Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1977. / Includes bibliographical references (leaves 77-79).

Diakonie as one of the most important services combines helping the needy and spiritual support. This service was already established in the early church and it focused on both material and spiritual area. The diploma thesis "The Work of Diaconia" with the subtitle "A Short Overview of the History of Diaconia, Czech Diaconia and Diaconia of the Evangelical Church of the Czech Brethren" describes diaconia from the point of view of the New Testament where it becomes helping a fellow man with the motivation of faith, i.e. following Jesus Christ. In next parts, diaconia is described from the period of early church until the Reformation. It is followed by the early days of diaconia in the Czech lands, the role of Kaiserswerth institute in Germany where Czech girls studied and some of them then used their knowledge about taking care of the ill and educating in their diaconic activities in the Czech lands. However, many of them continued living abroad. Priest Václav Šubert significantly contributed to the foundation of a first diaconic institution, girls' school or an orphanage in Krabčice, the birthplace of diaconia in the Czech lands. He and our first two deaconesses, Marie Karafiátová and Eleanora Kašparová, occupy more space in this work. In the next part, a historical development of Czech Diaconia...

Made available in DSpace on 2016-07-27T13:48:09Z (GMT). No. of bitstreams: 1 AURELIA SILVA BORSATO.pdf: 1248133 bytes, checksum: 822d4f05d19a1c29042f7f7f9926ef7f (MD5) Previous issue date: 2012-06-13 / The goal of this dissertation is to research the various notions of diakonia practiced by women in some passages of the Synoptic Gospels and in the book of Acts of the Apostles. The service, or the diakonia, of Jesus, was not directed only to the weak, the sick and the poor. In his earthly life, Jesus demonstrated in various ways as he understood and preached love and help to the next not figuratively, but in the most literal and real sense. It is in this sense that the diakonia must be understood as a collective notion for many types of activites, services and actions, and this must has a specific purpose of restoring, release and promote equality. Within the context of diakonia practiced by Jesus women were not excluded, and this research seeks to demonstrate that there is reciprocity in the practice of diakonia, of Jesus for women and women for Jesus. Through qualitative analysis we pretend by feminist hermeneutics prove two hypothesis: 1) that women mentioned in Lc 8,1-3, 10,38-42 served Jesus (diakonoun autó) and this service is not restricted to the domestic service. 2) At 9,36-43 has example of diakonia and not charitable practice In the case of conceptualization of diakonia some patterns concepts played an important role in the initial study of the word, in this way, some basic information will be useful to help us in the study of the meaning of diakonia practiced by women. / Essa dissertação tem como objetivo pesquisar as várias noções de diakonia praticada por mulheres em algumas passagens dos Evangelhos Sinóticos e no livro dos Atos dos Apóstolos. O serviço, ou a diakonia, de Jesus, não se dirigiu apenas aos fracos, doentes e pobres. Em sua vida terrena, Jesus demonstrou de várias formas como ele entendeu e pregou o amor e o auxílio ao próximo não em sentido figurativo, mas no sentido mais literal e real. É nesse sentido que a diakonia deve ser compreendida como uma noção coletiva para muitos tipos de atividades, serviços e ações e que possuem o fim específico de restaurar, libertar e promover igualdade. Dentro do contexto da diakonia praticada por Jesus as mulheres não foram excluídas e no decorrer da pesquisa procura-se demonstrar que houve reciprocidade na prática da diakonia, de Jesus para as mulheres e destas para Jesus. Por meio da análise qualitativa busca-se através da hermenêutica feminista comprovar duas hipóteses: 1) de que as mulheres mencionadas em Lc 8,1-3, 10,38- 42 serviram a Jesus (diakonoun autó) e este serviço não é restringido ao serviço doméstico. 2) que em At 9,36-43 tem-se exemplo da prática da diakonia e não exercício da caridade. No caso da conceituação da diakonia alguns conceitos padrões desempenharam um papel importante no estudo inicial de palavra, desta forma, algumas informações básicas serão úteis para nos ajudar no estudo do significado da diakonia praticada por mulheres.

Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

I den här studien intervjuas 13 diakoner i Svenska kyrkan om profetisk diakoni och vadde behöver för att utföra den. Syftet med studien är att undersöka diakoners syn påprofetisk diakoni och dess dilemman, kostnader och utmaningar. Slutsatsen är att diakonerna är mycket positivt inställda till profetisk diakoni, men de harsällan tid att ägna sig åt den – kyrkans struktur och ledarskap komplicerar arbetet. Dessutom upplever diakonerna att deras vigningslöften om att arbeta profetiskt kan varamycket tunga att bära och svåra att leva efter, vilket kan utlösa moralisk stress. Diakonerna vill att diakonrollen uppgraderas och ges större frihet, samt att kyrkansledare gå före och visar vägen. / <p>En artikelversion av uppsatsen publicerades i Svensk Kyrkotidning 9/2014, sid 271-273.</p>

A exclusão social alcança todos os segmentos da sociedade e não deixa de estar presente no ambiente escolar. Sendo este uma das primeiras portas sociais abertas para o indivíduo, nem sempre está preparado para recebê-lo com suas diferenças. O processo de inclusão deve estar presente em todas as escolas não sendo privilégio de poucos em nome de uma maioria que é prejudicada sem nem mesmo saber o que acontece ao seu redor. As crianças com necessidades especiais, dentre elas, as com Síndrome de Down, são passíveis de inclusão numérica, e neste sentido a escola é um grande aliado da família na busca de uma inclusão efetiva. Para que esta aconteça, é preciso que todos os seus agentes estejam focados em oportunizar uma escola inclusiva. Assim, a inclusão numérica de alunos com necessidades especiais se estabelecerá, a partir do encorajamento dos envolvidos, pais e escola, no sentido da estimulação da criança e da utilização de recursos lúdicos apropriados para a mediação dos conteúdos a serem trabalhados. Através das relações estabelecidas se desenvolverá o potencial lógico-matemático dos alunos. O professor é o principal recurso de uma escola para promover a inclusão a partir da solidariedade, do fazer Diaconia. / Social exclusion reaches all segments of society and does not fail to be present in the school environment. This being one of the first social doors open to the individual, nor is always ready to welcome you with their differences. The process of inclusion must be present in all schools is not the privilege of the few on behalf of a majority that is harmed without even knowing what is happening around you. Children with special needs, among them those with Down syndrome, are liable to include numerical, and in this sense the school is a major ally of the family in search of an effective inclusion, what needs to happen to all their agents are focused create opportunities in an inclusive school. Thus, the inclusion of numerical students with special needs, will be established from the encouragement of those involved, parents and school, towards the stimulation of the child, and use of recreational resources appropriate for mediation of the contents to be worked, where through the relationships established will develop the potential of the same logical-mathematical. The teacher is the main feature of a school to promote inclusion as solidarity, to Diakonia.

A psicanálise conseguiu chamar a atenção não só das ciências ligadas ao comportamento humano (antropologia, filosofia, psicologia, sociologia e pedagogia, dentre outras), mas também da teologia, em especial aquela que se relaciona diretamente com a psicologia e o aconselhamento pastoral. Teologia, religião e conselheiro ainda mantêm algumas restrições quando se trata de aconselhamento pastoral e método psicanalítico de terapia a ser utilizado como instrumento válido em sessões de gabinete pastoral. A religião e seus efeitos no comportamento do ser humano são alguns dos aspectos mais importantes estudados no método psicanalítico freudiano. Assim como a teologia se situa diante das outras ciências, buscando o diálogo interdisciplinar, é saudável que mantenha uma via de comunicação com a psicanálise. Dessa forma, buscamos estudar o que existe na psicanálise de positivo e livre de atrito com a teologia, especialmente com o aconselhamento pastoral, que pode ser entendido como a dinâmica prática mais próxima do modelo apresentado por Freud como terapia. O que pretendemos neste trabalho é não temer os possíveis antagonismos entre as teorias apresentadas pelo pai da Psicanálise e o aconselhamento pastoral, mas, sem preconceito, sabermos tirar proveito daquilo que pode ser útil para o conselheiro cristão no exercício de sua função. Os limites entre aconselhamento pastoral e psicanálise não devem descredenciar a importância desta para o conhecimento da psique e da alma humana. / Psychoanalysis was able to call the attention not only of the sciences related to human behavior (anthropology, philosophy, psychology, sociology and education, among others), but also of theology, specifically one that is directly related to psychology and pastoral counseling. Theology, religion and counselor still maintain some restrictions when it comes to pastoral counseling and psychoanalytic method of therapy to be used as a valid tool in the pastor's study sessions. Religion and its effects on human behavior are some of the most important study in Freudian psychoanalytic method. Just as theology stands before the other sciences, seeking interdisciplinary, it is healthy to maintain a means of communication that can dialogue with psychoanalysis. Thus, we seek to study what is positive in psychoanalysis and which is not at odds with the theology, especially in pastoral counseling, which can be understood as a dynamic practice closer to the model presented by Freud as therapy. In this study we intent to show that possible antagonism between the theories presented by the father of psychoanalysis and pastoral counseling, can be seen but without prejudice. We draw out what can be useful for the Christian counselor in the exercise of its function. The boundaries between pastoral counseling and psychoanalysis should not discredit the importance of this to the knowledge of the psyche and the human soul.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A dissertação que apresento agora versa a respeito da Associação Beneficente Floresta Imperial, ABEFI, de Novo Hamburgo, Rio Grande do Sul, ligada à Comunidade Evangélica Floresta Imperial, CEFI. A pesquisa de caráter dedutivo quer colocar em foco as características da diaconia praticada no contexto comunitário e sua relevância social para o entorno imediato que compreende a região do antigo Quarto Distrito Floresta Imperial de Novo Hamburgo, elevado à categoria de Distrito Industrial (Cluster) a partir da década de 1960 com a implementação de políticas de exportação pelo Governo Brasileiro. A partir do contexto migratório, das tradições teológicas das famílias evangélico-luteranas, da grande cultura de gado no Rio Grande do Sul e do processo de industrialização do Vale do Sinos quero elencar algumas possibilidades de leitura do conteúdo formal da relevância social da ABEFI a partir do que designei de publicidade cívica. A intenção é analisar os elementos que compõem o quadro conjuntural que permitiu a afinidade de vários dispositivos sociais a formarem certo agir racional com vistas a um determinado comportamento. / The present dissertation traverses now about the Associação Beneficente Floresta Imperial, ABEFI, Novo Hamburgo, Rio Grande do Sul, linked to the Comunidade Evangélica Floresta Imperial, CEFI. The survey of deductive character wants to focus on the characteristics of wants to put focus on the characteristics of diakonia practiced in the community context and its social relevance to the surroundings which include the region of the old fourth ward Floresta Imperial District of New Hamburg, elevated to the category of Industrial District (Cluster) in the 1960s with the implementation of export immediate policies by the Brazilian Government. From the migration context of the theological traditions of the Evangelical- Lutheran families, the great culture of cattle in Rio Grande do Sul and the industrialization of Vale do Sinos, the objective is to list some possibilities for reading the content of formal social relevance ABEFI from which was named publicidade cívica. The intention is to analyze the elements that make up the conjunctural that that allowed the affinity of various devices to form certain social rationally to act towards a certain behavior.

Esta dissertação é uma investigação e proposta sobre a prática missionária da igreja cristã com vistas à transformação social em um mundo pluralista. O primeiro capítulo aborda a dimensão comunicativa da ação segundo Jürgen Habermas, analisando como são coordenadas as ações coletivas em sociedade e como a ética e as culturas influenciam as ações sociais, especialmente a ação missionária. Investiga a prática missionária na sociedade focando o objetivo e método da ação. Pergunta pela relação entre evangelho e cultura e sobre a possibilidade do encontro com as religiões no mundo. Este capítulo termina considerando como comunicar o evangelho na América Latina e aponta para uma prática missionária a partir do diálogo, tendo como referencial o agir trinitário de Deus. O segundo capítulo avalia as conseqüências de se adotar um modelo missionário baseado em debates e consensos. Fundamenta a missão como mover-se em direção ao outro, e resgata a responsabilidade social da igreja a partir da solidariedade, do amor e da compaixão. Descreve essa prática em termos de fraqueza e vulnerabilidade, em oposição aos modelos anteriores que se baseavam em projetos expansionistas da fé. Este capítulo se vale da contribuição teórica do filósofo Gianni Vattimo e sua idéia do pensamento debole, que remete à questão de como agir a partir da fraqueza. O exemplo máximo do autoenfraquecimento como forma de interagir com o mundo é analisado, teologicamente, a partir da encarnação do Filho de Deus (kenosis) e tira conseqüências para a ação missionária. O último capítulo discute sobre como a missão pode contribuir para a transformação das pessoas, culturas e sociedades. Encontra na diaconia a base para a ação comunicativa transformadora. Servir permite que a comunidade cristã pratique na sua convivência o evangelho que prega com a motivação correta. Há um redescobrimento da ética pessoal e social e da diaconia transformadora como parâmetro para medir a coerência entre proposta do reino de Deus anunciado no evangelho e o que é vivenciado nas comunidades cristãs. A participação da igreja no mundo não é de passividade nem de contemplação. Ela tem voz profética e sua ação visa transformar pessoas, instituições, estruturas sociais e de poder, pela proclamação esperançosa do reino e pela convivência encarnacional desse mesmo evangelho. A pesquisa busca um novo marco para a prática missionária em um mundo em constantes transformações. Termina sugerindo um modelo missionário a partir da diaconia transformadora e de uma teologia da ação missionária testemunhal e comunicativa, apontando para as oportunidades que se apresentam com uma nova metodologia missionária. / This dissertation is an investigation and proposal about the missionary practice of the Christian church with a view to the social change in a pluralist world. The first chapter approaches the communicative dimension of the action according to Jürgen Habermas, analyzing how the collective actions are coordinate in society and how the ethics and cultures influence the social actions, especially the missionary action. It investigates the missionary practice in society focusing to its objective and action method. It asks by the relation between gospel and culture and about the possibility of the meeting with the religions in the world. This chapter finishes wondering how to communicate the gospel in Latin America and the guides to a missionary practice starting from the dialogue, having as a reference the trinity action of God. The second chapter, evaluates the consequences of adopting a missionary model based on debates and consensus. It basis the mission as move towards the other and rescues the social responsibility from solidarity, love and compassion. It describes this practice in terms of weakness and vulnerability, opposite to the previous models that relied on expansionist designs of faith. This chapter draws on the theoretical contribution of the philosopher Gianni Vattimo and debole your idea of thinking that leads to the question of how to act from weakness. The ultimate example of own weakness as a form to interact with the world is analyzed, theologically, from the incarnation of the Son of God (kenosis). The last chapter discusses about haw the mission can contributes to people, cultures and societies transformation. It meets in the diakonia the basis to communicate acting. To serve allows to the Christian community practice in gospel familiarity that preaches with the correct motivation. There is a rediscovery of the personal and social ethics and transforming diakonia as a parameter to a measure the coherency between the proposal of Gods kingdom announced in the gospel and what is experienced in Christian communities. The participation of the church in the world is not of passivity nor contemplation. It has a prophetic voice and its action aims to transform people, institutions, social and power structures to the hopeful proclamation of the kingdom and by the incarnational familiarity of this gospel. The research seeks a new mark for the missionary practice in a world of constant transformations. It finishes suggesting a missionary model starting from the transforming diakonia and of a missionary and communication action theology, pointing to the opportunities that are presented with a new missionary methodology.