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Journal articles on the topic 'Commission of World Mission and Evangelism'
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1
Bevans, Stephen. "My Pilgrimage in Mission." International Bulletin of Mission Research 43, no. 1 (December 19, 2018): 82–91. http://dx.doi.org/10.1177/2396939318790421.
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This article traces Steve Bevans’s journey as a “global theologian,” from his first encounters with “contextual theology” through his development as a theologian and missiologist at Catholic Theological Union, Chicago, and his membership in the World Council of Churches’ Commission on World Mission and Evangelism.
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Poston, Larry. "Christian Reconstructionism and the Christian World Mission." Missiology: An International Review 23, no. 4 (October 1995): 467–75. http://dx.doi.org/10.1177/009182969502300406.
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Christian Reconstructionism is a movement which seeks to expand the kingdom of God in an external and institutional fashion. Advocates promote obedience to the Mosaic Law and seek to transform the political, economic, judicial, and social institutions of every nation into structures that would be modern equivalents of Old Testament Israel. For Reconstructionists, who are postmillennialists, this process fulfills the great commission. This essay shows that contrary to the missiological paradigm of Reconstructionism, the apostles of the New Testament operated in accordance with an internal and personal approach to salvation, allowing for culturally flexible philosophies of evangelism and discipleship which evangelicals should continue to appropriate for their outreach strategies.
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Bevans, Stephen. "Mission Rediscovered: Transforming Discipleship; A Commentary on the Arusha Call to Discipleship." International Bulletin of Mission Research 45, no. 4 (September 8, 2021): 427–29. http://dx.doi.org/10.1177/23969393211026458.
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This review locates Kenneth Ross’s book Mission Rediscovered in the context of the history of World Mission Conferences of the World Council of Churches’ Commission on World Mission and Evangelism, the latest of which took place in Arusha, Tanzania, in March 2018. The book is a commentary on “The Arusha Call to Discipleship,” a twelve-point call to mission that was approved unanimously by the conference participants. This is an ideal book to be discussed by local congregations who want to know the latest thinking about the mission of the church.
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Neely, Alan, and James A. Scherer. "San Antonio and Manila 1989: “…Like Ships in the Night”?" Missiology: An International Review 18, no. 2 (April 1990): 139–48. http://dx.doi.org/10.1177/009182969001800202.
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In this article the two authors who participated in both the World Council of Churches Commission on World Mission and Evangelism conference in San Antonio, Texas, and the Lausanne II Congress in Manila report on similarities and differences in the two missiological events. They note the stronger evangelism focus at San Antonio where witness in deed and word are emphasized, and the greater concern at Manila with issues of social justice, the plight of the poor and oppressed, and women in the church. Despite differences in rhetoric and theological emphasis, there is much common ground around the themes “Your Will Be Done: Mission in Christ's Way” (San Antonio) and “Calling the Whole Church to Take the Whole Gospel to the Whole World” (Manila). The authors urge the leaders of both movements not to stumble over differences, but to plan and work together more closely in the future.
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Thomas, Norman E. "Salvador 1996 “Called to One Hope: The Gospel in Diverse Cultures”." Missiology: An International Review 25, no. 2 (April 1997): 189–97. http://dx.doi.org/10.1177/009182969702500207.
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This article reports on the World Council of Churches 'Commission on World Mission and Evangelism conference held 24 November–3 December 1996 in Salvador, Brazil. A brief history is outlined of developments leading up to this conference focusing on issues of gospel and culture. The conference format was divided into four sections: I authentic witness within each culture; II gospel and identity in community; III local congregations in pluralist societies; IV one gospel, diverse expressions. The central theme emerging from the conference was unity in diversity. The article concludes by noting some strengths, shortcomings, and polarities of opinions found at the Salvador conference.
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Matthey, Jacques. "In Gratitude for Emilio Castro's Ministry with the WCC Commission on World Mission and Evangelism (CWME)." International Review of Mission 102, no. 2 (October 7, 2013): 133–36. http://dx.doi.org/10.1111/irom.12012.
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Walls, A. F. "BIBLIOGRAPHY ON WORLD MISSION AND EVANGELISM." International Review of Mission 74, no. 293 (January 1985): 130–47. http://dx.doi.org/10.1111/j.1758-6631.1985.tb03327.x.
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Walls, A. F. "BIBLIOGRAPHY ON WORLD MISSION AND EVANGELISM." International Review of Mission 75, no. 297 (January 1986): 91–108. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01457.x.
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Jongeneel, Jan A. B. "“Mission and Evangelism” (1982) and “Together Towards Life” (2013)." Exchange 43, no. 3 (September 3, 2014): 273–90. http://dx.doi.org/10.1163/1572543x-12341328.
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Since its establishment in 1948 the World Council of Churches (wcc) has produced and approved two position statements on mission and evangelism: Mission and Evangelism: An Ecumenical Affirmation (1982); and Together towards Life: Mission and Evangelism in Changing Landscapes (2012). This article compares and analyses these documents. It deals with six selected topics: vocabulary; (primary) sources; the connection between world history and mission and church history; systematic mission theology (especially the doctrine of the Trinity); mission spirituality; and the encounter with the adherents of other religions and beliefs. Both documents make the World Council and its member churches more aware of the missionary obligation. The main difference between the documents is the shift from a Christ-centered to a Spirit-centered view on mission and evangelism.
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Kritzinger, J. J. "Nogeens: Sending en Evangelisasie. Onderlinge verhouding, draagwydte en strukturering." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 311–23. http://dx.doi.org/10.4102/ve.v15i2.1099.
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Yet again: mission and evangelism. Mutual relationship, range and structuring In the past the distinction between "mission" and "evangelism" was usually seen in an outreach to different categories of people. Mission, it was said, has to do with "not-yet-Christians", whereas evangelism tries to win hack "no-more-Christians". The theological reason for the distinction was the presence or absence of (previous) covenant relations. Nowadays it is preferred to differentiate rather on the basis of an understanding of the essence of the two activities. Mission is understood as the broader activity of the church’s involvement with the world, while evangelism is seen as the explicitly evangelising dimension of mission.
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Kim, Kirsteen. "Mission after the Arusha Conference on World Mission and Evangelism, 2018." International Review of Mission 107, no. 2 (December 2018): 413–27. http://dx.doi.org/10.1111/irom.12240.
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Thomas, Norman E. "Ecumenical Directions in Mission: Melbourne to San Antonio." Missiology: An International Review 18, no. 2 (April 1990): 149–61. http://dx.doi.org/10.1177/009182969001800203.
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Two world conferences on mission and evangelism (Melbourne 1980s and San Antonio 1989) set the ecumenical agenda for mission in the 1980s and 1990s. In this article the author compares themes and key words from each conference (kingdom, mission, evangelism, unity, and community), and analyzes the shift from study conference to a popular assembly of the people of God.
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Smith, Susan. "Considering the Great Commission: Evangelism and Mission in the Wesleyan Spirit." Mission Studies 25, no. 2 (2008): 281. http://dx.doi.org/10.1163/157338308x365440.
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Miboc, Vasile. "Report on The Conference on World Mission and Evangelism, Athens." International Review of Mission 94, no. 374 (July 2005): 406–13. http://dx.doi.org/10.1111/j.1758-6631.2005.tb00515.x.
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Avis, Paul. "Book Review: Considering the Great Commission: Evangelism and Mission in the Wesleyan Spirit." Ecclesiology 3, no. 1 (2006): 157–58. http://dx.doi.org/10.1177/1744136606067704.
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Hogg, William Richey. "The Teaching of Missiology: Some Reflections on the Historical and Current Scene." Missiology: An International Review 15, no. 4 (October 1987): 487–506. http://dx.doi.org/10.1177/009182968701500406.
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This article makes a representative survey of the study of mission in theological education. It relies in considerable measure on O. G. Myklebust's classic work, The Study of Missions in Theological Education (2 vols., 1955, 1957) in the first part, and centers, as did Myklebust, on five seminaries at mid-century: Southern Baptist, Yale, Union, Princeton, and Hartford. The second half examines, as of 1987, Princeton, Southwestern Baptist, Fuller's School of World Mission, Asbury's E. Stanley Jones School of World Mission and Evangelism, and the Overseas Ministries Study Center, and presents five brief reflective comments.
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Kim, Benjamin H. "The Place of Mission in Bonhoeffer’s Ethics." International Bulletin of Mission Research 44, no. 2 (April 30, 2019): 192–99. http://dx.doi.org/10.1177/2396939319847060.
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This article considers mission and evangelism in light of Dietrich Bonhoeffer’s theology of reality and its relation to the two-realms doctrine. Particular attention is given to his Ethics, wherein his understanding of the Christ-reality supersedes all formulations that would dichotomize the sacred from the secular. Bonhoeffer’s use of “ultimate” and “penultimate” defines the conditions in which mission is realized in the world. The implications of Bonhoeffer’s theology are conceptual, with the sacred and secular sharing the same Christ-reality, and practical, with the church standing as the penultimate agent of mission in the world.
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Thomas, Norman E. "The Future of Ecumenical Mission: An Assessment of the WCC's Harare Assembly." Missiology: An International Review 28, no. 2 (April 2000): 177–86. http://dx.doi.org/10.1177/009182960002800203.
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Harare 1998, the Eighth Assembly of the World Council of Churches, was designed to set new directions for the world body in this its jubilee year. In this article expectations and key issues are identified. The WCC at Harare modeled a new style for world conferences that gives space for expression and even confrontation of differing interests and convictions with cross-fertilization by delegates and invited guests. Priority issues for the world body in mission and evangelism are identified.
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Dancák, Pavol. "The Church and Freedom in the Post-modern World." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 52–59. http://dx.doi.org/10.2478/v10154-010-0006-6.
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The Church and Freedom in the Post-modern World The postmodernism abandons a concept of reality and therefore it avoids the possibility of objective knowledge. The Church opens itself to the whole world without difference and refuses any unilateral alliances because the Church's mission is to spread evangelism to men. Nowadays, very important is defending of man's freedom and protecting freedom from egoism is the actual challenge of these times.
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Manurung, Kosma. "Efektivitas Misi Penginjilan dalam Meningkatkan Pertumbuhan Gereja." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (April 6, 2020): 225–33. http://dx.doi.org/10.30648/dun.v4i2.242.
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Abstract. Church growth can be achieved through church’s member migration, biological growth, and also evangelistic missions. For certain churches, evangelistic missions are not only one way to increase the number of congregations, but are seen as part of the fulfillment of the Great Commission. The purpose of this study was to describe the role of missionary evangelism in church growth. The research method used is a qualitative method with a descriptive approach. Through this research, it was obtained that the mission of evangelism is an effective means of increasing church growth. The mission of evangelism could be carried out with various strategies that are appropriate to the characteristics of the community around the church to be able to deliver the gospel effectively.Abstract. Pertumbuhan gereja dapat dicapai melalui perpindahan jemaat, pertambahan secara biologis, maupun misi penginjilan. Bagi gereja tertentu misi penginjilan bukan hanya sebagai salah satu cara untuk menambah jumlah jemaat, namun dipandang sebagai bagian penemuhan Amanat Agung. Tujuan penelitian ini untuk memberikan gambaran peranan misi penginjilan terhadap pertumbuhan gereja. Metode penelitian yang digunakan adalah metode kualitatif dengan pendekatan deskriptif. Melalui penelitian ini diperoleh gambaran bahawa misi penginjilan adalah sarana yang efektif untuk meningkatkan pertumbuhan gereja. Misi penginjilan tersebut dapat dilakukan dengan berbagai strategi yang sesuai dengan karakteristik masyarakat di sekitar gereja untuk dapat menyeberangkan Injil secara efektif.
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Gustafson, James W. "The Integration of Development and Evangelism." Missiology: An International Review 26, no. 2 (April 1998): 131–42. http://dx.doi.org/10.1177/009182969802600202.
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Although the rhetoric relating to the importance of both evangelism and development in the world mission of the church has been rich over the past few decades, little has been actually done by the evangelical world community to implement the implications of this discussion. Obstacles that have prevented the integration of evangelism and development have been numerous: A narrow understanding of evangelism; a secular definition of development; a crisis of faith (focus on law versus grace); and a cultural insensitivity, to mention a few. There are some efforts being made, however, to integrate both evangelism and development in the work of the church. A case in point is the work of the Issaan Development Foundation, the Institute for Sustainable Development and the Thailand Covenant Church in Thailand over the past few decades. Some basic principles held by this integrated ministry are the authority of the Word of God, a focus on integrating all of life by the grace of God, a flexible organizational system, contextualization of all areas of ministry, power encounter between the values of the gospel and those of society, a focus on the local church, and a process/broker approach to ministry.
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Anders, Christoph, and Michael Biehl. "Christian Witness in a Multi-religious World: Trajectories in the International Ecumenical Discussion." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (January 2019): 3–11. http://dx.doi.org/10.1177/0265378819831817.
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This article presents an overview of discussions on the ecumenical document ‘Christian witness in a multi-religious world’. Beginning in Germany, it highlights the attention the document received and tracks some of the arguments through the changing contexts of the last decade connected to the document’s invitation for a mission in respect of others. The challenge to implement the recommendations the document offers in a common endeavour to witness to Christ is then emphasized. The reception process for the document is described as an invitation to adopt and contextualize the principles and recommendations in one’s own practising of mission and evangelism instead of sending comments on the text for revision.
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Collins, Travis. "Missions and Churches in Partnership for Evangelism: A Study of the Declaration of Ibadan." Missiology: An International Review 23, no. 3 (July 1995): 331–39. http://dx.doi.org/10.1177/009182969502300306.
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Partnership between missions (the organizations of expatriate missionaries working under a common sending agency in a particular locale) and national churches (the cooperating bodies of national Christians to which the missions relate, called “conventions/unions” in this article) has emerged as a critical issue in world evangelization. One attempt at just and effective partnerships between missions and conventions/unions is the Declaration of Ibadan. Its engaging features include the proposed role of the mission, joint decision making regarding evangelism among unreached people groups, and the deployment of missionary personnel. This article is a reflection on the proposals set forth in the Ibadan Declaration with particular reference to their implications for evangelism.
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Pavel, Aurel, and Daniel Buda. "The Conference on World Mission and Evangelism “Moving in the Spirit: Called to Transforming Discipleship”." Review of Ecumenical Studies Sibiu 10, no. 1 (April 1, 2018): 106–11. http://dx.doi.org/10.2478/ress-2018-0008.
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STANLEY, BRIAN. "‘Lausanne 1974’: The Challenge from the Majority World to Northern-Hemisphere Evangelicalism." Journal of Ecclesiastical History 64, no. 3 (June 6, 2013): 533–51. http://dx.doi.org/10.1017/s002204691200067x.
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The International Congress on World Evangelization held in Lausanne, Switzerland, in July 1974 was a seminal event in the history of Evangelicalism. This article considers the significance of the congress as an arena for the emergence of challenges from Latin America and Africa to the social and political conservatism that characterised much of the Evangelical movement in the northern hemisphere. These challenges demanded that Christian mission should be defined as a broader process than evangelism alone, and made their mark on the ‘Lausanne Covenant’, a document adopted by the congress which has had normative status among Evangelicals ever since.
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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.
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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.
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Mawson, Michael. "The Weakness of the Word and the Reality of God: Luther and Bonhoeffer on the Cross of Discipleship1." Studies in Christian Ethics 31, no. 4 (August 3, 2018): 452–62. http://dx.doi.org/10.1177/0953946818793071.
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For both Luther and Bonhoeffer God enters into and dwells in the world through weakness and suffering, rather than divine authority or strength. This article explores the significance of Luther’s theologia crucis and Bonhoeffer’s treatment of ‘the weakness of the Word’ in Discipleship. Moreover, it draws out some of the implications of these themes for Christian mission today. What does it mean for Christians to witness to and engage the world in weakness? How does this free Christians from needing a fixed programme or governing ideal in their witness and evangelism?
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Wijoyo, Sigit. "Pelaksanaan Misi Allah dalam Konteks Keberagaman Budaya di Indonesia." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (June 30, 2021): 134–50. http://dx.doi.org/10.46817/huperetes.v2i2.65.
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The implementation of God's mission in the context of cultural diversity in Indonesia is important to study considering that the church has the responsibility to carry out the Great Commission of the Lord Jesus to the nations. The culturally diverse situation of Indonesian society poses a formidable challenge for evangelists because they cannot apply one specific method that can be applied to the entire community. Some churches still apply the mission model inherited by Zending. The Colonial Model is considered less effective due to the growing culture of Indonesian society. Therefore, flexible mission implementation principles are needed, according to the context of society in Indonesia without compromising the biblical meaning of the gospel. This article was compiled by examining the facts of the cultural life of the Indonesian people who are diverse in culture and examining the word of God which contains teachings on the principle of preaching the gospel to all nations. The research process in this article is carried out by conducting library research on the condition of cultural diversity in Indonesia and examining relevant biblical records in carrying out missions in Indonesia. The result is a mission implementation model that takes into account the cultural context, a christocentric mission without losing the Indonesian values of the local community.Pelaksanaan misi Allah dalam konteks keragaman budaya di Indonesia penting dipelajari mengingat gereja memiliki tanggungjawab menjalankan Amanat Agung Tuhan Yesus kepada bangsa-bangsa. Keadaan masyarakat Indonesia yang beragam budaya, merupakan tantangan yang berat bagi para pemberita injil karena mereka tidak dapat menerapkan satu metode khusus yang dapat dipakai kepada seluruh masyarakat. Beberapa gereja masih menerapkan model misi yang diwariskan oleh Zending. Model Kolonial tersebut dinilai kurang efektif dengan adanya budaya masyarakat Indonesia yang telah berkembang. Oleh karena itu diperlukan prinsip-prinsip pelaksanaan misi yang luwes, sesuai dengan konteks masyarakat di Indonesia tanpa mengurangi makna injil yang alkitabiah. Artikel ini disusun dengan meneliti fakta kehidupan budaya masyarakat Indonesia yang beragam budaya dan meneliti firman Allah yang memuat ajaran tentang prinsip pemberitaan injil bagi segala bangsa. Proses penelitian dalam artikel ini dilakuakan dengan melakukan penelitian kepustakaan tentang kondisi keragaman budaya di Indonesia serta meneliti catatan alkitab yang relevan dalam pelaksanaan misi di Indonessia. Hasilnya adalah model pelaksanaan misi dengan memperhatikan konteks budaya, misi yang kristosentris tanpa menghilangkan nilai-nilai keIndonesiaan masyarakat lokal.
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Azdajic, Dejan. "Book review: Mission and Evangelism in a Secularizing World: Academy, Agency, and Assembly Perspectives From Canada." Transformation: An International Journal of Holistic Mission Studies 37, no. 2 (April 2020): 165–66. http://dx.doi.org/10.1177/0265378820907645.
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Heikkilä, Ida. "Witnessing Together – Who, What and to Whom? The Concept of Witness in Together Towards Life and The Church: Towards a Common Vision." Ecclesiology 15, no. 3 (September 11, 2019): 261–82. http://dx.doi.org/10.1163/17455316-01503003.
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‘Witness’ belongs to the central vocabulary of contemporary ecumenism. Despite its ecumenically significant role the concept has not been defined in ecumenical dialogues, neither analysed in academic research. Already a rough mapping of dialogue documents shows that the concept is used in various ways and contexts but not in a coherent or conscious way. This article studies the meaning of ‘witness’ in two ecumenical documents issued by the World Council of Churches, ‘Together towards Life. Mission and Evangelism in Changing Landscapes’ (2012) and ‘The Church: Towards a Common Vision’ (2013). Both documents see witness as the characteristically Christian way of participating in the mission of the Triune God but give it different roles in the life of the church.
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Tembay, Aris Elisa. "Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 153–71. http://dx.doi.org/10.47154/scripta.v6i2.52.
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Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia.
One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.
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Purwoto, Paulus. "Pendidikan Kristen dalam Gereja Sebagai Dasar dan Sarana Aktualisasi Misi Kristen." EDULEAD: Journal of Christian Education and Leadership 2, no. 1 (June 1, 2021): 89–101. http://dx.doi.org/10.47530/edulead.v2i1.62.
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The role of believers and the church in actualizing the mission has a wrong mindset towards the basic concepts of missiology which results in not maximizing the preaching of the good news to others. Some people claim to be Christian but are reluctant to carry out the Great Commission and Paradigm that wrongly denounces the role of believers in evangelizing. For this reason, the church in Christian education is expected to be able to provide understanding to church members to be able to make Christian education the basis and means of evangelism. Using a qualitative descriptive approach, this research can be started by describing the mission and nature of the mission that Christian education must begin with an understanding related to the nature of missiology as the basis and driving force for the mission. Furthermore, the mission in Christian Education must also be a curriculum that is continuously taught to regenerate the Lord's congregation to continue to actualize the mandate of the Great Commission. so that the Church and Mission as a source of actualization can be realized and become the lifestyle of believers as part of the church.AbstrakPeran orang percaya dan gereja dalam mengaktualisasi misi memiliki mindset yang salah terhadap konsep dasar misiologi yang mengakibatkan tidak maksimalnya pemberitaan kabar baik bagi orang lain. Adanya orang yang mengaku Kristen, tetapi enggan untuk melakukan Amanat Agung dan Paradigma yang salah mengakibatkan tidak maksimalnya peran orang percaya dalam menginjil. Untuk itu gereja dalam pendidikan Kristen diharapkan mampu memberikan pemahaman kepada anggota gereja untuk dapat menjadikan pendidikan Kristen sebagai dasar dan sarana penginjilan. Menggunakan pendekatan kualitatif deskriptif penelitian ini dimulai dengan mendeskripsikan misi dan hakikat misi, selanjutnya pendidikan Kristen yang dimulai dengan pengertian yang berkaitan terhadap konsep dasar Misiologi sebagai motivasi atau penggerak dalam melakukan misi. Dan misi dalam Pendidikan Kristen juga harus menggunakan kurikulum misi yang terus diajarkan untuk meregenerasi jemaat Tuhan untuk terus mengaktualisasi mandat Amanat Agung. sehingga gereja dan misi sebagai sumber Aktualisasi dapat terwujud dan menjadi gaya hidup orang percaya sebagai bagian dari gereja.
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Newbigin, Lesslie. "The Dialogue of Gospel and Culture: Reflections on the Conference on World Mission and Evangelism, Salvador, Bahia, Brazil." International Bulletin of Missionary Research 21, no. 2 (April 1997): 50–52. http://dx.doi.org/10.1177/239693939702100201.
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Bargár, Pavol. "Mission amidst Ideologies: Ideology and Hegemony in The Cape Town Commitment, Together towards Life, Evangelii Gaudium, and Mission of the Orthodox Church in Today’s World." Exchange 48, no. 2 (May 2, 2019): 85–104. http://dx.doi.org/10.1163/1572543x-12341516.
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Abstract Although the present era has by some scholars been referred to as a post-ideological one, based on the argument that the so-called ‘grand narratives’ have by now become largely untrustworthy and suspicious, evidence suggests that ideology continues to play an important role in today’s world. This paper will therefore seek to revisit the post-ideology thesis using Timothy Gorringe’s distinction between ideology and hegemony. Gorringe defines ideology as an articulated system of meanings, values, and beliefs; to him, it is meaning in service of power. In contrast, hegemony for Gorringe is a taken for granted order of signs and practices whose power lies in what it silences. Employing this hermeneutic framework, the present paper will then explore what four recent major documents on mission and evangelism (The Cape Town Commitment, Together towards Life, Evangelii Gaudium and Mission of the Orthodox Church in Today’s World, respectively) have to say on the theme of ideology. Finally, an attempt will be pursued to identify what implications the discovered results might have for Christian mission as part of missio Dei today, with a particular focus on the central and eastern European context. A constructive missiological suggestion will be made that rather than providing its own ‘grand narrative,’ Christian mission is first and foremost about living out faith, love, and hope in the everyday, while also countering various types of ideology and hegemony.
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Ross, Kenneth. "Releasing First-World Wealth for Global Mission: What Levers Can be Pulled Today?" Mission Studies 22, no. 1 (2005): 9–24. http://dx.doi.org/10.1163/157338305774783577.
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AbstractThere has been a lively debate about whether first-world wealth is a benefit or a handicap to worldwide Christian mission. Nonetheless it remains a matter of concern that formidable obstacles stand in the path of a flow of resources from wealthy countries to support missionary work. Church decline in the West, a new parochialism, a consumerist lifestyle, project orientation, soteriological relativism and more sophisticated models of mission are some of the forces which have acted to reduce Western financial support for cross-cultural mission worldwide. Nonetheless there are levers, both old and new, which can be pulled to revive and consolidate such support. The uncancelled mandate of the Great Commission, the cry for justice for the poor, the appeal of catholicity and mutuality and the potential of local initiative and direct involvement of local church members are some of the levers which can propel renewed support for Christian mission worldwide. Many missionary initiatives will stand or fall depending on how effectively these levers can be pulled.
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Sembodo, Joko, and Sari Saptorini. "Strategi Misi Orang Percaya dalam Mengaktualisasi Amanat Agung di Era New Normal." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 5, no. 1 (May 29, 2021): 27. http://dx.doi.org/10.33991/epigraphe.v5i1.240.
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Church leaders and believers often focus too much on their respective churches and pay less attention to the unity of the body of Christ in winning souls. There is an understanding of the basic concept of evangelism that is not properly understood in its application as a witness of Christ. Becomes an obstacle in actualizing the mandate of the Great Commission. Through descriptive qualitative methods, it can be concluded that the essence of the Great Commission and its Challenges will lead believers to maintain the spirituality of believers because with a mature and spiritually mature spirituality they can become examples and role models so that they can actualize the Mission appropriately and in line with God's will. Furthermore, the believer has the knowledge that mission is a testimony of the believer's faith. hence this missiological concept carries the same spirit when Jesus wanted believers to be light and bring the news of salvation.AbstrakPemimpin gereja dan orang percaya tidak jarang terlalu lebih fokus pada gerejanya masing-masing dan kurang memberi perhatian pada kesatuan tubuh Kristus dalam memenangkan jiwa-jiwa. Adanya pengertian konsep dasar penginjilan yang tidak dimengerti secara benar dalam penerapannya sebagai saksi Kristus. Menjadi kendala dalam mengaktualisasi mandat Amanat Agung. Melalui metode kualitatif deskritif dapat disimpulkan bahwa hakikat Amanat Agung dan tantangannya akan membawa orang percaya untuk menjaga Spritualitas orang percaya sebab dengan kerohanian yang matang dan dewasa rohani dapat menjadi contoh dan teladan sehingga dapat mengaktualisasi Misi dengan tepat dan sejalan dengan kehendak Tuhan. Selanjutnya orang percaya memiliki pengetahuan bahwa misi sebagai kesaksian Iman orang percaya. maka konsep misiologi ini membawa semangat yang sama ketika Yesus menginginkan orang percaya menjadi terang dan membawa kabar keselamatan.
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Van der Merwe, D. G. "John 17: Jesus assigns His mission to His disciples." Verbum et Ecclesia 19, no. 1 (August 6, 1998): 115–28. http://dx.doi.org/10.4102/ve.v19i1.1157.
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In this paper it will be pointed out that Jesus did not commission his disciples with a new mission, but instructed them to continue and extend his own mission. This implies that in their following of Jesus, they would adopt a new way of life which related to Jesus’ way of life. The departure of Jesus gave his disciples the opportunity to take his place in the world. Through this new way of life (discipleship) Jesus would live in them and they in him.
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Hetényi, Martin, and Peter Ivanič. "The Contribution of Ss. Cyril and Methodius to Culture and Religion." Religions 12, no. 6 (June 7, 2021): 417. http://dx.doi.org/10.3390/rel12060417.
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The Byzantine mission of saint brothers Cyril and Methodius had a major impact on the spiritual history of Great Moravia. In the centuries that followed, their works paved the way for the political and historical development of the Slavic nations, mainly in South-East and East Europe. The mission, which reached Great Moravia in 863, had several dimensions. The most important were evangelism and the cultural and civilizational dimensions. Translations of the Gospel and liturgical texts into Old Church Slavonic intensified the religious life of our ancestors and laid the foundations of literature and culture for almost the entire Slavic world. From this point of view, research should be focused on the role and reflection of this historical and cultural heritage in the ecclesiastical and spiritual, national and cultural life of the Slavic nations. The aim of this article is to assess the significance of Christian and Byzantine cultural values in terms of the collective Slavic identity. The Cyrillo-Methodian idea manifests itself in the history of the Slavic world as a complex but solid foundation, capable of renewing the sleeping or inhibited energy and values in the areas of faith, culture, literature, arts, education, upbringing, as well as national consciousness.
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Niemandt, Cornelius Johannes Petrus. "Transformative Spirituality and Missional Leadership." Mission Studies 33, no. 1 (March 2, 2016): 85–103. http://dx.doi.org/10.1163/15733831-12341435.
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The importance of transformative spirituality for missional leadership is explored. Missional leadership is defined as the transformation of people and institutions to participate, through meaningful relations and in the power of the Spirit, in God’s mission. Missional spirituality is discussed in the context of the missional church, focusing on what the churchis, does, how the churchorganizeswhat it does, theappropriate leadership, andmissional spirituality. This article brings together ideas from the missional church movement and the World Council of Churches (Together Towards Life: Mission and Evangelism in Changing Landscapes), with its emphasis on a ‘transformative spirituality’ an approach that states that ‘mission spirituality is always transformative’. These ideas are applied to missional leadership.The research applies the following dimensions of personal leadership virtues to transformative missional spirituality and missional leadership: transcendence (which includes appreciation of beauty, gratitude, hope, humor, and religiousness), humanity (which includes the social competencies of kindness, love, and social intelligence), wisdom and knowledge (which include the cognitive competencies of creativity, curiosity, open-mindedness, and love of learning), justice (associated with fairness, leadership, and teamwork), courage (including the personal and emotional competencies of bravery, persistence, and zest), and finally temperance (which includes the competencies of forgiveness, modesty, prudence, and self-regulation).
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Meadows, Philip R. "Mission and Discipleship in a Digital Culture." Mission Studies 29, no. 2 (2012): 163–82. http://dx.doi.org/10.1163/15733831-12341235.
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Abstract Digital culture technology has opened up a whole new realm of virtual life, relationships and community that seem to exist above and beyond the banalities of ‘real life’. It seems that more and more people are spending more and more time jacked into ‘cyberspace’, and some even get lost there. This compartmentalized view of virtual life has prompted various cross-cultural approaches to mission, exploring how we might become immersed in the online world as a witness to unreached virtual peoples. On the one hand, there is an ever-growing literature on how incarnational mission in this context can be accomplished through various approaches to internet evangelism, web ministry, and planting virtual churches. On the other hand, there is a good deal of theological reflection that warns us that enthusiasm for virtual life and mission must be tempered by a concern for the disembodying and dehumanizing power of digital technology on Christian life and communities. Recent studies have shown that digital culture does not merely lead to the compartmentalization of embodied and virtual realms, however, but to an ever greater convergence between them. In particular, the development of mobile computing devices and wireless network connectivity has woven our online activities and virtual relationships into the routine flow of everyday life. From the perspective of convergence, this essay argues that the future of mission will necessitate a reorientation from planting churches in virtual worlds to living as mission-shaped disciples at the interface of embodied and virtual life. The promise and pitfalls of digital culture are explored, along with a critical survey of various theological and missional stances towards it. In conclusion, some practical-theological reflections are offered towards developing a ‘rule of life’ for mission-shaped discipleship in a culture of convergence.
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Kelly, Jamie J. "The Rhetoric of Empire in the Scottish Mission in North America, 1732–63." Scottish Church History 49, no. 1 (April 2020): 25–37. http://dx.doi.org/10.3366/sch.2020.0020.
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In 1755, William Robertson delivered a sermon before the Society in Scotland for Propagating Christian Knowledge, entitled The Situation of the World at the Time of Christ's Appearance…. He addresses British imperial expansion and its prospects for civil and moral improvement, while denouncing the moral decay manifest in the growth of slavery and exploitation of natives. Through advocating a considered balance between submission to revealed religious principles and the exercise of reason, Robertson stresses the necessity of both for promoting virtue and preventing vice. The SSPCK, an organisation dedicated to spreading ‘reformed Christianity’ as a catalyst of cultural progress (and thus the growth of virtue) among rural Scots and Natives in North America, was responding to a perceived lack of government commitment to this very task. Empire provided the framework for mission, yet the government's secular agenda often outweighed religious commitments. This article makes use of SSPCK sermons from the eighteenth century to trace the attitudes of Scottish churchmen and missionaries towards the institutions and motives driving empire, in a period when they too were among its most prominent agents. This will shed light on the Scottish church's developing views on empire, evangelism, race, improvability and the role of government.
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Calienes, Raúl Fernández. "Bibliography of the Writings of Orlando E. Costas." Missiology: An International Review 17, no. 1 (January 1989): 87–105. http://dx.doi.org/10.1177/009182968901700111.
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During his life, the Rev. Dr. Orlando E. Costas made significant contributions to the literature of missiology and theology. Though he was only 45 years old at the time of his death, he personally authored over 100 books and articles, and made over thirty contributions (e.g., chapters, articles, prologues) to the books of other people from around the world. His own interests were varied, but centered mostly on mission, evangelism, and Latin America. This bibliography is an attempt to collect and record his writings, all in one place. It is offered as a tribute to his life and ministry. Wherever possible, searching aids have been included. Examples are the Library of Congress cataloguing numbers (for most of the books) and the Reigner Recording Library Catalog numbers (for the sound recordings at the Union Theological Seminary, Richmond, Virginia).
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GP, Harianto. "Mission in Suffering Context." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 3, no. 2 (December 31, 2019): 73–94. http://dx.doi.org/10.51730/ed.v3i2.17.
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AbstractThis study aims to examine the mission in the context of suffering related to about theology of suffering, its context in Indonesia and its implications for mission in Indonesia. In connection with the goal, the results of the study show that suffering is the pressure faced by someone who comes from outside himself to exert a good influence on that person. The suffering of non-believers is different. If non-believers are suffering because of the world, but if believers suffer because of Christ. The suffering experienced by believers in Indonesia is indeed the Great Commission of Christ. Believers and the church are obliged to do God's mission is to win souls who are lost in their suffering by being a witness of God and dialogue to preach the gospel.Keywords: Mission; Suffer; Church; BelieversAbstractPenelitian ini bertujuan mengkaji mengenai misi dalam konteks penderitaan berkaitan dengan seputar teologi penderitaan, konteksnya di Indonesia dan implikasinya terhadap misi di Indonesia. Berkaitan dengan tujuan, hasil penelitian menunjukkan bahwa penderitaan ialah tekanan yang dihadapi seseorang yang datang dari luar dirinya untuk memberikan pengaruh yang baik kepada orang tersebut. Penderitaan orang yang bukan percaya dengan orang percaya berbeda. Kalau orang yang bukan percaya adalah penderitaan karena dunia tetapi kalau orang percaya menderita karena Kristus. Penderitaan yang dialami orang-orang percaya di Indonesia adalah memang amanat Agung Kristus. Orang percaya maupun gereja wajib melakukan misi Allah adalah memenangkan jiwa-jiwa yang tersesat dalam penderitaannya dengan cara adalah menjadi saksi Allah dan dialog untuk memberitakan Injil. Kata Kunci: Misi; Penderitaan; Gereja; Orang Percaya
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DONERT, CELIA. "From Communist Internationalism to Human Rights: Gender, Violence and International Law in the Women's International Democratic Federation Mission to North Korea, 1951." Contemporary European History 25, no. 2 (April 12, 2016): 313–33. http://dx.doi.org/10.1017/s0960777316000096.
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AbstractIn May 1951 the Women's International Democratic Federation – a communist-sponsored non-governmental organisation – sent an all-female international commission to investigate the war crimes and atrocities allegedly committed by United Nations forces against civilians during the military occupation of North Korea in late 1950. Communist internationalism has been relatively marginalised in the recent wave of scholarship on internationalism and international organisations. This article uses the Women's International Democratic Federation mission to Korea to analyse how the shifting relationship between communist internationalism, human rights and feminism played out in the ‘Third World’ during the early Cold War.
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Kim, Rebecca Y. "Why are missionaries in America? A case study of a Korean mission movement in the United States." Missiology: An International Review 45, no. 4 (May 18, 2017): 426–40. http://dx.doi.org/10.1177/0091829617701086.
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Why are missionaries coming to the United States? Why is the country that is a top missionary-sending nation also a top missionary destination? Based on an in-depth case study of one of the largest missionary-sending agencies in South Korea that sends many of its missionaries to the United States, this article explores five reasons for the phenomena of missionaries in America. These factors include the perennial importance of the Great Commission among impassioned majority-world evangelicals as well as their framing of the United States as a “great nation,” the “modern Rome,” and a dominant “Christian nation in crisis” in the late 20th century.
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Harrell-Bond, Barbara. "DISPOSABLE PEOPLE THROUGH THE GREEN DOOR: A Day in the MISR Flat in Kampala." Mission Studies 17, no. 1 (2000): 173–86. http://dx.doi.org/10.1163/157338300x00226.
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AbstractIn this article, originally delivered as a keynote address at the 1999 Chicago World Mission Institute which addressed the theme "Disposable People? Refugees, Migrants, and the Church's Mission Today," Dr. Barbara Harrell-Bond tells about some of the people that she has encountered in her work as a researcher into refugee rights in East Africa. Using this narrative approach, Dr. Harrell-Bond paints poignant portraits of people who, in the eyes of so many, are simply "disposable." What is to be done? First, we must expose the myth of "us" and "them" (see Judy Mayotte's story of the Bosnian refugee in the following article). Second, we must work for better training of refugee workers. Third, we must oppose and expose policies that prevent agency workers from acting in truly humane ways. Fourth, we must acknowledge and move beyond the intimidation that NGOs suffer under the shadow of the United Nations High Commission on Refugees.
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Cassidy, Colin. "A unique approach to community engagement: a GasFields Queensland Commission perspective." APPEA Journal 60, no. 2 (2020): 413. http://dx.doi.org/10.1071/aj19124.
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The Queensland coal seam gas (CSG) industry provides a unique and valuable case study on coexistence and community engagement. The introduction of a new industry sector in the traditionally agricultural landscape, and its rapid expansion, created friction in the communities within which it operated. At the core of the Queensland Government’s response to the significant landholder and community concerns about the gas industry was the establishment of the GasFields Commission as an independent statutory body. The purpose of the Commission is to manage and improve the sustainable coexistence of landholders, regional communities and the onshore gas industry in Queensland. The Commission is not alone in this mission, but it is unique in being able to operate at ‘arm’s length’ from government to facilitate better stakeholder relationships, review the effectiveness of government entities in implementing regulatory frameworks and provide advice to government and stakeholders on coexistence matters and leading practice. The GasFields Commission operates as part of a bigger ecosystem of government regulators, local governments, judicial and other dispute resolution bodies, gas companies, peaks and advocacy groups, all undertaking community engagement. By adapting its communications and engagement approach to changing stakeholder needs as the CSG industry continues to mature over time and working collaboratively with other entities, the Commission has played, and continues to play, an important role in improving sustainable coexistence and continues to support Queensland’s CSG and agricultural sectors; two world-leading and important industry sectors that together drive thriving regional communities in Queensland.
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Waruwu, Adieli, and Samuel Purdaryanto. "Strategi Pelayanan Misi Dimasa Pandemi Coronavirus Desease 2019." Manna Rafflesia 7, no. 2 (April 30, 2021): 419–40. http://dx.doi.org/10.38091/man_raf.v7i2.171.
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At the end of 2019, the whole world and Indonesia were shocked by the emergence of the new coronavirus disease 2019. It has been more than a year since this disaster struck. The number of victims around the world has reached more than one hundred million with the death toll of more than two million people. Various efforts have been made to prevent the spread of this virus, one of which is social restrictions so that it has an impact in various areas of human life. One of the impacts is the missionary service which usually carries out social and face-to-face interactions. By using qualitative research methods with a literature review approach, observation, and interviews and then describing, this study will provide answers and solutions for mission service strategies during the Covid19 pandemic. The results of this study found answers to mission services online or online. By utilizing internet networks and social media, the gospel can still be preached despite social restrictions. Facebook, YouTube, Instagram, and Tiktok are some social media applications that can be used for mission services during the Covid-19 pandemic, through these applications this news can be presented in the form of writing, audio, and video which are shared via social media. This strategy, with its strengths and weaknesses, provides a great opportunity to continue working on the Great Commission of the Lord Jesus during the Covid-19 pandemic.
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Hill, Brennan R. "Bernard Häring and the Second Vatican Council." Horizons 33, no. 01 (2006): 78–100. http://dx.doi.org/10.1017/s0360966900002966.
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ABSTRACTThis article examines the life and work of Bernard Häring, C.SS.R., especially his valuable contributions to the Second Vatican Council and his dedication to the council's vision of renewal. It begins with an overview of Häring's preconciliar religious and theological formation in his family, seminary and university, during World War II, and during his teaching in Rome. The next section deals with Häring's work at the council, especially his efforts on the original Theological Commission to resist the rigidity of the first drafts, and his contributions toLumen Gentium(“The Constitution on the Church”),Unitatis Redintegratio(“The Decree on Ecumenism”),Dignitatis Humana(“The Declaration on Religious Freedom”),Gaudium et Spes(“The Constitution on the Church and the Modern World”),and Optatam Totius(“Decree on Priestly Formation”). The final section considers Häring's mission to spread the council's message of renewal to the world, his conflicts with the forces attempting to repress the progressive agenda, and his courageous visioning of what a renewed church might look like in the future.
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Matz, Johan. "Sweden, the United States, and Raoul Wallenberg's Mission to Hungary in 1944." Journal of Cold War Studies 14, no. 3 (July 2012): 97–148. http://dx.doi.org/10.1162/jcws_a_00249.
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This article provides an in-depth examination of the U.S. government's role in the case of Raoul Wallenberg, the courageous Swedish envoy who died mysteriously in the Soviet Union after being arrested by Soviet occupation forces at the end of World War II for unknown reasons. The article recounts how U.S. officials, particularly the diplomat Herschel V. Johnson, tried to alleviate the plight of Hungarian Jews after German forces occupied Hungary in 1944. A key part of this policy was their effort to work with Sweden in enlisting Wallenberg's help. The U.S.-Swedish relationship was never particularly close, and the mistrust that officials in each country felt toward the other side impeded any coordinated action. The article discusses the bureaucratic impediments on the U.S. side and highlights some of the obstacles that Johnson strove to overcome. The article builds on the report produced by the Eliasson Commission documenting the Swedish government's handling of the Wallenberg case. Although the Swedish authorities bore by far the greatest amount of blame for doing nothing in the face of Soviet stonewalling, Matz argues that U.S. officials also made significant misjudgments that may have exacerbated the situation.