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Journal articles on the topic 'Evangelism and Mission'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

STRONG, ROWAN. "Origins of Anglo-Catholic Missions: Fr Richard Benson and the Initial Missions of the Society of St John the Evangelist, 1869–1882." Journal of Ecclesiastical History 66, no. 1 (2015): 90–115. http://dx.doi.org/10.1017/s0022046913000626.

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This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his rit

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2

Hartropp, Andrew, and Oddvar Sten Ronsen. "Evangelism Lost? A Need to Redefine Christian Integral Mission." Mission Studies 33, no. 1 (2016): 66–84. http://dx.doi.org/10.1163/15733831-12341434.

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This article proposes a clarification of the integral mission concept and a change in the way the relationship between social action and evangelism is understood in practical integral mission operations. The idea of “primacy” of evangelism has been under fire: if evangelism is given “primacy”, then everything else is “secondary”. The “ultimacy” of evangelism concept has been suggested as a solution: evangelism should ultimately not be left undone. The main flaw of the “ultimacy” concept is that it has no time element.In order to rectify these weaknesses, the “anticipation of evangelism” is pro

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3

Svelmoe, Bill. "Evangelism Only? Theory versus Practice in the Early Faith Missions." Missiology: An International Review 31, no. 2 (2003): 195–206. http://dx.doi.org/10.1177/009182960303100204.

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It is often stated in the historiography of the faith mission enterprise that early faith missions focused almost exclusively on evangelism, whereas denominational missions invested heavily in schools, hospitals, and the like. This article explores the experience of Cameron Townsend in the Central American Mission during the 1920s, and argues that conservative evangelicals in faith missions were every bit as concerned as the more liberal denominational missionaries with schools and hospitals. That historians have paid such attention to the “evangelism only” focus of faith missions indicates th

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Castro, Emilio. "MISSION AND EVANGELISM IN URBAN RURAL MISSION." International Review of Mission 76, no. 303 (1987): 324–31. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01535.x.

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5

Jongeneel, Jan A. B. "“Mission and Evangelism” (1982) and “Together Towards Life” (2013)." Exchange 43, no. 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

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6

Kritzinger, J. J. "Nogeens: Sending en Evangelisasie. Onderlinge verhouding, draagwydte en strukturering." Verbum et Ecclesia 15, no. 2 (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

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Joo, Sang-Rak. "Mission and Evangelism in the Post-Corona Era : Holistic Spatial Mission and Evangelism." Theology and Praxis 73 (February 28, 2021): 831–55. http://dx.doi.org/10.14387/jkspth.2021.73.831.

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8

Wiryadinata, Halim. "Mission And Evangelism: African Context." Kurios 3, no. 1 (2018): 1. http://dx.doi.org/10.30995/kur.v3i1.24.

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This essay is a critical assessment of the shift in message and meaning of mission since the Edinburgh 1910 Conference. The essay will also include a clarification of the Lausanne documents on mission discussed by John Stott. Against the background of this critical assessment, I will suggest what should be the content and expression of the Gospel as it would be presented in an African context as discussed by David Gitari and Byang Kato. But before I discuss the above I will highlight the tension in mission.

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9

Thomas, Norman E. "Ecumenical Directions in Mission: Melbourne to San Antonio." Missiology: An International Review 18, no. 2 (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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10

Shorack, John S. "Jesus, friend of sinners: A three-party kerygmatic model of mission." Missiology: An International Review 49, no. 3 (2021): 238–49. http://dx.doi.org/10.1177/0091829621989374.

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“Jesus, friend of sinners” is the Christological image from the written Gospels that frames the proposed model of mission. This article begins with the case of a Pentecostal pastor in the hillside slums of Caracas, Venezuela, and the shift in her paradigm when she realized that Jesus was a friend of sinners. Through the missional experiences of her congregation and a careful selection of Gospel texts, the article examines this paradigm as a model of mission. According to this model, the evangelist engages outsiders and fellow insiders in the same kerygmatic event. The article makes use of the

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11

Walls, A. F. "BIBLIOGRAPHY ON WORLD MISSION AND EVANGELISM." International Review of Mission 74, no. 293 (1985): 130–47. http://dx.doi.org/10.1111/j.1758-6631.1985.tb03327.x.

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12

Walls, A. F. "BIBLIOGRAPHY ON WORLD MISSION AND EVANGELISM." International Review of Mission 75, no. 297 (1986): 91–108. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01457.x.

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13

Chai, Teresa. "Pentecostalism in Mission and Evangelism Today." International Review of Mission 107, no. 1 (2018): 116–29. http://dx.doi.org/10.1111/irom.12212.

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14

Collins, Travis. "Missions and Churches in Partnership for Evangelism: A Study of the Declaration of Ibadan." Missiology: An International Review 23, no. 3 (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

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15

Nenohai, Jear Niklas Dominggus Karniatu. "Penerjemahan sebagai Media Pekabaran Injil Middelkoop Ditinjau dari Perspektif Hermeneutika Hans Georg Gadamer." GEMA TEOLOGIKA 3, no. 2 (2018): 101. http://dx.doi.org/10.21460/gema.2018.32.352.

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This is paper is a hermeneutical approach to Peter Middelkoop’s Bible translation in West Timor, East Nusa Tenggara. By way of Gadamer’s hermeneutical thought, the author deduced that evangelism is always impacting either the mission activities or the site of mission. Since any achievement of evangelism, which implicated the local languages is not a sole accomplishment of mission institutions, such as Netherland Zending Genotschaf (NZG), but an outcome of the engagement between the missionaries and the existing culture.

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Bevans, Stephen. "My Pilgrimage in Mission." International Bulletin of Mission Research 43, no. 1 (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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17

Vos, C. J. A. "Die evangelie as pragmaties-kommunikatiewe gebeure: ’n Perspektief op evangelistiek." Verbum et Ecclesia 10, no. 2 (1989): 183–90. http://dx.doi.org/10.4102/ve.v10i2.1006.

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The gospel as a pragmatic-communicative act: A perspective on evangelism The article focuses on the gospel as a pragmatic-communicative act. The answer to the question of what is communicated by the gospel, is determined by examining the relationship between evangelism and mission. Certain models for determining the difference between evangelism and mission are examined. The scope of the term gospel is analysed at the hand of Luke chapter 4, and its application in the Missiology and Practical Theology is elucidated in the light of the above finding. The gospel as a pragmatic-communicative act

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18

Hogg, William Richey. "The Teaching of Missiology: Some Reflections on the Historical and Current Scene." Missiology: An International Review 15, no. 4 (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 fi

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19

Draper, Jonathan. "EVANGELISM AND THE FIVE MARKS OF MISSION." Modern Believing 60, no. 3 (2019): 261–68. http://dx.doi.org/10.3828/mb.2019.21.

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20

Diel, Domingo. "An Asian Theology of Mission and Evangelism." Review & Expositor 82, no. 2 (1985): 217–24. http://dx.doi.org/10.1177/003463738508200206.

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21

Manurung, Kosma. "Efektivitas Misi Penginjilan dalam Meningkatkan Pertumbuhan Gereja." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (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 missio

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22

Kim, Kirsteen. "Mission after the Arusha Conference on World Mission and Evangelism, 2018." International Review of Mission 107, no. 2 (2018): 413–27. http://dx.doi.org/10.1111/irom.12240.

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23

Park, Joon-Sik. "The Missionary Theology of D. T. Niles." International Bulletin of Mission Research 44, no. 3 (2019): 233–47. http://dx.doi.org/10.1177/2396939319857516.

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D. T. Niles is best known for his often-quoted definition of evangelism, “one beggar telling another beggar where to get food.” Yet few seem to be aware of the scope of his missionary theology. His writings reflect a striking breadth and comprehensiveness of missional and ecumenical concerns and interests. Niles’s insights into Christian mission and unity still have much to contribute to a greater understanding of the nature and calling of the church. This article examines Niles’s view of the church as a missionary community, his theology of evangelism, and his commitment to the unity and indi

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24

Stromberg, Jean S. "ECUMENICAL AFFIRMATION ON MISSION AND EVANGELISM: A REVIEW." International Review of Mission 90, no. 358 (2001): 243–52. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00289.x.

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25

Kim, Kirsteen. "Introducing the New Statement on Mission and Evangelism." International Review of Mission 101, no. 2 (2012): 316–21. http://dx.doi.org/10.1111/j.1758-6631.2012.00103.x.

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26

Cressey, Martin. "“Mission and Evangelism” in the Perspective of BEM." Ecumenical Review 39, no. 3 (1987): 332–35. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01423.x.

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27

Richard, Wesley. "My Pilgrimage in Mission." International Bulletin of Mission Research 41, no. 1 (2016): 73–84. http://dx.doi.org/10.1177/2396939316666435.

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This personal account chronicles the journey of one expatriate family that tested the viability of the migration evangelism model set forth in 1961 by Mennonite theologian John Howard Yoder. Reflecting on nearly two decades of cultural identification and church involvement as self-supporting English teachers in Japan, the author identifies ways in which their tentmaking status impacted nearly every aspect of their lives, from their legal status in the country to their relationships with other Mennonite missionaries. The article concludes that the experiment was financially successful, replicab

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28

Paas, Stefan. "Intercultural Theology and Missiology." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 133–39. http://dx.doi.org/10.1558/isit.32687.

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Missiology must become a truly intercultural theological discipline, processing the insights and experiences of Christians from all over the planet, including the vast majority who find that evangelism is the heart of mission. Such an intercultural missiology will take mission seriously as transcultural witness, proclamation, and persuasion (Feldtkeller 2013).

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Ma, Wonsuk. "The Holy Spirit in Pentecostal Mission: The Shaping of Mission Awareness and Practice." International Bulletin of Mission Research 41, no. 3 (2017): 227–38. http://dx.doi.org/10.1177/2396939317704757.

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This study investigates the role of the Holy Spirit in mission formation and practices among Pentecostal Christians. Conversion and spiritual formation, encounters with God, experience of healing and the miraculous, and the sense of calling and empowerment shape mission awareness. In practice, this spirituality is expressed particularly in evangelism, in the establishment of local congregations, in signs and wonders, and in the reproduction of the empowerment cycle. Pentecostals are encouraged to remain faithful to their distinctives, gain a broader perspective of the Spirit’s work, expand the

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Draper, Jonathan. "The Decade of Evangelism and the Mission of God." Modern Churchman 34, no. 5 (1993): 43–52. http://dx.doi.org/10.3828/mc.34.5.43.

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31

Rao, K. L. Seshagiri. "MISSION AND EVANGELISM IN THE NINETIES: A HINDU VIEW." International Review of Mission 77, no. 307 (1988): 27–34. http://dx.doi.org/10.1111/j.1758-6631.1988.tb02147.x.

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Rao, K. L. Seshagiri. "MISSION AND EVANGELISM IN THE NINETIES: A HINDU VIEW." International Review of Mission 79, no. 313 (1990): 27–34. http://dx.doi.org/10.1111/j.1758-6631.1990.tb02172.x.

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Escobar, Samuel. "“Together towards Life: Mission and Evangelism in Changing Landscapes”." International Bulletin of Missionary Research 38, no. 4 (2014): 193–95. http://dx.doi.org/10.1177/239693931403800409.

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34

Bevans, Stephen. "Mission Rediscovered: Transforming Discipleship; A Commentary on the Arusha Call to Discipleship." International Bulletin of Mission Research 45, no. 4 (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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35

Hayami, Yoko. "Karen Culture of Evangelism and Early Baptist Mission in Nineteenth Century Burma." Social Sciences and Missions 31, no. 3-4 (2018): 251–83. http://dx.doi.org/10.1163/18748945-03103006.

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Abstract The success story of nineteenth-century Baptist missionary work among minority ethnic groups in Burma was one well-known facet of the early beginnings of modern Protestant missions. Behind this success was the extensive travel and evangelizing work done by native Karen Christians. In the face of the unexpected speed and zeal with which the Karen converts spread the gospel, to which I apply the term “culture of evangelism”, the Baptist mission in Burma was formed through an interactive process of continual self-reformulation, negotiation, and compromise on crucial matters such as bapti

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Stetzer, Ed, and Andrew MacDonald. "How Can and Should We Reach and Train Our Future Pastors and Christian Leaders?" Christian Education Journal: Research on Educational Ministry 17, no. 1 (2020): 160–76. http://dx.doi.org/10.1177/0739891320904968.

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This article represents a plenary session address for the Asbury Seminary Faculty Retreat, September 20, 2019, by Ed Stetzer, the Billy Graham Chair of Church, Mission, and Evangelism at Wheaton College, Dean of the School of Mission, Ministry, and Leadership at Wheaton College, and Executive Director of the Billy Graham Center. The article addresses six significant trends facing theological education. Following this, three mission challenges are derived from the trends, followed by three implications moving forward.

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Macleod, Donald. "Amyraldus redivivus: a review article." Evangelical Quarterly 81, no. 3 (2009): 210–29. http://dx.doi.org/10.1163/27725472-08103002.

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This article explores recent Amyraldian commentary on post-Dort Calvinism, including the charge that it preaches only a limited love and paralyses evangelism. As part of the response to this latter claim it reflects on the actual content of biblical evangelism, and on Calvinist commitment to universal mission and the free offer of the gospel. Analysis is offered of the Amyraldian appeal to a dual understanding of the divine will and to its use of the distinction between natural and moral inability. The concluding section briefly traces the impact of Amyraldianism on modern Scottish Presbyteria

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Langmead, Ross. "Ecomissiology." Missiology: An International Review 30, no. 4 (2002): 505–18. http://dx.doi.org/10.1177/009182960203000405.

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Emerging from recent ecotheology, ecomissiology is an approach to mission that sees the mission of God in terms of reconciliation at all levels in a reality characterized by relationship and interdependence. Inviting a conversation on the scope of ecomissiology, there is here a list of missiological implications of ecotheology, involving a distinctive method, content and personal location. The ecomissiological vision for cosmic redemption is comprehensive and holistic, setting traditional mission and evangelism in a broader context and calling for the pursuit of ecojustice, ecopraxis, and an e

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Maxton, Esther. "The Contributions of British Female Missionaries and Japanese Bible Women to the Ministry of the Japan Evangelistic Band in the Early 20th Century." Transformation: An International Journal of Holistic Mission Studies 35, no. 1 (2018): 44–58. http://dx.doi.org/10.1177/0265378818775256.

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Early 20th century evangelical mission organisations that emerged from the British Holiness Movement prioritised evangelism over social reform. Female missionaries, however, were often engaged in bringing social transformation. Even though women were the major workforce in overseas mission, leadership was always in male hands. This article discusses how even though women in the Japan Evangelistic Band were not in leadership positions, their initiative in social engagement enabled the Mission to participate in spiritual as well as social transformation, and raise a generation of Japanese female

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Bevans, Stephen B. "What Catholics Can Learn from Evangelical Mission Theology." Missiology: An International Review 23, no. 2 (1995): 155–64. http://dx.doi.org/10.1177/009182969502300203.

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Catholics can learn a considerable amount from evangelical mission theology. This article first reflects on what Catholics can learn in general, and then singles out three particular areas in which Catholics can profit from a study of evangelical thinking about mission. While Catholics and evangelicals have several basic disagreements, Catholics can learn from evangelicals' insistence on (1) the missionary nature of Christian existence, (2) the centrality of evangelism in missionary activity, and (3) the resistance of the “powers” to the gospel.

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Johnson, Alan. "Apostolic Function and Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 256–66. http://dx.doi.org/10.1163/174552508x377510.

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AbstractJohnson argues that Pentecostals are no longer clear in their understanding of mission. He suggests that the shift in thinking about mission from pioneer evangelism and church planting to a supportive role among already existing church movements has come in part because of the great success of Pentecostal mission. The lack of a theology of success coupled with an emphasis on responsive peoples has hindered the ability of Pentecostals to see the resistant and those most separated from the gospel. Johnson advocates we revisit a theme important to early Pentecostals who saw themselves as

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McGavran, Donald A. "Missiology Faces the Lion." Missiology: An International Review 17, no. 3 (1989): 335–41. http://dx.doi.org/10.1177/009182968901700308.

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This article discusses how the understanding of mission which originally emphasized evangelism has changed through time to incorporate many other activities of a humanitarian nature. The argument is that this focus on improving human existence is the “lion” that threatens to devour mission by deflecting attention away from discipling the whole of humanity. Four responses, representing divergent points of view, are included. These are followed by a rejoinder from the author.

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Miboc, Vasile. "Report on The Conference on World Mission and Evangelism, Athens." International Review of Mission 94, no. 374 (2005): 406–13. http://dx.doi.org/10.1111/j.1758-6631.2005.tb00515.x.

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44

Jeon, SeokJae. "Mission Strategy of Paul on the Perspective of Evangelism Trip." Theology of Mission 49 (February 28, 2018): 406–32. http://dx.doi.org/10.14493/ksoms.2018.1.406.

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45

Neely, Alan, and James A. Scherer. "San Antonio and Manila 1989: “…Like Ships in the Night”?" Missiology: An International Review 18, no. 2 (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 th

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Sondopen, Dorce. "Relasi antara Penginjilan dan Pemuridan untuk Pertumbuhan Gereja." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 3, no. 2 (2019): 95–105. http://dx.doi.org/10.51730/ed.v3i2.18.

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AbstraksiMisi dapat merelasikan penginjilan dan pemuridan sehingga mempunyai hubungan yang erat dan merupakan satu kesatuan yang tidak dapat diputuskan. Hal inilah yang juga berguna dan bermanfaat bagi pertumbuhan gereja. Pertumbuhan gereja adalah penginjilan yang mencari untuk memuridkan di mana terjadi proses pemuridan yang utuh yang dapat dipilah dengan melihat aspek kualitatif, kuantitatif, organik dan fokus yang tidak terpisahkan satu dari yang lainnya. Kata Kunci: misi, relasi, penginjilan, pemuridan, pertumbuhan gereja AbstractThe mission can relate evangelism and discipleship so as to

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Kim, Benjamin H. "The Place of Mission in Bonhoeffer’s Ethics." International Bulletin of Mission Research 44, no. 2 (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 p

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Williams, David A. "Mission and Care for the Poor in Sydney Anglican Perspective." Mission Studies 37, no. 1 (2020): 78–100. http://dx.doi.org/10.1163/15733831-12341697.

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Abstract Sydney Anglican theology has a number of distinctive motifs, including its ecclesiology and theology of the gospel. These motifs inform a theology of mission as proclamation that stands in a tradition that places a priority on evangelism. Where does such a missiological construction locate a theology of care for the poor? Answers to this question were explored through semi-structured interviews with faculty at Moore Theological College. The significance of caring for the poor is affirmed. Care for the poor is located in the life of the disciple of Jesus Christ and in the community lif

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Poston, Larry. "Christian Reconstructionism and the Christian World Mission." Missiology: An International Review 23, no. 4 (1995): 467–75. http://dx.doi.org/10.1177/009182969502300406.

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Abstract:

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 p

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Gustafson, James W. "The Integration of Development and Evangelism." Missiology: An International Review 26, no. 2 (1998): 131–42. http://dx.doi.org/10.1177/009182969802600202.

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Abstract:

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 bo

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