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

Author: Grafiati

Published: 25 July 2021

Last updated: 3 February 2022

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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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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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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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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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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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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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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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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 03 (2010): 331–51. http://dx.doi.org/10.1017/s0003161500005769.

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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jém

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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 3 (2010): 331–51. http://dx.doi.org/10.1353/tam.0.0214.

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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jém

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Sewakpo, Honore. "Mission in the New Testament, with Emphasis on Mark’s Gospel." International Bulletin of Mission Research 44, no. 3 (2019): 268–78. http://dx.doi.org/10.1177/2396939319855926.

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Jesus Christ directly commanded the early church to carry the Gospel to other places. Literature on mission has focused largely on its role in Matthew, Luke-Acts, and John, with little attention paid to Mark and its contribution to Jesus’s mandate for mission. I examine Mark’s gospel to discover insights regarding how Jesus carried out his mission, discussing (1) Mark’s soteriological, cultural, and ecclesiological interpretations of mission; (2) the text’s approaches to mission as kērygma, diakonia, and koinōnia; and (3) its view of missions as both centrifugal and centripetal.

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Przygoda, Wiesław. "The mercy of God as the foundation of charity of the Church." Diacovensia 27, no. 4 (2019): 637–51. http://dx.doi.org/10.31823/d.27.4.4.

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Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a hi

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Flake, Kathleen. "Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 69–109. http://dx.doi.org/10.1525/rac.2003.13.1.69.

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts

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Morris, Paul. "Polynesians and Mormonism." Nova Religio 18, no. 4 (2014): 83–101. http://dx.doi.org/10.1525/nr.2015.18.4.83.

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Polynesia has a particular place in the history of the Church of Jesus Christ of Latter-day Saints (LDS Church). The region that heralded the Church’s first overseas missions includes seven of the world’s top ten nations in terms of the proportion of Mormons in the population, and it is home to six Mormon temples. The Polynesian Latter-day Saint population is increasing in both percentage and absolute numbers, and peoples in the Pacific “islands of the sea” continue to play a central role in the Mormon missionary imaginary. This article explores Polynesians in the LDS Church and critically eva

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17

O'Donnell, John. "Truth as Love: The Understanding of Truth According to Hans Urs von Balthasar." Pacifica: Australasian Theological Studies 1, no. 2 (1988): 189–211. http://dx.doi.org/10.1177/1030570x8800100205.

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The key to Balthasar's logic is his understanding of truth as aletheia or unconcealedness. Theologically, the event of truth happens when the Word becomes flesh. Only a methodology from above can account for the leap which is implied in Jesus' affirmation: I am the truth. The unveiling of the truth in the Christ-event, and its presence in the Church through the Holy Spirit shows that the ultimate meaning of truth is love, the love of the three persons of the Trinity revealed in the missions of the Son and the Holy Spirit. Thus Balthasar argues that the only Christian logic is the logic of love

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MAIDEN, JOHN. "Renewing the Body of Christ: Sharing of Ministries Abroad (SOMA) USA and Transnational Charismatic Anglicanism, 1978–1998." Journal of American Studies 51, no. 4 (2017): 1243–66. http://dx.doi.org/10.1017/s0021875816001444.

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Sharing of Ministries Abroad (SOMA) was formed in the late 1970s as an international organization for the cultivation of charismatic renewal amongst leaderships within the global Anglican Communion. This article explores the ethos and activities of its American national body. It argues that its short term, cross-cultural missions increasingly displayed mutuality and long-term partnership rather than one-directional American influence, and thus reflected a developing shift in the understanding and practice of global mission in the late twentieth century. The organiztion shaped awareness of the

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Maposa, Richard S., and K. Chinyoka. "MARCHING FORWARD AS SOLDIERS OF CHRIST? THE CONTRIBUTIONS OF THE EVANGELICAL LUTHERAN CHURCH TO THE RECONSTRUCTION OF ZIMBABWE, 2000-2013." Scriptura 113 (November 28, 2014): 1. http://dx.doi.org/10.7833/113-0-780.

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Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Altho

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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 (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

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Arifianto, Yonatan Alex, Sari Saptorini, and Kalis Stevanus. "Pentingnya Peran Media Sosial dalam Pelaksanaan Misi di Masa Pandemi Covid-19." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 5, no. 2 (2020): 86–104. http://dx.doi.org/10.52104/harvester.v5i2.39.

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The Coronavirus Disease 2019 (Covid-19) outbreak, or better known as the Corona virus, is spreading rapidly, bringing changes in socializing and communicating in the community. Government regulations require all citizens to participate in breaking the chain of transmission of the virus. This of course also has an impact on the concept and implementation of the mission that has been carried out, namely face to face. As one way the church must continue to take its role in witnessing or preaching the gospel of Jesus Christ to non-believers using social media as the right choice in carrying out mi

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Santiago-Vendrell, Angel. "Give Them Christ: Native Agency in the Evangelization of Puerto Rico, 1900 to 1917." Religions 12, no. 3 (2021): 196. http://dx.doi.org/10.3390/rel12030196.

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The scholarship on the history of Protestant missions to Puerto Rico after the Spanish American War of 1898 emphasizes the Americanizing tendencies of the missionaries in the construction of the new Puerto Rican. There is no doubt that the main missionary motif during the 1890s was indeed civilization. Even though the Americanizing motif was part of the evangelistic efforts of some missionaries, new evidence shows that a minority of missionaries, among them Presbyterians James A. McAllister and Judson Underwood, had a clear vision of indigenization/contextualization for the emerging church bas

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Leman, Asnita Basir, Yonathan Nadaweo, and Marshel Montero. "Analisis Eksistensi 100 Tahun Gereja Pantekosta Di Indonesia (GPdI)." Journal Kerusso 6, no. 2 (2021): 1–19. http://dx.doi.org/10.33856/kerusso.v6i2.197.

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Currently, a church that wants to develop effectively needs to have an organizational structure that can accommodate the church’s missions and dynamically able to keep up with changing situations. The problem is, the Bible does not clearly record the organization of the church, so the church is often seen as an organism and tends to ignore organizational aspects. On the other hand, placing church as an organization alone will cause a declinein its divine nature as the body of Christ. This article aims to analyze the Pentecostal Church in Indonesia (GPdI), which in 2021 commemorate 100 years in

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Larson, H. Elliott. "More Than the Pandemic." Christian Journal for Global Health 7, no. 5 (2020): 1–2. http://dx.doi.org/10.15566/cjgh.v7i5.493.

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It is fitting for this issue of the Christian Journal for Global Health to come to you just before Christmas. We remember the birth of the Christ child, God with us. God with us not just in the ordinariness of human life, but in the calamities, defeats, and suffering entailed in that ordinariness. The coronavirus pandemic, as well as myriad of other human afflictions, is a reminder of those aspects of life. Surely the greatest spiritual lesson of the pandemic is that we are not the masters of our own destiny. The pandemic is a rebuke to the hubris of our age – that human knowledge is the remed

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Shambare, Canon B., and Selaelo T. Kgatla. "Church, mission and reconstruction: Being a church with integrity in reconstruction discourse in post-colonial Zimbabwe." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4698.

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The church in Africa, like its counterparts elsewhere in the world, is called to fulfil the mission of God as expressed in the call ‘Missio Dei’ and influentially remains with the integrity of the mission of Christ (Missio Christos), which is liberative and practical. For Christ was not only concerned with the spiritual needs of the people, but also with their material well-being. The following question therefore arises: how can the church in Africa, in general, and in Zimbabwe, in particular, actively do God’s mission and remain with integrity in the midst of the reality of suffering. Further

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Masengwe, Gift, and Francisca H. Chimhanda. "Postmodernism, identity and mission continuity in the Church of Christ in Zimbabwe." Verbum et Ecclesia 41, no. 1 (2020). http://dx.doi.org/10.4102/ve.v41i1.1906.

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The Church of Christ in Zimbabwe (COCZ) is a Christian denomination with its own internal substance and purpose in life. However, postmodernist changes have affected the Church’s operation with religious, ethical and spiritual implications. The COCZ engaged in conference centre construction (at Somabhula, Gweru South, Zimbabwe), constitution making (adopted 2014) and further ministerial formation through university education. The study was conducted among the Lukuluba people of Somabhula using qualitative research methods. Activities among the Lukuluba people need to be done in critical review

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Masengwe, Gift, and Francisca H. Chimhanda. "Towards an authentic transformation of the Church of Christ in Zimbabwe." HTS Teologiese Studies / Theological Studies 75, no. 1 (2019). http://dx.doi.org/10.4102/hts.v75i1.4776.

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This article evaluates the impact of transformation in the Church of Christ in Zimbabwe (COCZ) over the past 10 years. The study is guided by the following questions: What does it mean to be COCZ in the Zimbabwean society? What is the COCZ mission that empowers it to play a meaningful role in nation building? The critical analysis is observed from the Christian education (CE) pedagogy. This raises questions on the historical foundations, transformation tenets and future plans and guidelines towards authentic transformation. Transformation could be affected by new developments, and thus partici

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Masengwe, Gift, and Francisca H. Chimhanda. "Towards an authentic transformation of the Church of Christ in Zimbabwe." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4776.

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Masengwe, Gift, and Edwin Magwidi. "Africanising the Four-self-leadership Formula in the Church of Christ in Zimbabwe." Studia Historiae Ecclesiasticae 47, no. 1 (2021). http://dx.doi.org/10.25159/2412-4265/8159.

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The Church of Christ in Zimbabwe (COCZ) has adopted Western philosophies of Euro-American cultures originating from the Victorian age during the Restoration Movement (RM) of the American Second Great Awakening (SGA). This exclusive, divisive and oppressive culture denied women, the poor, and the young, the opportunity to lead. The RM emphasised going back to the founding charism of the New Testament Church, with Christian unity and ecumenism as central elements. Its doctrines became rigid, denying female leadership, constitutions, central headquarters, and further ministerial formation as worl

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Pillay, Jerry, and Rev David Mushayvana. "The Presbyterian Church of Southern Africa and its Reformed Influence on the Socio-Political and Economic Development of Zimbabwe (1890–1990)." Studia Historiae Ecclesiasticae 44, no. 2 (2018). http://dx.doi.org/10.25159/2412-4265/2905.

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The second half of the 19th century was characterised by the spread of Christian ethos in Southern Africa. This state of affairs also permeated the Zimbabwean soil, and in the Presbyterian Church of Southern Africa in Zimbabwe (PCSA) missionaries disseminated Reformed teachings, among other things, to proclaim the gospel of Christ. This article argues that Presbyterian teachings influenced the socio-political and economic development of Zimbabwe. It is a historical analysis illustrating how Reformed theological perspectives influenced the socio-political and economic development of Zimbabwe th

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Masengwe, Gift, and Bekithemba Dube. "Critical Entitlement Theory on post-missionary paternalism in the Church of Christ in Zimbabwe." Theologia Viatorum 45, no. 1 (2021). http://dx.doi.org/10.4102/tv.v45i1.109.

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Magezi, Vhumani, and Collium Banda. "Competing with Christ? A critical Christological analysis of the reliance on Pentecostal prophets in Zimbabwe." In die Skriflig/In Luce Verbi 51, no. 2 (2017). http://dx.doi.org/10.4102/ids.v51i2.2273.

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How can we make Christological sense of the Zimbabwean Pentecostal prophets’ mediatory role? This article analyses the domineering and mediatory role of the Pentecostal prophets from a Christological perspective. The mediatory role of the Pentecostal prophets is riddled with competition against the mediatory role of Christ between God and humanity (1 Tm 2:5) as it tends to usurp Christ’s role over the church. Instead of being channels that lead people to depend only on Christ for their spiritual security, prosperity Pentecostal prophets present themselves as super spiritual authorities who mus

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Van Aarde, Timothy A. "The use of οἰκονομία for missions in Ephesians." Verbum et Ecclesia 37, no. 1 (2016). http://dx.doi.org/10.4102/ve.v37i1.1489.

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The concern which prompted the letter and the author�s digression in Ephesians 3:2�12 represents a lacuna in Ephesians scholarship. Its function within the wider discourse remains uncertain. The term οἰκονομία is prominent in the discourse and has been interpreted as an administrative office or activity in the Pauline corpus. This article shows that the term has a missional nuance in Ephesians. It is used for the role of Christ in the execution of the plan of God (Eph 1:10) and the role of Paul in the implementation of the plan (Eph 3:2). The author of Ephesians acknowledges the role Paul play

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Mudyiwa, Misheck. "Light of Life Christian Group as a New Branch on Zimbabwe’s Ecumenical Tree." Studia Historiae Ecclesiasticae 46, no. 1 (2020). http://dx.doi.org/10.25159/2412-4265/7653.

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This article examines the impact and implications of the Light of Life Christian Group’s new theology of the Inner Church (Inner Circle) in southern Africa. The new religious movement’s theology of the Inner Church shall be examined particularly in the light of Zimbabwe’s heavily polarised Christian landscape. The Light of Life Christian Group (LLCG) is a new religious movement in Zimbabwe that is composed largely of members from mainline churches such as the Roman Catholic, Anglican, Salvation Army, Methodist, Baptist and Lutheran, among others. Fundamentally, the movement clings resolutely t

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Banda, Collium, and Suspicion Mudzanire. "Supplementing the lack of ubuntu? The ministry of Zimbabwe’s Mashoko Christian Hospital to people living with HIV and AIDS in challenging their stigmatisation in the church." HTS Teologiese Studies / Theological Studies 75, no. 4 (2019). http://dx.doi.org/10.4102/hts.v75i4.5468.

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This article uses the African communal concept of ubuntu to reflect on the ministry of Mashoko Christian Hospital (MCH), Zimbabwe, to people living with the human immunodeficiency virus (HIV) and AIDS (PLWHA) during the early days since the discovery of the disease. The main question this article seeks to answer is: from a perspective of the African philosophy of ubuntu, how did the ministry of MCH to PLWHA challenge the fear and judgemental attitudes towards the disease within the Churches of Christ in Zimbabwe? This leads to another question: what should the churches learn from MCH’s respons

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Kotze, Peter, and C. J. P. Niemandt. "A missional perspective on funerals and bereavement counselling." HTS Teologiese Studies / Theological Studies 71, no. 3 (2015). http://dx.doi.org/10.4102/hts.v71i3.2912.

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This article deals with the importance of a missional approach to the funeral and bereavement counselling process in congregational praxis in the midst of a context of secularisation. The creation of a missional perspective on the funeral and bereavement counselling could support the nature and praxis of a congregation in a secular society, especially if the congregation finds its relevance in the expression of the missio Dei. The basic theoretical research for missional ecclesiology, which is the systematic study directed toward greater knowledge of the fundamental aspects of missional eccles

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Ndlovu, Siphiwe, and Angelo Nicolaides. "Angels and Angelology: The Ministering Spirits and Elect ‘sons of God’." Pharos Journal of Theology, no. 102 (1) (July 2021). http://dx.doi.org/10.46222/pharosjot.102.119.

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Jesus Christ is central to Christianity as God and Saviour and He taught concerning the existence of angels, so as Orthodox Christians we ought to embrace the belief in angels. This article approaches the themes from a mainly Orthodox perspective and contends that angels are important, not only as part of a prescriptive Biblical world-view, but also as creatures serving God. Angelology or the study of angels such as this one, is part of systematic theology and is a key category of theology in Orthodoxy and Catholicism. It is metaphysical in that it studies being and all reality in the physical

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Mujinga, Martin. "A Reconstruction of Matthew Jacha Rusike’s Contribution to the Re-humanisation of Dehumanised Children in Zimbabwe 1950–1978." Studia Historiae Ecclesiasticae 46, no. 3 (2020). http://dx.doi.org/10.25159/2412-4265/7970.

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Abstract The Mathew Rusike Children’s Home (MRCH) in Zimbabwe is known for its philanthropic work of caring for orphans and vulnerable children. It is an institution viewed as a Christ-woven nest that re-humanises dehumanised children. This paper was motivated by the fact that, over the years, the MRCH has attracted partners and supporters locally and globally, thereby giving it international status. However, there is a gap in research that connects the founder, Rev. Matthew Jacha Rusike, and the institution. The gap is worrisome, because Rusike has been a pioneer in the history of Methodism i

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Kommers, Johan. "De Enquiry en het Serampore ‘Form of Agreement’: William Carey als zendingsstrateeg voor de 21ste eeuw." In die Skriflig/In Luce Verbi 47, no. 1 (2013). http://dx.doi.org/10.4102/ids.v47i1.74.

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Wereldwijd is aandacht gegeven aan de 250ste geboortedag van William Carey. Tot op de dag van vandaag wordt hij herinnerd als een zendingsman die met zijn visie voor de zending van blijvende betekenis is. Zijn leven is het onderwerp geweest van meer dan vijftig biografieën en deelstudies, maar het blijft moeilijk hem onder één noemer te vatten. Hij wordt genoemd de stichter en de vader van de moderne zending (Smith 1885:437), maar óók een groot staatsman, een onderlegde botanist, en een echte vriend van Bengalen en India (Davis 1963:73). Carey was in alle opzichten een pionier, die zich hierin

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Buys, P. J., and André Jansen. "‘Met hart en mond en hande’: Die integrale bediening van Woord en daad volgens ’n missio Dei-perspektief." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1883.

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Die Sendingwetenskap, kerke en sendingorganisasies dink wêreldwyd opnuut na oor die bybelse fundering vir die integrasie van Woord en daad in die verkondiging van die evangelie. Die Lausanne-beweging het ’n kongres in Kaapstad gehou, waar 4200 kerkleiers van 198 lande vanaf 16 tot 25 Oktober 2010 vergader het. Die program het besinnings ingesluit oor hoe om kwessies soos armoede, ongeregtigheid en die voorspoed-teologie skrifgetrou te hanteer. Die Miga-netwerk is ’n groeiende wêreldwye koalisie van kerke en organisasies wat hulle in die lig van Miga 6:8 tot die uitbou van integrale sending ver

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Du Preez, Kruger P., Hans J. Hendriks, and Arend E. Carl. "Missional theological curricula and institutions." Verbum et Ecclesia 35, no. 1 (2014). http://dx.doi.org/10.4102/ve.v35i1.1326.

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The article argues in favour of an all-embracing missional framework for curriculum development for theological institutions. When the curriculum of a subject such as ecclesiologyhas a missional hermeneutic, it will naturally lead to missional congregations. The authors use issues raised by the Network for African Congregational Theology (NetACT) institutions and the decisions of the Third Lausanne Congress in Cape Town (2010) as reference points in this article. They argue for a broad understanding of the concept �missional� and are of the opinion that curricula that are integrative, normativ

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Ensor, Jason. "Web Forum: Apocacide, Apocaholics and Apocalists." M/C Journal 2, no. 8 (1999). http://dx.doi.org/10.5204/mcj.1814.

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Apocacidal Tendencies: Three Excerpts from the Heaven's Gate Website 1995 (A term which blends apocalypse with suicide, apocacides could be best described as those groups or individuals who understand salvation from an imagined approaching armageddon to involve, indeed depend upon, the voluntary sacrifice of one's own life on earth.) 1. '95 Statement by An E.T. Presently Incarnate: "... We brought to Earth with us a crew of students whom we had worked with (nurtured) on Earth in previous missions. They were in varying stages of metamorphic transition from membership in the human kingdom to mem

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