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Relevant bibliographies by topics / Church of Christ – Zimbabwe – Missions

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Academic literature on the topic 'Church of Christ – Zimbabwe – Missions'

Author: Grafiati

Published: 25 July 2021

Last updated: 3 February 2022

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Journal articles on the topic "Church of Christ – Zimbabwe – Missions"

1

Mpofu, Sifiso. "THE THEOLOGICAL DILEMMA VIZ-A-VIS THE MORAL OPTIONS FOR RELEVANT AND PRACTICAL MINISTRY TODAY: LESSONS FOR THE ZIMBABWE COUNCIL OF CHURCHES." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 67–85. http://dx.doi.org/10.25159/2412-4265/99.

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There are many misconceptions about the role of the church in society. This is because the church is neither a political institution nor a social organisation but a mystery of grace. The church can best be defined or understood in terms of its mission or its work. This article will explore the mission and work of the Christian church; specifically the church in Zimbabwe. One cannot talk about the Christian church without reflecting on Jesus Christ’s mission. The church is the body of Christ, the true representative of the broken body of Jesus Christ. Paradoxically, while church leaders say tha

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2

Urban-Mead, Wendy. "Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944." Journal of Religion in Africa 38, no. 2 (2008): 209–46. http://dx.doi.org/10.1163/157006608x289684.

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AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing

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3

Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Fa

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4

Grundmann, Christoffer H. "Christ as Physician." Christian Journal for Global Health 5, no. 3 (2018): 3–11. http://dx.doi.org/10.15566/cjgh.v5i3.236.

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Few people only will know that as early as the second century AD, Christ was called a physician. Not being scriptural, this nomenclature originally reflected the looming rivalry with the pagan Asclepius cult very popular in Hellenistic times. Yet despite its polemic background, that designation grew into an accepted rhetorical trope for Christians since it was regarded as well-suited to illustrate the corporeality of salvation. It implied that redemption is as corporeal as is the work of medical practitioners, an aspect crucial for Christian medical missions. This article first provides a sket

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5

McKnight, Scot. "Missions and Conversion Theory." Mission Studies 20, no. 1 (2003): 118–38. http://dx.doi.org/10.1163/157338303x00188.

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AbstractIn this article, author Scot McKnight offers an adequate (i.e. biblical) and comprehensive (the experience of Christ and the gospel in the history of the church) model of conversion. In constructing this model, McKnight proposes that conversion has six dimensions: context, crisis, quest, encounter, commitment, and consequences-each of which he develops at some length. His aim is to help women and men more deeply understand contemporary stories and experiences of conversion.

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6

Spittler, Russell P. "Implicit Values in Pentecostal Missions." Missiology: An International Review 16, no. 4 (1988): 409–24. http://dx.doi.org/10.1177/009182968801600403.

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The coming third millennium of the church is likely to find the majority of its adherents living in the two-thirds world in the Southern Hemisphere and practicing a Pentecostal spirituality. Pentecostal missionizing efforts reflect a spirituality that is characterized by (1) a high value placed on religious experience; (2) a preference for oral communication; (3) spontaneity in personal conduct as well as in corporate worship; (4) otherworldliness as the root of cultural pessimisim, ecclesiastical separateness, belief in spirits and demons, and the eschatological urgency of the return of Chris

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7

Smit, P. F. "Afro-Chinese partnership in missions. A similar history, a shared vision." Verbum et Ecclesia 19, no. 1 (1998): 78–95. http://dx.doi.org/10.4102/ve.v19i1.1155.

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In this article the possibilities of a shared mission vision and praxis between African and Chinese Christians are considered. The possibility of such an endeavour lies in the respective histories of Africa and the Chinese people as well as in a similar vision for the Church of Christ on earth. Powerful forces, of which European colonialism is probably the most important, have shaped African and Chinese Christian’s view of mission and the church. After a quick tour through the history of mission in Africa and China, the potentials and pitfalls of such a shared mission program are discussed.

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8

박종석. "An Educational Ministry System for Achieving Missions of the Church: The Body of Christ Model." Journal of Christian Education in Korea ll, no. 17 (2008): 41–74. http://dx.doi.org/10.17968/jcek.2008..17.001.

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9

Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.

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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the loc

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10

Dewa, Anton. "Teologi Inkarnasi dan Gereja Yang Inkarnatoris menurut Hans Urs von Balthasar." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (2021): 25–59. http://dx.doi.org/10.53396/media.v2i1.18.

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The uniqueness of Balthasar's theology of incarnation lies in the fact that he bases his arguments of kenosis primarily on the Bible and the theology of patristics. On this basis, he confronts the systematic theological exposition of incarnation with the question of God in modern times. Balthasar represents the centre of his theological principle in the "drama of God". This drama became visible to all men when Christ, Son of God, died for the salvation of the world. That is an act of solidarity and became for Balthasar the central concept of soteriology. Based on the incarnation of Christ, Bal

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