Rethinking of the Office of Deacon to Enhance Social Dialogue in Korean Presbyterian Churches
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This article seeks to reinterpret the meaning of the diaconate, an office widely recognized in the Protestant tradition, and to suggest ways Protestant churches can strengthen social communication and empathy by revitalizing the diaconate. The social credibility of Protestant churches in Korea continues to decline, and favorable perceptions toward Protestantism keep declining. During COVID-19, Protestant churches showed their inability to communicate socially and failed to convey Christian values and Protestant religious characteristics in a way that convinced members of society. The office of deacon has had an independent purpose in various church polity models since the church was established. The apostles combined serving their neighbors by living out the teachings of Christ's word, and when that became increasingly difficult, they divided their works into teaching and serving. Given this role differentiation, it makes sense to understand the two offices as complementary rather than hierarchical. In reality, however, the office of deacon is understood to be a supportive role of the office of elder. Restoring the office of deacon to its rightful place and helping deacons to fulfill their original position in their lives will enable the church to serve its neighbors concretely and engage in personal relationships. In this respect, restoring the diaconate can revitalize the church's engagement and response to society by allowing neighbors to experience Protestantism through personal relationships and by embracing the specific problems of their neighbors in the church so that the church can consider and understand them together. It is also worth noting that in the Korean church still having a culture of seniority, elders who are on average older than deacons and the 40s are the leading age group that serves as the backbone of Korean Presbyterian churches. In particular, the 40s occupy a bridge position in Korean society, bridging the gap between the older generation of the 60s and above, who drove economic development, and the more individualistic 30s of the post-democratic era. The restoration of the deaconship, centered in the 40s, can be expected to promote intergenerational dialogue in the church and bridge the gap with younger generations. It can also help the church become more responsive to cultural responses to modern society.
Abstract
This article seeks to reinterpret the meaning of the diaconate, an office widely recognized in the Protestant tradition, and to suggest ways Protestant churches can strengthen social communication and empathy by revitalizing the diaconate. The social credibility of Protestant churches in Korea continues to decline, and favorable perceptions toward Protestantism keep declining. During COVID-19, Protestant churches showed their inability to communicate socially and failed to convey Christian values and Protestant religious characteristics in a way that convinced members of society. The office of deacon has had an independent purpose in various church polity models since the church was established. The apostles combined serving their neighbors by living out the teachings of Christ's word, and when that became increasingly difficult, they divided their works into teaching and serving. Given this role differentiation, it makes sense to understand the two offices as complementary rather than hierarchical. In reality, however, the office of deacon is understood to be a supportive role of the office of elder. Restoring the office of deacon to its rightful place and helping deacons to fulfill their original position in their lives will enable the church to serve its neighbors concretely and engage in personal relationships. In this respect, restoring the diaconate can revitalize the church's engagement and response to society by allowing neighbors to experience Protestantism through personal relationships and by embracing the specific problems of their neighbors in the church so that the church can consider and understand them together. It is also worth noting that in the Korean church still having a culture of seniority, elders who are on average older than deacons and the 40s are the leading age group that serves as the backbone of Korean Presbyterian churches. In particular, the 40s occupy a bridge position in Korean society, bridging the gap between the older generation of the 60s and above, who drove economic development, and the more individualistic 30s of the post-democratic era. The restoration of the deaconship, centered in the 40s, can be expected to promote intergenerational dialogue in the church and bridge the gap with younger generations. It can also help the church become more responsive to cultural responses to modern society.
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