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1
Peterson, Brian. "Being the Church in Philippi." Horizons in Biblical Theology 30, no. 2 (2008): 163–78. http://dx.doi.org/10.1163/187122008x340879.
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AbstractContrary to widespread assumptions, neither Paul's pattern of church-planting nor his vision of those churches' mission was focused on efforts by those churches to draw and make more members for the church. Rather, Paul saw the church's life itself, both in relation to one another and in relation to their neighbors, as its calling and its mission. For Paul, the church's mission is to live out its identity in Christ as God's new creation in the face of empire. A careful look at Philippians in particular will make the contours of such a mission clear.
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Lee, Hu-Chun. "Missional Church and Church Mission in Korea." Theology of Mission 43 (July 30, 2016): 137–60. http://dx.doi.org/10.14493/ksoms.2016.3.137.
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Harefa, Oinike Natalia. "Theology of Mission of Banua Niha Keriso Protestant in the Context of Religious Pluralism in Indonesia: A Critical Analysis." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 1, no. 1 (November 25, 2019): 51–63. http://dx.doi.org/10.36588/sundermann.v1i1.25.
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Banua Niha Keriso Protestan (BNKP) is one of the churches organized by the Western missionaries in Nias, Indonesia. Missionaries sent by Rheinische Missions-Gesellschaft (RMG) since 1865 imparted a theology of mission which emphasized the superiority of Christianity compared to other religions. This kind of mission theology can cause tension and triggered conflict among religions because of the issue of Christianization. Therefore, the primary purpose of this study was to do a critical analysis of the theology of mission of BNKP that is informed by the theology of religion, which addresses the challenge of religious pluralism in Indonesia. This research focused on mission and religions studies. Through historical, sociological, or anthropological studies and content analysis of religions and BNKP, author found four models of mission that is acknowledged by BNKP. The first is a mission as conversion. Here, mission means being a witness of the Gospel to others, so they make a personal decision to believe in Jesus Christ and to be a member of the church. The second is the church-centered mission. The mission is done for the sake of planting and building the church by self-governing, self-propagating, and self-sustaining churches. The third is missio Dei. The mission is understood as God’s mission, and the church is only the instrument of God’s mission. The last is a mission as a holistic mission. In this model, mission means reaching the whole dimension of life including the whole creation.
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John, Stanley. "Are Migrant Churches Missional? A Case for Expanding Our Geography of Missions." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 8–17. http://dx.doi.org/10.1177/2396939316669640.
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Many church leaders conclude that immigrant churches are not engaged in missions, based on a limited view of the geographic scope of missions. The “going principle” assumes that mission activity involves cross-cultural engagement, while the “staying principle” refers to embracing the local neighborhood where the church is located. While useful, both principles limit our vision of missional engagement. It is helpful to employ the theory of transnationalism to expand the notion of place and geography, allowing us to capture the full scope of missional engagement by many immigrant churches. The article concludes with a case study of Kerala Pentecostal churches.
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Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (May 18, 2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.
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Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.
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Niemandt, CJP. "Ontluikende kerke – ‘n nuwe missionêre beweging. Deel 1: Ontluikende kerke as prototipes van ’n nuwe missionêre kerk." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 542–57. http://dx.doi.org/10.4102/ve.v28i2.121.
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The article describes Emerging Churches as a 21st century phenomenon. Emerging churches are not a new denomination, but are experimental forms of church life, found in all denominations; formulating and living Christian faith in a post-modern world. The importance of emerging churches is that they serve as risk-taking prototypes, researching ways of being a relevant church and expressing faith in a current language. Serving older churches with new insights which they can consider. They are a new expression of church. Emerging churches should be understood in terms of their strong missional orientation – even to the extent that they should rather be called emerging missional churches. The emerging movement is missional in the sense that they are seeking what changes God is doing in this world. They become missional by participating with God, in the redemptive work God is doing in a changing world. This missional understanding is profoundly influenced by David Bosch’ s elaboration of the concept of the Missio Dei: the understanding that the very life of God as Father, Son, and Holy Spirit is a process of mission. Emerging Churches are a new expression of church - Christians who are doing what they can to get the church back in line with the kingdom vision of Jesus. Part 2 will describe and elaborates on core practices of emerging missional churches.
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Slaughter, Ingrid. "The Dioceses, Pastoral and Mission Measure 2007." Ecclesiastical Law Journal 11, no. 1 (September 16, 2008): 4–35. http://dx.doi.org/10.1017/s0956618x08001609.
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The Dioceses, Pastoral and Mission Measure 2007 is the longest and widest-ranging piece of legislation to come before the General Synod since the early 1980s. Like the recommendations of the Review Group under Professor Peter Toyne, to which it gives effect, the Measure focuses on the twin themes of mission and ministry. The Review Group's remit was ‘to ensure flexible and cost effective procedures which fully meet changing pastoral and mission needs’, and the Measure extends to areas of the life and legislation of the Church of England as diverse as the Church's provincial and diocesan structure, the delegation of episcopal functions, diocesan administration, and the processes for making changes to local church organisation and closing churches for regular public worship. The Measure also establishes a single central Church source of information and advice on church buildings. Finally, it provides a very practical example of the concept of a ‘mixed-economy church’ by laying down the legal framework for the new bishops' mission orders, which are intended to provide endorsement, supervision and support for a wide and growing variety of new mission initiatives, but without undermining the traditional parochial structures. The article sets out to provide an overview of the legislation, and to highlight the provisions that are likely to be of particular importance in practice or of particular interest for the study of ecclesiastical law.
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Stevanus, Kalis, and Yunianto Yunianto. "Misi Gereja Dalam Realitas Sosial Indonesia Masa Kini." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 6, no. 1 (June 15, 2021): 55–67. http://dx.doi.org/10.52104/harvester.v6i1.61.
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In general, the problem of mission today is related to a one-sided emphasis on one side. One emphasizes and maintains the context of the humanitarian field with all its problems and challenges so that it tends to ignore the text. While others are fixated on the text and ignore the context. It is undeniable that the mission paradigm will influence and determine its missionary practice. This paper is intended to contribute theoretically about the importance of reconstructing the Church's mission paradigm that is relevant to the context of today's Indonesia, and practically the churches in Indonesia can implement an applicable form of mission by taking part in alleviating the concrete problems faced. by the community according to the capabilities of the church members. By using a qualitative approach, namely a literature study, the author will describe descriptively about the foundation of Christian mission and the urgency of conducting a review or updating of the understanding and practice of its mission in the current concrete situation. It was concluded that the mission of the church must still be carried out but in its implementation it must pay attention to the social situation in the community. Because the mission of the church without paying attention to the context of its recipients will find difficulties and even failures in carrying out God's will as the light and salt of the world. This means that the strategy or technique of the church's mission must be implemented according to the current context in which the church is present.
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Lewier, Bayanangky Alexander, and Agustinus M. L. Batlajery. "Studi Eklesiologi GPI Papua Dan GPIB." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 1, no. 1 (December 2, 2019): 60–73. http://dx.doi.org/10.37429/arumbae.v1i1.182.
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The aim of this article is to explore how the Protestant Church in Papua (GPI-Papua) and the Protestant Church at West Indonesia (GPIB) run their mission in the world. As representatives of the church on the earth, both churches carry the same mission. As the church they are called and sent by God to fulfill their duty which is to serve the world. The method developed in this study is the document study which mneans that the study focuses on some important documents of these churches. This study found out that the presbyterial-sinodal system which is adopted by the GPI-Papua and GPIB will create or run congregation as a family. Based on this system, the church should be developed as as family of God through which the church reflects the meaning of being a church. By being a family of God, these churches should not focus more on institutional or structural and organisation aspects of the church. In contrary, the two churches should develop functional church leadership as the basic character of the church leadership.
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Gunawan, Hizkia Anugrah. "Liturgi Sebagai Ruang Transformasi." Indonesian Journal of Theology 6, no. 1 (October 12, 2019): 44–68. http://dx.doi.org/10.46567/ijt.v6i1.17.
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Echoes of liturgical renewal have come to pervade a number of churches these past decades. Alternatively, one finds that the discourse concerning mission is being abandoned by the church and domain of theology, alike. Yet a closer look at the principles undergirding the liturgical renewal movement shows a certain connection between liturgy and mission. Notion of a missional liturgy further emphasizes the link between the two. Constructive efforts leading to these findings thus generate enthusiasm for the renewal of liturgy as transformative space. This enthusiastic spirit ought to encourage the church to designate liturgy as space within which the church is to perform its mission.
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Cox-Darling, Joanne. "Mission-shaped Methodism and Fresh Expressions." Holiness 1, no. 2 (April 5, 2020): 199–218. http://dx.doi.org/10.2478/holiness-2015-0006.
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AbstractThe Mission-Shaped Church report by the Church of England prompted the Methodist Church and the Church of England in the UK to respond to the dislocation being felt between the inherited model of church and the missiological challenges of the twenty-first century. The most significant ecumenical development arising from the report was the formation of the Fresh Expressions initiative, whose sole task was to release leaders and communities to found churches for the ‘unchurched’.Examples of Anglican fresh expressions are much researched, but Methodist contributions less so. This essay argues that Methodist people, as people of a holiness movement of mission and ministry, have much to offer to the current ecclesial debate. There is a need for fresh expressions to be denominationally distinctive before they can be distilled into something new.
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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Rooy, Sidney H. "The Latin American Council of Churches and Missions: an Historical Approach." Mission Studies 20, no. 1 (2003): 112–38. http://dx.doi.org/10.1163/157338303x00070.
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AbstractIn this article, Sidney H. Rooy chronicles the development of the Latin American Council of Churches (CLAI) up to and including its 2001 Assembly in Baranquilla, Colombia. This organization, the author explains, understands the church's mission as rooted in the mission of God as such. Because of this, mission is not only about individual conversion and church-centered concerns, but about witnessing to justice in the world and peace and reconciliation among peoples.
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Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (October 15, 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.
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This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the mission land. The paper concludes that Mindolo Mission is an offspring of the ecumenical movement and the churches who were the forerunners of the UCZ and the MEF.
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Rooms, Nigel. "Understanding Local Churches as Porous Living Systems: Insights from the Tavistock Tradition." Ecclesial Practices 6, no. 2 (November 26, 2019): 182–97. http://dx.doi.org/10.1163/22144471-00602005.
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Systems thinking, organizational psychodynamics along with group relations and complexity / chaos theories have rarely been placed in dialogue with the dilemmas facing contemporary UK local churches and the systems that support them in the face of decline. In this article the author attempts such a project from his experience both as a consultant to, mainly Anglican Church systems through the Partnership for Missional Church process (pmc) with the Church Mission Society, and his 2017–18 training with the Tavistock Institute. Relevant parts of this ‘Tavistock’ tradition are explicated and thickened with narrative anecdote and research evidence from the pmc process. The article recommends moving from closed to open systems under conditions of porosity. Thus, treating churches less as mechanical objects to be manipulated, rather as non-linear living systems that need to be contained, discerned and disrupted. All of which allows for a fresh (but unfinished and incomplete) approach to the ecclesiology of local churches in relation to the activity of God, the missio Dei.
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de Mesa, José M. "Re-Rooting Mission in the Family." Mission Studies 19, no. 1 (2002): 137–53. http://dx.doi.org/10.1163/157338302x00080.
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AbstractThe family, José M. de Mesa argues in this article, is the basic unit of the church, and should therefore be the basic unit of the church's mission. It is in the family where the Kingdom of God is most immediately experienced and witnessed to, and where the inclusiveness of God's saving presence can be exercised through the practice of dialogue and hospitality. Following the teaching of the Second Vatican Council, Dr. de Mesa calls for an understanding of marriage as a distinct ordo or ministry within the church, and for a renewed recognition of the family as the "domestic church," missionary by its very nature. "Parishes and dioceses," he says, "ought to rethink their pastoral vision, approaches and programs in renewing ecclesial life by first looking at the church already alive in families. The question should then be, 'How can these families be more church?' rather than 'How can we involve people (who belong to families) in the parish or the diocese?"'
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Phan, Peter C. "Teaching Missiology in and for World Christianity: Content and Method." International Bulletin of Mission Research 42, no. 4 (May 29, 2018): 358–69. http://dx.doi.org/10.1177/2396939318775265.
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The article begins with a brief definition of “World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the “mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from “church history” to “history of Christianity.”
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Peter C. Phan and Klaudyna Longinus. "Nauczanie misjologii w świecie chrześcijańskim i dla niego. Treść i metoda." Annales Missiologici Posnanienses 24 (December 31, 2019): 85–99. http://dx.doi.org/10.14746/amp.2019.24.6.
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The article begins with a brief defi nition of „World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the „mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from „church history” to „history of Christianity.”
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Niemandt, Cornelius Johannes Petrus. "Transformative Spirituality and Missional Leadership." Mission Studies 33, no. 1 (March 2, 2016): 85–103. http://dx.doi.org/10.1163/15733831-12341435.
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The importance of transformative spirituality for missional leadership is explored. Missional leadership is defined as the transformation of people and institutions to participate, through meaningful relations and in the power of the Spirit, in God’s mission. Missional spirituality is discussed in the context of the missional church, focusing on what the churchis, does, how the churchorganizeswhat it does, theappropriate leadership, andmissional spirituality. This article brings together ideas from the missional church movement and the World Council of Churches (Together Towards Life: Mission and Evangelism in Changing Landscapes), with its emphasis on a ‘transformative spirituality’ an approach that states that ‘mission spirituality is always transformative’. These ideas are applied to missional leadership.The research applies the following dimensions of personal leadership virtues to transformative missional spirituality and missional leadership: transcendence (which includes appreciation of beauty, gratitude, hope, humor, and religiousness), humanity (which includes the social competencies of kindness, love, and social intelligence), wisdom and knowledge (which include the cognitive competencies of creativity, curiosity, open-mindedness, and love of learning), justice (associated with fairness, leadership, and teamwork), courage (including the personal and emotional competencies of bravery, persistence, and zest), and finally temperance (which includes the competencies of forgiveness, modesty, prudence, and self-regulation).
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Ajayi, J. F. Ade. "From Mission to Church: The Heritage of the Church Mission Society." International Bulletin of Missionary Research 23, no. 2 (April 1999): 50–55. http://dx.doi.org/10.1177/239693939902300201.
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Okoye, James Chukwuma. "“Mutual Exchange of Energies” Mission in Cross-Cultural Perspective An African Point of View." Missiology: An International Review 25, no. 4 (October 1997): 467–79. http://dx.doi.org/10.1177/009182969702500406.
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In the new context of mission, all have bread to give and to receive. Mission becomes a “mutual exchange of energies” ( AG:19) among churches and groups. The growth of missionary consciousness in the “Third Church” is outlined, and the possible contribution of this church, particularly the church of Africa, is detailed. For the first time in centuries, the gospel is being transmitted without its Western cultural embodiment, making more urgent the demand that the church become truly catholic, identified with no particular culture. The heart of mission is shown to be a humble and transforming dialogue of experiences of God and the Christ.
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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.
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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.
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Cronshaw, Darren. "Exploring Local Church Praxis of Public Theology." International Journal of Public Theology 14, no. 1 (May 8, 2020): 68–96. http://dx.doi.org/10.1163/15697320-12341601.
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Abstract The Baptist Union of Victoria (BUV) encourages local churches to give priority to contributing to the well-being of their local neighbourhoods through community engagement and advocacy. This commitment to holistic mission and local community development is an integral part of the public theology of local churches, given Elaine Graham’s argument that ‘practical care and service constitutes the essential praxis of public theology’. But to what extent does the reality of BUV local church mission match this rhetoric? The 2016 National Church Life Survey (NCLS) helps identify what community service BUV churches and their members are involved in. This article discusses the statistical state-wide responses of Victorian Baptists from NCLS 2016, together with interview responses from church leaders. It explores aspects of community development most valued by attenders, where church members are volunteering, and how and where churches are providing social services, prophetic advocacy and environmental care. This denominational case study illustrates that churches offering social services and fostering advocacy and creation care are functioning as the local praxis of public theology.
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Jun, Guichun. "Virtual Reality Church as a New Mission Frontier in the Metaverse: Exploring Theological Controversies and Missional Potential of Virtual Reality Church." Transformation: An International Journal of Holistic Mission Studies 37, no. 4 (September 30, 2020): 297–305. http://dx.doi.org/10.1177/0265378820963155.
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The combination of COVID-19 and the Fourth Industrial Revolution has brought an unprecedented new normal, which has affected all aspects of human life, including religious activities. As a consequence, church mission and different ministries have found themselves more dependent on media. Furthermore, the convergent digital technology continually develops augmented reality and virtual reality, in which churches are planted and continue to carry out their mission and ministries. Although virtual reality churches are new mission frontiers in the digital age, there are several theological issues from the conventional perspective of church ministry and mission. This paper aims to address the controversial theological issues and reflect on them from an ecclesiological perspective to explore a theological possibility to overcome the issues and to justify their mission and ministries in virtual reality.
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Foppen, Annemarie, Stefan Paas, and Joke van Saane. "Personality Traits of Church Planters and Other Church Leaders in Europe (II)." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 288–308. http://dx.doi.org/10.1163/15709256-12341377.
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Abstract In search of a renewal of their mission in the secularized West, an increasing number of (Protestant) churches have embarked on the creation of new faith communities with a strong missionary purpose. This entrepreneurial approach of mission raises a number of questions, among which the issue of leadership is paramount. Currently, however, very little reliable empirical research has been done among faith entrepreneurs, or ‘church planters’, in Europe. In this article the personality dimensions of 215 church planters are compared with 307 ‘regular’ church leaders (pastors), based on the so-called ‘Big Five’ personality test. Independent samples t-tests showed that church planters are significantly more extravert, open to new experiences, and conscientious than ‘regular’ pastors, and significantly less neurotic, while scores on agreeableness are more or less similar. These results are discussed with a view to existing literature on church planting and entrepreneurship in the West.
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Liston, Gregory J. "Spirit, Church and Mission." Evangelical Quarterly 92, no. 1 (August 6, 2021): 21–38. http://dx.doi.org/10.1163/27725472-09201003.
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Abstract This article utilises the methodology of Third Article Theology to explore the church’s missional role in the world. Initially arguing that ecclesiology and missiology are mutually informing doctrines, it develops a dialogical and pneumatological approach for viewing missiology from the vantage point of ecclesiology. This contrasts with and complements the more common approach where missiology is seen as determinative of ecclesiology. The final and major section of the article uses this approach to sketch out the constituent features of the church’s mission, particularly when the Spirit’s role is viewed as primary and constitutive.
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Susanto, Hery. "Gereja Yang Berfokus Pada Gerakan Misioner." FIDEI: Jurnal Teologi Sistematika dan Praktika 2, no. 1 (June 18, 2019): 62–80. http://dx.doi.org/10.34081/fidei.v2i1.23.
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ABSTRACTEcclesiology is a part of systematic theology which is studying about church. Churches in this era has been developed and shaped in many forms. Obviously the churches tend to build their own authority and kingdom. In this article, describing about how important as church to be Christ centered and realize their main obligation to spread the Gospel as Missio Dei (mission from God). The method that been used is historical approach as shown in the scripture, specially the Book of Acts. The challenge that has been found recently is that the church should keep on working among people in post modern era through contextualization mission. People has their own beliefs and what we can do is becoming part of the world with new paradigm as God view to establish His Kingdom as in heaven and earth. The summary said that church should not focusing inside only but should keep doing outreach to all over the world. The church should be Christ centered and mission centered as living organism. The church is a movement that happen continually and progressive.Keywords: church, Christ-centered, Missio Dei, contextualization, missionABSTRAKEklesiologi adalah bagian dari teologi sistematika yang mempelajari tentang gereja. Gereja pada masa kini terus berkembang dan berwujud dalam berbagai format. Pada kenyataannya gereja-gereja cenderung membangun kekuasaannya sendiri dan kerajaannya. Dalam artikel ini, akan diuraikan tentang betapa pentingnya sebagai sebuah gereja untuk tetap berpusat kepada Kristus dan menyadari tanggungjawab utamanya adalah mewartakan Injil sebagai sebuah Missio Dei (misi dari Tuhan). Metode penulisan yang digunakan adalah meninjau melalui pendekatan sejarah gereja sebagaimana ditunjukkan dalam Alkitab, khususnya di dalam Kisah Para Rasul. Tantangan yang dihadapi gereja masa kini adalah bagaimana gereja tetap bekerja di tengah masyarakat post modern melalui misi yang kontekstual. Masyarakat memiliki keyakinannya masing-masing dana pa yang bisa diperbuat adalah menjadi bagian dari dunia dengan paradigma seperti Allah melihat yaitu untuk mendirikan Kerajaan-Nya dibumi seperti di surga. Kesimpulannya mengatakan bahwa gereja seharusnya tidak hanya focus pada hal-hal di dalam (internal) tapi tetap melakukan penjangkauan sampai ke seluruh dunia. Gereja harus berpusat pada Kristus dan misi sebagai organisme yang hidup. Gereja adalah sebuah gerakan yang terjadi terus menerus dan progresif.Kata Kunci: gereja, Berpusat pada Kristus, Missio Dei, kontekstualisasi, misi
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Branson, Mark Lau. "FORMING CHURCH, FORMING MISSION." International Review of Mission 92, no. 365 (April 2003): 153–68. http://dx.doi.org/10.1111/j.1758-6631.2003.tb00391.x.
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Bonk, Jonathan J. "Church Communions and Mission." International Bulletin of Missionary Research 33, no. 1 (January 2009): 1–2. http://dx.doi.org/10.1177/239693930903300101.
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Kristiono, Rahmat. "Bonus Demografi Sebagai Peluang Pelayanan Misi Gereja di Kalangan Muda-Mudi." Jurnal Teologi Berita Hidup 1, no. 2 (March 20, 2019): 174–82. http://dx.doi.org/10.38189/jtbh.v1i2.10.
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This paper describes the correlation of bonus demographics with church mission services among young people. The demographic bonus is assumed to be an opportunity for gospel outreach or preaching which has a significant influence on the growth of the church among young people. In the context of the church's mission service, the demographic bonus has not been optimally optimized by the church, especially to place millennials on the mission objectives of the church. AbstrakTulisan ini mendeskripsikan korelasi bonus demografi dengan pelayanan misi gereja di kalangan muda-mudi. Bonus demografi diasumsikan sebagai peluang penjangkuan atau pemberitaan injil yang membawa pengaruh signifikan bagi pertumbuhan gereja dikalangan muda-mudi. Dalam konteks pelayanan misi gereja, Bonus demografi belum dioptimalkan secara maksimal oleh gereja terutama menempatkan kaum milenial pada sasaran misi gereja.
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Spencer, Stephen. "Missional Identity of a Parish Church: A Case Study from the Church of England." Journal of Anglican Studies 11, no. 1 (August 20, 2012): 84–99. http://dx.doi.org/10.1017/s1740355312000186.
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AbstractThis essay draws on the typological framework of Stephen B. Bevans and Roger P. Schroeder in Constants in Context: A Theology of Mission for Today (Maryknoll, NY: Orbis Books, 2004), to analyse a case study church drawn from the Church of England. It investigates key elements of the theology and life of the church, in particular its implicit eschatology and understanding of salvation, and its approach to evangelism, to identify and establish which of Bevans and Schroeder's models it most closely expresses. This correlation is then used to draw out certain practical implications for the life of the church, most notably how it can more consistently and therefore with more integrity live out its inherent approach to mission. This shows the general practical usefulness of this methodology for other churches in different settings.
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Menzies, Robert. "Acts 2.17-21: A Paradigm for Pentecostal Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 200–218. http://dx.doi.org/10.1163/174552508x377493.
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AbstractAccording to Menzies, a careful analysis of Acts 2:17-21 reveals that Luke has modified the Joel quotation in three significant ways, and that each modification serves to highlight an important aspect of the mission of the church. The church's mission is to be characterized by visions and divine guidance, bold witness in the face of intense opposition, and signs and wonders. These three themes run throughout the narrative of Acts, and Luke anticipates that they will continue to mark the life of the church in 'these last days'. Luke's narrative, then, is much more than a nostalgic review of how it all began. Although Luke is concerned to stress the reliability of the apostolic witness, his purposes go beyond this. Luke presents the missionary praxis of the early church as a model that is relevant for His church and ours.
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Tjatur Raharso, Alphonsus Tjatur Raharso. "Sollicitudo omnium ecclesiarum: Kepedulian Dan Kerjasama Gerejawi Untuk Tanah Misi Dan Di Tanah Misi." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 408–33. http://dx.doi.org/10.35312/serifilsafat.v30i29.5.
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The concern to the situation and condition to all other members of the Church and the collaboration for the welfare of the entire Church is the expression of communio (communion) which is the character of Christ Church. The arise of Church in the mission land and its development which like the mustard seed is the fruit of the concern and collaboration of the missionaries showed by the community and Church which have been founded along the history. Considering Church resources are always limited, every form of across continents concern and collaboration should be done effectively. In the process of the evangelization in the mission land, these concern and collaboration encounter various forms of initiatives; starting from the simple, spontaneous, sporadic and individual to the consistent, coordinated organizations. These concern and collaboration often find frictions, conflicts of interest, impartialities, and injustice; especially concerning the implementation of the power of jurisdiction in the mission land and the submission to the superiority of the mission leaders. The negative excesses are seen and observed objectively and corrected to attain the more effective concerns and collaboration for the sake of the development of the mission work. The apostolic see is the central organ has explored and successfully founded an effective and sustainable missionary collaboration system, from the commissio to the mandate system. Nowadays, the missionary concern and collaboration across particular churches have not been centralized, but assigned to each local communities and particular Churches, to develop mutual collaboration according to the mutual need and projects through the written agreement to mutual minister
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Taylor, Burchell. "On Departing Empire: A Mission of the Church in the Caribbean." International Journal of Public Theology 7, no. 4 (2013): 355–76. http://dx.doi.org/10.1163/15697320-12341305.
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AbstractThe church partnered colonial powers in the establishment and maintenance of empire in the Caribbean: this article reminds readers of these realities before exploring some implications for the mission of the church today. The article argues that the church has a role to play in giving spiritual and moral leadership in the complex process of departing empire; it also offers observations on the challenge to the church to stand firm in its emancipatory commitment to move beyond empire, not least by developing new modes of self-expression and counter-discourse. In the article, particular reference is made to responsibilities facing the Caribbean Council of Churches.
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Birkey, Del. "The House Church: A Missiological Model." Missiology: An International Review 19, no. 1 (January 1991): 69–80. http://dx.doi.org/10.1177/009182969101900106.
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This article focuses on the house churches of the New Testament and their unique socio-physical structure. Since all the churches of the New Testament were communities small enough to meet in somebody's private home, certain theological and sociological ramifications arise out of this stark reality. From this data we can observe a “missionary model” which has relevancy for contemporary mission and church planting. Examples of effective church decentralization in the Two Thirds World further support this thesis.
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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.
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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.
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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.
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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.
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Ragsdale, John P., and Gerdien Verstsrdelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia." International Journal of African Historical Studies 18, no. 3 (1985): 566. http://dx.doi.org/10.2307/218680.
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GRAY, RICHARD. "From Dutch Mission Church to Reformed Church in Zambia." African Affairs 85, no. 340 (July 1986): 472–74. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097810.
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van Dyck, Steven. "Sola Scriptura in Africa: Missions and the Reformation Literacy Tradition." Evangelical Quarterly 90, no. 1 (April 26, 2019): 61–87. http://dx.doi.org/10.1163/27725472-09001004.
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This theoretical reflection addresses issues arising in the history of world Christianity, in particular regarding mission churches in Africa since the nineteenth century. The article first evaluates the development of oral, manuscript and print communication cultures in western culture, and their influence since the first century in the Church. Modernity could only develop in a print culture, creating the cultural environment for the Reformation. Sola Scriptura theology, as in Calvin and Luther, considered the written Word of God essential for the Church’s life. The role of literacy throughout Church history is reviewed, in particular in the modern mission movement in Africa and the growing African church, to show the importance of literacy in developing a strong church. In conclusion, spiritual growth of churches in the Reformation tradition requires recognition of the primacy of print culture over orality, and the importance of a culture of reading and study.
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Butarbutar, Rut Debora, and Raharja Sembiring Milala. "Dari Church Planting ke Hospitalitas: Suatu Tinjauan Kristis terhadap Misi Gereja di Tengah Konteks Keberagaman." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 4, no. 2 (November 28, 2020): 170. http://dx.doi.org/10.33991/epigraphe.v4i2.191.
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The mission is the identity of the church. On the other hand, the reality of diversity requires every religion to practice its dogma by not harming diversity. For this reason, this article aims to propose a new understanding of the mission to renew the traditional mission of the church, that is from church planting to the hospitality of the Triune God. By comparing the church planting model through the church documents research, specifically HKI and the hospitality model specifically from the view of Velli-Matti Kärkkäinen, as well as an explanation of both models, the authors demonstrate the advantages of the hospitality model and its relevance in answering the mission amidst the reality of diversity. The research shows that the hospitality model emphasizes the mission is not merely exploiting diversity for Christianization or church planting but rather giving acceptance to others as the implication of the church's participation in God's universal salvation work. AbstrakMisi dan keragaman merupakan dua hal besar yang menjadi perhatian utama gereja. Misi adalah identitas gereja sedangkan keberagaman adalah realitas yang dihadapi gereja. Persoalan muncul ketika gereja menjalankan misi, na-mun menciderai keberagaman. Gereja menjadikan keberagaman sebagai ob-yek misinya, seperti kristenisasi di tengah dengan tujuan church planting. Artikel ini bertujuan menyajikan sebuah pemahaman misi yang baru sebagai upaya membaharui misi tradisional gereja, yaitu dari church planting kepada hospitalitas Allah Trinitas. Dengan melakukan komparasi antara model church planting melalui penelitian dokumen dan model hospitalitas Allah Trinitas dalam perspektif Velli-Matti Kärkkäinen, serta penjelasan atas kedua model, penulis memperlihatkan keunggulan model hospitalitas Trinitas dan relevansinya bagi misi dalam konteks keberagaman. Penelitian ini menunjuk-kan bahwa, misi tidak semata-mata untuk melakukan church planting di tengah keberagaman, namun pewartaan sekaligus penerimaan akan yang lain.
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Schuster, Jürgen. "Karl Hartenstein." Mission Studies 19, no. 1 (2002): 53–79. http://dx.doi.org/10.1163/157338302x00053.
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AbstractThis article is a study of the life of Karl Hartenstein (1894-1952) and his contribution to world mission. Three contributions of Hartenstein to mission theology are outlined, focusing on Hartenstein's approach to (1) the theology of religions and the missio Dei (missio), (2) ecumenism (unio), and (3) eschatology and suffering (passio). In the first place, Hartenstein's contribution to the theology of religions and the development of the idea of missio Dei was considerable. Regarding the former, his understanding of religions began with Barth's rejection of religion as unbelief, but was later modified to take, like Kraemer, a more dialectical stance in that religion was viewed both as a human attempt at self-salvation and as the human quest for divine salvation. Regarding the latter, Hartenstein coined the term in 1934. The expression shifted the emphasis away from an activist, church-centered understanding of mission to one that saw mission primarily as the action of God. But, unlike later developments of this theology, his understanding of the relationship between the missio Dei and the missio ecclesiae was always one of a close relationship. Second, Hartenstein was a strong supporter of the ecumenical unity of the church. His participation in Amsterdam in 1948 and his efforts to rebuild fellowship with the European churches after World War II must be seen together with the rejection of German nationalism through his strong support of the Confessing Church. Third, for Hartenstein the salvation-historical understanding of biblical theology was the key element for understanding mission. "Mission with a focus on the end" provided not only a correct understanding of mission, motivation for mission, and readiness for suffering; it also clarified the relationship between the missio Dei and the missio ecclesiae.
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Nkonge, Dickson. "Equipping Church Leaders for Mission in the Anglican Church of Kenya." Journal of Anglican Studies 9, no. 2 (May 5, 2011): 154–74. http://dx.doi.org/10.1017/s1740355311000088.
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AbstractLeadership remains the biggest challenge facing the Church in Africa today. The Anglican Church in Kenya (ACK) was started in 1844, but was it was not until 1888 that the official training of church leaders was commenced with the opening of a Divinity School at Frere Town. Since its inception the ACK has experienced a tremendous growth in membership, growing at the rate of about 6.7 per cent per annum. In spite of this rapid growth, the ACK is in leadership crises due to lack of enough and well-equipped clergy to run it. The Anglican population of about 3,711,890 Christians is served by only about 1555 clergy, translating to clergy per Christians ratio of about 1 : 2400. This affects the Church's mission in that it is impossible for one clergy to effectively provide spiritual care to 2400 Christians. On top of this, the majority of the clergy currently serving in the ACK are not properly trained to match the rapidly changing Kenyan society. About 83 per cent of these clergy have diploma and below theological qualifications. If the ACK has to be successful in its mission in this century, it has to reconsider its training systems.
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Hughson, S.J., Thomas. "Missional Churches in Secular Societies: Theology Consults Sociology." Ecclesiology 7, no. 2 (2011): 173–94. http://dx.doi.org/10.1163/174553111x559445.
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AbstractThe church is missionary by nature. But what about public church mission in secular societies? Furious religion mobilizing against rebarbative secularity? Withdrawal to seek exemplary perfection? To the contrary, theologically principled consultation with the sociology of J. Casanova on deprivatized religion leads to public witness in modern societies. Public theology can interpret deprivatized religion as an expression of prophetic and kingly elements in church mission. However, sociology leaves the priestly element as if private. What might ecclesiology, missiology, and public theology say about a public aspect of the priestly element in the church's witness in modern societies?
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Kavunkal, Jacob. "Mission or Evangelization?" Mission Studies 21, no. 1 (2004): 55–64. http://dx.doi.org/10.1163/1573383041154393.
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AbstractIn this article, Indian missiologist Jacob Kavunkal notes the ongoing debate about the use of "mission" or "evangelization" to describe the task of the church in the world. One group, especially Europeans, use "mission" to designate the verbal proclamation of the gospel, and "evangelization" to designate other aspects such as social justice work, inculturation and dialogue. Another group, especially those from Latin America, define "mission" and "evangelization" in exactly the opposite way. Kavunkal argues, after a biblical and historical analysis of both terms, that the two terms should mean the same thing. However, mission or evangelization today should not be about the expansion of the church or even primarily an appeal to non-Christians. Rather, the church's evangelizing mission must be lived out in selfless service of the world, in imitation of God's own other-directed nature.
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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.
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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ. In discussing Richard Hooker's contention that the Church is a political society, as well as a mystical body, it distinguishes the societal character of Anglican churches from the traditional Roman Catholic conception of the Church as a societas perfecta. In the tradition of Hooker, the role of political philosophy in the articulation of ecclesiology and polity is affirmed as a particular outworking of the theological relationship between nature and grace. The resulting method points to an interdisciplinary project in which ecclesiology, polity and church law, informed by the insights of political philosophy, serve the graced life of the Church in its worship, service and mission.
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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.
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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.
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Tiénou, Tite. "Integrity of Mission in Light of the Gospel in Africa: A Perspective from an African in Diaspora." Mission Studies 24, no. 2 (2007): 213–32. http://dx.doi.org/10.1163/157338307x234851.
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AbstractTite Tiénou, born in Côte 'Ivoire, but currently an émigré presently living and teaching in the United States, examines the integrity of mission in light of the Gospel by exploring the church as African and the implication of this for mission, the meaning of mission in Africa, the place of Africa in the world, the opportunities for the integrity of mission in Africa and the requirement of integrity for the agents of mission. Tiénou believes that mission will be fruitful at the personal and collective level in Africa to the extent that churches and missionaries make integrity a moral and ethical imperative in church and society.
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Cronshaw, Darren. "“Growing Young” in Australian Baptist Churches: Surveying Formation, Belonging and Mission." Exchange 48, no. 2 (May 2, 2019): 156–81. http://dx.doi.org/10.1163/1572543x-12341519.
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Abstract Australian Baptist Churches are seeking to respond to the broader trend of increasing disengagement of young people from church and faith. This article discusses Australian Baptist perspectives on generational ministries from the 2016 National Church Life Survey and interviews of generational pastors and young adults. In conversation with Fuller Youth Institute’s research, it explores how churches are “growing young”: fostering spiritual formation and discipleship with a range of spiritual practices; cultivating relationships and belonging including less “siloed” and more “generational” connections; and catalysing holistic mission including faith-sharing, community service and creation care.
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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.
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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.