O presente trabalho quer contribuir na análise da realidade específica de uma comunidade localizada em uma região periférica de Guarapari, no Espírito Santo. O trabalho se pauta na avaliação e consequente valorização do trabalho voluntário nas igrejas e também na descoberta do verdadeiro sentido da diaconia e da Missão. Trata-se de avaliar o momento segundo da teologia, isto é, buscar uma reflexão para um ato primeiro que foi a elaboração de um projeto que visa amenizar as agruras sociais das famílias que vivem no bairro Lameirão em Guarapari. Esta resposta primeira é motivada pela fé. No contexto brasileiro, pode-se destacar que as igrejas evangélicas, atualmente, não têm dispensado a devida atenção à Missão e à diaconia. Certamente, este trabalho também é uma forma de estar redescobrindo a importância da contribuição da Missão e da diaconia, não somente para a Igreja, mas para a sociedade. / This paper wants to contribute in the analysis of the specific reality of a community located in a peripheral region of Guarapari in Espírito Santo State. The work is guided in the assessment and consequent importance of volunteer work in churches and also in discovering the true meaning of the Mission and diakonia. This is to evaluate the second moment of theology, that is a reflection to get a first act that was the elaboration of a project to mitigate the social hardships of families living in the neighborhood Lameirão, in Guarapari. This first response is motivated by faith. In the Brazilian context, it is worth noting that evangelical churches today do not have to pay due attention to the Mission and Diakonia. Certainly, this work is a way to be rediscovering the importance of the contribution of Mission and Diakonia, not only the Church but to society.

Over the past decades, a convergence between civil and political human rights non governmental organisations (NGOs) and development NGOs have occurred. The fusion of the two disciplines have led to the construction of so called ‘Rights-Based approaches’ (RBA). One principal concept for RBA’s is the question of accountability. Functional accountability is no longer seen as sufficient and more focus on social accountability have advanced. In previous research NGOs are repeatedly questioned for their level of accountability. This comparative qualitative case study therefore aim to examine how three Swedish based NGOs perceive accountability, with the purpose to contribute to the academic discussion of NGO accountability. By using grounded theory and selective coding, this study will contribute with new empirical data to the ongoing development of RBA theory. Empirical data is collected through interviews, NGOs official strategies documents and analysed in relation to the empirically grounded theory. The main findings in this comparative case study is that organisations different backgrounds and values influence how they perceive RBA and accountability, and which methods are used to reconcile with accountability claims. The collected empirical data concludes perceptions of accountability mostly focuses on four interconnected key principles; power relations, democracy, transparency and empowerment.

The theme of this study is the relationship between recruiting non-Christians for the Korean church through the patterns or styles of its diaconal services, and its influence on the religious actions of the church in South Korea. Chapter 1 defines introductory matters: the theme and its motivation, the statement of the problem, the extent of the problem and its purpose, the hypothesis of this dissertation, its structure, delimitation and key concepts. In Chapter 2 a diaconal ministry effective for the local community is dealt with. It integrates the meaning or usage of diakonia from biblical, historical and theological perspectives, especially to ascertain the theoretical foundation that will meet the need of the local community and will lead them to salvation. The characteristics of the local community are studied to find how the community influences the forms of the diaconal ministry, how the diaconal service can influence changes in the community, and the interrelations between the church and the community. In Chapter 3 the theoretical backgrounds of congregational development is studied from biblical, theological and historical perspectives. Such a building up of the local church plays an important role to motivate the Korean church to realise its missional task to preach the gospel, to stimulate its spiritual dynamics, to meet the various needs of the local community, and to quicken the members to do the work expected of the body of Christ. Chapter 4 deals with the empirical perspective. There are many methods of social research. According to the applied research method the Baby School of the Choongshin church and the Pregnant Women’s Group&the Baby School of the Gwangyang Daegwang church are analysed. The theories or hypotheses derived from Chapters 2 and 3 are revisited, in relationship to the empirical perspective. With this process, an effective building up of the local church is interpreted as seen from a need-oriented diaconal ministry that complies directly and intimately with the local community and people’s actual needs. Chapter 5 deals with a strategic perspective. It looks at the main factors these two models have in common in the light of a methodological model. Through this model, the use of the diaconal ministry that intimately and lastingly satisfies the need of the local community is indicated with a view to an effective building up of the local church in the Korean society. Applicable strategies and principles to construct successful need-oriented diaconal services for Korean congregational development in different situations are synthetically presented. / Thesis (PhD)--University of Pretoria, 2012. / Practical Theology / unrestricted

O propósito dessa dissertação é investigar a necessidade e a importância da visitação diaconal a pessoas doentes em contexto urbano. Além disso, tem o objetivo de pesquisar a importância da criação de equipes de visitadores/as no intuito de atender às necessidades e aos anseios dos membros em lares, hospitais e clínicas, e nas comunidades . O primeiro capítulo mostra a Pesquisa Social com sua análise e respectivos resultados. O segundo capítulo apresenta a compreensão da terminologia e a conceituação de diaconia e visitação, a partir de pesquisa bíblico-teológica, com base em textos dos evangelistas: Marcos 10.35-45, Mateus 25.42-44, João 13.1-15, e Lucas 22.24-30. Além disso inclui a pesquisa sobre diaconia comunitária, diaconia e a visitação comunitária e o serviço da visitação na comunidade. O terceiro capítulo apresenta indicativos para a prática da visitação a pessoas doentes em comunidades urbanas. A pesquisa conclui com a constatação de que as pessoas doentes numa comunidade eclesial urbana pre cisam ser visitadas. A visitaç ão promove a reconciliação, a cura e o fortalecimento da fé no sofrimento. / The purpose of this dissertati on is to investigate the neces sity and the importance of diaconal visitation to ill people in an urban context. Besides that, it has the objective of researching the creation of teams of visitors in order to assist the members needs and expectations at their homes, hospitals, medical clinics and communities. The first chapter displays the Social Research, its analysis and its respective results. The second chapter presents the comprehension of diakonia terminology and the concept of diakonia and visitation from a biblical and theologica l research based on some evangelists texts such as: Marcos 10.35-45, Mateus 25.42-44, João 13.1-15, and Lucas 22.24-30. It also brings out a resea rch concerning community diakonia, diakonia and visitation, and visitation as a service in the community. The third chapter presents some suggestions for the practice of visitation to ill people in an urban community. The research concludes that ill people in an urban ecclesiastic community need to be visited. Visitation provides reconciliation, cure and the faith strength on suffering.

本論文は19世紀のデンマーク社会にディアコニッセとディアコニアの働きを広めるために尽力したハラルド・スタインのディアコニア思想に光を当てる。スタインは、産業革命や社会主義の台頭により激変する社会において、キリスト教会は人々の身体的、霊的救いに力を尽くすべきだと考え、キリスト教の愛の業すなわちディアコニアの働きを教会に根付かせようとした。スタインのディアコニアの働きの理想と実践はのちのデンマークの社会民主主義の政権にも継承された。 / This study sheds light on the ideas of Harald Stein, who did his utmost to spread the work of deaconesses and diakonia in 19th century Denmark. In a society rapidly changing under the influence of industrialization and socialism, Stein thought the Christian Church ought to aim at saving people physically and spiritually, and he sought to plant the Christian Works of Love, i.e., the work of diakonia, in the Church. The ideals and practices of Stein's work of diakonia were later inherited by the Danish Social Democratic governments. / 博士(神学) / Doctor of Theology / 同志社大学 / Doshisha University

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

A religiosidade é uma dimensão constitutiva da realidade humana e pode manifestar-se na forma de ações concretas. Nessa perspectiva, discute-se neste trabalho os principais aspectos do fenômeno religioso e sua relação com o poder, fé, a ética. Verifica-se as principais características do neopentecostalismo, sua origem, sua história, fatores de crescimento e os principais aspectos teológicos no cenário brasileiro. Especificamente, estuda-se o discurso religioso da Igreja Universal do Reino de Deus a partir de seus projetos sociais e analise-se o mesmo à luz do conceito de diaconia. Como metodologia adota-se a pesquisa bibliográfica e descritiva, com utilização da investigação qualitativa por possibilitar, a partir de diferentes concepções e análises teóricas, obter as informações necessárias relacionadas ao tema. Em foco está a prática social da Igreja Universal do Reino de Deus, efetivada em sete projetos desenvolvidos em diferentes contextos e destinados a uma população diversificada e de diferentes faixas etárias. Tendo como base a Teologia da Prosperidade, é possível identificar nestes trabalhos aspectos da diaconia cristã que se caracteriza por promover a justiça e o bem-estar social? / This research sought to identify the effective relationship between the theory and practice of the neo-Pentecostal discourse regarding the diaconal work, specifically by the IURD. The following presents the general context of religion, its characteristics, types and main elements, highlighting the religious phenomenon and the issue of sacred in modern society. It describes the neo-Pentecostalism from its origin, its history, growth factors, the main theological aspects in Brazilian scenario and the Prosperity Theology; it analyses how it is developed the relation between faith and capitalism from IURD, it describes in religiousness perspective the diaconal work, its goals, dimensions and purposes, and identifies from bibliographic research, how the diakonia is really established in IURD social practice, highlighting its relationship with social, politics and cultural issues from Brazilian society. The bibliographic research is descriptive, bounded to the work of religious actions from IURD, and it was developed with the application of quantitative method, because it enables to obtain information related to the theme. Based on the results, we can conclude that the diaconal practice, in IURD perspective, presents certain conceptual ambiguity that, even having a significant amount of actions developed by different social projects, it doesnt effectively highlight a diaconal work, considered real and objective and that applies to the impoverished sectors of the society where there is insertion of the institution.

The researcher acknowledges that the church in Africa is growing fast; accepting its role of proclaiming the gospel, and that the ministry of reconciliation is still needed in all spheres of life and institutions in Africa, including the churches. After twenty-seven years of civil war, reconciliation in Angola becomes an imperative for the churches and faith communities as regards the healing of a wounded and victimized population. Being in the middle of Africa, Angola was during these troubled years of civil war as disturbing an issue for all Africa as were the thirty-four years of the apartheid policy in South Africa. In both countries dramatic changes took place and people experienced a new era of their histories, posing new challenges that churches need to face boldly. The Luena memorandum did not lead the country into national reconciliation or into the needed process of healing. Hence the present study. focusing on the Truth and Reconciliation Commission (TRC), aims to offer a comparative study of the South African and Angolan experience so that a ministry of reconciliation might be developed for Angola. The researcher firstly endeavoured to define these key terms: Mission, Church, Leadership, and the ministry of reconciliation in which the biblical perspective indicates that reconciliation is an inclusive and imperative ministry, being itself part and parcel of the mission Dei. The study looked all Africa as a continent in need of reconciliation because Africa has become a field of various tensions, including political; sociological, economical, cultural, religious, and ideological ones, and in particular the poverty, HIV/Aids that threaten Africa today. In spite of many criticisms levelled against the TRC, the process of truth and reconciliation did play a role in the country, to put South Africa on the road to national healing and nation building. Drawing from the South African experience the people of Angola, after drawing up their Luenda Memorandum, need to follow suit. The study indicates that the Luena memorandum, as well as the Cabinda memorandum, are catalytic events, which call for an all-inclusive effort of all Angolans in a structure like the TRC, for people to tell their stories so as to achieve repentance, forgiveness and reconciliation. The role of the churches in both countries varied during and after apartheid as well as the civil war. Churches were often used as instruments of oppression instead of being the light; fortunately the time arrived when the churches awoke and stood against apartheid and civil war. The churches need to rediscover their mission – comprising the dimensions of kerugma, koinonia, diakonia and leiturgia – to play their part in society, both in South Africa and Angola. The study reflects on the ministry of reconciliation in Angola from a theological and practical perspective. Theologically, reconciliation is viewed as soteriological, christological, pneumatological, historical and missiological: these perspectives are interconnected and include a number of practical dimensions, inter alia cultural, sociological, economical, and political. Particular attention is accorded to the cultural dimension where ubuntu (humanness) and tata nlongi (teacher-catechist) are compared as examples of contextual theologies, necessary for the ministry of reconciliation in South Africa and Angola. The conclusion offers recommendations to the society and the state, to the churches and communities of faith, adding a specific recommendation to the Mennonite churches regarding their world-wide endeavours for peace and non-violence over the world and pointing out that in Angola the Mennonites need to be more active in this field. Areas for further research, in future, are noted at the end of the thesis. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted

Syftet med denna studie var att undersöka vilken betydelse det kan ha för diakoner i Svenska kyrkan att vara vigd åt sitt uppdrag. Inom ramen för studien genomfördes nio kvalitativa forskningsintervjuer med diakoner från fem olika församlingar i Stockholms stift. Materialet bearbetades i hermeneutisk tradition och analyserades utifrån teorin om rollövergångar. Studien pekar på att vigningen innebär en identitet som medför en känsla av mening, kontroll och tillhörighet. Denna identitet genomsyrar inte bara diakonens sociala arbete utan diakonens hela liv. Vigningen kräver att diakonen lever ett integrerat liv, vilket innebär samstämmighet mellan vem man är på arbetet och vem man utanför arbetet, och för med sig förväntningar från olika håll som diakonen måste förhålla sig till. Studien pekar också på en ambivalens hos intervjupersonerna; samtidigt som diakonrollen genomsyrar diakonens hela liv måste diakonen sätta upp gränser av olika slag för att kunna kliva ur sitt arbete. / The aim of this study was to examine what significance it may have for deacons within the Church of Sweden to be consecrated to their mission. Within the framework of the study, nine qualitative research interviews were conducted with deacons from five different parishes in the Stockholm diocese. The material was processed in hermeneutical tradition and analysed based on the theory of role transitions. The study indicates that the ordination implies an identity that brings a sense of meaning, control and belonging. This identity permeates not only the deacon's social work but the deacon's entire life. The ordination requires that the deacon lives an integrated life, which means coherence between who one is at work and who one is off work, and brings with it expectations from different directions that the deacon must relate to. The study also indicates an ambivalence among the interviewees; while the role of the deacon permeates the deacon's entire life, the deacon must set boundaries of various kinds in order to be able to step out of her or his work.