogel-Mfato from tions of the group and look forward to members with text, stories and photo- LWF and Janka Adameová and Tony further collaboration. graphs and we acknowledge his con- Addy from interdiac.

Department for Mission and Development 1 Preface

Since 2011, the Lutheran World Federa- tion (LWF) member churches in Europe have engaged in a process of critical reflection about community diakonia and advocacy in Europe. A resource group of diaconal practitioners from all three European LWF regions has worked together under the theme of “Seeking Conviviality—Re-forming Community Diakonia in Europe”. The process is being coordinated by the LWF/Department for Mission and Development-Europe Desk,. The outcomes and insights from this process so far have been captured in this report. Seeking conviviality is a © LWF/H. Putsman Penet practical guide that shares the experiences and practices of diakonia from the diverse European contexts and the increasing experience of change and people to take ownership of their own particularly focuses on the building of diversity within societies across Europe, community’s transformation and to inclusive communities at various levels. the report envisions European commu- live and write new life stories as active This report aims to raise the aware- nity diakonia as space for building trust members of community. ness of churches in different contexts of and living together in inclusive neighbor- This report re-affirms the church’s the issues involved in community diako- hoods; striving for solidarity and justice. diaconal call: from God and from the nia and advocacy and enables them to It also affirms the specificity of neighbor. It invites churches to rethink be better equipped. It represents an im- each member church which informs their diaconal methods in ways that ad- portant resource for enhancing learning how they understand and express Lu- dress structural inequality and injustice. among different areas of diaconal work theran identity in their diaconal calling. It encourages us to work towards long- in Europe, including the understanding It highlights participatory approaches term transformation while recognizing and practice of diaconal church and as an effective way to engage in dia- the importance of responding to the developing strategies towards meaning- conal and advocacy action. The report most immediate daily needs of people ful changes in the lives of vulnerable encourages a deeper understanding of and neighborhoods. Diakonia must be individuals and communities. the contextual social challenges faced rooted in the local levels where social, Seeking Conviviality shares practical in Europe and promotes mutual learn- political, and religious issues are most strategies as well as identifies tools that ing and commitment to one another. felt and better understood. support a holistic approach to diakonia. Seeking Conviviality calls for the In the spirit of the journey towards Drawing on European experiences, it radical reorientation of diakonia. It the celebration of the 500th anni- emphasizes “conviviality” as its key con- gives voice to people forced to live in versary of the Lutheran Reformation ceptual framework. It implies the founda- the margins of society. They become and even beyond, this report is com- tion of communities based on reciprocal leading stakeholders and actors in the mended with the hope that it inspires relationships, mutual respect for their dif- process of analyzing their situations and its readers to apply the methodologies ferences, and strength among people and identifying viable solutions. It challenges identified in their individual contexts. communities that enriches living together. the “giver and receiver approach”, both The report presents a variety of con- in terms of serving those in need and Rev. Dr. Musa Panti Filibus textual realities and good practice that sharing resources among the churches. Director, contribute to the LWF approach of mutual Therefore, the vision for diakonia is de- LWF Department for Mission and engagement in holistic mission. In view of veloped in context and aims to empower Development

2 The Lutheran World Federation Seeking Conviviality Introduction

The European context

Within the past 20 years, first the countries of Central and Eastern Europe, and increasingly, other parts of Europe, have Vocation been confronted with drastic political and economic changes, which have affected millions of families in their sustainability. The collapse of the former centrally planned economies twenty years ago has cast a long shadow and the consequences are still being worked on. Seeking In particular the development of an independent civil society and a functioning democracy is still in process. Churches Conviviality and communities have also had to respond to the unprecedented impact of economic restructuring as a result of the Justice Dignity deepening impact of competitive globalisation. In that region, systemic political and economic changes are affecting a large number of countries with a serious impact on everyday life and culture. In addition, many national contexts lack an has mainly impacted the traditional approaches in the different European agreed consensus on the need for the and mainstream churches (with a few contexts. Diakonia in Europe is a broad public support for health and welfare notable exceptions). On the other hand topic and it includes developed institu- and alongside this, the need to build there are growing new churches and a tional approaches to health and social up a working social contract remains growing presence of a wide diversity services employing thousands of workers a huge challenge also for the churches of religions and spiritualities, especially and small locally based initiatives based and diakonia. among communities with an origin in on voluntary action. The whole church On top of this, the financial crisis, immigration or migration. Religion has is called to be diaconal and the roots of which has its roots in the global North, come to be seen as an important factor diakonia are to be found at the local level. has had an enormous impact on the in community and society—and even This is the point at which very often the life chances of ordinary people across in politics and economics. Furthermore, social challenges are most sharply felt the whole of Europe and especially the growing diversity of the European and so the decision was taken to build the on already marginalised people and population poses new challenges in process of reforming diakonia in Europe communities. Many taken for granted neighbourhoods which have experi- with a focus on community, parish or assumptions about work and social life enced large-scale population changes, local diakonia (See Appendix 1). have been challenged and new policies but also in the wider societies. These are being implemented very rapidly. All combined developments pose existen- this is changing the landscape in which tial, spiritual and theological questions Seeking conviviality the churches are engaged in diakonia. to churches as they live out their faith At the same time, there has been and engage in service in these contexts. As the participants in the process dis- a process of growing secularization It is for these reasons, briefly stated, cussed their experiences, it became and declining church affiliation which that there is a need to rethink diaconal clear that one of the most important

Department for Mission and Development 3 questions is: ‘How can we live together relationship of ‘giving and receiving’, Group has taken on board the task of in local communities?’ These ques- surprisingly very often receiving new ensuring that the findings for the process tions arise in all contexts, in spite of the insight as a gift from those with whom are brought into discussion and action diverse histories of European countries. they are working. Nevertheless, paid in their respective contexts. Through We searched for a way to express this, and voluntary diaconal workers are also working nationally and in collaboration recognising the need to support the in need of ‘receiving’ and of gaining, for with the LWF European Church lead- creativity of people in addressing their example, new motivational strength and ers, the process will influence diaconal situation. The overarching key concept insight for their own service. developments and create a lasting con- the group chose was ‘seeking convivial- Diakonia is viewed by the European tribution to the reformation Anniversary ity’. This became the key programmatic Solidarity Group as ‘Gospel in action’ in 2017. By creating an open process, conceptual vision; therefore here we give and as a mark of and task for the whole the chances of the outcomes being a brief introduction to our understanding church, it is not simply for specialists sustainable is much greater and the of the word. The term basically means or a specific group of volunteers. The energy and commitment of the Solidarity ‘the art and practice of living together’. It perspective of the neighbour as being Group is a very important contributory refers to the Spanish term ‘convivencia’ the image of God and as sister or brother factor to this development. This report is and it encompasses living together in in Christ—and therefore as equals has one important outcome of the process solidarity, in sharing resources and in informed the work of the Group. Theo- which will be used in developing the the joint struggle for human dignity and logically we can also say that the picture next steps in Europe and hopefully, in sustainable community life. It draws of the Christian who engages in diaconal the wider LWF communion. from old traditions of neighbourhood work is that of an imperfect person help- support in sustaining common life and ing another imperfect person to find the the traditions of migrant communities way toward fullness of life. This viewpoint The Structure in supporting life in new environments, prevents patronising and excluding at- of the report which in some cases are not as welcom- titudes which can reflect so negatively ing as one would hope and expect. It is on the church and the gospel. This paper is divided into three main important to emphasise that the group sections. The first attempts to give a linked the work in local communities to background contextual picture of the the need to work ‘structurally’ for good Re-forming Community complex European situation especially working and living conditions, to address Diakonia in Europe— as it affects the most vulnerable people questions of justice and work for the the Process and communities. It includes also the common good of all. But the entry point challenges from this context for the is lived experience in the locality. Seeking Conviviality, Re-forming Com- church and diakonia. The second section ‘Seeking Conviviality—Re-forming munity Diakonia in Europe is a process identifies, on the basis of the experience Community Diakonia in Europe’ is which has brought together a ‘Solidarity of the Solidarity Group, four themes for working on a programmatic vision, Group’ of 28 participants from across reflection and action in thinking about affirming life in community, over Europe. Most of the participants are ac- the present and future of community dia- against trends of individualisation, tive in local diakonia. The process is led konia in Europe. We start with the basic and fragmentation. Conviviality as a by a partnership of LWF and interdiac— concept of vocation or call and then move concept leads directly to ideas about the International Academy for Diaconia to conviviality—life in community—as diaconal practice and action and to a and Social Action—Central and Eastern the two fundamental building blocks for concern for justice and dignity which Europe. The LWF Europe Secretary, Eva diakonia. Then we broaden the picture to are reflected in this paper. Sibylle Vogel-Mfato is joined by Janka consider questions of justice and finally The people engaged in diakonia Adameová the Director of interdiac and we look at how the wider context influ- take part in a process of creating Tony Addy, the Head of Education. The ences our understanding of dignity and conviviality. On the basis of their own process has been developed inductively what this implies for diaconal action. The biography and motivation for their based on the participants’ personal ex- final section points to some hopeful strat- work and with their inner spiritual and perience, motivation and engagement egies for change. The whole document is theological, and professional resources as well as their hopes for the future. The intended to invite the reader to become they are active with some of the most group has had two face to face meet- part of re-forming community diakonia in marginalised people across the region. ings and developed the ideas which Europe, under the key concept ‘seeking In many cases they are in a reciprocal are found in this report. The Solidarity conviviality!

4 The Lutheran World Federation Seeking Conviviality PART ONE The European Context

1. Four Contextual been dealt with is through so-called country in the European Union where Challenges ‘austerity policies’ and the conse- there was any kind of financial crisis quence of this has been a massive before the onset of the need to pay reduction in welfare in many national huge sums of public money to finance i. Financial Crisis—Social contexts in Europe. This affects not bank bail-outs. We have now entered Crisis—Political Crisis only social transfer payments but the a kind of vicious spiral, where public provision of all kinds of welfare ser- debt has become a major budgetary vices. In fact the methods being used item and when states have to borrow The financial crisis…. to solve the crisis by national and Eu- at growing interest rates (risk premium) The major driver of change in Eu- ropean institutions mean that a large as their financial status is downgraded. rope, as it affects the welfare of people part of the price for the original crisis and communities is undoubtedly the is now being paid by the most vulner- consequence of the so-called financial able people, communities and regions. Consequences for welfare, crisis. The origins of the crisis are well One very significant factor which has well-being and politics documented by such commentators resulted from the crisis is the growth As governments were compelled as former World Bank chief economist, of unemployment, especially youth in this process to cut budgets, social Joseph Stiglitz. (Stiglitz, 2010) However, unemployment in many countries. The benefits and welfare can be seen to the consequences of the financial crisis methods used to deal with the crisis, have borne the brunt of the cuts. It will have very long term implications. which have included cutting salaries and can be argued, furthermore, that that The impact of competitive financially jobs in the public sector and introducing financial crisis has been used as a con- driven globalisation, which was able to severe austerity measures have contrib- venient mechanism to force through take advantage of the deregulation of uted to the creation of unemployment unprecedented and deep changes financial services and the creation of and a major reduction in working condi- in the European welfare states. This new financial products, was to bring the tions and pay, either directly or indirectly. then precipitated a crisis of democ- entire banking system of the main West- Unemployed people and those in lower racy because it became clear that ern economies to the brink of collapse. paid jobs are bearing the costs of the democratically elected governments The banking and financial system crisis and the long term impact of this have, under the present financial was only stabilised by the massive on health and welfare will be substantial. system, to follow the demands and intervention of the European and other (European Commission, 2013a, 2013b) priorities of the financial markets. Western governments which used and Through the impact on welfare and Hence the whole project of European continue to use public finance in an labour markets, the economic crisis integration is called into question by attempt to support it. In contradiction to precipitated a social crisis. the actions of unelected actors in the expectations, this crisis has not proved private economic sector, supported by to be a short term matter and it is now a national, European and international question whether the word ‘crisis’ is rel- ...and a political crisis financial institutions, such as the Eu- evant five years after the trigger events! The third development is that be- ropean Central Bank (Wall-Strasser, cause of the inability of governments to et al 2012). This continuing process manage the original crisis without creat- has led to deepening dissatisfaction …led to a social crisis... ing a till now deepening social crisis, we and growing unrest, fuelling political The most damaging result of the have entered a phase of political crisis movements, some of which have banking crisis has been a ballooning in Europe. Behind this, there is the disturbingly nationalistic, racist and of state indebtedness, which has to be issue of public debt, but it is very im- xenophobic overtones. The culture paid for somehow. The way this has portant to note that there was only one of defensive individualism, which

Department for Mission and Development 5 from central planning to market econo- The Bratislava Declaration mies in Central and Eastern Europe so The re-formation of diaconal work is a continuous process which should reflect the we can now begin to evaluate the costs changes in the local social & working life reality and the personal motivation of diaconal workers and volunteers, in order to tackle social phenomena properly. Furthermore of the so-called economic crisis in changes to approaches, attitudes and policies are required, as defined in the interdiac human terms. For example, every 1% Bratislava Declaration from March 2010: rise in unemployment in the European • Diakonia needs to develop a strategy of working with and on behalf of people and Union correlates with an average 0.8% communities who are excluded, to create change at different levels from local to rise in suicides, with the rise being national to international. higher the less social protection there • Diakonia needs to work not only with excluded people, but also to work for an economy and society which does not produce exclusion. is. (European Commission, 2012) It • Diakonia and Christian social action should work for strategic working partnerships is also clear that the political policy with civil society and the creation of dialogue between diaconal actors and state/ direction being implemented in the political powers. majority of European countries does • Ecumenical and participatory work should be the norm and national and regional not have a monopoly of thought or platforms for inter-church working, sharing experience and coalition building acceptance. Iceland was one of the should be created. Janka Adameová (see: interdiac, 2010) countries which was most seriously affected by the financial crisis but it did not follow the policies adopted by has grown up under the globalising major self-organised discussions of the the majority of European countries. It economy, breeds fear and is not only ways forward held in public spaces refused to force the population to pay breaking down the social fabric but as well as continuing political protest. for the mistakes of the banking system. also increasing the distance between On the other hand it has also led to With different policies in place, based governments and people. a resurgence of interest in a huge on different priorities it has followed One further important point to con- variety of local economic alternatives a different trajectory, coming out of sider is that in all the discussions in the in such areas as food production and the crisis already, even though some international media, the impact of this non-money exchange systems (local people have inevitably lost out. There- development on the ‘new’ members currencies) (Conill et al, 2012). fore there are growing calls, backed by of the European Union and on those In the light of the experiences of detailed research, for a radical change countries of Eastern Europe outside the Solidarity Group, it is very impor- of policy in Europe (See: e.g. Schul- the Union is hardly mentioned. In the tant to start the contextual discussion meister, 2010, Lehndorf, ed., 2012). Solidarity Group, the representatives of with this issue because it has such the countries of Central and Eastern Europe pointed to the fact that the Challenging the culture & impact in their context (where the values behind the crisis welfare structures are not so resilient However, behind the banking crisis “In the presence of all forms of or developed) has been far more se- there is a specific culture, meaning human suffering, we confess vere in many cases. This has included a well understood system of values God’s initiating and justifying sharp reductions in wages and other and beliefs which orient and support grace, which liberates us for working conditions, closures of impor- behaviour and which result in material the needs of others.” tant health, welfare and educational effects on personal and institutional (LWF, 2011) facilities and the curtailment of already life. The well documented possessive minimal welfare benefits. individualism and related neo-liberal However, when we look at the economic practices constitute in effect whole picture, we can also see evi- a credo which should be rigorously dence of new political initiatives an enormous impact on well-being analysed from a Christian point of view which may have a positive long term and especially on poor and vulnerable (See: Elliott & Atkinson, 2009). The impact and also a growth of social people and communities and regions second critical point is to notice that innovation in different countries. For with less economic resisting power. in spite of the media concentration on example, the public reaction to the Just as we could calculate the excess cases of gross malpractice and corrup- government handling of the crisis in deaths and health and social costs tion, there is a real sense in which we Spain has, on the one hand, involved which were a result of the ‘transition’ are dealing with what liberation theo-

6 The Lutheran World Federation Seeking Conviviality logians refer to as ‘structural sin’ in the than their parents. The intergenera- iii. Forced to Move— financial, economic and political sys- tional comparison, which has been well Forced to Stay tem. If we take this seriously, then we researched, shows that labour market can, after five years no longer speak conditions are now more stressful for about a crisis, we have to speak about the more recent generations than for Introduction a new and damaging ‘normality’ as an those who entered the labour market We can see that Europe is a conti- unacceptable reality. Therefore, it is in the 1970’s. This has produced more nent of migration—people move both important not just to address the im- illness and family violence as well as within the continent and from outside mediate practical problems but also to other negative social and psychologi- the region. Migration is a complex phe- deal with the underlying issues and to cal effects and means that we have a nomenon and it is important to be aware work for transformation. The churches young generation which is not only of all the differences in the causes and and diaconal organisations need both more likely to be out of work or under- experiences of migration. For example, to call people and organisations to ac- employed but which is also more likely it is one of the key aims of the European count ethically and also to vigorously to have mental health problems than Union labour market policy to promote promote creative alternatives to the previous generations (Collshaw, S., et.al. the mobility of labour and a different beliefs and practices which have so 2010, European Commission, 2012). language set and legislative framework eroded the common good of all. This Moreover it is clear that the costs of relates to this form of ‘internal migration’. is the reason why we have elaborated marginalising young people into unem- On the other hand in migration from this point as our entry to the contextual ployment will be borne by the society third countries is also diverse and com- issues. To address this in a European in the short term by increasing mental plex and the legal position of migrants context would also have positive global ill-health and non-legal behaviour and is governed by different national and implications, especially if it was done in in the longer term by increasing the European rules. In addition to migra- partnership with church and diakonia danger of creating a lost generation. tion, Europe is a region which receives in the global South. refugees from other world regions and there are also European refugees and …and the elderly displaced persons. ii. Young and Old As far as elderly people are con- Pay the Price cerned, certainly there is a demo- graphic element to be taken into ac- Dynamics of migration count as the numbers of elderly people One ‘face’ of migration and of mobil- Introduction and also longevity are both increasing, ity is the fact that people feel compelled As the crisis has unfolded it is which means growing demands on to move because of poverty, the result of clear that apart from the fact that the health and social services. But when environmental degradation or because social, health and educational costs the austerity packages are examined of war or civil conflict. The other ‘face’ are being borne by the most vulner- it is clear that a large percentage of is that some people and communities able and marginalised sections of the elderly people will suffer reductions in are forced to ‘stay’ and these people European population, there has been income and service provision because may also suffer from extreme poverty. an enormous impact on young people they are more likely to be dependent In recent years intra-European mobility and the elderly. on social income and need health or has increased due to the impact of the social services. This is a huge chal- financial crisis on the more peripheral lenge for diakonia as it struggles with countries. In Germany, for example, it Impact on young people… growing demand and reducing finan- has been observed that young fami- To start with young people, first of cial contributions from public finances lies are moving there from countries all changes in the labour market have (Age Platform Europe, 2012). in Southern Europe. This is a kind of borne most heavily on them because In examining the impact of the poverty-migration which reflects the new and less protective labour market crisis and its aftermath on these state of the economy and the reduction regulations are introduced first for two groups it is plain to see how the or relative lack of state services for health newly hired workers. It means that social contract which underpinned and welfare in the some of the countries for the first time in the last 60 years, the European (Union) social model of origin. Many people have also moved younger workers face worse conditions is under threat, in spite of rhetoric to for short or long term periods from the and lower remuneration in real terms the contrary. countries of Central and Eastern Europe

Department for Mission and Development 7 and the newly independent states in situations in some countries of Central receive immigrants. First and foremost search of income and work. and Eastern Europe. are the challenges faced by migrants One of the impacts of intra-Euro- themselves who may suffer discrimina- pean migration (or mobility) is that in tion on the labour market and exploi- many marginalised and poor commu- Growing problem of trafficking tation by unscrupulous employers or nities large numbers of people are ‘left As well as migration, which is a ‘middlemen’. Those immigrants who behind’ and this contributes to an even normal if heavily regulated process and settle long term also face many prob- greater immiseration, regardless of the reception of refugees, European lems in housing, education and social remittances. In some countries where societies have also been affected by the and health care. One key issue arising there is a large out-migration in search trafficking of people for different reasons, from this situation is the need to provide of work, children are left behind in the not only for the sex industry but also for social support and health care for the care of (often elderly) relatives and this work which is sometimes tantamount growing numbers of immigrants (and contributes to further problems in the to slavery in hidden and often non-legal others) who are not entitled to receive development of those children and enterprises. Therefore it is important to care from the national systems and communities. The churches and dia- support diaconal work with people who who, in some cases, cannot be helped konia in Europe have to face up to this are trafficked and to engage in the politi- inside the law. The biggest group in this issue which is normally disregarded cal task of preventing trafficking. category are those who come to Europe in countries which have been seen as seeking refugee status and for whatever ‘recipients’ of migrants searching for reason are without necessary ‘papers’. work. In fact most countries are both Challenges & consequences Here there is a clear conflict between ‘sending’ and ‘receiving’ countries of migration universal human rights and the rights but the aftermath of the transition to On the other hand the growth of granted by individual states and the market economies and the financial migration has created many new chal- European Union. crisis has created very imbalanced lenges in local communities which Secondly, churches and diakonia in Europe are challenged by the racism and discrimination which affect Migrants on the Margin immigrants and the later generations – London Chinese of previous immigrants. To find ways Lutheran Church of overcoming racism and xenophobia In Britain, the London Chinese Lutheran Church (LCLC) is a ‘spiritual home away and of living together is one of the most from home’ for students and other im- important tasks in creating liveable migrants from China. Xiao Ming (name communities. The churches have some changed to protect identity) is one of advantages in this field since religion the migrant workers who go to LCLC. © LCGB/David Lin is often very important in the lives of He is among the thousands of people immigrant communities and religion from China who have sought asylum in the United Kingdom in the past decade. can make a positive contribution to Many of them come from the coastal rural regions of China where poverty remains, building civil society (Modood, 2013). despite the economic boom in a few major cities. The migrants often pay large sums However the presence of large commu- of money to “snake heads” who smuggle them into Britain using all sorts of delivery nities of diverse religious faiths means such as container trucks or coaches, hiding them regardless of health and safety. that especially the traditional majority They travel overland through Eastern European countries. national churches have to find a new Once arrived in London, migrants have to work long hours in take-away restaurants etc. to pay back the debts they owed to snake heads. It is human trafficking that has place in ecumenical and interfaith been rampant for a decade and which can trace its links all the way to East Asia. context. In addition to this, the impact LCLC became a place where migrant workers become part of a church community of racism and xenophobia on migrants, in which they can speak their mother tongue—Chinese—with comfort when outside whether they are recent or second, work and have a place they can call ‘home’ in a foreign land. third or fourth generation and Euro- Xiao Ming is considered to be lucky. Many other migrant workers have not been pean citizens is a continuing challenge. granted asylum status by the authorities as he has. This means he does not have to fear forced deportation if caught by one of the immigration officers who may ran- One of the most serious issues is the domly raid Chinese take-away restaurants searching for illegal immigrants. Almost all continuing and nowadays deepening Chinese immigrants have to live and work secretly, often for long hours and low pay. discrimination of the Roma communi- David Lin (Great Britain) ties and the abuse of their human rights.

8 The Lutheran World Federation Seeking Conviviality

Churches and diakonia have developed innovative projects working with Roma Working with Roma Communities The Ecumenical Humanitarian Organisation (EHO) in Novi Sad, Serbia has established communities and in many countries a Roma Resource Centre (RRC), which addresses the situation of the Roma community there are Roma churches which, for in Serbia. Activities include: the promotion of equal rights for all citizens, overcoming of example as in Finland, are linked to prejudice against marginalised groups, information, advice and consultations, advocacy Lutheran churches which support them. and lobbying, empowerment through education, on the job training, employment and Thirdly, the churches should work self-employment, assistance with improvements in living conditions etc. EHO RRC has not only to support and accompany mi- targeted institutions such as schools, social welfare services, city governments, municipalities, provincial governments and other stakeholders to develop specific activities grants, asylum seekers and refugees but related to the position of Roma. One of the major successes of EHO RRC has been to should also work politically to create and put an end to the legal limbo which for decades has especially afflicted one of the Roma enforce just and transparent structures, settlements. Housing rights are under dispute in Roma settlements all across Eastern to combat corruption and to prevent the Europe and it is important that EHO RRC takes a rights based approach to its work. extreme exploitation of migrant labour. By helping the residents to organise and create a platform for dialogue and nego- tiation with local authorities, EHO RRC has contributed to solving the legal maze sur- rounding property rights and induced local authorities to take up a more active role in improving living conditions. The approach requires the involvement of the Roma in all iv. Hidden People & stages of the project, which was developed in cooperation with men and women from Marginalised Groups the Roma community. They take the most important decisions, in line with their culture and traditions. Specific attention is given to the involvement of women and to a resident- driven approach to sanitation and house up-grading. This model is economical as only Exclusion of people from about €1,500 in building material is required to repair one house. This is only possible if the Roma themselves carry out the construction work and if they provide additional health and social services recycled construction materials themselves. Over a 3 year period 135 houses in two Europe is marked by a growing communities were upgraded, 5 Roma businesses were supported and connection to number of people whose needs are mains electricity for all was assured. The housing renewal project was accompanied ‘hidden’, meaning that they do not qualify by legal counselling, educational work with adults and children and vocational training. for some or all of the normally accepted The educational work is one of the most important successes of the project. services provided by the welfare state. As a basis for its work EHO RRC finds motivation in God’s love and is promoting God’s love towards all in need. The EHO RRC way to show and to witness to God’s As mentioned above, the most notable love is to put it into practice—to act. EHO RRC is there to serve, help and support groups are those who have come to fellow human beings who are poor, vulnerable, stigmatised and systematically dis- Europe as refugees but who do not criminated. EHO RRC helps fellow human beings, and is a witness to love without have that status. Churches and diakonia, borders in action and thus it promote Christian values in local society. often in partnership with other organisa- Robert Bu (Serbia) tions have been developing more or less ‘hidden’ and ‘non statutory’ (even illegal) living with HIV or Aids especially in ample, there are a growing number of services for people who fall outside the contexts where the health and social examples of elderly or disabled people law. This is also an important issue for services do not have the capacity or re- committing or attempting suicide as a advocacy. Other examples of groups sources to provide the needed services. result of the actual or even threatened who need such services are those who Another marginalised group are people cuts in social benefits. for whatever reason do not have social with disabilities who may be excluded security income or who do not have legal from mainstream services because of rights to health care, education or to be lack of access or of resources. Public 2. Four Challenges housed. Here again diakonia and local attitudes are also a barrier in some for the Church churches are engaged, but there is a contexts, where until recently most growing mismatch between needs and people with disabilities were living in resources, between expressed human institutions or receiving education and i. One Church, Many rights and actual practice. other services in segregated environ- Realities ments. However, even those with relatively good conditions for integration in Discrimination and prejudice everyday life are now finding the basic Introduction to the regions Other groups which face discrimina- resources they need being withdrawn The European context is very di- tion and who find it difficult to access as a result of the austerity measures verse and it is important to recognise the services they need include people in some countries. In the UK, for ex- the differences in the background

Department for Mission and Development 9 We will be peacemakers, building bridges among people, communities, societies, and religions.

We will empower people and communities to achieve their universal rights and an adequate quality of life.

We will address the underlying causes of poverty, exclusion, injustice and conflict.

(LWF, 2011)

In the face of human structures of competition and exclusion, we affirm that Christians are a priestly people, receivers of mercy who proclaim God’s works (1 Pt 2:9–10), among whom the vocations of all should be honoured and the service of each equally welcomed. (LWF, 2011) © Ecumenical Humanitarian Organization EHO, Serbia of Lutheran churches in the various large Protestant churches have a key before 1945. Where this was the case, contexts. We can notice several main role in welfare through regional and na- in the new post-communist conditions, groupings but even within these group- tional organisations of Diakonisches Werk, this diaconal tradition was a resource ings there are large differences. which is a major provider of health and to be drawn on. Another factor, which Normally the Nordic region is counted social services and where there is also also is important in the region of central as one, with large traditionally national extensive congregational diakonia. There and Eastern Europe, is that there are churches, but even though there are are some similarities in other Western small diaspora churches which have a commonalities, the ways in which the European countries. But there are quite different historical roots and present day churches relate to the state and the or- small churches in Latin Europe and dias- experiences. There are also present day ganisation of diakonia are varied and are pora churches in other Western European differences which are related to the state changing quite rapidly. Among the big- countries. These have also become more of development of social welfare in each gest challenges are the need to reorient significant at a time of growing immigra- country before 1945, because the post diakonia in the diversifying multicultural tion from other world regions. 1989 experiences have also mirrored context and the need to develop models Central and Eastern Europe is also these previously existing historical situ- and methods of diakonia which enable a divided reality although the Lutheran ations. For example, the Czechoslovak marginalised people to have their own and united Protestant churches to some welfare system was more developed voice so as not to reproduce victim identi- extent share their common experiences than that of Hungary and the experi- ties. A further issue is the impact on the under the centrally planned former ences of the former Soviet Republics church and diakonia of the restructuring communist regimes. However there are have also differed. (Adascalitei, 2012) of the welfare state into a more market distinct national differences, for example oriented pluralistic model which has been in some cases, such as the former Ger- accompanied by renewed requests in man Democratic Republic and Hungary, Common issues & some countries (for example Sweden) for the churches carried on their diaconal differences across Europe the churches to take over responsibilities activities but in others such as Latvia and However, in spite of the differences for delivering services. the former Czechoslovakia, organised between contexts, in the work of the The Central and West European diakonia was forbidden. This experience Solidarity Group we found many com- region includes a wide range of different had a bearing on the development of mon issues which have to be reflected contexts and includes both Lutheran diakonia after 1989. Another difference through local realities and engaged and united Protestant churches. For is the fact that in some cases, there was with. Traditionally in discussions about example, in the German context the a highly developed diaconal structure Lutheran churches in Europe, a division

10 The Lutheran World Federation Seeking Conviviality has been made between minority and instrument to compensate for declining for example. On the other hand opening majority churches, with a tendency also or non-existent state resources. diaconal services to competition and to reproduce centre-periphery depen- Another aspect of the divide that was market forces may reduce quality and dent relations. In the process of working highlighted was the difference in the also support for more ‘unfashionable’ on the renewal of diakonia, this divide resource base of diakonia in the various services. The idea of creating diakonia was questioned. The Nordic group countries. This ranges from the situation as a form of social enterprise is seen expressed the wish to become more en- where diakonia is financed mainly by to be a way forward in some contexts gaged in learning from partner churches voluntary giving and external project but may also be subject to the pressure which are located in regions with less resourcing to highly developed national to create profitable services. In any material resources, convinced that the systems where diakonia is recognised by case financial resources are needed quality of work is not simply related to the state (sometimes also through taxa- for diakonia and the main point is to be material conditions and resources. In tion structures) as a part of the system constantly aware that money can be the future, churches will probably have of social and health care, as in Germany. used as a driver to realise an ideology, to rely more on volunteers and therefore In other contexts, diakonia may also be which may be at odds with diaconal val- the need to learn more about ‘quality’ in supported by regular state grants. There ues. Furthermore, the relations between this work is important. This thinking un- are also examples where the national relatively affluent churches and regions derpinned one main focus of the findings governments, which have created large and those with fewer financial resources from the regional process, which is that welfare systems, are challenging the need to be renewed in the changing in every case the most important factor churches to take over the responsibility situation, so that resource sharing does to focus on is the rich resource repre- for delivering services. These systems all not lead simply to the transfer of work- sented by the contribution of motivated produce their own possibilities but also ing models and priorities developed in and committed people. This implies a dangers. If the state funds the service financial resource rich areas to poorer focus on the renewal of community or there is a chance that diakonia becomes areas. This problem is exacerbated congregational diakonia as important an arm for the implementation of state by the European Union (EU) border, in its own right and not simply as an policy, through cost reduction processes which also affects the level of available

Department for Mission and Development 11 resources for social and diaconal work. relatively economically successful part of primarily on a ‘message’ but much more But even within the EU there are deep the society but because of recent history on empathy and compassion leading to divisions. The change to market based or the position is changing. Still however, change and transformation. project based financing for diakonia also the church is more weakly present in creates major challenges to sustainability the more disadvantaged regions and and working culture. parts of cities. There are some significant Two approaches to developments in diakonia which are community diakonia attempting to develop strategies to deal Community based diakonia divides Renewing local Diakonia with this issue. It is important to analyse, into two main approaches: The common theme which crosses in every case, the socio-economic posi- The first approach is concerned with all regions is the desire to renew com- tion of the church as it is today and to developing the concept of a diaconal munity and congregational diakonia as notice the historical change. The ‘image’ church or congregation. Building on the an integral part of church identity and of the church maybe completely false idea of the church as a community and to develop a clear vision for this in every compared to the present day reality and developing the church’s role in the local context. This is the bedrock for the this has to be addressed. A key part of neighbourhood or parish area, there are development of other expressions of this analysis is the relation of margin- two variants of this approach. The first is diakonia which may be needed for spe- alised people and communities to the the creation of so-called ‘diaconal con- cific purposes. Even if we look at larger church and vice versa. gregations’ which are made up mainly diaconal organisations however, there is of marginalised people and the second a problem of recruiting people who have variant is to work with programmes in an active faith background, informed The challenge of a multicultural, regular congregations to create a stron- by diaconal values and spirituality. The multifaith context ger diaconal identity. Congregational more vivid diaconal activity is at the base This is an even more critical ques- based diaconal work should be based and the more normal a part of congre- tion as Europe becomes an increasingly on building connections with the life- gational activity it becomes, the more multi-faith and multicultural context. worlds of people outside the church—a chance there is of finding new motivated How does a ‘traditional’ Protestant kind of ‘outside in’ approach. paid and unpaid workers in diakonia with church relate to people with diverse The second approach, which is dia- a Christian self-understanding. In some backgrounds? This is, for example, a conal or mission work located outside contexts there have been experiments question of developing a deeper under- the church congregation or parish, starts with specially focussed programmes for standing and practice of being an open with ‘forgotten people in forgotten places’ young people in order to encourage this and affirming congregation towards or as it were in the ‘street’ or ‘neighbour- development. others with a different culture, life style hood’. Sometimes these initiatives have or faith. It also includes being receptive a small meeting place and an office to Christians who may express their located for example in a former shop ii. Poverty and faith ‘differently’ and to recognising the or housing unit. Common examples Marginalisation in the Church need for these expressions in relation to are work in urban mission grounded in everyday life in a new context. neighbourhoods and so-called street work with children and young people. The socio-economic In any case, local pastoral lead- position of the Church iii. New Emphasis on ers or in some contexts, Deacons, in The previous discussion on the Diaconal Church churches where they exist, have an position of the church in different Eu- important task in: ropean contexts can be deepened by a reflection on how the churches are Introduction 99 building bridges to the local com- ‘positioned’ in relation to the growing For reasons mentioned above, there munity in all its diversity, splitting of national and regional societies needs to be a renewed emphasis on dia- and economies. The question of where konia as a basic mark of the church. We 99 being alongside people in all as- the church is rooted and identified is could even say that mission in Europe pects of life, related to historical trajectories as well needs to be diaconal, meaning it has to as present realities. By and large the focus on listening to and accompanying 99 creating spaces and processes for church has been more rooted in the the ‘marginalised other’. It is not based learning,

12 The Lutheran World Federation Seeking Conviviality

99 enabling lay people to have the become role models showing different conal work is not simply instrumental skills to be community builders, aspects and values of life, participation as and result orientated, it emphasises youth in Christian education and church accompanying people in a process 99 facilitating reflection on voluntary youth programmes. Some Group mem- of changing their life. This may be community based diaconal work. bers mentioned their own health issues a long term commitment and to be or other crises in their personal life which continually ‘present’ with people in all had become turning points. Others real- aspects of their life. This is a different iv. Motivation, Presence and ized that exposure to a different country perspective to that often required by Participation as Keys to Practice or cultural context or to difficult world ‘official systems’ which increasingly events, had led them to more awareness focus on time-limited interventions of suffering, injustice and inequality and and prescribed outcomes which must Motivation is grounded in motivated them to become active. be achieved. In some cases this is not experience and relationships… realistic and even undermines dignity. Because people are the main re- Diaconal work requires a spirituality source in diakonia, it is important to …and in faith and spirituality which can support long term accom- reflect and enable people to reflect on Faith and spiritual values ranked paniment of people in their own right the motivation and strengths which high in the biographical motivation of and not just as ‘clients’ and this may be they bring to the work in order to clarify participants, nourishing compassion and one creative contribution it can make. the basis of service, rooted in personal solidarity. Christ as the wounded healer (See box on Dialogue & Diakonia, be- life-narrative. Based on the experience is reflected in many life stories which led low, and Menkveld, 2011, Addy, 2011) of the Solidarity Group, it is clear that to the choice of a professional career in key motivational experiences happen in the field of diaconal service. Real-life relationships. Therefore in building dia- experience helps workers to understand Diakonia, participation and power konia great emphasis should be placed others and their situations from within, Thirdly, ‘participation’ is an important on creating relationships which will be and to look for solutions from within as key to working for change. Much diaconal formative of diaconal engagement. This well as working for changes in the context. practice traps people in the position of will enable people to find their own mo- ‘passive recipient’ and places the church tivation and resources in their biography. and diakonia in a donor (power) position. For example, participants in the Solidarity Diakonia as ‘presence’ Therefore there is a need to find an ap- Group named as significant their educa- with people proach in each context which builds re- tion within family history and its values, The second aspect which should lationships and participation into all steps the relation to important people who had be emphasised is ‘presence’. Dia- of the process, both deciding and doing!

Dialogue & Diakonia This image of God is oriented to dialogue from the start. We are wanted and called to talk together and to show The Triune God enters into an inner dialogue when care with and for one another. creating humankind. God is a community by the divine Being made in the image of God means that every nature. Hence God also calls on human beings to be in person has dignity and this implies that they cannot be community with him, in the community of God’s creation. ‘used’ by others. However, our being made in the image That is why he calls human beings into life—life with him of God is also—and best—expressed in community and and life together. in the shared life of human beings. Diakonia is not an appendage to church work. Diako- For that reason the dialogical principle in human life nia is not some kind of value added. Diakonia—simply is also a diaconal principle. So the likeness to God of us put—leads to the start of biblical proclamation, human humans is an element of diaconal self-understanding. calling, human life and human community through God. Diakonia is an event that reminds us of the creation of God calls us into life with one another. humanity and is God’s creation is thus also a sign of God’s The great Jewish philosopher Martin Buber calls the diakonia towards us. tandem I-THOU a fundamental concept. And adds: I be- Bishop Dr. h.c. Frank Otfried July, May 12th 2012, Ostrava come through the THOU. And he ends with the famous (Morning prayer on the Diakonia Day of the LWF European phrase “All real life is encounter.” Church Leadership Consultation)

Department for Mission and Development 13 © Gottfried Stoppel

14 The Lutheran World Federation Seeking Conviviality PART TWO Themes for Reflection & Action

1. Vocation and resources commitment. This is change is to help people to experience important whether the person is a and live a ‘new story’. This has also volunteer, an activist or is employed to be thought through in context be- Diakonia is a faithful in diaconal service. The deep personal cause each person is also embedded response to God’s call understanding of service springs from in their own community and culture. through the other these experiences and develops in This means that often more significant reflection on unfolding practice. changes will come through working with a whole group not on working The call from God and with individual persons who are taken suffering people Complexity of ‘seeing reality’ out from the group and put into a dif- The diaconal church has a double & working for change ferent context. call—a call from God and a call from The ‘Good Samaritan’ story pro- people who are suffering, those who vokes another reflection: what does are ‘the least’ amongst us, those with it mean that those who passed by no voice, whom the powerful do not were unable to hear the call because hear. Just as Christians are called to of their concern with their religious, “....truly I tell you, just as you did serve God they are also called to serve economic, or political position and it to one of the least of these, their neighbour. The ‘Good Samari- tasks? The one who could ‘hear’ was you did it to me” (Mat 25:40) tan’ story is often cited as one of the also on the margins. The implication mainsprings of diakonia and if you look is that we have to pay very special closely, you can see that the ‘call’ to attention to our ‘position’ in diakonia. service comes from the wounded man We have to be close to everyday life by the wayside. One cannot disagree and this implies that we have also to Sympathy, empathy with that, but what is the content, mod- think very carefully and reflect on the & compassion el and method of appropriate diaconal ways in which we see and analyse Because of the significance of service in the present context? What reality. The way in which we see ‘the relationships, it is important to clarify happens if we begin to create a model other’ is framed by our biography and the basic orientation in diaconal work. for this service from the idea that the expectations and maybe shaped by We can draw a distinction between diaconal call comes from those outside theological or professional assump- sympathy (I feel sorry for you) and an the church, from those whose voice tions. Therefore we have to find ways to attitude of empathy. Both sympathy does not register among the political be conscious of our ‘frames’ and how and empathy imply that we form a and economic decision makers, those they may inhibit our relationship with relationship with another person, that who do not even figure as successful others. It is important to remember we ‘recognise’ them and may even consumers? Maybe the people in need that our expectations are geared to our form a bond with them. But there is are those who express God’s call to us own culture and context and our own a difference between empathy and (Luke 10: 30-37). story and that others have different sympathy. Sympathy involves us in In reality, the motivation to be- expectations and these will be related imagining how the other person feels. come involved in diakonia comes to their own personal life narrative. Maybe from their own experience, the from relationships and experiences If we want to work for change in diaconal worker or volunteer may have and therefore it is very important in people and communities, there are an idea how someone feels in a situa- developing and strengthening dia- important implications which follow tion of loss. On the basis of sympathy conal vocation to pay attention to the on from these reflections. We can the worker relates to the person in biographical dynamic which underpins conclude that the most fundamental their need. But in contrast, empathy

Department for Mission and Development 15 advantaged people and communities Motivation for change towards empowerment and transfor- ‘Living Hope’ is a project with two day care centres for children in Odessa. Normally, mation, it is very important to use an a central problem in diaconal work with children and young people is how to motivate excluded groups to participate or how to keep them motivated. However, we approach which has been called start- can clearly see that today, that in our context, young people lack opportunity more ing from strengths—not simply seeing than motivation. In fact the more the young people with whom the centre works are the deficits of people and communities involved in the whole process, the more they are able to change themselves and the in comparison to others but looking world around them. That’s why we changed our working methods over the years from at the whole of life and seeing those a service providing orientation to participatory methods. things which are positive. Developing Those involved in leading the centre teams are determined to implement participatory working methods in the daily activities. Out of our experience, it has been this further, it is important that dia- shown that this approach is one of the most effective ways to prepare children and conal workers learn to recognise the young people for life and that it opens possibilities for their development despite their specific expertise of those with whom family and contextual background. they work. Of course, hopefully the Now about 50% of the work in each centre is done by young Ukrainian volunteers. worker has professional expertise and But they are not only serving there. Some of them are also finding other places, where the volunteer coming from another mi- their help is needed and they can make a difference. This might be in their school, their churches, in the neighbourhood or in other projects and even with the develop- lieu may also have some training, but ment of a third centre in a village 40 km from the city. Some also volunteer in other the people with whom professionals countries such as the Czech Republic or Germany, participating in the European work are ‘experts in their own reality’. Voluntary Service Year. The hope is that over the years, the thinking and attitude of This means that if our communication the growing generation will change and they will obtain the skills and knowledge to does not recognise and work with that change the world around them. expertise, the chances are that we will Nicole Borisuk (Ukraine) miss very many important factors on which positive change may be based. involves trying to be increasingly aware to empathy and is as a fundamental We may even destroy important sur- of the experience and identity of the part of Christian love of neighbour. It vival strategies or at best demean or other person on their own terms. It is an important virtue because it is the undermine them. Examples abound means allowing the different experi- emotional counterpart of empathy and of the professional and well-meaning ence and culture, the different identity implies the active desire to work to ‘invasion’ of the life worlds of margin- to be present to us without trying to remove suffering and injustice. Com- alised communities. reinterpret it into our own framework. passion is also a cornerstone of greater In the words of Richard Sennett, sym- social interconnection and helps build pathy is an embrace and empathy an community and conviviality. Openness to ‘The other’ encounter. As he puts it ‘Sympathy Another implication of this line of overcomes differences through imagi- thinking is that the kinds of relationship native acts of identification; empathy Starting from strengths which are implied by diaconal empa- attends to another person on his or her If diaconal workers and volunteers thy and compassion should, as far as own terms’. He goes on ‘Sympathy has want to work with marginalised or dis- possible, be unconditional and ‘barrier usually been thought of as a stronger sentiment than empathy, because ‘I feel your pain’ puts the stress on The world in one Parish Angered is an area of Gothenburg with 50,000 residents of whom about 75% are im- what I feel; it activates my own ego. migrants from all over the world. In the local parish where I work, 90% are immigrants Empathy is more demanding because or children of immigrants or refugees. Many of them come from Iraq, Somalia, former it demands that the listener has to get Yugoslavia and Syria. To meet the world in the same area is in many ways fantastic out of him or herself’ (Sennett 2012). and exciting, but it also leads to huge social challenges. Compared with many other With an empathic approach, we do countries in Europe there is not so much poverty in Sweden, but the relative poverty not imagine that ‘we are like the other’ is growing and that is obvious in our area. In the church you can buy second hand clothes and we have a café. If you need food, we also supply that but our main activ- but rather, we are in a way curious ity is working together to try to find empowering solutions for a lasting change. We about the other. Empathy is vital in work hard to find well-functioning methods to recruit, train and work together with community diakonia because we are volunteers in diaconal work. This networking among people might be the most crucial dealing with difference all the time. part of my work. God calls all people to diakonia! The feeling of compassion is linked Gunnel Claesson (Sweden)

16 The Lutheran World Federation Seeking Conviviality free’ as people are accompanied in their life situation in an open-ended way. Diakonia has no expectation of a ‘return on investment’ or a necessary ‘prescription’ for the outcome. Indeed, it is often the case that those involved in diakonia received unexpected ‘gifts’ maybe of understanding or perception from those with whom they work. Dia- conal service is not a ‘one way street’! Going back to the story of the ‘Good Samaritan’, a further implication we can draw is that we should not readily assume which persons will have a vocation to serve. In the case of this story, it was an ‘outsider’ © LWF/Anli Serfontein who had empathy and was moved by compassion. So in diaconal work we should not construct ‘one-way streets’ where the workers and volunteers are are themselves living with problems programmes are developed which do the caring actors and ‘the others’ are or facing issues and who begin to not correspond to real needs or exist- seen as (passive) recipients. Part of support each other and take action. ing cultural or religious norms. This the transformation process involves However it is important to emphasise means that those involved in diaconal recognising the potential of ‘clients’ to that all congregations should have processes at different levels have to become active participants, volunteers the priority to be diaconal churches find ways to be sensitive to the situa- or activists. This can clearly be seen open and affirming to ‘the other’ and tions and not to be prescriptive based both in diaconal churches made up supporting voluntary action. On the on well-intended external criteria. of people normally seen as recipients other hand diaconal organisations When constructing criteria for project of welfare and those who are lack- and institutions can also learn from funding, it is important that donors ing rights and also in approaches to the approach being advocated in this and funders recognise the different diakonia based on community de- paper and can support transformative contexts and create frameworks which velopment or community organising. processes which are based on similar have expectations related to diverse Diakonia assumes that there can be ideas. We can speak of one mandate contexts. What can be achieved in one a mutual relationship between helper and two profiles in this case, but too context may be much more difficult and helped and of course that at one often diaconal organisations with their in another. More attention also needs moment a person may be either or specific structures and forms become to be paid to developing processes both! This viewpoint is essential in separated from the ‘life-world’ of the which enable actors in congregational changing the image of the diaconal people they set out to serve or even diakonia to feel confident in relating to worker or volunteer and in opening from local congregations and parishes. situations of otherness before starting up views of diakonia as social action, their work. advocacy and campaigning with and The involvement of diakonia in on behalf of people and marginalised Diakonia is involved everyday life aims at fullness of life groups and communities. in everyday life! for all! This naturally leads to creating Developing this idea, we can conviviality because it leads to building see that one of the questions which relationships between different groups Diakonia is for all! diakonia has to address is that very and communities and it is on this that From this introduction we can often diaconal actors are ‘distant’ we now focus. see that there are a wide range of from the life world and actual situa- possible actors in diakonia—there tion of the people and communities may be motivated individuals who who are excluded or marginalised. volunteer or persons and groups who The consequence is that sometimes

Department for Mission and Development 17 Diakonia is a faithful response 99 Who will do the work? Between professional ap- to God’s call through the other proaches and voluntary commitment?

99 Diakonia is in itself an expression of faith in God’s 99 How can we develop volunteering in the neighbour- presence, in the ‘other’, the one who is marginalised or hoods? And how do we resource and accompany ‘different’. What does this mean for us today, in Europe? volunteers and activists?

99 In secularizing and multi-religious contexts, how do 99 In the midst of all the diverse challenges, how do we we address the new questions arising regarding the decide which groups and issues we are going to focus involvement of and working together with people from on, in our respective contexts? diverse backgrounds of faith and outlook?

2. Conviviality It may also carry connotations from the contemporary context by Ivan an imagined past situation when Illich to refer to the idea of creative people remember bygone village or relationships between people and Diakonia is an approach urban neighbourhood life or of norms people and their environment (Illich to life in community drawn from different religious tradi- 2001). He contrasted conviviality, tions. Because of this community which he saw as a free give and take may also be a factor in oppression. between people as they create their Community & conviviality Therefore, whilst agreeing that we are own reality, to the mechanical and Diakonia is, as we have seen, seeking life in community as a basic conditioned responses to demands rooted in congregational life and con- factor of diakonia, we also have to be made on people by others with power. gregational life is community life! Yet careful to choose our understanding Nowadays, conviviality is also used as communities can be exclusive and of community in a way which encour- an alternative concept to multicultural- can build up walls which prevent them ages openness to the other and which ism because conviviality refers to the from relating to people from ‘other’ allows also for internal diversity. For everyday interactions and practices communities. Community also has these reasons we have focused on of living together across diversity and a number of different meanings—it conviviality as a key word. Conviviality without domination. can be linked to place (the village or refers to the art and practice of living Conviviality is based on: neighbourhood) or interest or identity. together. The word was first used in 99 Relational nature of the person, in distinction to a view of the person which is based on possessive individualism,

99 Respectful views towards people and communities which are ‘different’,

99 Reciprocal relationships of give and take between people as a foundation for life together.

Conviviality emphasises the building of creative relationships between people which recognises interdependency and which promotes companionship (related to the growing sense people © CoS/Gunnel Claesson express of being ‘lonely’).

18 The Lutheran World Federation Seeking Conviviality

ders or fences which prevent us from Tackling Racism doing creative work for change. In fact ‘White people must listen very well to the painful racist experiences of black people in our such assumptions or hidden prejudices society. Black people can help white people to find ways to join in the struggle against racism. The building up of sustainable communities starts with people’s needs, strengths, are ‘visible’ and will be ‘mirrored’ in the and beliefs, and with public discussion. The place to hold these may not be the church behaviour and response of the other itself, but where there are people who know about suffering and getting up again! To people concerned. However it should be build such communities we need all the gifts and qualities that people and traditions emphasised that we are not proposing an have. We need old people because of their long-suffering patience, children because approach which implies giving up one’s of their cheerfulness, migrants because of their solidarity and hospitality, refugees and own culture and identity but of bringing outlaws because of the strong survival systems they have developed. We need to learn conviviality, living together where people are. Then we shall find together the solidarity them into a dialogue with others, which that we need for sustainable communities, in which we can resist difficulties, fight maybe leads all to change. This approach against injustice and racism, and experience a really inclusive, diverse society. And I to living with diversity may be one of the believe that this will bring a lot of joy and thankfulness back into our European churches.’ most important ways in which trust can Ina Koeman, (Belgium) European Diaconal Forum be built and the fear of the ‘other’, which sometimes may even lead to violence if The origins of the word conviviality timescales and this mentality can in fact not dealt with openly, may be addressed. lie in the historical period in Spain when also be a mirror of cultural mechanisms In this way, professional, voluntary Christians, Jews and Moslems lived to- that exclude people. One reason for this and congregational diakonia is a visible gether until the end of the 15th century. It is that financially driven efficiency models Christian witness standing for the worth is a very useful concept to frame our work restrict the amount of time which can be of all human beings as made in the im- for creating liveable cities and villages in ‘spent’ with each person. Often the goals age of God. It is a fundamental building a context where there are many differ- of the work are also predetermined and block of social change because we know ent communities living side by side—for conversation is then pushed into the that marginalised people and groups do building society in diversity. If we use frame of a time-limited meeting. Basing not often engage in civil society, partly this idea as a basis for diaconal practice diaconal practice on ‘conviviality’ en- because they have no experiential basis we will come to a new understanding of compasses the idea of building creative of working together to achieve common the basis of relationships in conversation, relationships which result in activities goals, beyond everyday survival. In some which takes time to be alongside people which are not pre-determined. This en- contexts, belief in self-worth and trust in in everyday activity, creating space for ables the production of new knowledge other people have been so undermined developing the ‘art and practice of living and new actions, maybe even new ways that basic relational strategies are fun- together’. This can include simple activi- of living together! Such an approach to damental. Without this life-world based ties such as preparing food and may lead building trustful relationships enables engagement there is no lasting change. to other more complex actions which may people to identify their own common However it also means a reappraisal of in turn create new alternatives or may themes and tasks and to work together. the models of diaconal professionalism involve people organising and supporting In contexts where the tradition of people and even of pastoral professionalism. The each other in work for change. This has working together has been lost, time appreciation that diakonia is a way of life implications for training, development has to be taken to gradually build up should provoke a reflection on the secular and support of diaconal workers and for trust relationships through conversation professional models which diakonia ‘bor- the financial support and resourcing of and confidence building actions. It is rows’. The close working with people in diaconal work because in this experience also important in areas where political all aspects of life means that ‘boundaries’ based and inductive approach outcomes change does not seem to be likely, but have to be dealt with in a different ‘non- cannot easily be predicted. where change can be made on the local formal’ way (not regulated by office or level, by treating people with dignity and centre opening times for example). developing new ways of working together. Using time and conversation This approach cautions diaconal workers in Diakonia against stereotypical presuppositions Diaconal Church One of the main issues this approach about the behaviour of particular groups, This understanding of diakonia involves is a consideration of the use of for example young people or immigrants. approached through the concept of time and conversation. In conventional If we work with people about whom we conviviality supports the concept of project design, the framework is often have negative assumptions, however diaconal church or the creation of built around defined objectives and much we try to hide them, they are bor- open church meeting points. It is also

Department for Mission and Development 19 Diakonia is an approach restoring conviviality with those living in situations of to life in community vulnerability?

99 Christian identity is built on and in community. How 99 How can diakonia become a motivator and thought can we strengthen the understanding of Christian changing movement which brings visibility to Christian witness becoming alive in working together with other witness, in the broader community and society? actors, for better community? 99 How will it be possible to sustain diakonia in contexts 99 Diakonia is a life style, as consequence of Christian of financial crisis in churches and the wider economy? faith—how can we bring today’s managerial and profes- How are we able to strengthen the identity of Diakonia sional requirements into dialogue with Christian values? and give it space, also in church structures, as the ‘liturgy after the liturgy’? What does it mean to be a 99 What will strengthen churches’ integrating capaci- diaconal church? ties, i.e. towards creating good neighbourhoods and

similar to the experiences with urban the work of such local centres, or en- excluded groups and it is on this ques- mission in the Netherlands, which is gaged local churches the connection tion that we focus in the next section. based in neighbourhoods, usually with between mutual aid and social or po- a small centre, but which starts with litical action is easier to make because ‘presence in the everyday life-world’ of of the trust relations which are built up 3. Justice people. Very often the role of a volun- over time. Critical roles for diaconal teer in diaconal work is clear because workers include community building a person with resources, maybe of and making connections between Diakonia promotes time, is involved in supporting another different groups and interests. There equality and justice person or an activity. But in neighbour- is also a strong emphasis on network- hood based activity, the volunteer may ing and bridging with other institutions also be someone who is in the same and organisations in the field. The Diakonia and issues of injustice situation as the group or person who worker is a combination of organiser, A key role of diakonia is to focus on needs help. The whole group may spider and supporter. Furthermore this people and communities who suffer become active in working for change perspective on diakonia is supportive from injustice and exploitation. This and in this context; the distinction be- of ecumenical and interfaith working. work is grounded on direct engagement tween the traditional volunteer role and However, as we have noticed, diako- with people who are marginalised, for that of an activist working for change nia has a special concern with margin- example people who are out of paid em- is blurred. People may be in different alised groups and it is important not only ployment or who are under-employed or roles at different times because the to focus on relationships in the locality who otherwise suffer from bad working activities are rooted in everyday life where relationships with people are the conditions. Other important justice and voluntary workers may take on direct concern. The vocation of diakonia issues which diakonia has to address many different roles. On the basis of is to secure justice and participation with include the rights of immigrant and minority groups, people with disabilities and especially the rights of people who Homeless People organising themselves are not legally recognised. A group of homeless people and street activists in Niedersachsen, Germany had In general terms the focus of dia- begun to organise themselves. With support of Diakonia they managed to build up a konia on justice issues follows three network called Armutsnetzwerk e.V. (Poverty Network) and create an internet forum main lines: with political, legal and practical information for homeless people. They network and The first stems from the focus on database they founded can be accessed from every internet café and from every social worker’s office (www.berber-info.de). Members of the network are delegated people who are marginalised or who are to the European Anti-Poverty Network (EAPN) and are in touch with other attempts in some way disadvantaged. Based on to build self-organisations of homeless people in other countries. the understanding that all are made in Peter Szynka (Germany) the image of God and are valued equally

20 The Lutheran World Federation Seeking Conviviality regardless of their status, class or abili- ties and therefore cannot be denied the Single Parents Fight against Child Poverty A group of single mothers and fathers in the village of Uslar in Niedersachsen, Ger- basics for a life in dignity, diakonia has many were worried about child poverty and the future for their children. The German to work directly with those who are mar- government had introduced a so-called ‘Education and Participation Package’ (Bil- ginalised in order to address their needs. dungspaket) which was meant to change the situation of poor children for the better. But meeting needs has to be done in a However, accessing the finance involved a very bureaucratic process and so most way which enhances the dignity of all of the money did not reach the children. In autumn 2012 the parents’ organisation the people involved and which enables decided to go to Berlin to confront the politicians of the national Government with the poor outcome of this ‘Package’. The group also decided to symbolically return the them to participate in addressing the is- ‘Package’ to the sender. In Berlin, the group organised a public hearing, supported sues which affect them. For example, it by Diakonia, to advocate their case for a change and to hand the ‘Package’ back! is not only a question of food but of how Following this and other actions, the government improved the programme. food is shared and how the context of Peter Szynka (Germany) sharing food promotes conviviality which includes action. to different ‘levels’ of decision making of the church with local ‘Associations The second main line stems from in societies from local to national and of Unemployed People’ in Finland); in this. Social justice is also about par- international institutions. others it is more difficult. Nevertheless ticipation. Meeting basic needs is Local diakonia should be based the key point is not just to work with fundamental, but it is also important on all the three lines of meeting individuals or even groups but also to to enable all people to participate in needs, promoting participation and address the structural causes of the political, economic and cultural life. advocacy for policy change and can problems of inequality and injustice. The problem is that financially and impact on each of them. In some This is one of the reasons for stressing resource poor people also lack time contexts, we have seen in the work empowerment and the need for the and resources for civil participation. A of the Solidarity Group, that it is pos- church and diakonia to work with and functioning democracy involves wide sible to create services in ways that not only for marginalised people. The participation in the institutions and foster the self-organising and action slogan of ‘nothing about us without us’ processes which affect everyday life. of the participants. The wider society coined by activists in the movement of The third main line is to press for benefits from this as people often people with disabilities is relevant to the implementation of political and classified as passive become active. this work too! economic policies which ensure that Furthermore, by creating a strategy the resources of society serve the for change, diakonia with others, can common good of all. This means that overcome pessimism at the local level Diakonia does not discriminate economic and political powers also and begin to open up participation in The presence in Europe of people should be responsible for the wellbe- contexts where it seems to be unlikely. with few, or minimal, social and ing of all and for the care of creation. The concept of human rights economic rights, presents a conflict It has been remarked that we not only together with diaconal self-under- because states that have signed up to need to meet the immediate needs of standing also implies that diakonia the majority of declarations of human people but also to work for a society is able to ally with other civil society rights may deny the fulfilment of those and economy that does not produce organisations to both provide support rights to people within their borders. poverty (interdiac, 2010). and to campaign for change. As the af- The churches and diakonia cannot ac- Recent studies by the UNDP in termath of the financial crisis impacts, cept this double standard and have to Central and Eastern Europe and the the role of diakonia in defending social respond to the suffering and injustice CIS region have produced a model and economic rights assumes even caused by this clash of the concepts of for overcoming exclusion which em- more importance. However, the ways rights by providing services, advocacy phasises three interlinked dimensions: in which diakonia and the church work and campaigning. The more societies economic exclusion (work, social with people facing the consequences are split, the more diakonia has to ally income etc.), access to quality health of extreme inequality and injustice itself with the people who have lost and social services and education have to be adapted to the context and out in this process and who, especially and opportunities for civil participa- the possibilities. In some countries in the present time, are called upon tion. All three are essentially linked the church in combination with civil to pay the price of rescuing financial (UNDP 2011). This self-understanding society will have means of access to institutions. This is a kind of forced tales into account the need to relate decision makers (for example the work sacrifice and according to Christian

Department for Mission and Development 21 Diakonia promotes 99 Diakonia is committed to deal openly with ethical equality and justice challenges, but how do we deal with a situation where working silently may be a basic requirement to support 99 How do we take up responsibility for sustaining justice, vulnerable people (for example in working with people as individuals and churches? without documents)?

99 Diakonia is a voice advocating for those who suffer 99 What are the elements for a constructive relationship injustice. Who should diakonia address, with and on between church/diakonia and the state at a time of behalf of those who are not treated justly? reducing resources and changing values?

99 How do we avoid simplistic answers to contextual complexities? self-understanding, no one should reflected not only in diaconal work and 4. Dignity any longer be forced to sacrifice them- not only on the margins of the church, selves for the good of others. This is but rather diakonia has the task to bring one of the meanings of the cross and them to the heart of the church’s life on Diakonia opposes resurrection. every level. consumer society and The question of justice also comes As well as the overall conditions market driven economy to the heart of church and diakonia be- in the society, which have to be ad- cause it challenges all situations where dressed by diakonia, the underlying the churches are selective in deciding values which inform economic and Introduction—A consumer led whom to help and it also challenges political decisions are of great impor- and market driven society? diakonia to practice participation and tance. This is because at the moment, It was already in the 1970’s that non-discrimination in all its activities. the values behind the present form of churches in Europe began to register Diakonia cannot fight for justice and the market economy form the underly- the growth of a consumer society which equal treatment if it and the churches ing culture and shape social services, was strongly shaping personal and do not also practice justice in their health and welfare. The consumer cul- community life. The expectations of ev- structures and activities ture celebrates choice for those with er-rising consumption and the growing The skills which diakonia needs resources but the tendency is to limit market in new technology—especially to further develop in future include choice for people and communities on communication technology—have had advocacy and campaigning with and the margins. So now we turn our atten- a profound effect on employment and on behalf of others and also working tion to the question of human dignity in social relations. The breakdown of the with civil society partners for common the present economic context. former centrally planned economies objectives. Justice issues should be central to the ecumenical action of the churches and action should offer practical support, including the provision of ‘hidden services’ where appropriate, but support is not a substitute for political action to remove the causes of injustice. In all dealings with this matter, the work of diakonia should not be based on the concept that the church is an adjunct of law-giving and enforcement, but that its work is based on grace and the recognition of the ultimate worth of each person. These issues, which are growing in importance, should be © Peter Szynka/Diakonisches Werk Oldenburg

22 The Lutheran World Federation Seeking Conviviality

product innovation. A society based on of their personal income and wealth. rampant consumerism leads to stress, Dignity in neo-liberal terms is founded “The Spirit of the Lord is upon unsustainable personal and household on an individualistic view of the person me, because he has anointed debt and reduces the time available and focuses on autonomous decision me to bring good news to for relationships and reflection. The making and a person’s responsibility for the poor. He has sent me to emphasis in the Christian teaching on their own (economic) welfare. In Chris- proclaim release to the captives greed as a fundamental sin is related tian terms dignity is a more relational and recovery of sight to the to the fact that desire is without limit concept, which while not denying that blind, to let the oppressed go and it is this limitless consumption people are responsible and should be free, to proclaim the year of the which is now celebrated, but which able to make choices in life, recognises Lord’s favour” (Lk 4:18-19). has led to the growing poverty of the interpersonal grounding of decision people and communities across Eu- making. Furthermore, dignity in Chris- rope. One implication of this is that the tian terms in grounded in the fact that opened the whole European space to present economy and the underlying the person is created in the image of consumer pressures. In the experience economic model is an important focus God and the love of God extends to all. of the Solidarity Group, the combination for the engagement of the church and This implies that systems should not of consumer values and the pressure especially for diakonia. damage the dignity of people, whether of financial markets have contributed We headed this section with the they are systems of care or of employ- to the splitting of society, especially one word ‘dignity’ and by this we would ment or financial systems. The focus between a smaller group of very affluent like to explore the link between dignity of the diaconal understanding of the people, and a growing number living and welfare. This is also relevant, be- person is on relationships and creation in poverty across the region. This con- cause in many discussions of poverty, care. The putting of markets (especially tinual growth of inequality is antithetical one of the links made is between financial markets and markets which to the promotion of the common good poverty and human dignity. It is taken speculate on commodities which are of all. Previous generations had expe- for granted that everyone should be basic needs, such as food) ahead of rienced shortages of even the most treated with dignity, but dignity is rarely human need is a form of idolatry which basic goods and services and lack of defined in policy or operational terms undermines dignity and should be ex- resources to meet basic needs. These (Addy, 2011). posed for what it is. This has become conditions have now returned to some even clearer in the aftermath of the regions and for some groups in Europe. 2008 financial crisis. Critical new factors are the drive to keep The implications of the consumption led demand growing (not inclusive love of God for all relating this to basic needs) and the per- The inclusive love of God for all Consequences for ceived priority of restoring the finance stands in sharp contradiction to all welfare and diakonia system. This means that very often of- self-definition of persons through the As a consequence of the implemen- ficial efforts to deal with the economic capacity to consume and the growth tation of neo-liberal policies, the welfare situation create more poverty and do not address basic needs. Recently, global financial crises and environmental disasters have The formation of a consumer so- dramatically exposed the underlying scandalous greed—of seek- ciety has an impact on people’s self- ing profit through any means, and at the cost of our fundamental understanding because it is based on humanity. ever increasing stimulus of people’s desires, which are actually endless, As a faith-based organization, it is crucial that the LWF commu- in comparison with finite basic needs. nion speak to greed, which at its root is a deeply spiritual matter In consumer driven economies and (cf., Luther’s discussion of the First Commandment in the Small societies, personal identity and fulfil- Catechism). Systemic greed dominates, enslaves and distorts ment are linked to the consumption God’s intentions for human communities and for all of creation. of certain goods and services. This This is in direct contradiction to the petition “Give us today our in turn creates a view of fulfilment daily bread,” which is based on the conviction that there will be and ‘the good life’ which is based on “enough for all.” (LWF, 2010) insatiable desires and compulsive

Department for Mission and Development 23 Diakonia opposes the consumer 99 How can we address the contextual complexities which society and market driven economy cause the ‘splitting’ and differentiation in society?

99 How can we transform the consumer society and 99 Churches are part of the market system and of society, market driven economy, which are factors of margin- its culture and structures of marginalization. This raises alization and at the same time create a real basis for the question as to how the church can be in solidarity people’s livelihood? from a position of being privileged.

99 What constructive ideas can diakonia offer to resolve 99 Where does diakonia find open spaces for developing the present world’s economic systemic deadlock? its responses? Do Christian values and practice offer alternatives to market driven economy? 99 How can diakonia contribute to a world with more justice and love?

state is also being transformed through in Latvia, under pressure of market Furthermore, the values under- market mechanisms and competition. driven solutions, the state privatised pinning the consumer oriented and This means that the church and dia- flats. People were thinking about market driven society are increasingly konia are more and more in danger of freedom of choice and imagining informing the policies of social welfare, being ‘captured’ by economistic ideas. that a flat would provide security and health and education. Therefore the We are witnessing the dismantling many people bought their flats with overarching social values impact on of social systems which have been bank loans. The consequences were, the work of diakonia, especially where developed over long struggles in the firstly, that the state divested itself of the work is supported by public funds. past and the reduction in welfare for common responsibility for housing and The concrete impact of these ideas on people in countries where welfare secondly, when the economic crisis hit, diakonia is to push for market driven has just begun to develop. When we many could not maintain payment of solutions and cost effective services emphasise dignity as a key concept for their loans. This is one reason why so which can transform models of prac- us, it implies the fact that all people, in- many people sought even low-paid tice. Interventions become time limited cluding those who have no stake in this work in other countries. They were in and mirror mainstream institutions market driven economy also deserve to a kind of personal debt crisis and in which have to focus on goals which are be treated with total respect. Centring the end had no choice. accepted by the social and economic our understanding on dignity means that each human being, as created in the image of God, presents the same ethical demand as any other (Lévinas, 2006). The fact that this is not so, calls for a committed response from diakonia and the churches both on the practical level, with the people who are losing out and on the political level, to change the priorities. It has implications for the quality of diaconal and social service and for public policy. Diakonia cannot rest content with the role of simply supporting the growing numbers of people with diminishing resources. In practice, this dominant ideology creates homelessness, splitting families and creating human suffering.

For example, after system change © Peter Szynka/Diakonisches Werk Oldenburg

24 The Lutheran World Federation Seeking Conviviality systems. In some contexts diakonia and the churches are resisting this role by using a mixture of creating alternative models of practice and campaigning for change. In diaconal thinking it is not possible to work with marginalised people on a purely instrumental model, there are no time limits or success criteria which can be applied to the expression of the love of God and God’s grace (Menkveld, 2011).

Innovation and resistance The strategy of diakonia and the churches has to encompass both innovation and resistance. It is important to work with civil society to create © ELCL/Martins Urdze new social and economic alternatives which enable people to survive and The Apple Festival, Liepaja, Latvia build capacity. Diaconal and church A big event in the life of our congregation is the Apple festival. Someone called it a centres should develop their role as chain reaction of giving. It’s just one time each year before Thanksgiving, in October. open spaces for innovation and policy More than sixty farmers donate their products—vegetables, fruits, jam and bread. At development. Out of this experience the apple festival we distribute them for a donation. The collected money is given to the churches should use their capacity support groups of people with disabilities in the rural areas around Liepaja. There is to impact on national and international much singing, joy and music around. The whole congregation is involved with different activities. Later on we also invite the farmers to a social afternoon in our church. policy. The church and diakonia also Martin Urdze need to model new responses by developing their own internal life in a just and ecological way. The open question which we now face is to work out ‘how this economy can be transformed and yet enable the creation of a real basis for people’s livelihood and well-being’?

Department for Mission and Development 25 © Gottfried Stoppel

26 The Lutheran World Federation Seeking Conviviality PART THREE Re-forming Community Diakonia

1. Starting Local 99 campaigning, advocacy and lobby- Vocation ing with and on behalf of those in need, in the broader church and Introduction society, Diaconal vocation is grounded in congregational life… In spite of all the differences of context 99 team building, networking, and When we examined the experience and experience, the representatives in- dialogue. of the group, as reflected in the section volved in the ‘Seeking Conviviality’ pro- on vocation, we rediscovered both the cess agreed that priority aims include: Organising learning programmes and importance of relationships and the education as well as research is also need to focus on the local level. It is a 99 engaging in empowering and trans- a priority and should be oriented on truism to say that the development of forming service with marginalised issues raised in this paper. Below we diakonia depends on motivated people groups and communities, follow up the key points addressed in and it is clear that in this development the second part of the paper and trace the role of the congregation or local 99 discovering the potential within them through into practice. Christian group is critical. If a congrega- such groups, enhancing compassion, reciprocal respect and justice, Cross Congregation, Liepaja, Latvia 99 improving the quality of life in mar- Our main idea is that diaconia is not just a section among others in the congregation. It ginalised communities, has to be present in all aspects of the congregational life, beginning from Sunday morning, where the children who often come from disadvantaged families get a meal, and ending with the choir that regularly sings in a home for elderly people. Over and over again we have to 99 raising awareness of people’s situ- ask ourselves how can our groups open up for people in need and not be just self-serving. ation and working with them for The congregation has 115 members. Many of them participate in diaconal activi- change. ties as volunteers. From time to time we have had several projects but the finance is limited to a period not longer than two years. Afterwards we have to wait again The Gospel, and the hope and faith for some years for a new programme. In the meantime we try to promote self-help activities. The projects can help disadvantaged people to get new skills and some of it gives, sustains diaconal workers in them become confident enough to register and sell their products. We try to support their endeavours to motivate volunteer these people by finding markets and providing training. Occasionally, we organise commitment, activate local congrega- meetings where people can exchange products and services. The personal contact is tions and communities and to support very important to build up trust. Out of this work many people have become interested action for change. in the congregation and also become members. Working methods vary, depending We have a church and a parish house which are open for several non-governmental organisations (NGO’s) and self-help groups to meet. It is very important to build the on the respective diaconal service network of NGO’s working in the social sector. We regularly meet with politicians and and include: municipal workers and we do advocacy work. Also our centre helps other congregations to develop their diaconal work, for example by providing training for voluntary workers. 99 having a sustaining presence in local In order to get access to funding the congregation founded Liepaja Diaconal Centre communities, close to everyday life, as an NGO. This also allows us to include people who don’t want to be a member of our congregation, but nevertheless are interested to support our work. The aims of the diaconal centre are to: 99 encouraging people’s participation • offer socially disadvantaged people, especially people with disabilities, in the city and community development, and region of Liepaja material, medical and spiritual help, • strengthen the community and self-help efforts of all the inhabitants, 99 counselling and coaching of indi- • support diaconal activities in the Christian congregations of the Liepaja region. viduals, Martin Urdze (Latvia)

Department for Mission and Development 27 tion has Diakonia as a central aspect of its life then it is more likely that people will be enabled to develop their own vocation. An inclusive, open and affirming congregation is more likely to foster diaconal vocation among its members because it will be seen as natural and not as some specialised action. Diaconal vocation may be, to use a traditional phrase, ‘caught not taught’ by being in such a supportive milieu. This can be enhanced by ensuring that all the aspects of church life, such as learning programmes for confirmation include a diaconal emphasis and an exposure to Christian social action. For © Gottfried Stoppel developing diaconal vocation amongst young people, special programmes can be developed on the local level and lead to participation in such ini- 99 From silent diakonia to prophetic the role of service users or recipients, tiatives as the ‘Diaconal Year’ in the diakonia. but to see them as participants and country or abroad. But these must be contributors—as having their own grounded in a diaconal culture or they (Adapted from a model created by strengths and potential. remain an option linked to a stage of Grytnäs Parish, Sweden) On the other hand, many people life, not integrated in the whole of life. who have no explicit Christian faith Guidelines such as these can shape become involved in diakonia and congregational life and provide a given a context where there is open …but it needs a clear background for a diaconal culture. reflection on the work and a link be- strategy for development This spans the full spectrum from tween worship and diakonia, they may Secondly, congregations should worship to social action and includes also become Christian believers. As have a strategy for developing diakonia decisions about the use of property one member of the Solidarity Group with clear goals. Here is an example and its accessibility to different groups pointed out, ‘the ability to do good is adapted from Swedish experience: and the different programmes with age rooted in the fact that people are cre- groups and identity or interest groups. ated in the image of God’, therefore it is 99 From the church as an ‘association Through such a process we can see no surprise that the vocation to serve is for mutual interest’ to a church that that diaconal vocation is not only a a common human characteristic. This corresponds to actual social needs, personal issue but is grounded in the leads to two conclusions—firstly, dia- vocation of an entire congregation. konia should seek to collaborate with 99 From a church that supports some all people and organisations which individuals to a church that sup- have a similar vocation and, secondly ports many groups of people, Personal motivation it is helpful not to limit ourselves to the should be nurtured traditional idea: first the call of God 99 From a church that exists for a mi- Empowering and transformative and then the call of the neighbour. As nority to a church that recognises diaconal approaches can enable Luther emphasised, love of God and and acts with many minority groups, people who received support and care love of neighbour go together. Some- to become actors in their own right. times the call of God comes through 99 From trying to fill the (growing) Very often the motivation is rooted in the neighbour and sometimes the call gaps in public provision to shaping struggling with personal issues and of the neighbour leads to the call of public provision and collaborating seeing that others have similar prob- God (Collins, 1994). with civil society and public bodies lems too. It is important for this and Each person, when they reflect on where appropriate, other reasons not to trap people in their biography and their motivation to

28 The Lutheran World Federation Seeking Conviviality become involved in diakonia, finds that does not create resources. The idea outside the congregation. This is to be they have a specific understanding of of the human being as one who both seen in congregations in marginalised service. It is related to their experience gives and receives is fundamental to neighbourhoods of large cities, in and to ideas which they have taken diaconal service. congregations with a migrant back- up from their surroundings in church The second pitfall is in assum- ground and in congregations strongly and society. It is very important not ing that human need can be met linked to diaconal work. Much of the only that people are called to diaconal according to fixed models and fixed existing literature about congregation service but they reflect on the model timeframes. Project funding tends and diakonia misses the point that of service which is nearest to their increasingly to favour time limited these inclusive congregations embody experience and self-understanding. and outcome related processes but diakonia in their very being. In a similar way, congregations and it may be that for some people long diaconal organisations need to reflect term involvement is necessary and the on their ‘service model’, especially at a outcomes prescribed by the dominant Conviviality time when there are rapid changes in groups may be either unrealistic or the actual context and in the financing inappropriate for many reasons. Just of welfare in each society. Of course as diaconal vocation is linked to biog- Conviviality as the art and for different situations, different forms raphy and motivation—and therefore practice of living together… of service are needed and maybe to expectation—so is diaconal service. Choosing conviviality as the core different knowledge and skills also. A The key word is grace—the unex- concept through which we are devel- good match between personal ideas pected gift -which often comes from oping diaconal thinking and strategy and models of service and organisa- the ‘least’ and surprises those who are builds on the importance we have tional models probably means that the involved in paid and voluntary diakonia. already identified in building up re- worker will be less likely to become a lationships in the congregation and victim of burnout! This is especially im- with wider society, as a springboard portant when thinking about personal …and includes diakonia for diaconal action. It already brings diaconal work and seeking people for of the marginalised with in ideas which are critical of the domi- more specialised voluntary tasks in the marginalised nant individualistic view of the person diakonia such as working with people Much thinking about diakonia is and emphasises the importance of in prison or with more severe problems, based on the assumption that the relationships. As the ‘art and practice for example with mental illness. church congregation is in a position of living together’ conviviality provides where it has financial and other re- an approach to diakonia grounded in sources and that the people of the everyday life. This should also affect Diaconal service begins church are relatively advantaged com- the liturgy, opening it to concerns close to everyday life… pared to people around who are in of and participation by marginalised In the work of the Solidarity Group need. But in the experience of the people and groups, where this is we have developed the understanding Solidarity Group we have found that appropriate. The emphasis on ‘living that diaconal service must begin close there are diaconal congregations, together’ implies a change of service to the everyday life of the people. It is made up mainly of people who would model towards activities which are based on seeing people whole and be described as ‘in need’ who are able reciprocal and where all are ‘givers not just as problems and starting from to provide support for each other and and receivers’ at different moments. It their strengths and expertise. Diaconal to include people in a similar position implies a ‘horizontal’ rather than ‘top- service should avoid two pitfalls. The first is that of assuming that problems can be neatly defined from outside Migrant’s Congregation, Geneva and solved by an approach which de- The congregation invites resource people from the organizations who provide support livers the service without involvement services to migrants who do not have the right to access normal public services, such as the health service. They also share information about the social rights which exist of the people concerned. This is the even for those without documentation. Through this kind of sharing in community route to dependence on workers and the congregation supports the growing inner security and orientation of people who volunteers and eventually to overload before felt insecure and vulnerable. This inclusive approach extends to participation and burnout. Furthermore, it creates in the leadership of the liturgy which enhances dignity and leads to empowerment. passivity among service users and Eva-Sibylle Vogel-Mfato (Switzerland)

Department for Mission and Development 29 down’ model of communication where all can contribute ideas and practical Act Fast, Act Local According to a proverb if you help fast, you help twice! In 2010 there was a serious action according to their possibilities, flood in Hungary, especially in the North, and the South-Eastern regions. Within 24 skills and strengths. hours the local Lutheran volunteers and professionals were in the field (Csikóstőttős- Tolna District) helping the local people with warm meals, blankets, cleaning supplies, and other priority supplies. In a short time a more than 25,000 Euro was provided to …is a key to affirming different helping people to clean their houses, to buy new furniture and building materials, etc. identities and sharing resources With the local church’s help 22 houses were renovated in a very short time, before any state donation or help arrived. During those hard weeks people experienced the The situation in Europe is marked spiritual and financial encouragement of the nearby congregations and institutes. In by ever increasing diversity and one fact this is just one example of how local congregations and diaconal institutes have of the most important challenges is to collaborated. For example in several places, including Dombóvár (South-Western create living spaces where different region) local congregations organise food for elderly people in the district and the groups can live together peacefully local elderly home provides the cooked meals. There is now a national coordination and creatively. Combatting ‘mixopho- being developed to support these kinds of initiative. Szilard Szabó (Hungary) bia’ is one of the biggest tasks which diakonia faces. (Bauman, 2008) Positively, there are examples of of the church located in such urban migrant communities. However, in our churches living as minorities with very neighbourhoods. It is important to Solidarity Group, we found examples of few material resources that yet have a create service models where the mem- congregations whose life was shaped self-identity as open and welcoming. bers of different groups, for example by acceptance of diversity even if they The metaphor of ‘bridge’ is sometimes those with a migrant background, can were members of ‘majority’ churches. used by people in this context and this develop their own activities in relation enables them to welcome people in with each other and those who are the need without seeing them as ‘outsid- traditional residents. In some cases …and has implications for ers’, whatever their identity. There is such church based initiatives are the creating a diaconal congregation. a big difference between those con- only source for many services which Working out the idea of convivial- gregations, ready to share even their are denied to some groups of immi- ity extends diakonia from the making small resources and churches which grants and they also provide a focal and sharing of food to the sharing of see their diaconal service as being only point where the skills and expertise of culture and to the development of lo- for the church members or only for different groups can be enhanced and cal economic activities using people’s those of one social or national group. shared. One special example of this skills and interest. However to build Depending on the context, we found approach, which we shared in the Soli- on conviviality also demands reflection there is also sometimes a tendency for darity Group, is the existence in Europe on the use of time, because it cannot church members to see themselves of migrant led and created churches be constrained within ‘office hours’ as ‘mainstream’ and people who are which give support to immigrants who and it requires an open and affirm- in need as ‘outsiders’ or in a negative are often faced with exploitative and ing attitude. It is very different to the way ‘different’. Conviviality as sharing oppressive situations in work and life. normal ‘service delivery’ model which life’s resources should be a mark of Because the members have daily life dominates traditional diaconal thinking. every congregation. In our work in contact with each other and know the Furthermore, the whole congregation the Solidarity Group we found out reality of work and social conditions, can be a diaconal actor in the expres- that maybe it is even more a strength the so-called ‘immigrant churches’ sion of its life together. of small churches than large ones! possess expertise and perspectives Diaconal thinking can even influ- However, as is well known, sharing is which are invaluable for developing ence the way the church building is a tradition which goes right back to the mutual aid and in some cases self- organised. It should give expression to earliest church (Acts 6:1-7). organisation. These churches may also this open, welcoming attitude. Build- combine solidarity with an invitation ings convey ‘messages’ of inclusion to enable people to get to know the or exclusion and the arrangement Conviviality can be translated gospel and come to faith. They are a of rooms and furniture also convey into diaconal service… reminder to the ‘majority’ churches the values and preferences of the This approach to diversity can also that they are not closely connected to congregation. It is not a question be translated to diaconal institutions the life world and cultures of the im- only or mainly of finance as some

30 The Lutheran World Federation Seeking Conviviality very well furnished buildings can be and communities. This has implica- Justice intimidating and excluding because tions for the development of diaconal the official infrastructure of some service, proclamation and the liturgy. churches reminds people of official The result of the process of being pres- Local diakonia is committed buildings, which often do not provide a ent with people changes the service to seeking justice very empowering atmosphere. On the model, contextualizes the gospel and In a context where change is hap- other hand, sometimes congregations deepens the meaning of worship. pening very fast and where ever more with few resources are able to create An orientation to community devel- people are being marginalised, it is warm and welcoming spaces in their opment work and empowerment is a tempting for local churches to become buildings (Lønning, 2010). way to support conviviality especially completely absorbed in meeting the if it incorporates the following criteria: often escalating immediate needs. However, because of the basic com- Diakonia is creating conviviality! 99 Being close to the life world of mitment to justice, it is very important Summarising, we can say that it is people (time and place) to find ways of working which do not not possible for the churches to pro- perpetuate the injustices being done mote in the wider society that which 99 Being involved in the whole of life to marginalised groups. they do not share and live in their own (seeking connection and commu- life. So if the society should be open nication) and accepting of diversity, so should The basis of community diakonia the church. If society should practice 99 Integrated into the daily pattern of If community diakonia is going to more participatory forms of decision life (not just dealing with problems) meet the challenges of the new context making so should the church. And if it will need to be based on working we really believe that human beings 99 Open to the agenda of people (ex- approaches which build participation are relational, that caring and service posure to the reality of ‘the other’ and empowerment in from the start. belong to being created in the image and their reality) This means community diakonia is of God and that God requires that grounded in a long term process rather people live in justice and peace, then 99 Making a difference in people’s lives than short term projects. It is based conviviality is a valid keystone concept (working on meaning and story; on building relationships with people. for diakonia today! Such an approach organising and empowering work) Therefore diakonia in local communities would require formation for diaconal needs creative people and a readiness work which emphasises the careful (adapted from Addy, 2013) to begin to act without having all the ‘listening’ to the needs and interests, structures clearly in place (Horstmann, the biographies and stories of people 2013). The reason is that the basis of local diaconal work is an inductive approach which does not start with preconceptions of the definition of the problem or the solution. Even if traditional elements are there, such as sharing food, these are constructed in a way which is empowering. It is clear that the development of community based diakonia which is empowering and transformative needs to be grounded in a leadership model which combines the ability to take initiative with an ability to listen to and reflect with people. On each step of the way, care has to be taken not to ‘leave the people behind’! Because the approach is inductive, learning about other initiatives can be © ELCH/Szilárd Szabó inspiring but models may not therefore,

Department for Mission and Development 31 simply be transplanted from one place to another. Contexts and relationships The Night Shelter for Women At the end of 2011 it became clear that the 14 bed night shelter for women would are diverse but of course, learning from have their funding from Oslo City Council drastically reduced, meaning that half of each other’s experience can be very the employees would have to be fired. This was a desperate situation but it forced fruitful in developing and benchmarking the Oslo City Mission to think differently and innovatively! To be able to maintain the good practice service at the night shelter a completely new approach was needed! The night shelter is used by women who are homeless, have experience with prostitution and are addicted to illegal heavy drugs. The night shelter is a permanent offer with no pre-booking arrangements. In 2012 almost 200 different women made First steps in the process— use of this offer that has existed since 1990. participation is the key!... So what to do? A meeting was called with the women who were regular users of The process of developing commu- the shelter and the situation was presented to them. The women were asked if they nity begins with listening to the stories were ready to take co-responsibility for the management of the shelter. Surprised by the of people in the context of everyday life. question and not being used to being seen as having any possible contribution—rather This is in contrast to service systems always be seen as needing and victims, they were overwhelmed by the fact that the they were needed to make things go along. Different tasks were defined; night duty, and official projects which begin either cleaning the rooms, organising laundry, wake up call, etc. And women who were using by identifying the need in advance or the shelter were asked to sign up for the task they thought they could manage! Also by specifying the goal. There may be former users of the night shelter were contacted and the response was overwhelming! an exception where there is a press- Additionally the night shelter contacted the drug rehabilitation centres in the ing issue which cannot ‘wait’, but Church City Mission and elsewhere, the employment office and many others, to see care then must be taken not to create if there were any volunteers who would like to contribute. And many came! Today the night shelter is more dynamic than ever before. The women are em- a precedent which prevents more powered to take responsibility for the shelter. Without them it would not function! The considered and reflected action later. opening hours have been extended. More people than ever are involved in the man- For instance a church which starts a agement of the shelter. The employees now have a more of a coaching and advisory feeding programme for hungry people function. The practical management is in the hands of the women. sets up an expectation which becomes The initial thought was; “If the women can manage a difficult life in the streets, difficult to fulfil as the news spreads without a home, protection and security, they must be able to manage a shelter more or less on their own. We just have to let them, and stay with them! Not victimise them!” to the increasing numbers of hungry Steinar Eraker (Norway) people present in most contexts. Or to take another example, churches start diaconal services with external models beneficiaries should, as far as possible, acted on together with the people af- and finance but which cannot be sus- be active participants from the begin- fected. There are many situations where tained beyond the initial funding period. ning. Diaconal processes are based on congregations see a need and set about Basing work on a long term ‘listening’ complex relationships. There will prob- meeting it (for example addressing approach can avoid these pitfalls. On ably be at least three groups involved, hunger by running a food bank) but the other hand, diakonia also has to a leader or leadership group, members do not work with people to analyse respond with emergency help when of a congregation (who should not only their own situation and also develop there is a catastrophe such as flood or be seen as ‘givers’) and people who action together. If this is not done and other environmental emergency or in are in some way marginalised or facing the demand is very great, at least the cases of civil conflict but even in these problems. This is further complicated congregation will get overwhelmed. For cases, as is well known, the long term by relationships with power-holders the long term development, the even perspective is also important. such as donors and decision makers as more problematic outcome can be that The question of how we ‘see’ the well as with civil society organisations. people will simply learn that whenever other person and their situation has to there is a problem, the church will be worked on as a first step, because meet their needs. So demand will in- if only a ‘need’ or a ‘problem’ is seen …also in identifying the issues! crease and if the congregation is small not a person or group, then the scope Normally, diakonia focusses on dif- and hard pressed itself, if it will also for change will be limited. On the basis ferent kinds of needs or problems and soon get overrun and burnt out. One of shared ‘seeing’ and analysis, com- certainly some needs are really urgent. very important way to reflect this is munity diakonia can build different But the emphasis on working with and to think that if in a community one or strategies and processes. In any case not for people means that the problems two people are hungry or unemployed, it is good practice to presuppose that and needs also have to be analysed and maybe they have a problem which can

32 The Lutheran World Federation Seeking Conviviality be addressed through personal sup- is not adequate or implemented, then of giver and receiver remained com- port. But if many are unemployed, have campaigning is an important strat- pletely separate. If we use conviviality an inadequate income or face other egy for justice. But this must always as a guiding image for diakonia we related difficulties, then the congrega- include the active participation and can easily see that this picture can tion does not face a series of personal, voice of the people affected (Powered be changed, if relationships change private problems but rather a public by People, 2013). and if all are givers and receivers! This issue. Public issues can be brought small example is a window through into the open and worked on politically which we can see that the role of whereas private problems are usually Creating new role models… being a volunteer, in the position of addressed singly or with small groups. Congregations depend for their being unemployed, does not allow the In the context of local congregational survival on voluntary work and when common experience of unemployment diakonia, working with people, build- we extend the picture to focus on com- to be discussed with the unemployed ing self-organisations or community munity diakonia, it is clear that most service users! Actually, both the vol- organisations and linking them to wider of the work is done by volunteers or unteers and the service users share civil society are important ways of ad- activists. Therefore it is very important the common problem of unemploy- dressing needs. Very often there is a to reflect on the role of volunteers and ment and probably of insufficient real need to change the way municipalities their own life situation. For example, income but the service structure does operate or to address national or inter- in one very large Lutheran parish, not promote a shared analysis or the national decision makers. Making the an extensive and well used system search for a more structural solution. connection between personal problems was established to provide food for In other words, a short term solution and structural conditions is one of the families with too little income. When is substituted for working for systemic tasks of diakonia. the church analysed who was coming change. Yet with a small change of em- for food, it turned out that most were phasis the same resources could be But let justice roll down like wa- unemployed, but it also turned out used to combine meeting needs and ters, and righteousness like an that most of the volunteers who were working for change. (interdiac, 2012) ever flowing stream (Am 5:24). operating the food bank and providing the meals were unemployed too! One group of unemployed people was …including organising Community organising or commu- queuing and the other group serving! for change… nity development can lead to action In the church there was a worship In the Solidarity Group we found on different levels, for example putting service at lunch time on the day when out that it is important to have an pressure on the municipal authorities food was distributed, but even though organising approach to working with to provide resources for addressing a there was a meal afterwards, the roles people, for example who are home- certain issue—for instance provision of day care facilities or of resources to support local initiatives. It may also lead to an expansion of self-help which will also generate new resources. Building confidence through these steps may also lead to taking on big- ger issues which are related to the policies and practices of institutions which are in themselves exclusionary. The linking of local initiatives related to congregational diakonia, where possible with other faith groups and civil society, can create and sustain movement for change even in national policy. So if people are in poverty and the income maintenance system of the state or the legislation about fair pay © Torstein Ihle

Department for Mission and Development 33 less, because otherwise the meeting of immediate needs is substituted for Diaconal Voluntary Work in Prison—Estonian Innovations Estonia is a small country with a population of 1.3 million, but still we are rich enough the provision of longer term solutions. to have four prisons and 265 prisoners for every 100,000 inhabitants. In this process, traditional volunteering I was invited to meet life prisoners by a prison psychologist. She was the only can be transformed by supporting the person who worked with them and she had her hands full. Prisoners felt abandoned self-organisation of homeless people. and said that they are seen as outcasts by the society. They were quite angry about The same relationships can be used it and had hundreds of questions. but the process and outcomes may We tried to explain that to us they are human beings first of all, as are we, and it was a small light of trust. I said that we have taken time for them, but they should not take be different! advantage of it. Time that we will spend together must be quality- time, a meaningful Diaconal work on the local level meeting of human beings, not empty lost hours. If they are ready to work with themselves, has to engage with local municipal or we will be ready to serve time with them. And quite spontaneously we made a plan to regional structures and this is not sim- prepare and carry out a new social programme together. We were supported by the ply or mainly about project funding, but chaplain general and the director of the prison and it was a really good beginning for us. also about the whole situation facing Normally, we put people in prison and forget them for a long time. When I speak with my incarcerated brothers, they tell me about how they see the meaning of a life marginalised groups and the need for sentence and death penalty. Life-time imprisonment in reality takes away the hope, policy changes. By allying with other future and dignity from a human being. She or he will be nobody. And if prison is not groups in different parts of one coun- run in a healthy way, the sentence will lead to the degeneration of the person. So we try or even of Europe, then actions made a proposal to change the Penal Code to give the possibility for earlier release for change can be supported. There and to improve the treatment principles of life sentenced prisoners. are examples, which were shared in We started a programme of ‘Life Questions’ during which a group of life sentenced prisoners along with the same number of outside volunteers participate in thematic fo- the Solidarity Group of local actions rums led by two coordinators. The volunteers have been chosen considering the theme which had, by consistent campaigning chosen for the module. There are about two forums a month and each is concerned with pursued change in national policy and one special issue for which there is a volunteer expert joining. Each pair of forums is one also worked for change in the practices module and there are seven modules in an eight month period. The issues for discussion of private companies—for example are those important for the prisoners and they are making decisions about the topics campaigns for a the payment of a Liv- and co-preparing the sessions. Each forum is evaluated and there is a debriefing session. Other supportive activities take place, related to the forums and the issues raised. Two ing Wage in London. volunteers (a psychologist and a priest) coordinate the programme. Avo Uprus (Estonia)

The spirit of the Lord God is elaborated, the task of prison visiting towards imprisoning people for often upon me, because the Lord and caring for ex-offenders can be minor offences. There are many other has anointed me; he has sent transformed. The first question which examples where local diakonia could me to bring good news to the should be asked is: which people are work for justice and where volunteers oppressed, to bind up the bro- in prison and why? It is noticeable that could play an important role (interdiac, ken-hearted, to proclaim liberty in different societies the numbers and 2012). to the captives, and release to types of offenders who are imprisoned the prisoners; Is 61: 1 are different. The second question is as to Dignity whether prison is ‘suitable’ and posi- …in community and tive for the people imprisoned. The other contexts role of a prison visitor and of diakonia The link between dignity This approach can be transferred in the prison service (or in other pub- and consumerism… to many areas of local diakonia. For lic bodies for that matter) is not just The impact of the dominant model example, one priority of diakonia is counselling and support for prisoners of society driven by market values work with offenders and people who and prison staff but also to be eyes and the celebration of possessive are, for whatever reason, imprisoned. and ears, becoming aware of the individualism is shaping the culture Voluntary prison visiting is usually reality of the criminal justice system. in which all are involved throughout highly regulated and the visitors re- So, for example, it is a part of the the society. The result of this process ceive training and accreditation, but by identity of diakonia to make pressure in its impact on social, economic and applying some of the principles already for a change in the national policy cultural development constrains deci-

34 The Lutheran World Federation Seeking Conviviality

The Lord says, “Come, every- Group we developed these theological This means that (unlike baptism) if one who is thirsty — here is ideas in a way which informs the prac- there is no production, there is no water! Come, you that have no tice of diaconal work and of diaconal communion! So we see that in Chris- money — buy corn and eat! congregations. tian thought, manufactured elements Come! Buy wine and milk — it The first point is that dignity is not become the means of grace. As well will cost you nothing! (Is55 v1) dependent on performance according as standing for bounty of creation, to any economic or political norms; it the elements also stand for systems sion makers and confronts actors in is based on the fact that each person of production and trade, for the work community diakonia every day. Dia- is created in the image of God and of human hands and the conditions conal actors focus especially on those secondly, the human being is funda- under which people work. It is these who are marginalised by this process mentally relational. Society is built up which are transformed into the means and whose numbers are growing, in on the relationships between people of grace. They become the means of some contexts exponentially. The and the resources (particularly in this grace because they are shared freely operation of the consumer market case financial resources) in a sense and equally to all who are at the table. often traps people in unsustainable belong to God and people have them There is no limit to God’s graceful debt and transforms their life as they in trust. The trust implies, from a invitation in Christ to the Eucharist! try to manage it. Very small loans Christian perspective, using those re- There is no expectation that you taken in an emergency, at high inter- sources to build up the common good should be ‘economically successful’. est is very often the cause of family and to care for creation. It means that Indeed in the early church, one of the financial crisis. Research has shown finance should be used for the welfare contentious issues was the fact that that poorer people pay more for credit of all people and not to enhance the the Eucharistic meal was not always than richer people and yet credit may power and dominance of any one shared equally (1 Cor. 11:20-30). But be vital for everyday survival (Dearden group. A key concept for Lutherans is in the Eucharistic context there is no et.al, 2010). The concept of dignity en- grace—and common grace in every- difference of economic class and this shrined in this model is related to the day life means that resources should radical idea was one factor that led idea of the person as an isolated and be shared in order to create fullness to the expansion of the early church autonomous rational decision maker of life for all. One of the fundamental amongst marginalised groups. who seeks to maximise their economic criticisms Luther made was against advantages. It implies that those who the financiers and commodity traders are not successful on this model are of his day who deprived the poor of seen to be in some sense morally in- the means of life. So it is today, that a adequate and social policies which are small minority in each country (and in Martin Luther spoke out against based on this ideology reinforce this the whole world) capture financial and sinful systems and practices view. People in poverty are treated as other resources and charge extreme that oppressed and impover- being unable to manage their daily life; rent (interest) especially to the poor ished people. He clearly said increasingly cash benefits are replaced (Luther, M.). Political decision makers “No” to practices of the banking by vouchers and food hand-outs. This report nowadays, that they are often and trading companies of his hardly reflects dignity on a Christian constrained by pressure from these time: “... they will not change. basis, as we explored it in the earlier financial power holders and the result If the trading companies are to section. is what has been called a ‘market stay, right and honesty must conformed democracy, which favours perish. If right and honesty are them (Wall-Strasser et.al, 2010). The to survive, the trading compa- …is challenged by consequence is that many people suf- nies must perish” (WA 15, 313: Christian thinking fer undignified treatment at the hands LW 45, 272.). He was referring The relationship between dignity of those who hold economic power or not only to a few greedy indi- and grace and our understanding of who administer welfare systems. viduals, but to the system and eucharistic theology provide theologi- The second theological idea which assumptions upon which it was cal entry points which are sharply criti- stands in criticism of the dominant based, which divorced making cal of the view of the person which is model is the Eucharist. In this symbolic money from meeting human in the background of neo-liberal think- context, we take bread and wine which need and required some to ing. In the reflections of the Solidarity are in fact ‘manufactured’ products. acquire ever more. (LWF, 2010)

Department for Mission and Development 35 alternatives related to local conditions, In Vesper churches, the main church is converted so that areas for serving drinks skills, needs and interests. In some and the distribution of food are created and the space is divided into dining and living cases congregations can work with rooms. They generally operate over the winter months. The idea emerged in 1995 in Stuttgart and today there are more than 20 in Baden-Württemberg. Vesper churches diaconal organisations and with other are financed by donations and are mainly based on the commitment of volunteers. community groups. In some contexts The Vesper churches offer people in need not only enough food and a warm place it is necessary to create new organisa- in the cold season, but also medical and practical help and human care. Volunteer tions to manage the projects and initia- doctors give their time to care for the guests and even vets take care of the pets. Visi- tives, for the positive goal of increasing tors can get free haircut and use other services. Devotions, cultural offerings and free partnership and participation. This concerts make the Vesper church a meeting place for people of all ages. One very important principle is that a Vesper church is for people from all walks of life, not just may also be needed in cases where those on the margins. Mixing and conversation is an important aspect of the project. church or state regulation does not Bishop Frank Otfried July underlines the importance of Vesper churches: ‘In a allow churches to participate in social society in which politicians want to be seen on the backs of welfare recipients, unem- projects directly. In all these efforts, the ployed and socially disadvantaged, it is particularly important that the Church takes focus is on creating sustainable com- a clear stance. We are on the side of the poor and disadvantaged. A clear symbol of munity and fostering conviviality. this partisanship for people in difficult situations is the Vesper Church.’ See: www.vesperkirche.de (Germany)

…and resistance Grace and Eucharist in it will have implications for the way in The second strategic line is linked diaconal practice… which we share food with those who are to resistance and transformation and The deep meaning of grace and the forced to go without. But it also means uses the relational base of diakonia experience of Eucharist are a constant that we have to think of ways to innovate and the local congregation to support challenge in a world which is organised so that all can share food with dignity the building of organisations to resist on different values. Diakonia is one and without people being made to feel those policies of government or the of the most important ways in which less than full human beings. Diakonia private sector which are so damaging the church can show that it stands for can be an effective force for innovation to community life and which threaten these different values in practice. This in local communities, supporting the human dignity. This may include cam- understanding of grace and inclusive economy of everyday life. This is an paigning and advocacy for changes community should be incorporated important strategy because in many in municipal policies towards people in everyday congregational and local contexts the mainstream economic and in need of welfare support or social diakonia. This is one of the reasons social systems are not functioning ad- care, for example. Such small scale why the Solidarity Group focussed equately. These innovations can be in advocacy and campaigning can have its reflections on conviviality which the field of finance (through developing results even when resources are limited. stands for a new expression of the art local currencies, local savings associa- However, these local initiatives should and practice of living together. The tions etc.), local food production and be linked into wider national and even question then is how can diakonia distribution and through other working international efforts to change the implement these ideas?

Generation Meeting Green—Germany …of innovation In a rural and economically marginalized region in eastern Bavaria, older people with long professional experience and technical competence are living alone and In the Solidarity Group we propose forgotten. On the other hand, there are many young people who are unemployed, two complementary approaches. The do not cope well with their lives and have the impression that they are not needed. first is to examine all the practices Diakonia in cooperation with the neighbouring Protestant and Catholic churches has of diakonia in the light of Eucharistic been given a plot of land from a Benedictine monastery. There a plant nursery has sharing and to notice how important been started in which young people can organize themselves and work. The older the concrete sharing of food is to the people, often themselves unemployed or already retired, accompany the younger ones as consultants to organise the sale of products or to make flower arrangements practice of our faith. In the symbolic for special occasions. Customers include churches who order their altar decorations heart of the church the meaning of the there, or nursing homes. There are also private customers placing orders for festive Eucharist for the wider society should occasions such as weddings or funerals. Both food and flowers are produced. Within be transparent for all who participate. If three years the project will be so advanced that it can finance itself. we take this as a template for our work Fritz Blanz (Germany)

36 The Lutheran World Federation Seeking Conviviality direction and content of policies which are harmful because they demean and degrade poor people and communities and do not provide the care and support needed. A very critical area is that of care for the elderly where the cutting of resources is leading to suffering and in some reported cases, suicide. For example, there are documented cases in Germany where elderly people are fed with feeding tubes because of a lack of carers and other cases where the care is exported to other parts of Europe or even to the global south (Haarhoff, 2013).

Analysis & Research to be in permanent crisis, it is a priority contexts taken into account. The con- for the churches with others to explore text of Sweden is different from that of ways of transforming the economy in Germany and that of Britain is different The changing context demands the direction identified in this report from the Ukraine! Furthermore, in the deeper analysis and research and to create a real basis for people’s Solidarity Group we found that there It is recognised by the Solidarity livelihood and well-being. This must in- are contexts where there is almost Group that the European context, as the clude both innovation at the local level no analysis of diaconal work and this whole world, is facing unprecedented and strategic change of national and should also be addressed especially challenges. In the light of this, one of international political and economic when change is so rapid. our key findings is that diaconal actors policies. As many LWF documents need more support in analysing the emphasise, the linked challenges of overall developments in economic and creating a humane and environmen- Diakonia continues to be af- social policy and that the follow up to tally sustainable economy are central firmed as an essential calling of this report should address this need. questions to be faced. our communion and, together In the face of the changes traditional with ecumenical, interfaith, and models, which may have been positive other partners, we empower at one time, may have negative implica- Democracy, the changing and accompany people and tions and therefore to develop and share role of the state and communities in overcoming analysis is a very important contribution diaconal approaches injustice, exclusion, and the to equipping the churches for social po- The role of the state and the func- impacts of conflicts and natural litical action. This research needs also tioning of democratic institutions are disasters. (LWF, 2011) to take into account the very different so diverse in European thought and European national contexts both inside practice and the position and role of The need for a Diaconal and outside the European Union. the churches in these diverse contexts Observatory should be better understood in order The idea of creating a Diaconal Ob- to support relevant action. There is a servatory should be explored (maybe The economy—research to need for more analysis of the different ecumenically with partners) with the promote innovation and change contexts and the related relevance aim of providing updated information Making this general point more of different approaches to diaconal about actual conditions, policies and specific, at a time when the whole engagement. Generalised statements practices. This could coordinate and economic and political system seems need to be qualified and the different pool research analysis and practice.

Department for Mission and Development 37 The newly formed International Society for the Research and Study of Diaconia Financing Diakonia in a former Communist country Diakonia in the Czech Republic is under pressure because the state funding is being and Christian Social Practice is one cut back, but on top of that the rules for providing finance to non-state actors put possible organisation that could be ad- them at a disadvantage compared to state actors. One answer would be increasingly dressed with this responsibility since it only to provide services for those who can afford to pay for them on the market price has, through its membership access to level. But this is not the group that Diakonia would like to prioritise! research organisations and networks. Another solution would be to go outside the official system, but this is not feasible! However, it is possible to reduce dependency so that the official system is not the only financial contributor. Because there is more flexibility outside the system and because there are ways to work with people who require services which can be met in innova- Training tive ways, diakonia is developing social enterprises as one part of its programme. In the Solidarity Group, we found others who are doing this in similar contexts. In West Bohemia, the diakonia of the Evangelical Church of the Czech Brethren has started Training for participatory to develop social enterprises and now has nearly as many employees in these as and community diakonia in services with mainstream funding. The social enterprises at present comprise a number of cafes and restaurants and second hand shops. Diakonie is collaborating The Solidarity Group recognises with others to develop a network of such enterprises as second hand shops. Maybe the need for training in new participa- this is the start of a new interest of diakonia in the local economy. tory methods of community diakonia. Petr Neumann (Czech Republic) Specific training for pastors in the skills needed to promote community diakonia should be introduced generally. Resourcing diaconal action Improving skills for organising, There are some well-developed national on the local economy advocacy and campaigning and international approaches to training Participatory tools should be devel- Training models for supporting but just as there is a new emphasis on oped to enable diaconal actors to do church and diaconal organisations in sharing experience and networking in their own local and wider economic their involvement in organising, ad- terms of theological education in the analysis. Training would support local vocacy and campaigning have been LWF, experience of training in innova- diaconal actors in doing economic developed by a number of movements tive methods of diaconal work could analysis and developing local eco- and institutes in recent years. Intensi- be strategically relevant at the moment. nomic initiatives and alternatives. fied (ecumenical) work is needed to The training approaches, models and This would be an important support share these models and make them approaches of community diakonia for local economic development and more available. They could support may also be relevant to all those training would support the strengthening of the and develop lobbying and campaign- for ministry in the church. economy of everyday life. ing for alternative economic and social models building on Christian insights. These three main lines would also support the goals identified by the Special Committee ‘500 Years of Reformation’ by providing tools for the implementation of the subthemes of the celebration in different European Contexts. (See p. 40 for more about the Reformation Anniversary)

Resources

Financial Support for Diakonia The Solidarity Group concluded that there is a need for developing policies for funding community diako- Center of Diakonia ECCB nia which take a longer term view and

38 The Lutheran World Federation Seeking Conviviality which are based on the key principles and then we outline how the LWF will LWF accompaniment of put forward in this paper. A number of accompany the follow up process, in- the Follow-up Process members who are in situations where cluding a preliminary look at the theme public support for Diakonia is lack- of diakonia in the overall celebration of ing also pointed out that Diakonia in the Reformation Anniversary. 1. The European Diaconal community needs its own resources Process is part of the and these should be provided in a Department for Mission long term and sustainable manner. Personal action plans and Development’s The priorities identified are long term Advocacy Programme: community development and the de- At the 2013 workshop in Odessa, The LWF makes use of its unique velopment of the community economy. Ukraine, the Solidarity Group members position both reaching deep to the Working for sustainable diakonia not developed their personal Action Plans grassroots and having representation in only by seeking state and other funding to promote advocacy for community global policy making forums. The “Ca- or by running care businesses which diakonia in their own contexts on na- pacity for Advocacy Programme” seeks can be paid for privately, but also tional and local levels. They include: to accompany and strengthen member developing more social enterprises churches in developing capacities and linked to diakonia is a core issue. On • Reporting and sharing in church mechanisms to advocate against struc- the other hand a need was identified and diaconal institutions’ gov- tural and systemic violence. Processes for smaller amounts of funding to ernance, in diaconal formation of mutual accompaniment enable start new community initiatives where institutes and in thematic working member churches to develop capaci- there is very little resourcing. Such groups, both on sub regional, na- ties for prophetic diakonia and contrib- resourcing could be linked to training tional, district and local levels, ute towards affirming and defending and support. dignity. The promotion of human rights • Making an impact on the strategic increases awareness and empowers plans of churches and diaconal actions for responsible citizenship in 3. Next Steps in organizations, societies. As part of this programme the Process the LWF will support the follow-up • Using the Diaconal Process out- process of the work developed by the come text in teaching on diakonia, Solidarity Group. The focal themes of Introduction the process: vocation for transform- • Writing articles for professional ing service, community, dignity and The production of this paper is just one diakonia journals and church justice enrich the values and strategic step in the process of the work of the magazines, directions of the LWF. Furthermore, the European Solidarity Group. The paper process will also gain from connection is meant to be a tool in re-forming • Finding cooperation partners and to the learning and good practices of Community Diakonia in Europe and allies to promote the concept in the global communion. is being actively followed through by church and diakonia, members of the group and other actors in the LWF European Region and • Spreading and using the outcome 2. The European Diaconal beyond. We do not want this to be a text to deepen understanding of Process contributes to capacity report that gathers dust on a shelf and advocacy and develop further the building for diakonia in the so all the members of the group have concept of church in conviviality, in global Lutheran communion produced personal action plans to each one’s working context, The LWF enhances sharing of follow up the process and the report learning and good practice in diakonia in their own contexts. The group will • Putting learning and experienced among the LWF regions. One instru- meet again in January 2014 to monitor good practice of others into own ment for global exchange is the newly progress and plan for actions towards practice. developed concept of annual global the reformation anniversary (2017). virtual conferences on diakonia. In In this chapter we outline the scope A number of new partnerships were 2013, participants from the European of the individual action plans being established between participants to Diaconal Process have contributed to developed by some of the participants implement the findings of the process. the Global Virtual Conference on Dia-

Department for Mission and Development 39 konia held under the theme “Stand up Programmatic goals of the 2. Focused analysis of the European and Walk (Mk 2)”, with two activities: a Diaconal Process for the socio-economic context, workshop on Life Together—Diakonia work in 2014 and 2015: for communities, using the mate- 3. Building up partnerships for re- rial from the Diaconal Process; and a 1. Enhanced advocacy among Eu- search and training for participatory thematic forum on Training Volunteers ropean member churches for a dia- approaches to diakonia, in Central, for Diakonia. conal church identity, and for social Western and Northern Europe. economic justice and conviviality in church and society. Which elements will be the most im- 3. The Process contributes portant ones to follow up in 2014, and to the development of a 2. Strengthened joint efforts in the which ones will be developed further theological and pedagogical global communion through sharing in 2015, will depend on feedback basis for capacity and reflection on community diako- to this paper and the assessment of development in the LWF nia and economic justice advocacy the follow-up in January 2014, in the “Growing together in capacity for work among the European Process Nuremberg workshop. holistic mission—a theological frame- resource group and actors in other Inter-regional sharing and reflec- work for LWF communion learning” has LWF regions. tion on community diakonia, within been approved by the LWF Council in the global Lutheran communion, has June 2013. It underlines participatory Expected results in the next started through participation at the and empowering methods of learn- phase 2014 and 2015: Virtual Conference in 2013. Initial dis- ing, drawing from concepts and good cussions held in 2013 with the region practices in Africa, Latin America, and 1. The European Diaconal Process, of Latin America and the Caribbean in Europe, including from the “bottom through the individual action plans will be developed further in 2014. up” working method used in the Eu- of the resource group members, is Other regional developments will ropean Diaconal Process. At the LWF meaningfully contributing to advocacy include a special programme of the en- Council in 2013, the General Secretary for diakonia, in the member churches. gagement of LWF member churches expressed his appreciation of what he with the issues of racism and exclu- sees developing into the “pedagogy of 2. Member churches have increased sion facing Roma communities, being the communion”: “If the LWF is really to their commitment to economic justice developed jointly with the Churches’ move to become a polycentric commu- and inclusion in their neighbourhoods Commission for Migrants in Europe. nion, we need to do something about and in society. the ‘pedagogy of the communion.’ How is it that we intend to teach and learn, to Methodology 5. Connection to accompany and admonish, to mutually In a workshop in January 2014, to be Reformation Anniversary support us towards increased maturity held in Nuremberg, Germany, the indi- The period from 2015-2017 will be as we continue journeying together?” vidual action plans from the second half the core time for commemorating the and he continues, underlining that the of 2013 will be assessed, good practice 500th Anniversary of the Reformation participatory concept reflected in the and success identified, and what did and the year 2017 will have a special Seeking Conviviality document “pro- not succeed will also be evaluated. The importance throughout the global Lu- vides an important foundation for the individual action plans will be revised ac- theran communion. The focal points of task of developing pedagogical models cording to the results of the assessment the commemoration in 2017 will be the for the LWF communion of churches.” and continue in 2014. The workshop will LWF Assembly in Namibia in May and further identify immediate next steps the Reformation Day, which most of the and longer term perspectives for follow Lutheran churches are celebrating on 4. Programme plans ahead up, beyond 2014. Possible directions 31st October. However the main idea is According to the LWF Department for 2014 which have emerged from the not just to have a one day celebration for Mission and Development pro- process are the following: but to build up to the celebration with gramme plans for 2014, with perspec- activities on every level across the com- tives into 2015, approved by the LWF 1. A diaconal observatory: monitoring munion. The Special Committee formu- Council in June 2013 the following diaconal action and sharing of good lating the draft proposal is also seeking goals and results are anticipated: experiences and practices, to ensure that the activities started in

40 The Lutheran World Federation Seeking Conviviality this period are sustainable into the hopes that the work reported in this development on page 31, which also future. The main theme proposed is paper will be further developed and will summarise some of our thinking about ‘Liberated by God’s Grace’ and this is become one of the central elements in practice. We invite you to consider intended to lead to an exploration of the celebration in 2017! these questions and to produce your themes including the idea that Chris- own statement of aims, methods and tians are free to serve their neighbour, strategy with people in your congrega- that they are responsible citizens in the 4. Conclusions tion, district or organisation: world and stewards of creation. The and Questions central idea of grace contrasts sharply with the idea that nowadays ‘everything The diagram on the next page sum- How are you: is for sale’! Three key sub themes are marises some of the key themes proposed, which link into the themes of this paper. The Solidarity Group • Strengthening diaconal vocation developed by the Solidarity Group: invites you to join them in the journey by creating a stronger diaconal to re-forming community diakonia in culture in your local congregations Salvation—not for sale which handles Europe! Specifically, we would like and initiatives? the doctrine of justification and free- to invite you to think about how the dom to serve the neighbour themes reflected in this paper touch • Creating a community which is your life, whatever your position in open and affirming of others? Human beings—not for sale which the church. As we have emphasised, emphasises the uniqueness of each diakonia is a mark and calling of the • Developing conviviality through person created in God’s image and whole church and a diaconal culture creative relationships and build- therefore must be fully respected in should pervade everything we do to- ing up ‘art and practice of living dignity and integrity. This relates to gether as Christians ourselves—and together’? some of the key themes about eco- in our engagement with marginalised nomic and social policy and diaconal people and with others who wish to practice covered in this report, includ- join with us in social action. We started What are the issues which ing policies that increase poverty and our process in the Solidarity Group by are the biggest threat to homelessness as well as such issues as putting ‘to ourselves’ some key ques- conviviality in your context? trafficking and bad working conditions. tions arising from our diaconal action and you can find these in the boxes in • Which persons and groups are ex- Creation—not for sale which focusses each section in Part Two. In our work cluded or are being discriminated on creation care and the understand- together, we have elaborated these against and how are you related ing that human beings should not points and developed some ideas to them? plunder the earth and that its rich for practice. The diagram presents in resources should not be exploited for general some convictions arising from • Where is human dignity threatened profit especially when they are the our journey, but the process is an open because of the way income and basis of well-being (for example water). one. We invite you to discuss the ques- work, social and health care, etc. tions below with those in your church, are organised and delivered in your Having introduced the draft report on diaconal organisation and locality, in context? Renewing Community Diakonia to the the light of the report and to continue 2012 LWF European Church Leader’s the dialogue towards re-forming com- • Which economic and political poli- Consultation, held in Ostrava, Czech munity diakonia in Europe! cies and decisions have a negative Republic, the hope is that the church On pages 27 and 28 of the paper impact on people and communities leaders will consider this outcome pa- we have set out some aims and meth- in your context? per as a stimulus for actions around the ods for community diaconia and an ex- Reformation Anniversary and beyond. A ample of a strategy which is expressed number of ideas for national celebra- in a way that can form the basis for What actions are you tions have been floated by members of pastoral planning. There are further taking, or could you take? the Solidarity Group and these will be check lists in the paper—about pas- the subject of elaboration in the January toral leadership on pages 12 and 13, • To develop diaconal presence with 2014 workshop. The Solidarity Group conviviality on page 18 and community people who are marginalised?

Department for Mission and Development 41 • To work for change with people who which would create more possibili- What difference does are marginalised in your context? ties for excluded groups diaconal culture make to theology and spirituality? • What approach and methods do • Who are or could be your allies in you use in your work with disad- this work? • Which theological and spiritual vantaged people and groups? ideas are important for you when you reflect on the concept and • How are you building up alternative practice of conviviality? practices for living and working

Diaconal Vocation is: - a response to the call from Christ and the neighbour - rooted in relationships & biography - close to everyday life and open to the “other who is different” in whom God is present - based on empathy, compassion & active presence

Conviviality Diakonia develops the art and practice of everyday life with people by: - sharing resources in common actions - being open and afﬁrming, bridging and breaking barriers - creating diaconal congregations which are a space for supporting creative innovations - supporting diaconal vocation For diakonia and advocating justice & dignity. For diakonia justice means: dignity means: - working to ensure that everybody is - emphasising t he inclusive love able to participate in the decisions of God and God's grace, which that affect their life implies the absolute value of - actively seeking an economy & society every person where all have access to the means - centering life together on values of life (income, shelter, education, health) based on Eucharistic sharing - not disciminating and being active - working to resist that which against discrimination in society excludes people and for social and its institutions and economic sustainablility

42 The Lutheran World Federation Seeking Conviviality

• How does the worship and spiritual Below, you will find the diagram life of your congregation or organ- with the four circles and we invite isation reflect diaconal culture? you as a first step to start to put your thoughts and reflections in the empty We look forward to your reports and spaces! You can give a personal re- ideas in response to this report! These sponse, or use it with your congrega- will inform the next steps of our jour- tion or your team, whatever is appropri- ney. The contact details for the team ate in your situation. involved in the process are listed in Appendix 3

Diaconal Vocation is:

Conviviality Diakonia develops the art and practice of everyday life with people by:

For diakonia For diakonia justice means: dignity means:

Department for Mission and Development 43 Bibliography

Addy, T., 2011, ‘Exploring Dignity, Develop- Elliott, L. and Atkinson, D., 2009, ‘The Gods Kindle Edition, Accessed 27.06.2013 at ments and Ambiguities’ in ed. Kähkonen, E. that Failed: How Blind Faith in Markets Has http://amzn.to/17FOY9T & Pauha, T., ‘Faith Based Social Action in Cost Us Our Future’, New York, Nation Books Combatting Marginalisation, Helsinki, Diak LWF 2004, Mission in Context, Transfor- European Commission, 2012, ‘Mental mation Reconciliation and Empowerment Addy, T., 2013a, ‘Reflections on the CABLE Health in Times of Crisis’, Brussels Approach to Community Based Work, So- LWF 2009, Diakonia in Context, Transfor- cial Service and Diaconia’ in ed. Porkka, J. European Commission, 2013a, ‘EU Em- mation Reconciliation and Empowerment & Pentikäinen, M., Community of the Fu- ployment and Social Situation Quarterly ture: Challenges and New Approaches to Review—December 2012‘Brussels LWF 2010 LWF Assembly Public State- Community Based Social work & Diaconia ment on ‘Daily Bread’ Instead of Greed: an from the CABLE Approach’, Helsinki, Diak European Commission, 2013b, ‘Employ- LWF Call for Economic and Climate Justice’ ment and Social Developments in Europe Addy, T., 2013b, ‘CABLE, Community 2012’ Brussels LWF 2011, ‘Strategy 2012-2017: ‘The LWF Development & Community Diaconia’ in Communion—With Passion for the Church ed. Porkka, J. & Pentikäinen, M., Com- Conference of European Churches and and for the World’ munity of the Future: Challenges and European Contact Group (eds), 2003, New Approaches to Community Based ‘Working Together for Sustainable Life – Menkveld, J., 2011, ‘Diaconal Work as Social work & Diaconia from the CABLE Experiences from Diaconia in Europe, Social Brokership—A Model from the Neth- Approach’, Helsinki, Diak European Diaconal Forum’, Geneva, Con- erlands?’ in Diaconia, Journal for the Study ference of European Churches of Christian Social Practice, Vol. 2, Issue 1, Adascalitei, D., ‘Welfare State Development in Central and Eastern Europe: Haarhoff, H., June 2013, ‘Germany Modood, T., 2013, ‘Multiculturalism’, (2nd Outsources Elder Care’, Paris, Le Monde edition) Cambridge, Polity Press A State of the Art Literature Review’ in Diplomatique (English Language Edition) Studies of Transition States and Societies, Purcell, L., 2013 Powered by People Tool- Vol. 4 Issue 2, 2012 Horstmann, M., ‘Diaconia in Local Com- kit, Manchester, Church Action on Poverty, munities’, in Eurich, J. and Hubner, I., www.church-poverty.org.uk/what-we-do Age Platform Europe, 2012, ‘Older People Diaconia against Poverty and Exclusion in Also Suffer Because of the Crisis’, Brussels Europe, Challenges—Contexts—Perspec- Schulmeister, S., 2010, ‘Mitten der Großen tives’, Leipzig, Evangelisches Verlagsanstalt Krise: Ein ‘New Deal’ für Europa’, Wien, Bauman, Z., 2008, ‘Does Ethics Have a Picus Verlag Chance in a World of Consumers’, Cambridge Illich, I, 2001, ‘Tools for Conviviality’, Lon- Massachusetts, Harvard University Press don, Marion Boyers Sennett, R., 2012. ‘Together, The Rituals, Pleasures and Politics of Cooperation’, Bu, R., 2011, ‘A Comprehensive Model for interdiac, 2010, ‘Bratislava Declaration on London, Allen Lane Diaconal Work with Roma Communities’ in Diaconia and Social Exclusion in Central Diaconia, Journal for the Study of Christian and Eastern Europe’, Český Těšín, interdiac Skidelsky, R. & Skidelsky E., 2013, ‘How Social Practice, Vol. 1 Issue 2 Much is Enough?’, London, Allen Lane interdiac, 2012, ‘New Directions in Volun- Collins, E. V., 1994, ‘Love Human and tary Action and Community Engagement’, Stiglitz, J., 2010, ‘Freefall, Free Markets Love Divine—The Heart of Christian Ethics’ Český Těšín, interdiac and the Sinking of the Global Economy’, Washington, Georgetown University Press London, Penguin Books Lehndorf, S. ed., 2012, ‘A Triumph of Collshaw, S., et.al, 2010, ‘Trends in ado- Failed Ideas—European Models of Capital- Wall-Strasser, S., et.al., 2012, ‘Europa am lescent emotional problems in England: a ism in Crisis’, Brussels, ETUI Scheideweg‘, Wien, OGB Verlag comparison of two national cohorts twenty years apart’. Journal of Child Psychology Lévinas, E., 2006, ‘Humanism of the Other’ UNDP, 2011, ‘Beyond Transition—Towards & Psychiatry, Vol. 51 Issue 8, 2010, Wiley, Urbana, University of Illinois Press Inclusive Societies’, Bratislava, UNDP Re- gional Office for Europe and the CIS Conill, J. et.al, 2012, ‘Beyond the Crisis: Lønning, I., 2010, ‘Room & Space in the The Emergence of Alternative Economic Church City Mission’ in Wyller, T. and Practices’ in Castells, M., et.al. (eds), ‘After- Heimbrock, H-G. (eds), ‘Perceiving the math: the Cultures of the Economic Crisis’, Other—Case Studies in Respectful Action’, Oxford, Oxford University Press Göttingen, Vandenhoeck & Ruprecht

Dearden, C. et.al, 2010, ‘Credit and Debt Luther, M., ‘Letter to the Christian Nobility in Low Income Families’, York, Joseph Concerning the Reform of the Christian Rowntree Foundation Estate 1520’ in Luther’s Works Vol. II,

44 The Lutheran World Federation Seeking Conviviality Appendix 1 The Partners & the Process

The European LWF Church Leadership Consultation, Empowerment, pointing to contextual Solidarity Group holding a one day exploratory work- challenges for holistic mission and shop in Ostrava, Czech Republic in diakonia in today’s world. Member The European programme has been May 2012. The results of the process churches of the Lutheran communion, built purposefully with diaconal actors so far, including this report, are being in all 7 world regions, are reviewing from 28 different contexts who strongly used by members of the group to and deepening their diaconal engage- represent local diakonia, which is the share the findings from the process ment. The Solidarity Group mentioned main focus of the project. They come and to develop reflection on the main above is leading the European con- from urban and rural contexts and themes. The next phase of the process sultative process. Over 3 years, from are involved in church & community will be built on the feedback and evalu- 2011 to 2013, this group has been diakonia and street work as well as in ation of the work so far. addressing factors perpetuating and institutional diakonia. The participants in very many cases deepening mar- bring a rich variety of experience, most ginalisation in European societies. It is working directly with people who are Relation to Lutheran working to clarify models of diaconal in different ways marginalised, facing World Federation processes for transformation and unsustainable living conditions, or Strategy empowerment. This project builds on who have problems related to age or the Handbooks mentioned above and disability. Since the participants are The new LWF Strategy 2012-2017, contextualises them for community drawn from all the European regions, ‘The LWF Communion—With Passion diakonia in Europe. the diversity of contexts enabled for the Church and for the World’, the group to reflect on concrete is- strongly underlines the communion’s sues such as homelessness and the commitment to holistic mission as The partnership conditions that migrants face. Other ‘encompassing proclamation, diakonia, with interdiac participants are working with prisoners and advocacy’. This is reflected in the and ex-prisoners and on the reform 3 priority areas of the Strategy: The programme is working in close of the criminal justice system or on collaboration with interdiac, the Inter- the problems faced by people as a 99 A communion strengthened in national Academy for Diakonia and result of substance misuse. In some worship and on-going theological Social Action, o.p.s., (a project sup- contexts, working with people who discernment. ported by LWF, based in Český Těšín, are affected by European and cross Czech Republic), and is drawing on continental migration or who are in 99 Member churches growing in their experience of integrating theory other ways uprooted is a central focus capacity for holistic mission and and practice and of a participatory of diaconal work. deepening relationships with each model of diaconal formation. It is important that the process also other. Interdiac was founded in 2008 to includes representatives of those with develop training and research for new wider responsibilities for the develop- 99 Effective and empowering diakonia developments in the field of diaconia ment of diaconal strategies and for addressing human suffering, injus- and social action in Central and East- diaconal formation. The group, which tice, and emergencies. ern Europe. Diaconal initiatives in the decided to call itself the Solidarity region have been developing since the Group for Re-forming Community Dia- The LWF has published two hand- breakdown of the previous regimes konia in Europe, works with a process books, ‘Mission in Context’ and ‘Diako- about twenty years ago. Even though of face to face and on-line meetings nia in Context’ both with the sub titles the countries came through similar and has consulted with the European of Transformation Reconciliation and historical and cultural developments;

they each had a different starting point and social action, interdiac gives approaches and attitudes are required, to respond to the challenges in their great importance to being close to the as defined in the interdiac Bratislava communities and societies. working situations of the 14 interdiac Declaration (interdiac 2010). One of the most important develop- partner organisations in 12 different The European consultation process, ments in the societies could be seen countries. The learning programmes led by LWF and interdiac is gathering as working out the implication of the are all developed based on the ex- together people from different local diaconal value of ´human dignity ´ in pressed interests of the members and and national contexts as well as dif- practice. This means that each indi- the network structure enables continu- ferent working positions and interdiac vidual regardless of their health and ous relationships. Mutual exchange of hopes that it will open new perspec- social status has been treated as a experience using a participatory and tives for the re-formation process of person with his/her gifts which can process based approach to interdiac’s diaconia across Europe. In the long be further developed, and s/he can work is a guarantee for lasting learning term perspective, the hope is also be a part of a community and society. which can influence the social realities that the learning from this process, Then a value based approach has in different local and national contexts. focusing on the European realities been enabling diaconia to respond The re-formation of diaconal work will be a good starting point to find to absolutely new phenomena which is a continuous process which should synergies with diaconal work in other did not previously exist in the region reflect the changes in the local real- continents. This may bring new fruits (e.g. homeless people, children & ity as well as the current working life especially as diaconal actors, globally, youth in the street, internally displaced reality. But one key factor to build nowadays face many common issues people and others). A wide range of on is the motivation of workers and in the economy and society as well as services has been under development, the consequent development of their having to work with fewer resources provided by both professionals and approach to diaconia and their skills, and growing needs. volunteers. Regarding training and whether employed workers or volun- education with a focus on diaconia teers. Besides this, more changes to

46 The Lutheran World Federation Seeking Conviviality Appendix 2 European Solidarity Group Members

Title First name Last name Organization Country

Ms Janka ADAMEOVÁ International Academy for Diaconia and Social Czech Republic Action, Czech Republic Rev. Tony ADDY International Academy for Diaconia and Social Austria/ Czech Republic Action, Czech Republic Ms Alexandra AP’ONKINA German Evangelical Lutheran Church Of The Ukraine Ukraine Rev. Borre ARNOY Church of Norway, Kirkens Bymisjon Norway Mr Fritz BLANZ Evangelical Lutheran Church in Bavaria Germany Ms Nicole BORISUK Living Hope NGO, Ukraine Ukraine Mrs Gunnel CLAESSON Church of Sweden Sweden Rev. Steinar ERAKER Church of Norway, Kirkens Bymisjon Norway Ms Maria HALLDÉN Church of Norway Norway Rev. Vladislav IVICIAK Slovak Evang. Church A.C. in Serbia Serbia Ms Maria KULJU Kirkon Ulkoasianosasto Finland Rev. Zsolt LÁZÁR The Evangelical Lutheran Church in Hungary Hungary Ecumenical & Foreign Affairs Mr David LIN Lutheran Church in Great Britain United Kingdom Ms Marjut LUKKARINEN Evangelical Lutheran Church of Finland Finland Mr Petr NEUMANN Czech Brethren Church Czech Republic Ms Marija PARNICKY The Slovak Evang. Church A.C. in Serbia Serbia Rev. Daniela SCHWIMBERSKY Evangelical Church A.C. in Austria Austria Ms Aleksandra SELIVERSTOVA The Evangelical Lutheran Church of Ingria in Russia Russia Dr Ulla SIIRTO Church of Finland Finland Ms Kristina SOROKO The Evangelical Lutheran Church in European Russia Russia Rev. Szilárd SZABÓ The Evangelical Lutheran Church in Hungary Hungary Northern Diocese Dr. Peter SZYNKA Evangelisch Lutherische Kirche in Oldenburg Germany Diakonisches Werk Rev. Avo ÜPRUS Estonian Evangelical Lutheran Church Estonia Rev. Martin URDZE Evangelical Lutheran Church of Latvia Latvia Rev. Dr Eva-Sibylle VOGEL-MFATO The Lutheran World Federation Switzerland

Department for Mission and Development 47 Appendix 3 Follow Up Contacts

LWF European Lutheran World interdiac Solidarity Group Federation (LWF) Web Site: www.interdiac.eu Web Site: www.lutheranworld.org/ Web Site: www.lutheranworld.org content/european-diaconal-process Email: Email: [email protected] For information about interdiac and its programmes: [email protected] For questions about and responses to the report: [email protected]

48 The Lutheran World Federation

“How can we live together in local communities?” The question arises in all contexts, in spite of the diverse histories of European countries. We searched for a way to express this, recognising the need to support the creativity of people in addressing their situation. The overarching key concept the group chose was “seeking conviviality.”

ISBN 978-2-940459-29-2

International Academy for Diaconia and Social Action, Central and Eastern Europe, o.p.s