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Journal articles on the topic 'Discipleship training'
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Hunneshagen, Dean M. "Discipleship Training Of Children and Youth." Dialog: A Journal of Theology 41, no. 3 (September 2002): 190–96. http://dx.doi.org/10.1111/1540-6385.00125.
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Min, Jang-Bae, and Soo-Hwan Lee. "A Study on Mission Plan through Discipleship Training." Theology and Praxis 72 (November 30, 2020): 599–622. http://dx.doi.org/10.14387/jkspth.2020.72.599.
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Vitus Ndaruhekeye, Isacka. "Discipleship in Three Dimensions: Implications for Home, School and Church as Learning Institutions." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 2, Issue 1 (January to March 2021) (March 5, 2021): 52–59. http://dx.doi.org/10.46606/eajess2021v02i01.0065.
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This article intended to explore the three mentoring aspects as discipleship dimensions within the three Training avenues, attempting to show the significance of each one. ¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬¬Literary method was engaged in this study whereas bibliographical data were collected to placate the concern. The article was divided into two major parts. The first part disclosed the prominence of the three mentoring dimensions; rational, relational and missional which began with evaluation aspect. In this study, the three dimensions work as catalysts for the growth of any Christ’s follower. The second part discussed the prominent training avenues for the faithful and trustworthy disciples. This part displayed the family, the church and the school as the precious avenues for mentoring and discipleship. It is anticipated that this paper will contribute to the knowledge and skills on how to enhance students’ commitment to faith in Christian learning institutions. As far as discipleship is concerned, the study is in harmony with the following statement, “prevention is better than cure.” For the bright future of the Christian church, students need to be guarded morally before it is too late.
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Paltzer, Jason. "Training a Christian Public Health Workforce: A Qualitative Study of Christian Public Health Training Programs." Christian Journal for Global Health 5, no. 3 (November 8, 2018): 12–22. http://dx.doi.org/10.15566/cjgh.v5i3.228.
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Objective: The objective of this qualitative pilot study was to identify opportunities and challenges Christian public health training programs experience when it comes to equipping public health students to work within Christian health mission organizations.
Methods: A sample of seven out of seventeen (41 percent response rate) Christian public health institutions from North America, Asia, and Africa completed an online survey. Thematic analysis was conducted to identify major themes in the following areas: values specific to a Christian worldview, competencies focused on integrating a Christian worldview, challenges to integrating a Christian worldview, and training available to students interested in Christian health missions.
Results: Values focused on Christ-like humility in serving God and others, discipleship, respecting human dignity in the image of God, and collaborative community partnership. More than half of respondents identified the interrelationship between culture, religion, spirituality, and health as the primary competency integrating a Christian worldview. Global health was identified as a second competency followed by understanding the history and philosophy behind global health and missions. Identified challenges include faith of students and faculty, limited availability of Christian public health textbooks, and secularization of concepts such as poverty and development.
Conclusion: The holistic nature of public health is conducive to integrating a Christian worldview into program content. The results show that Christian public health institutions have biblical values and integrate a Christian worldview in understanding the interrelationship between culture, religion, spirituality and health primarily through a global health lens. Programs experience significant challenges to embedding a Christian perspective into other content areas. Opportunities for integrating competencies with a Christian worldview include offering a certificate in global health/development ministry, teaching methods for engaging individuals and groups in holistic health discussions, and incorporating spiritual metrics and instruments into program evaluation courses to measure the influence of faith, hope, and discipleship alongside physical and social health metrics.
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Hedley, Scott. "Book Review: Real-Life Discipleship Training Manual: Equipping Disciples Who Make Disciples." Missiology: An International Review 39, no. 2 (April 2011): 251–52. http://dx.doi.org/10.1177/009182961103900218.
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Sung, Min-Kyung. "A study on developing competency modeling and evaluation inventory for discipleship training." Theology and Praxis 51 (September 30, 2016): 501–27. http://dx.doi.org/10.14387/jkspth.2016.51.501.
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Davis, Melissa. "The Sacramental Ontology of the Church." Pneuma 43, no. 1 (March 24, 2021): 25–42. http://dx.doi.org/10.1163/15700747-bja10014.
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Abstract This article seeks to construct a renewalist ecclesiology foundations on the idea that the church is an ontological reality with the epistemological purpose of traditioning its members. To accomplish this, I construct, in conversation with Simon Chan and Simon Oliver, a sacramental ontology of the invisible church from the Garden of Eden via the incarnation. Then, interacting with the work of Chan and James K.A. Smith, I explore the role of the visible church to tradition its members. Finally, I offer a framework for an ecclesial traditioning praxis. This praxis is founded in prayer, shaped by the narrative of Scripture, and utilizes both the weekly service and ongoing discipleship training.
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Kang, Moonkyu. "A Study for the Revival of Young Adult Ministries in the Korean Church - Focus on Small Group Discipleship Training -." Theology and praxis 41 (September 30, 2014): 387–420. http://dx.doi.org/10.14387/jkspth.2014.41.387.
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MacGregor, Kirk R. "The Eucharistic Theology and Ethics of Balthasar Hubmaier." Harvard Theological Review 105, no. 2 (March 30, 2012): 223–45. http://dx.doi.org/10.1017/s0017816012000508.
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During the initial decade of the Protestant Reformation, the German Anabaptist theologian Balthasar Hubmaier (1480–1528)1 functioned as a transitional figure between radical and magisterial reform. This observation is seen most clearly in the fact that Hubmaier, while concurring with his Anabaptist coreligionists on the necessity of believers’ baptism, dissented from their anti-statism and strict pacifism.2 Earning his doctor theologiae from the University of Ingolstadt under famous Catholic polemicist John Eck in 1512, Hubmaier was an essentially independent thinker who employed his academic training in an attempt to formulate doctrine that not only transcended the controversies of his day but also pointed Christians to the necessity of spiritual formation within a life of common discipleship. With this approach, Hubmaier turned to the Eucharist, second only to justification as the most divisive doctrine of the sixteenth century.3 Hubmaier objected to Roman Catholic transubstantiation, Lutheran consubstantiation, and Zwinglian sacramentarianism on the grounds that all of them, in their concern with the status of the elements, had lost sight of the internal transformation that Christ accomplishes in the faithful during the meal.
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Barker, Ailsa. "Teologi, Studi Biblika, dan Misi." Indonesian Journal of Theology 5, no. 1 (June 24, 2018): 99–131. http://dx.doi.org/10.46567/ijt.v5i1.36.
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Missional hermeneutics is the interpretation of Scripture as it relates to the missionary task of the church. Four elements comprise a missional hermeneutics: 1) the missional trajectory of the biblical story being the foremost element, which also underlies the other three, 2) a narrative throughout Scripture centered on Christ and intended to equip the people of God for their missional task, 3) the missional context of the reader, in which attention moves from the task of equipping to the community being equipped, a community that is active, and 4) a missional engagement with culture and the implications thereof. Through the life of God’s people an alternative is offered, together with an invitation to come and join. Because the separation of theology from the mission of the church has distorted theology, all theology needs to be reformulated from the perspective of missio Dei and from the realization that the church is a sent community, missional in its very being. A missional hermeneutics bears implications upon the congregation, worship, preaching, discipleship, education, ministerial training, and the missionary task in multicultural contexts.
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Eguizabal, Orbelina. "Spiritual Formation of Believers among Latino Protestant Churches in the United States." Christian Education Journal: Research on Educational Ministry 15, no. 3 (December 2018): 422–46. http://dx.doi.org/10.1177/0739891318804829.
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Latinos have been in the United States for many centuries. Gradually they have made their presence more known, but it has been only in the last five decades that Latinos have experienced a conspicuous growth. As the Latino population grows in the country, the percentage of Latino Protestants grows, too. Latinos are very diverse as they represent a variety of ethnicities, cultural identities, religious identities, age dynamics, social classes, levels of acculturation citizenship or legal status. Latinos express their faith and religious commitment in different ways, including attending church, involvement in religious activities, reading the Bible, praying, evangelizing, and having a sense of mission, among others. Most Latino churches are giving attention to the spiritual formation of their churches’ members and are following strategies that work in their context. Some of them include Sunday worship service, Sunday school, Bible study, prayer, discipleship, cell groups, youth, women and men groups, evangelism and leadership training. Predominantly white American churches need to reevaluate what they have been doing with Latinos, keeping in mind that Latinos are very diverse, that they do not represent just recent immigrants to the US, as well as their religious commitment and sense of mission. The growth of Latino Protestants in the US conveys educational ministry implications for Anglo-American churches and other institutions of theological education.
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Burdick, Brent H. "The Status of the Church in North America." Review & Expositor 115, no. 2 (May 2018): 200–213. http://dx.doi.org/10.1177/0034637318771354.
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The number of Christians in American churches is declining rapidly, and the number of people in America who claim no faith is increasing. This article examines the current context and the challenges that the American Church faces, which include cultural influences, generational replacement, non-adaptive leadership, discipleship, training, and the loss of mission within the American Church. Despite the loss of numbers, the American Church still wields significant global influence owing to its missionary sending and exporting of media, marketing, and technological influence. The global Church follows the leadership of the American Church, for good or ill. Aspects of the Church that are exported, however, often reflect American cultural values rather than traditionally held biblical ideals. Understanding the dynamics, issues, peculiarities, flaws, and successes of the Church in America is therefore imperative if negative trends are ever able to be stemmed in the American Church, and if the American Church hopes to continue contributing significantly to global Christianity. The Church in North America has many expressions, and is extremely varied. Thousands of denominations have been formed over the years, reflecting every theological persuasion, episcopal and leadership structure, worship style, ethnic identity, and geographic area. This article explores the context in which the American Church functions, examines some of the factors and trends affecting the Church in America, discusses why there is reason for hope, and suggests some ways for the Church to move forward in uncertain times.
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Pakpahan, Gernaida K. R., Frans Pantan, and Epafras Djohan Handojo. "Menuju Gereja Apostolik Transformatif." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 5, no. 1 (June 2, 2021): 136. http://dx.doi.org/10.33991/epigraphe.v5i1.125.
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Peter Wagner, as an expert on church growth, stated that the Apostolic church is a church that is experiencing rapid growth. This claim is made because many Apostolic churches have been built around the world. The church continued the spirit of the apostles at the time of the early church's birth. However, it is important to conduct an in-depth study regarding the realization in the field; whether a thriving Apostolic church is carrying out God's mission or the personal ambition of a charismatic church leader. This study analyzes how the church which is said to be an Apostolic church runs its organization so that it experiences significant growth. The research method used is descriptive qualitative. The researcher tries to explore the phenomena and data obtained through respondents about the transformative apostolic church that was developed in the ministry of the Indonesian Bethel Church of Gatot Subroto. In conclusion, GBI Gatot Subroto is a transformative apostolic church, because of several things, such as a visionary church, senior pastors or mentor pastors as apostolic leaders, divine authority and the work of the Holy Spirit have an impact, the church as a center for leadership training and discipleship across generations implements apostolic ministry followed by other gifts/services, prioritizing mission, and focusing on the Kingdom of God.AbstrakPeter Wagner, sebagai salah satu ahli pertumbuhan gereja, menyatakan bahwa gereja Apostolik adalah gereja yang mengalami pertumbuhan secara pesat. Klaim ini disampaikan karena banyak-nya terbangun gereja-gereja beraliran Apostolik di seluruh dunia. Gereja tersebut melanjutkan semangat para rasul pada masa lahirnya gereja mula-mula. Namun, penting untuk dilakukan kajian mendalam terkait realisasi di lapangan; apakah gereja Apostolik yang berkembang menja-lankan misi Allah atau ambisi pribadi dari pemimpin gereja yang berkharismatik. Penelitian ini menganalisis bagaimana gereja yang dikatakan sebagai gereja Apostolik menjalankan organisa-sinya, sehingga mengalami pertumbuhan yang signifikan. Metode penelitian yang digunakan adalah kualitatif deskriptif. Peneliti berusaha mengeksplorasi fenomena dan data-data yang diperoleh melalui responden tentang gereja apostolik transformatif yang dikembangkan dalam pelayanan Gereja Bethel Indonesia Gatot Subroto. Kesimpu-lannya, GBI Gatot Subroto adalah gereja apostolik transformatif, karena beberapa hal, seperti: gereja yang visioner, gembala senior atau gembala pembina sebagai pemimpin kerasulan, otoritas Ilahi dan pekerjaan Roh Kudus berdampak, gereja sebagai pusat pelatihan kepemimpinan dan pemuridan lintas generasi, menerap-kan jawatan rasuli diikuti karunia-karunia/jawatan lainnya, memprioritaskan misi, dan berfokus pada Kerajaan Allah.
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Jun, Byungchul Joseph. "Reorganization of a local church leadership structure for healthy pastoral leadership and effective discipleship trainings: Based upon a case study of D church in America." ACTS Theological Journal 23 (April 30, 2015): 197–246. http://dx.doi.org/10.19114/atj.23.6.
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Mwangi, James K., and Ben J. De Klerk. "An Integrated Competency-Based Training Model for theological training." HTS Teologiese Studies / Theological Studies 67, no. 2 (March 7, 2011). http://dx.doi.org/10.4102/hts.v67i2.1036.
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This article examines the relationship between theological training and practical ministry with the purpose of addressing the fundamental problems that hinder theological training from becoming relevant. There exists a general concern about the way theological schools are preparing men and women for church ministry, with the church leadership feeling like graduates are not up to the task of ministering despite the theological training. The research has established that there is a relationship between theological training and practice of ministry and that practical ministry can only be improved through enhancing theological training. Ultimately the article establishes the need for a competent training programme modelled after the New Testament Discipleship Model approach. This model integrates knowledge, being and practical training. The article tries to outline a model of training (i.e. the Integrated Competency-Based Training Model) that will seek to address many of the inadequacies in the training of church ministers with the aim of making theological training translate into the practice of ministry.
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Dickie, June F. "Revisiting the practice of Bible-translation: The need to engage ordinary believers when translating the Psalms." Verbum et Ecclesia 39, no. 1 (July 23, 2018). http://dx.doi.org/10.4102/ve.v39i1.1819.
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Many young isiZulu speakers find the 1959 Bible translation difficult to read and understand. However, they are interested in getting inside the black box of Bible translation, and being participants in the process. Moreover, they have a culture of composing and performing poetry, which lends itself to their involvement in the translation and performance of biblical poetry. An experimental study sought to see if Zulu youth could compose translations of some praise psalms and perform them such that the community would accept them as ‘biblical material’, and relevant and engaging for young people. The methodology was to invite interested persons to participate in workshops that provided basic training in Bible translation, features of oral communication and performance, Zulu and biblical poetry and Zulu music. The participants then made their own translations of some short psalms, and performed them as songs, rap or spoken poetry items. The results suggest several benefits that could be replicated in other situations and with other language groups. These include new, vibrant ways to share Scripture, and a means for individuals to engage with the Scriptures and ‘own’ the translation. In conclusion, there is an open door for ‘ordinary’ members of the community (especially those interested in poetry and music) to contribute significantly to poetically-beautiful and rhetorically-powerful translations of biblical psalms. Moreover, the experience they gain will not only support the discipleship ministry of the church, but also its outreach to other young people, drawing them in by engaging and relevant performances of the biblical message.Intradisciplinary and/or interdisciplinary implications: This study challenges the traditional perspectives of Bible translation and Practical Theology, suggesting that ‘ordinary’ members of the community can enrich the translation of biblical poetry, and their engagement in the process can have many positive outcomes in terms of church ministry.