To see the other types of publications on this topic, follow the link: Church, Mission.
Journal articles on the topic 'Church, Mission'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Church, Mission.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full text
4
Peterson, Brian. "Being the Church in Philippi." Horizons in Biblical Theology 30, no. 2 (2008): 163–78. http://dx.doi.org/10.1163/187122008x340879.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
Schuster, Jürgen. "Karl Hartenstein." Mission Studies 19, no. 1 (2002): 53–79. http://dx.doi.org/10.1163/157338302x00053.
Full textAbstract:
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.
9
Wenk, Matthias. "Reconciliation and Renunciation of Status as God's Final Aim for Humanity: New Testament Thoughts on the Church's Mission and Unity." Journal of Pentecostal Theology 19, no. 1 (2010): 44–58. http://dx.doi.org/10.1163/174552510x489964.
Full textAbstract:
AbstractNot infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply reflect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suffering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
10
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.
Full textAbstract:
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).
11
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.
Full textAbstract:
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.
12
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.
Full textAbstract:
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.
13
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.
Full text
14
Stryzhachuk, Fedir. "MISSIO DEI AND MISSION OF THE CHRISTIAN CHURCH." European philosophical and historical discourse 6, no. 2 (2020): 80–87. http://dx.doi.org/10.46340/ephd.2020.6.2.11.
Full text
15
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.
Full textAbstract:
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.
16
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.
Full textAbstract:
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.
17
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.
Full textAbstract:
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.
18
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.
Full textAbstract:
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.
19
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.
Full textAbstract:
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.”
20
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.
Full textAbstract:
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.”
21
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.
Full text
22
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.
Full text
23
Gallagher, Robert L. "Mission from the inside Out: An Integrative Analysis of Selected Latin American Protestant “Writings” in Spirituality and Mission." Missiology: An International Review 40, no. 1 (January 2012): 9–22. http://dx.doi.org/10.1177/009182961204000103.
Full textAbstract:
Contemporary mission is still struggling with how to connect the contemplative inward journey of the spiritual practices, the outward actions of social justice, and the proclamation of the good news in the ongoing activities of the church today and specifically in its missional task. While the Protestant church is divided over the issue, this paper proposes that there is a possibility of significant convergence of the inner and outer lives of the church, which results in an inner spiritual liberation of mission. This article examines the correlation of spirituality and mission from the “writings” of selected Protestant Latin American scholar-practitioners focusing on the relationship between the inner and outer dimensions of Christian mission, wholeness and integrity of mission, spiritual practices and mission, and worship and mission. In their integration, these emphases provide insights that answer the ecclesiastical question that exists in mission today and provides renovated foundations for the continuing development of the global missional force.
24
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.
Full textAbstract:
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?"'
25
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.
Full textAbstract:
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.
26
Worsley, Howard John. "Mission as public theology: Bridging the worlds of mission and Religious Education (RE) in Church of England schools." Missiology: An International Review 46, no. 2 (January 25, 2018): 171–82. http://dx.doi.org/10.1177/0091829617748938.
Full textAbstract:
At a time when RE is being reviewed and reassessed in England, this article offers a vision as to how the insights of Christian theology can offer a possible future that connects RE to the mission of God. In the UK there is a tension in Church schools between inclusivity and Christian distinctiveness, an area of misunderstanding between faith groups and the wider public. This article suggests that the problem can be navigated by applying the concept of the missio Dei to the work of the Church school, so that Christian mission can be advanced in the public sector. By connecting the educational concepts of religious literacy and community cohesion in the teaching of RE, the article suggests that the missio Dei is achieved. It is argued that these concepts can be bridged by a theological understanding of missio Dei using prophetic dialogue in a way that is wholly compatible with the school’s Christian mission. The article unpacks the four definitions; of “ missio Dei,” of “Church schools (as places of inclusive mission),” of “religious literacy,” and of “prophetic dialogue.”
27
Kavunkal, Jacob. "Mission or Evangelization?" Mission Studies 21, no. 1 (2004): 55–64. http://dx.doi.org/10.1163/1573383041154393.
Full textAbstract:
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.
28
Zorgdrager, Heleen E. "Homemade Mission, Universal Civilization: Friedrich Schleiermacher’s Theology of Mission." Mission Studies 30, no. 2 (2013): 221–47. http://dx.doi.org/10.1163/15733831-12341286.
Full textAbstract:
Abstract Though it is generally acknowledged that Friedrich Schleiermacher (1768–1836) was the first to put mission studies in the curriculum of theology, the contents of his theology of mission are not very well known. This article offers a careful reconstruction of his mission theology based on a gender-critical and postcolonial reading of the main sources, in particular Christian Ethics. Schleiermacher made a case for a family-based type of mission, closely linking mission activity to religious education. He favored an organic and grassroots approach to mission. By highlighting his upbringing in the Moravian mission-oriented community and by analyzing his reluctance to morally justify modern foreign missions, the author replies to recently voiced criticisms that Schleiermacher’s theology takes a colonialist stance and contributes to the export of a “cult of female domesticity”. His views on the superiority of Christian religion can be counterbalanced and modified by his actual theology of the missional encounter. The article proposes to retrospectively regard Schleiermacher as one of the first theologians who convincingly expressed the notion of a missional church which is as inclusive as possible.
29
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.
Full textAbstract:
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.
30
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.
Full textAbstract:
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.
31
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.
Full textAbstract:
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
32
Vellguth, Klaus. "Relational Missiology. When Mission Gets In Between." Annales Missiologici Posnanienses, no. 22 (January 4, 2018): 75–81. http://dx.doi.org/10.14746/amp.2017.22.6.
Full textAbstract:
The addressees of the mission of the Church today cannot be defined in terms of territorial. As a result of numerous theological discussions, an interesting expression emerged that reflected the dynamics of the mission – missio inter gentes. The preposition communicating inter indicates a specific relationship between the mission of the Church and its addressees. Missiology, which examines the nature of the mission focuses on its relatedness and hence becomes an advocate a relational theology also relational understanding of faith, religion, ecclesiology and dialogue because God gets in between.
33
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.
Full textAbstract:
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.
34
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.
Full textAbstract:
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.
35
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.
Full textAbstract:
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.
36
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.
Full textAbstract:
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.
37
Konz, D. J. "The even Greater Commission: Relating the Great Commission to the missio Dei, and human agency to divine activity, in mission." Missiology: An International Review 46, no. 4 (October 2018): 333–49. http://dx.doi.org/10.1177/0091829618794507.
Full textAbstract:
This article proposes a means to reconcile and properly order two of the dominant missiological concepts of the past century: the so-called “Great Commission” of Matthew 28:18–20, and the concept of missio Dei. By doing so, the article seeks to offer a more robustly trinitarian basis for mission which references the Great Commission, and a means to better nuance and understand the relationship between divine and human agency in mission. To make these arguments, the article offers a theological primer on and critique of the two missiological concepts, then contends that the Great Commission should be understood as a second-order, rather than a first-order, frame of reference for mission, located within the wider trinitarian framework of the “even greater” co-missions of the Son and Spirit. The article then draws on the theology of Karl Barth to affirm that the church, insofar as its actions correspond to God’s own activity in the Spirit, can be regarded as the locus of human co-activity in the pneumatological missio of God. With further reference to Barth, the article proposes that properly ordering and relating the Great Commission and the missio Dei allows for a cooperative, if asymmetrical, co-missional account of the relation between God’s agency and human action in mission. While primarily drawing on the resources of systematic theology, the article concludes with some preliminary implications for mission theology and practice.
38
McCoy, Michael. "‘Community’: A Postmodern Mission Paradigm?" Journal of Anglican Studies 1, no. 1 (August 2003): 31–45. http://dx.doi.org/10.1177/174035530300100103.
Full textAbstract:
ABSTRACTTo answer the question of the title of this article, the words ‘community’, ‘postmodern’, ‘mission’ and ‘paradigm’ are examined in turn and defined. The central place of the ‘local church’ in contemporary missiology is discussed, and the need for a missional and communitarian ecclesiology is argued with positive but critical reference to the approach of the Gospel and Our Culture Network of North America. The article ends by suggesting that ‘community’ can indeed be seen as a mission paradigm for postmodernity, and by posing some key questions facing the local church if it is to become a missional community.
39
Costas, Orlando E. "The Mission of Ministry." Missiology: An International Review 14, no. 4 (October 1986): 463–72. http://dx.doi.org/10.1177/009182968601400405.
Full textAbstract:
This article explores the missiological significance of the ordained ministry. It argues that ministry is a gift of the Spirit to the church in mission. Using the case of the Antiochene church and its missiological implications as a point of reference, it underscores the pneumatic-vocational nature of ministry and the concomitant requirement of a ministerial formation informed by the historical priorities of God's mission. Costas proposes three priorities for the agenda of the ordained ministry in the last quarter of the twentieth century: (1) to help the church address the challenge of those who have yet to hear the gospel and consider it an option for their lives, (2) to enable the church to respond to the cry of “the sinned-against,” and (3) to challenge the church to become an efficacious instrument and sign of human solidarity and Christian unity.
40
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.
Full textAbstract:
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.
41
Kim, Kirsteen. "Mission Theology of the Church." International Review of Mission 99, no. 1 (April 2010): 39–55. http://dx.doi.org/10.1111/j.1758-6631.2010.00035.x.
Full text
42
Bowers, Paul. "Church and Mission in Paul." Journal for the Study of the New Testament 14, no. 44 (October 1991): 89–111. http://dx.doi.org/10.1177/0142064x9101404407.
Full text
43
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.
Full textAbstract:
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.
44
Lee, Soo-Hwan. "A Study on Missional Church Growth Through Welfare Mission." Theology and Praxis 58 (February 28, 2018): 703–25. http://dx.doi.org/10.14387/jkspth.2018.58.703.
Full text
45
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.
Full textAbstract:
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.
46
Frykenberg, Robert Eric. "Book Review: From Mission to Church: The Reformed Church of America Mission in India." International Bulletin of Missionary Research 26, no. 3 (July 2002): 136. http://dx.doi.org/10.1177/239693930202600315.
Full text
47
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.
Full textAbstract:
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.
48
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.
Full textAbstract:
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
49
Randall, Ian M. "Mission in post-Christendom: Anabaptist and Free Church perspectives." Evangelical Quarterly 79, no. 3 (April 30, 2007): 227–40. http://dx.doi.org/10.1163/27725472-07903003.
Full textAbstract:
The idea that the missional context in the West is a ‘post-Christendom’ context is increasingly seen as something not only to be acknowledged but celebrated. For several influential writers, Christian identity in the post-Christendom world is clarified when the church loses official power. This article examines how ‘post-Christendom’ thinking has evolved, looking at the influence of views drawn from the sixteenth-century Anabaptists, who rejected the Christendom model. The recovery of Anabaptist perspectives means more attention has been given to mission in pre-Christendom. The article then explores what the Free Church tradition offers when thinking about contemporary mission. While the Free Church view has been that church and state should be separate, the Free Church story includes many examples of mission that seeks to transform society. Finally, the article argues that the growth of non-Western Christianity suggests that Christian communities in non-Christendom settings can increase their influence – without state power.
50
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.
Full text