Not just a bowl of soup

Fruits of his labour

Thijs Tromp was already an endowed professor of diaconate at the PThU but has now been appointed as a personal professor. This reflects the PThU's commitment to this chair, which Thijs sees as an important recognition of the diaconate's significance. 'The goal of diaconate should be to enable people to participate in society and social networks once again. There are many people who feel like they don’t belong anywhere, who aren’t taken seriously, who are marginalised, or who can’t join in. What churches and diaconal organisations can do to walk alongside people in marginalised positions will remain my focus in the coming years.'

Up until now, his research has centred on social inclusion in church and society for individuals in vulnerable positions, with a specific focus on people with intellectual disabilities. A key result of this work is the plan to establish the ELIM Expertise Centre for Worldview, Inclusion, and People with Intellectual Disabilities, in collaboration with advocacy groups, care providers, churches, umbrella organisations, and the Theological University Utrecht. The aim is for ELIM to begin operations this coming spring.

The importance of thinking and doing

Thijs is also pleased that, in recent years, the relationship between the PThU and diaconal organisations has strengthened. 'Relevant research begins with understanding the practical challenges faced by diaconal organisations. How can research contribute to addressing these issues? Recently, there has been a movement within the field to collaboratively formulate these questions. These include practical concerns, like where funding or volunteers will come from, as well as broader issues, such as: how do we advocate for justice? Or: what role does the church play in asylum policies or in addressing the impenetrability and injustices of our complex society?'

Diaconal organisations often serve as early warning systems for societal problems, Thijs explains. 'They are often the first to see who is falling through the cracks due to new policies or a lack of them. These organisations work with people in extremely vulnerable positions and, in that sense, serve as an outpost. Their unique knowledge is now being consolidated, and it’s my role to develop a knowledge and research agenda based on this. I find this immensely valuable. Diaconate is often seen as a practical activity, which it is, but the issues faced by the diaconal field are highly complex. It’s encouraging that the field recognises the importance of both thinking and doing. Hospitality and a pot of soup also require critical academic inquiry.'

Helping under protest?

Finally, Thijs aims to develop a contemporary model for diaconate. 'The old mottos are wearing thin. "Helping where no helper is" and "helping under protest" are based on the assumption that the government bears the primary responsibility for care and the fair distribution of wealth. I still believe this to be true, but the welfare state that supports this idea no longer exists—or at least not in its classical form. For many people, our well-organised country works perfectly. But for others, it’s incredibly challenging. Services are often difficult to access, especially if you aren’t digitally skilled. Social vulnerability is also increasing. An unpaid traffic fine can easily trigger a downward spiral of escalating problems. It’s hard to escape from that, especially when compounded by the stress it creates."

Many policies disproportionately benefit those who are already well-off, Thijs observes. 'For instance, people like myself who can afford solar panels benefit from VAT exemptions, reducing their electricity costs and improving their financial situation further. Meanwhile, those who can’t afford solar panels often face higher gas and electricity costs because they live in poorly insulated homes. They also contribute to the benefits enjoyed by the more privileged. This systemic dynamic runs deep in our society and exacerbates inequalities. You need thinkers who can expose how people are made and kept vulnerable. In the past, you could hold a specific person accountable, but now it’s "the system," which is elusive and intangible. A deeper analysis of this issue is urgently needed, or diaconate will become little more than gap-filling.'

A new kind of protest

This may also require new ways of shaping the "diaconal protest," often referred to as the prophetic role. 'How can you express this protest in a way that doesn’t pit one group against another, as is so often the case today? What does solidarity mean for churches, diaconates, and diaconal organisations?'

Immersing oneself in the diaconal world is inspiring, Thijs says, because of the vast amount of work being done: practical support, hospitality, financial aid, prayer, and moral support. But the voice of protest has grown weaker, he observes. Is that the role of the church? 'That’s one of the questions we need to explore. How does the church position itself in this society? Is it solely a spiritual community, or is it also a political one? These are the kinds of issues on the agenda, and I’m glad the field provides me with such rich questions to investigate.'