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Journal articles on the topic 'Faith missions movement'
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1
Ellis, Danielle. "Humble Thyself: The Imitation of Christ in Medical Missions." Christian Journal for Global Health 6, no. 2 (December 23, 2019): 44–49. http://dx.doi.org/10.15566/cjgh.v6i2.315.
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Missions have been a part of the Christian faith since its genesis. Various approaches to transmitting the faith through missions have been implemented over time, some with unforeseen and frankly negative long-term political, social, and even theological consequences. In medical missions specifically, the consequences include the potential of compromised individual and collective health. These vulnerabilities make it essential to consider the theoretical and practical approaches with which we as Christians engage with our neighbors.
Missiologists critically and theologically consider the motives, methods, and mandates of the Christian believer in the world. Efforts to reconfigure the role of missions from a past intertwined with imperialism to one that brings each party into partnership are ongoing. In medical missions, questions about how to assume a Christian posture are complicated not only by the sociohistorical context of the missions movement, but by the fact that medicine in and of itself engenders imbalances in power.
This paper puts forth a proposal for a posture in medical missions as understood through the lens of Philippians. In the context of Paul’s mission to this group of early believers, the apostle repeatedly encourages his congregation to imitate Christ. In his letter to the Philippians, he lays out what Christ did and how His followers might hope to be like Him. Paul describes Jesus’ wholly countercultural disposition and actions, giving his audience the opportunity to consider how this might inform their own lives. In so doing, he also provides a framework for understanding the ideal missionary. What follows is a Pauline construal of the call to imitation as a disciple, a discussion of how those engaging in medical missions might embody the same posture as the incarnate Christ, and a reflection on how a shift in posture might facilitate greater participation for both disciples and disciplers in God’s restoring work on earth.
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Ariel, Yaakov. "A New Model of Christian Interaction with the Jews: The Institutum Judaicum and Missions to the Jews in the Atlantic World." Journal of Early Modern History 21, no. 1-2 (March 23, 2017): 116–36. http://dx.doi.org/10.1163/15700658-12342538.
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The Institutum Judaicum represented a new movement in the realm of Christian interactions with the Jews. The mission, and the Pietist movement as a whole, proposed an alternative, non-supersessionist understanding of the Jews and their role in history. They made efforts to interact with that people and share with them the Pietist reading of the scriptures and a messianic vision for the End Times. While they considered their version of Christianity to be superior to the Jewish faith and maintained stereotypical images of Jews, they also militated for improvement of Christian treatments of Jewish minorities. The mission in Halle did not remain a local isolated development. Its activities took place in certain parts of continental Europe, but its ambitions were global, and much of its work was in the realm of publications intended for Jewish and Christian audiences beyond its immediate areas of operation. The mission’s heritage and long-range influence went further than the time and geographical scope of its activity. Following in the footsteps of the Halle Pietists, numerous Pietist and evangelical missions sprang up, mostly in the Atlantic region, but often extending their activities to other parts of the Jewish world. The evangelical movement, which eclipsed Pietists in the size and influence of its activity, adopted many elements of the Pietist understanding of and interaction with the Jews.
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Mayer, Brian. "Response to Laura Henry's review of Blue-Green Coalitions: Fighting for Safe Workplaces and Healthy Communities." Perspectives on Politics 9, no. 1 (March 2011): 111. http://dx.doi.org/10.1017/s1537592710003415.
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Both the labor and environmental movements have recently experienced significant crises of faith in their ability to mobilize enough popular support to carry on with their respective missions. At a 2004 meeting of the Environmental Grantmakers Association, a report entitled “The Death of Environmentalism” proclaimed that environmentalism as a special interest group had accomplished its goal of raising awareness but had ultimately failed to galvanize a sustainable social movement. Mirroring that debate within the environmental movement, in 2004 the Service Employees International Union called for major reforms within the AFL-CIO; demanding that the labor federation focus on organizing new workers rather than defending its existing members. This divide within the AFL-CIO ultimately led to the formation of the Change to Win coalition, with several other major unions joining the SEIU in a new reformist coalition federation.
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Allen, Edward. "The Form and Function of Prayer in the Student Volunteer Movement, 1886–1914." Studies in World Christianity 25, no. 2 (August 2019): 187–201. http://dx.doi.org/10.3366/swc.2019.0256.
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The founders of the Student Volunteer Movement for Foreign Missions (SVM) repeatedly affirmed that prayer as a means of accessing the power of the Almighty God was at the foundation of its success. An examination of original sources for the SVM shows that many forms of prayer were practised and encouraged by the movement. Members of the movement sought to make formal prayer meaningful. Participants described how their prayers for provision were answered along the lines of the faith ministries of George Muller and Hudson Taylor. They described how prayer enabled them to be connected to other Christians from around the world. Prayer enabled them to experience community support and was the focus of personal communion with God. However, the prayer of surrender was at the heart of the SVM experience and finds a parallel in the experience of a ‘second blessing’ advocated by the Keswick Movement. Numerous points of contact occurred between the SVM and Keswick, suggesting that second-blessing experience of holiness prepared a person for the commitment represented by signing the SVM pledge to give oneself in the service of foreign missions.
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Kling, David W. "The New Divinity and Williams College, 1793-1836*." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.
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The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades carried their vision from Williams to Andover Theological Seminary, where they created a more formal organization that eventually led to the establishment of the American Board of Commissioners for Foreign Missions (ABCFM) in 1810. In the hagiography of missions, Mills is revered as the “father” of American foreign missions and Williams as the birthplace. Subsequently, Mills's “sons”—the alumni of Williams—followed precedent: from 1810 to 1840, Williams provided more missionaries to the ABCFM than any other American College.
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Roberson, Rusty. "Enlightened Piety during the Age of Benevolence: The Christian Knowledge Movement in the British Atlantic World." Church History 85, no. 2 (May 27, 2016): 246–74. http://dx.doi.org/10.1017/s0009640716000391.
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By the 1690s, a religious initiative for benevolence and reform had taken firm hold throughout both England and Scotland. For roughly the next fifty years, a coherent movement for enlightened piety operated in the British Atlantic world that would emphasize institutional stability, social reform, and personal improvement. Constituting this movement were transatlantic religious networks that established unprecedented personal and institutional partnerships among traditionally antagonistic religious rivals. These collaborators sought to cultivate piety through traditional forms such as the enrichment of the liturgy, a refinement of architecture, and a fuller development of the faith through the application of the new learning to received revelation. Other efforts included prison reform alongside educational measures to promote Christian knowledge such as evangelism and missions, the teaching of the catechism, the circulation of libraries, and the establishment of charity schools. This was Britain's age of benevolence; at its core was a trans-denominational effort for spiritual renewal and social reform.
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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.
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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.
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Tetseo, Vesekhoyi. "The state of churches in Asia." Review & Expositor 115, no. 4 (November 2018): 579–91. http://dx.doi.org/10.1177/0034637318807495.
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Asia is home to more than four billion people and the major religions of the world. The gospel came from Asia, spread to the West, and returned to Asia. Although the history of Christianity in Asia is long, Christians remain a minority across the region. But churches continue to grow even in places that are hostile to the gospel, although they face critical issues like population explosion, poverty, hunger, migration, urbanization, and changing ecosystems, among others. There are also protracted challenges in terms of ideologies, religious fundamentalism, and within churches themselves, failure in leadership, lack of integrity, and “inherited faith.” Amid all these challenges are rays of hope for Asian churches. Unlike forty years ago, churches now have access to theological education for their leaders. The establishment of major consortiums ensures that the training that leaders receive on Asian soil is comparable to that offered in the Global North. The strong missionary impulse is also accelerating the growth of churches in the continent. Though non-Asian missionaries continue to serve in the region, Asian Christians themselves are becoming more dynamic in their participation in global missions, including their own communities. The rise of missionary movements and church multiplication movement is encouraging. Indigenous support is key to the success of these movements. When funds are not sufficient, many serve as tentmakers, using their professional qualifications. This article also shows how contextualized worship and ministries could also open creative pathways for the growth of churches across the Asian region.
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Sindawi, Khalid. "Al-Mustabsirūn, "Those Who Are Able To See The Light": Sunnī Conversion to Twelver Shī'ism in Modern Times." Die Welt des Islams 51, no. 2 (2011): 210–34. http://dx.doi.org/10.1163/157006011x574508.
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AbstractThe present study's objective is to analyze the phenomenon of the mustabsirūn in Twelver Shī'ism in modern times. The term mustabsir is used among (Twelver) Shī'ites to refer to someone who has left his previous faith, converted to Shī'ism and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qur'ān and its commentaries, and as a specific term. We examine the motivation for conversion to Shī'ism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunnī circles and how converts cope with these and respond to the attacks on them. The study also surveys mustabsir websites and their contents, books which such converts have written, describing their conversion experience, as well as factors which have contributed to the popularity of the conversion movement, among them the support which Iranian cultural missions provide to converts, the Lebanon War of 2006 and the burgeoning popularity of Hasan Nasr Allāh, the political protection which many converts enjoy, monetary and economic emoluments given to converts, and Shī'ite satellite TV stations and websites. The study's main conclusion is that the terms mustabsir ("he who has had his eyes opened", convert to Twelver Shī'ism) and istibsār (the verbal noun: conversion) have taken on a clear and definite meaning, denoting a real trend in recent years, although still relatively limited in scope, so that at present and in the foreseeable future Sunnī Muslims have no reason to fear this trend.
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Mellor, Noha. "The Making of the Muslim Brotherhood’s Faith Brand." Middle East Law and Governance 13, no. 2 (June 14, 2021): 196–214. http://dx.doi.org/10.1163/18763375-13020005.
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Abstract This article sheds light on the use of narrative within the realm of political Islam, taking the Muslim Brotherhood as a topical case study. The argument is that the Brotherhood media served as a faith brand that was based on a narrative aimed at mobilizing voters and supporters, both within Egypt and regionally. The article questions whether the Brotherhood media represent a coherent voice of the movement, and how the media have helped sustain, preserve, and distinguish the Brotherhood’s brand for nine decades. It is argued that the Brotherhood’s narrative and brand attributes have come under scrutiny with the ongoing fissures within the movement post-2013, particularly between the old and new guard with regards to the re-assessment of the Brotherhood’s ideology and mission. These controversies attest to the gradual fragmentation of the Brotherhood brand, raising doubts about the movement’s ability to resuscitate this brand in the future.
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Nugroho, Teguh. "Misi dalam Gereja Anabaptis Abad XVI: Tinjauan dari Perspektif Paradigma Misi menurut David J. Bosch." Jurnal Teologi 10, no. 1 (May 30, 2021): 85–104. http://dx.doi.org/10.24071/jt.v10i1.3392.
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The birth of Anabaptist movement appeared in the context of church reformation by Martin Luther in the sixteenth century in Europe.Anabaptist movement was aimed to renewing the Church according to the Scriptures, because many Protestant reformers, such as Luther and Zwingli, were not radical. They still practice some of the rules and teachings of the Roman Catholic church, such as infant baptism and maintaining the Church's relationship with the State. The Anabaptists movement rejects these practices. The Anabaptists attempted to carry out a more radical reform than their predecessors. The Anabaptist group itself has a membership of about 1.7 million worldwide. The data raises the question of how they made their mission. The facts show that the Anabaptists were persistent missionaries in preaching their Faith. The Anabaptist mission is based on three Anabaptist beliefs: Jesus became the center of faith, Mennonite who put peace and community as the center of life. These three beliefs will be analyzed using David J. Bosch's three paradigms to see the correlation between "Mission as Mediating Salvation” and the belief that Jesus is the center of faith, "Mission as Evangelism" with Mennonite beliefs that promote peace, and "Mission as Ministry by the Whole People of God” with community is the center of live. The results of this analysis will show the radicalism of the Anabaptist movement.
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Ma, Wonsuk. "Discerning what God is doing among His People Today: A Personal Journal." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 36–46. http://dx.doi.org/10.1177/0265378809351792.
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This article begins with the personal faith journey of the author nurtured in Korean Pentecostalism. Christ is the best thing that can happen in life. The author’s faith journey becomes a missionary journey. It leads to the discovery that there are two types of mission: centred on ‘life after death’ (soul saving) and mission as struggle for ‘life before death’ (a just world). The next step is to realise that the two have to go together. The 20th-century mission has been marked by the World Missionary Conference of Edinburgh 1910 and the Pentecostal movement. The former has led to the ecumenical movement, which has truncated mission into the discussion on church unity. The missionary fervour of the Pentecostal movement has resulted in unprecedented expansion of Christianity in the global South but completely ignored Christian unity. Today we see signs of the two beginning to converge.
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Niemandt, CJP. "Ontluikende kerke – ‘n nuwe missionêre beweging. Deel 1: Ontluikende kerke as prototipes van ’n nuwe missionêre kerk." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 542–57. http://dx.doi.org/10.4102/ve.v28i2.121.
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The article describes Emerging Churches as a 21st century phenomenon. Emerging churches are not a new denomination, but are experimental forms of church life, found in all denominations; formulating and living Christian faith in a post-modern world. The importance of emerging churches is that they serve as risk-taking prototypes, researching ways of being a relevant church and expressing faith in a current language. Serving older churches with new insights which they can consider. They are a new expression of church. Emerging churches should be understood in terms of their strong missional orientation – even to the extent that they should rather be called emerging missional churches. The emerging movement is missional in the sense that they are seeking what changes God is doing in this world. They become missional by participating with God, in the redemptive work God is doing in a changing world. This missional understanding is profoundly influenced by David Bosch’ s elaboration of the concept of the Missio Dei: the understanding that the very life of God as Father, Son, and Holy Spirit is a process of mission. Emerging Churches are a new expression of church - Christians who are doing what they can to get the church back in line with the kingdom vision of Jesus. Part 2 will describe and elaborates on core practices of emerging missional churches.
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Ross, Kenneth. "Polycentric Theology, Mission, and Mission Leadership." Transformation: An International Journal of Holistic Mission Studies 38, no. 3 (July 2021): 212–24. http://dx.doi.org/10.1177/02653788211026334.
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Though it began with an assumption that there was one universal and normative Christian theology, the modern missionary movement has resulted in the emergence of polycentric theology. As each new centre thinks through the meaning of the faith in contextual terms, it offers a distinctive theology – to the extent that it becomes a question whether any universal theological affirmation can be possible. Meanwhile the theory and practice of mission has been no less radically reshaped by a polycentric vision, with the concept of “mission from the margins” capturing the imagination. A profound openness to others and, ultimately, the deep spiritual discernment that is sensitive to the presence and action of the Spirit of God in our world, is the essential equipment needed for leadership in mission today.
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Harvey, Thomas Alan. "Diaspora: A Passage to Mission." Transformation: An International Journal of Holistic Mission Studies 28, no. 1 (December 16, 2010): 42–50. http://dx.doi.org/10.1177/0265378810386420.
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This paper looks at some of the missiological implications of the history, presence and ministry of diaspora Christians in Singapore and Malaysia in the 19th and early 20th century. More particularly, it considers how their lives and legacy tied together Europe, China and Southeast Asia in mission. It suggests that the global movement of people, ideas and faith is not new, but has ridden the waves of globalization for centuries if not millennia.
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Danielson, Robert A. "Albert B. Norton and the Mukti Revival." Pneuma 42, no. 1 (April 16, 2020): 5–24. http://dx.doi.org/10.1163/15700747-bja10001.
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Abstract Albert Benjamin Norton (1847–1923) is an obscure but important figure in the history of Pentecostalism in India. As a Holiness faith missionary who arrived in India at the calling of Bishop William Taylor, Norton worked in Central India before returning to the United States. He and his wife returned to India at the request of Pandita Ramabai to help build the Mukti Mission and later the accompanying Dhond home for boys. It was Norton who first introduced the speaking of tongues at the Mukti Mission in The Apostolic Faith in 1907, and he remained a friend of Ramabai’s throughout her life. Norton moved from the holiness position to Pentecostalism but maintained his position as an independent faith-based missionary throughout his ministry. This article demonstrates Norton’s connections to the Holiness Movement through Taylor and the first Free Methodist missionaries and argues for his influence on Ramabai as a partner in mission.
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McMillin, Stephen Edward. "Conceptualizing Jesuit Mission, University/Community Partnerships, and Social Work Research: The REACH Center at Saint Louis University." Social Work & Christianity 46, no. 2 (April 20, 2019): 79–94. http://dx.doi.org/10.34043/swc.v46i2.73.
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This article conceptualizes the mission of a Catholic, Jesuit University’s new research center that focused on social innovation, health, and wellbeing in the local community through building new community partnerships and broadening community engagement. It reviews the literature on why faith-based university mission has been considered important for Jesuit institutions over the past several decades. This article also offers a conceptual framework to guide how the REACH (Research on Equity in Action for Child Health) Center at Saint Louis University creates and maintains university/community partnerships, focusing on the movement of context, experience, reflection, action, and evaluation as these are used in Jesuit pedagogy. Implications for social work research endeavors in faith-and mission-rich contexts and collaborations with other disciplines such as public health are discussed.
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Brandner, Tobias. "Emerging Christianity in Cambodia: People Movement to Christ or Playground for Global Christianity?" International Bulletin of Mission Research 44, no. 3 (October 16, 2019): 279–89. http://dx.doi.org/10.1177/2396939319879556.
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Present-day Christianity in Cambodia is less than thirty years old; virtually all traces of its earlier history were eradicated by the Khmer Rouge. The article offers a portrait of this young church and introduces mission patterns, growth factors, and challenges for this emerging church. It critically discusses the entanglement of global and local factors, as well as the diversity of mission agents engaged in Cambodia. The article concludes that churches successfully present themselves as a training ground for emerging global citizens, attracting young people to a faith movement that connects them with a global network.
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Mažeikis, Gintautas. "EKSCENTRIŠKOJI EUROPA IR TIKĖJIMO PROPAGANDA. Apmąstymai apie XVII–XVIII a. Katalikų Bažnyčios tikėjimo propagandos kongregaciją ir jos veiklos įtaką europinei Lietuvos tapatybei." Religija ir kultūra 4 (January 1, 2007): 75–92. http://dx.doi.org/10.15388/relig.2007.0.2799.
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Straipsnis remiasi nuostata, kad propaganda yra ne tik manipuliacijos, bet ir motyvacijos, subjekto formavimo, kultūrinių tapatybių saugos priemonė ir užtikrina ne tik valdančiųjų klasių, religijų, bet ir civilizacinį tęstinumą. Dažniausiai propaganda, siekdama formuoti sau palankų subjektą, jo tapatybę, remiasi edukacine veikla, kuri geriausiai ilgalaikiu požiūriu atitinka propagandos siekius. Būtent tokia prasme straipsnyje nagrinėjama Sacra Congregatio de Propaganda Fide tikslai, jų sąsajos su jėzuitų ordinu ir jo veikla XVIII a. Lietuvoje steigiant misijas, mokyklas, kolegijas, universitetą. Kartu, remiantis R. Brague prielaida apie tai, kad Europos tapatybė buvo formuojama jos paribiuose, kur aiškiausiai apibrėžiami kultūriniai, religiniai, ideologiniai skirtumai, parodoma, kad jėzuitų ordinas formavo LDK gyventojų europietišką tapatybę, kuri buvo nuosekliai naikinama po 1795 metų paskutinio Lietuvos–Lenkijos valstybės padalijimo. Straipsnyje pastebima, kad XVII–XVIII amžiaus Vatikano propagandos doktrina rėmėsi iš esmės renesansinės kilmės nuostatomis, apie tai, kad krikščioniškasis lavinimas, susietas su oratoriniais menais ir kalbiniu įkvėpimu, geriausiu būdu tarnauja evangelizacijai, tačiau kartu pastebima, kad jėzuitai, siekdami savo tikslų, turėjo nuolatos vykdyti ir aktyvią pasaulietinę ir tarp ordinų politinę veiklą.Pagrindiniai žodžiai: propaganda, evangelizacija, edukacija, oratorystė, europietiškas tapatumas, jėzuitai, propagandos subjektas.ECCENTRIC EUROPE AND PROPAGANDA OF FAITHConsiderations about Sacra Congregatio de propaganda fide and its influence on the European identity of Lithuania in XVII–XVIII centuriesGintautas Mažeikis SummaryThe main thesis about common European identity is based on the maintaining of R. Brague that identities are formed on the borders. The main power for forming self consciousness of local people as Europeans was propaganda. Propaganda is considered as systemic, rational, long-term persuasions of thinking and self evaluation of people. Propaganda seeks to construct the discourse or propaganda subject and legitimate its suggestion and behavior. The Vatican institution of propaganda was formed by popes Gregory XIII and Gregory XV. Finally Congregatio de propaganda fide was established in 1622. The firsts principles of propaganda idea were directly related to the Renaissance Studia humanitatis. P. Neri and his Congregatio oratorium continued Florence’s Christian humanism and ecstatic rhetoric of G. Sovanarola. Neri also continued some ideas of L. Valla about rhetoric manifestation of the truth. Gregory XIII supported movement and ideas of Neri. From the other side he was a patron of Society of Jesus and he established first propaganda commission for the providing of Catholic faith on the borders of European world. Gregory XIII initiated propaganda through spreading of Jesuit’s and other Christian order’s missions, colleges, universities. The propaganda and Jesuits influence on Grand Duck of Lithuania is compared with Jesuits activities in the North America. Lithuanians were very pagans in the rural spheres in this time. The protestant movement was influenced in the cities. The Vatican Episcope’s power was not popular between Lithuanian noblemen and the influence of Protestant Livonia was significance. From the civilization point of view Russian or Eurasian pressing was felt all time and many of Grand Duke of Lithuania lands were Slavs. The article seeks to show how did Jesuits form the network of education, how they competed with other Catholic orders, how they make new discipline and communities of local people. Jesuits became very important power for forming European subject on the borders of Europe in the XVII and XVIII centuries. They created new religious, scientific, political, national discourses and educational networks necessary for interpellation of subject of European civilization. Thought Russian Imperia tried to build new identities and world feeling, new educational system and propaganda after occupation of Lithuania in 1795 the European identity of Lithuanians survived on the archeological level, history of education and myths.Keywords: propaganda, evangelization, education, rhetoric, European identity, Jesuits, Catholic orders, subject of propaganda.
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Vassiliadis, Petros. "Joining in with the Spirit in the 21st Century: A Response to Dana Robert." Transformation: An International Journal of Holistic Mission Studies 34, no. 4 (April 8, 2016): 311–15. http://dx.doi.org/10.1177/0265378816636784.
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A short response from an Orthodox perspective to Prof. Dana Robert’s paper. It contains some specific information and focuses, not fully highlighted in her keynote address. The present situation in global mission is what the Orthodox expected as the very first step the ecumenical movement should take, as it was requested by the Orthodox even before the 1910 Edinburgh mission conference. The social and economic nuances of the new mission statement are underlined, together with the ecclesial dimension of mission, the implicit liturgical aspect, the explicit environmental and inter-faith consequences of an authentic Christian witness, and the clear connection between mission and unity. A plea is finally made that the missiological consequences of the deification theology of the Orthodox become an integral part of today’s world mission.
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Effa, Allan. "Book Review: Faith Seeking Action: Mission, Social Movements, and the Church in Motion." Missiology: An International Review 36, no. 3 (July 2008): 398–99. http://dx.doi.org/10.1177/009182960803600321.
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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 part of a restoration of apostolic power and practice. He conceptualizes this in the notion of 'apostolic function' by which he means a focus on the apostolic task of preaching the Gospel where it has not been heard, planting the church where it does not exist, and leading people to the obedience of faith.
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Tze Ming Ng, Peter. "Global Christianity and Local Contexts: the Case of K.H. Ting and the Three-Self Church in China." Exchange 40, no. 1 (2011): 57–70. http://dx.doi.org/10.1163/157254311x550731.
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Abstract‘Local Contexts’ is the qualifier of ‘Global Christianity’ as ‘the global must become localized’ in the process of globalization of Christianity. The case of Bishop Ting, together with the Three-Self Patriotic Movement and the National Christian Council in China will be studied for illustration. Ting was well aware of his socio-political realities and his mission to work out ways to keep alive Christian faith in the Communist state of China. He was committed to serve the Church and the Christians in China and to work out ‘Christianity with Chinese socialist characteristics’. It was found that Chinese Christianity must fulfil its bi-characteristic functions, namely the ‘Chinese’ and ‘Christian’ functions. Regarding the mission of Chinese theology, Chinese theologians must address to the socio-political and cultural contexts, to the needs of Chinese Christians, as well as to bear witness to the Christian faith within the living contexts of the Church in China.
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MAXWELL, DAVID. "THE MISSIONARY MOVEMENT IN AFRICAN AND WORLD HISTORY: MISSION SOURCES AND RELIGIOUS ENCOUNTER." Historical Journal 58, no. 4 (October 29, 2015): 901–30. http://dx.doi.org/10.1017/s0018246x15000084.
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AbstractThis article is a revised and expanded version of my inaugural lecture as Dixie Professor of Ecclesiastical History at the University of Cambridge, delivered on 12 March 2014. It highlights the evolution of Ecclesiastical History to include the study of Christianity in the global south and shows how recent developments in the study of African and world history have produced a dynamic and multi-faceted model of religious encounter, an encounter which includes the agency of indigenous Christians alongside the activities of missionaries. Investigating the contribution of faith missionaries to the production of colonial knowledge in Belgian Congo, the article challenges stereotypes about the relations between Pentecostalism and modernity, and between mission and empire. Throughout, consideration is given to the range of missionary sources, textual, visual, and material, and their utility in reconstructing social differentiation in African societies, particularly in revealing indigenous African criticism of ‘custom’.
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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (April 2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.
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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
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Wadsworth, Nancy. "Bridging Racial Change: Political Orientations in the United States Evangelical Multiracial Church Movement." Politics and Religion 3, no. 3 (June 2, 2010): 439–68. http://dx.doi.org/10.1017/s1755048310000131.
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AbstractRecent years have witnessed the rise of a multiracial church (MRC) movement in American evangelicalism. Leaders of this movement articulate a “biblical mandate”-based mission for breaking patterns of racial homogeneity in pursuit of more diverse, egalitarian, and vibrant churches. While participants are passionate about what they see as a powerful racial change effort in their religious communities, they express a variety of orientations about the potential political implications of faith-based MRC-building. Drawing from interview-based research inside MRC settings, I find that most participants are nervously interested in applying their framework to political contexts, while a minority articulates a more politicized justice orientation, and others are confused or actively resistant. The movement's political reluctance is instructive of the understudied dynamics between race and religion, especially in theologically conservative churches. In social capital terms, the “bonding” incentives of MRC settings by definition require difficult kinds of “bridging,” or reaching across deep historical and identity-based differences, in order to create trust-based networks where they have not existed. When successful, however, such networks can open new paths to race-related political engagement.
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MAXWELL, DAVID. "Continuity and Change in the Luba Christian Movement, Katanga, Belgian Congo, c.1915–50." Journal of Ecclesiastical History 69, no. 2 (August 23, 2017): 326–44. http://dx.doi.org/10.1017/s0022046917000720.
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This article studies the Christian movement that occurred amongst the Luba of Katanga, Belgian Congo, from about 1915 to 1950, paying particular attention to how it was received by different social categories and mediated by local religious enthusiasts. The notion of conversion is examined across two generations with reference to ageing, revival and reprise via a case study of the Congo Evangelistic Mission (CEM), a Pentecostal faith body. The paper shows how the CEM's literary and pneumatic practices were understood both in terms of ruptures with what had gone before and through establishing continuities with pre-existing culture, particularly the search for social harmony.
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Hastings, Thomas John. "Protestantism's Perduring Preoccupation with Western Theological Texts." Theology Today 62, no. 1 (April 2005): 49–57. http://dx.doi.org/10.1177/004057360506200106.
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“Mainline” Japanese Protestantism is a young, minority faith whose future seems as uncertain as the future of the Jesus movement must have seemed in second century Rome. In contrast to the dominant family- and community-based Shinto-Buddhist religious synthesis, Japanese Protestantism is an individualistic, middle-class, urban phenomenon. The early samurai leaders of this movement, heirs of a Confucian tradition that stressed the careful study of texts, broke with the missionaries over modernist developments in theology and science. Their descendents have continued to focus on translated western theological texts to the neglect of local missional issues or engagement in ecumenical dialogue.
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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (March 2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.
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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.
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Samson, Fabienne. "Entre Repli Communautaire et Fait Missionnaire. Deux Mouvements Religieux (Chrétien et Musulman) Ouest-Africains en Perspective Comparative." Social Sciences and Missions 21, no. 2 (2008): 228–52. http://dx.doi.org/10.1163/187489408x342291.
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AbstractThis article proposes a comparative analysis of two West African religious movements which a-priori do not seem to have anything in common, the Mouvement Mondial pour l'Unicité de Dieu (a Senegalese neo-islamic group) and the Centre International d'Evangélisation (a pentecostal movement from Burkina Faso). It argues that despite confessional and contextual diff erences, both are involved in the same process of remoralisation of their environment. Both are urban youth movements with a strong missionary component. ey both constitute autonomous moral spaces which produce and promote totalising religious identities in a clear breach from a profane society they consider impure. ey also share jihadist or evangelistic views on the need to conquer and dominate the national as well as international fields, convinced as they are of their mission to "re-enchant" the world. Cet article met en perspective comparée deux mouvements religieux ouest-africains a-priori antinomiques, le Mouvement Mondial pour l'Unicité de Dieu (groupe islamique néo-confrérique sénégalais) et le Centre International d'Evangélisation (mouvement pentecôtiste burkinabé) afi n de démontrer qu'au-delà des clivages confessionnels et des diff érences contextuelles, tous deux sont impliqués dans un même processus de remoralisation de leur environnement. Mouvements de jeunes urbains, ils ont ainsi comme caractéristique commune le fait missionnaire. Ils constituent chacun des espaces moraux autonomes, producteurs d'identités religieuses totalisantes et souvent en digression par rapport à une société profane jugée impure. Mais ils sont également très fortement inscrits dans un esprit conquérant jihadiste ou évangéliste et cherchent à s'imposer dans un champ religieux national puis international, convaincus de leur mission de réenchantement du monde.
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Houle, Robert. "Mbiya Kuzwayo's Christianity: Revival, Reformation and the Surprising Viability of Mainline Churches in South Africa." Journal of Religion in Africa 38, no. 2 (2008): 141–70. http://dx.doi.org/10.1163/157006608x289666.
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AbstractMuch of the credit for the vitality of Christianity in southern Africa has gone to the African Initiated Churches that date their birth to earlier 'Ethiopian' and 'Zionist' movements. Yet far from being compromised, as they are often portrayed, those African Christians remaining in the mission churches often played a critical role in the naturalization of the faith. In the churches of the American Zulu Mission, the largest mission body in colonial Natal, one of the most important moments in this process occurred at the end of the nineteenth century when participants in a revival, led in part by a young Zulu Christian named Mbiya Kuzwayo, employed the theology of Holiness to dramatically alter the nature of their lived Christianity and bring about an internal revolution that gave them effective control of their churches.
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Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.
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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.
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Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen." Grundtvig-Studier 52, no. 1 (January 1, 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
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Ross, Kenneth R. "Faith in Internationalism: Covid-19 and the International Order." Transformation: An International Journal of Holistic Mission Studies 37, no. 4 (October 2020): 276–85. http://dx.doi.org/10.1177/0265378820963152.
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One inescapable feature of the Covid-19 pandemic that has swept the world in 2020 is that it has shown how inter-connected and inter-dependent is the human community. It was soon apparent that the spread of the coronavirus was a global crisis calling for a global response. Yet the human community had to meet the pandemic after a period of systematic weakening of agencies of international cooperation as populist and nationalist political movements gained control of nation after nation. This put the issue of internationalism, the belief that the nations of the world should work for greater mutual understanding and cooperation, high on the agenda. The focus of this article is on the role of faith, particularly the missionary dimension of Christianity, in relation to internationalism. It explores what recent thinking about Christian mission might have to contribute to the recovery of internationalism in the crisis of the 2020s.
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Martin, Robert K. "New Ways of Being Church: The Promise of Fresh Expressions." International Journal of Practical Theology 23, no. 2 (November 29, 2019): 287–305. http://dx.doi.org/10.1515/ijpt-2019-0040.
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Abstract In 2006, British Anglicans and Methodists organized an evangelical initiative called Fresh Expressions to start experimental faith communities. The target population was people who are not involved in church. Over the past 13 years, Fresh Expressions has expanded to almost every continent as a movement that holds together traditional, inherited church practices with entrepreneurial experimentation. It has been lauded as an incarnational approach to mission and it has been criticized for colluding with the worst of contemporary culture. This essay explores the historical development of Fresh Expressions, its unique integral approach to ecclesiology, and its potential for ecclesial renewal and reform.
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Muary, Rholand, Pujiati Pujiati, and Rizabuana Ismail. "Gerakan sosial Budha Tzu Chi pasca reformasi di Kota Medan." Masyarakat, Kebudayaan dan Politik 30, no. 3 (August 10, 2017): 248. http://dx.doi.org/10.20473/mkp.v30i32017.248-259.
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This study discusses the social movement conducted by post-reform Tzu Chi organization in Medan. The theory used is theory of social movements with three main factors in social movements; 1) political opportunity structure, 2) collective action frames, and 3) resource mobilization theory. This study aims to a) looking the concept of social movements, b) analyzing the concept of religious movements and c) revealing the position of Tzu Chi in Buddhism. This research applies qualitative methods with direct observation by analyzing subjective and objective experiences in sociological approach. This study was conducted in Medan City due to the following reasons: (1) the diverse population of Medan (2) Tzu Chi has many programs and volunteers in this city. The key informant in this study is the management of structural organization Tzu Chi, as it is considered representative and experienced in the organization. Additional informants are regular volunteers. The results of this study reveals that in the post reform era, Tzu Chi was growing and getting support from the inter-faith and ethnic. Majority ethnic of Tzu Chi is Chinese and form an organization which plays role as a container in showing its identity to maintain social stability and harmony amidst the diverse city of Medan. Their funding network collected through the business network, kinship and spiritual motivation of Buddhist teachings make organizational resources increasingly move to broaden the vision and mission of the organization. In conclusion, in the socio-religious context, Tzu Chi purifications for its Buddhist followers and implements organizational management patterns with 4 in 1 systems which considered modern, minimizing organizational conflicts and able to face the challenges.
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Booker, Vaughn A. "Mothers of the Movement: Evangelicalism and Religious Experience in Black Women’s Activism." Religions 12, no. 2 (February 22, 2021): 141. http://dx.doi.org/10.3390/rel12020141.
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This article centers Black religious women’s activist memoirs, including Mamie Till Mobley’s Death of Innocence: The Story of the Hate Crime that Changed America (2003) and Rep. Lucia Kay McBath’s Standing Our Ground: The Triumph of Faith over Gun Violence: A Mother’s Story (2018), to refocus the narrative of American Evangelicalism and politics around Black women’s authoritative narratives of religious experience, expression, mourning, and activism. These memoirs document personal transformation that surrounds racial violence against these Black women’s Black sons, Emmett Till (1941–1955) and Jordan Davis (1995–2012). Their religious orientations and experiences serve to chart their pursuit of meaning and mission in the face of American brutality. Centering religious experiences spotlights a tradition of Black religious women who view their Christian salvation as authorizing an ongoing personal relationship with God. Such relationships entail God’s ongoing communication with these Christian believers through signs, dreams, visions, and “chance” encounters with other people that they must interpret while relying on their knowledge of scripture. A focus on religious experience in the narratives of activist Black women helps to make significant their human conditions—the contexts that produce their co-constitutive expressions of religious and racial awakenings as they encounter anti-Black violence. In the memoirs of Till and McBath, their sons’ murders produce questions about the place of God in the midst of (Black) suffering and their intuitive pursuit of God’s mission for them to lead the way in redressing racial injustice.
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Petrow, Stefan. "Civilizing Mission: Animal Protection in Hobart 1878–1914." Britain and the World 5, no. 1 (March 2012): 69–95. http://dx.doi.org/10.3366/brw.2012.0035.
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The Royal Society for the Prevention of Cruelty to Animals was one of the most prominent pressure groups in nineteenth-century England. This middle-class reform group, inspired by the Christian faith, led the movement to defend animals from mistreatment. It enforced the law using its army of Inspectors and used education to engender kindness towards animals. While historians have debated the work of the RSPCA at length, they have paid less attention to the work of branches of the SPCA established in the British colonies. This article focuses on the activities of the Tasmanian SPCA from its formation in 1878 to the suspension of its activities in 1914. The Tasmanian society was inspired by the philosophy and methods of the parent society and initiated a ‘civilizing mission’ to deal with the widespread cruelty to animals in the capital Hobart. This article assesses the work of the society in protecting domestic animals, especially horses, which were widely used for work, transport and recreation. Although difficult to measure changing cultural attitudes, by 1914 the TSPCA seems to have helped change long established practices and ensured that the law was of more than symbolic protection to animals.
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Morton, Philip J. "That They May All Be One: Christian Unity in the Work of A.G. Hebert SSM, and its Implications Today." Journal of Anglican Studies 13, no. 2 (November 24, 2014): 133–52. http://dx.doi.org/10.1017/s1740355314000199.
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AbstractFr Arthur Gabriel Hebert SSM is perhaps best known for his role in the Parish Communion Movement (PCM), a predominantly Church of England based offshoot of the wider liturgical reform movement of the early and mid-twentieth century. The PCM made the case for Holy Communion to be the main act of Sunday morning worship, rather than the then more widely used Matins service.Today Hebert's name is most often associated with liturgical reform, and the systematic theology which underpinned his work has fallen largely into obscurity. This paper explores the theology that informed Hebert's liturgical arguments, drawing out his understanding of a faith that transcends denominational and stylistic differences, and makes the case that Hebert's theology has much to contribute to present-day ecumenical and missional dialogue.
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Pierce, John. "“Christianity and Mountainanity”: The Restoration Movement’s Influence on John Muir." Religion and the Arts 17, no. 1-2 (2013): 114–34. http://dx.doi.org/10.1163/15685292-12341257.
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Abstract The theological underpinnings of John Muir’s work and thought have, justifiably, received a fair amount of scholarly attention. Most of the early scholarship, however, focused on correlations between Muir’s beliefs and pantheism, and ignored the more immediate influence exerted on Muir by his upbringing in the Disciples of Christ. More recent scholars, such as Donald Worster, Dennis Williams, and Stephen Holmes, have attested to the significance of Muir’s Disciples of Christ background but have so far failed to explicate its influence. Yet we know from Muir’s letters that he remained engaged with Disciples’ people and issues throughout his life. Despite occasional dissatisfaction expressed toward his childhood faith, he could never entirely escape it, and a consideration of Muir’s thought in relation to the dominant themes of Disciples theology reveals a close relationship between the two. In numerous ways, the tenets of the Disciples of Christ belief system guide Muir’s thought and mission: his anthropological views, his beliefs on sin and salvation, his approach to politics, and his eschatological mission to encourage harmony among all created beings, are shaped by Disciples of Christ theology.
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Hermkens, Anna-Karina. "Marian Movements and Secessionist Warfare in Bougainville, Papua New Guinea." Nova Religio 18, no. 4 (2014): 35–54. http://dx.doi.org/10.1525/nr.2015.18.4.35.
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This article focuses on the enigma of Catholic Marian revolutionary movements during the decade-long conflict on the island of Bougainville, Papua New Guinea at the end of the twentieth century. These religious movements embody the legacy of a colonial history as well as people’s responses to poorly monitored resource extraction, social and economic displacement, regional factionalism, and years of fighting by Bougainvilleans against the Papua New Guinea Defence Force. At the same time, the movements’ popularity throve on leaders’ reputations for their religious knowledge and their mobilization of people based on religious faith. During the conflict Bougainville came to be seen by many residents as holy land (Me’ekamui). According to Francis Ona’s Marian Mercy Mission and Peter Kira’s Our Lady of Mercy movements, the covenant land of Bougainville had to be safeguarded from Satan, represented by Papua New Guinea and an Australian copper mining company, in the freedom struggle conceived as a Marian holy war.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (August 22, 2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Bhagabati, Dikshit Sarma, Prithvi Sinha, and Sneha Garg. "Baptising Pandita Ramabai: Faith and religiosity in the nineteenth-century social reform movements of colonial India." Indian Economic & Social History Review 58, no. 3 (June 29, 2021): 393–424. http://dx.doi.org/10.1177/00194646211020307.
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This essay aims to understand the role of religion in the social work of Pandita Ramabai (1858-1922). By focusing on a twenty-five-year period commencing with her conversion to Christianity in 1883, we argue that religion constructed a political framework for her work in Sharada Sadan and Mukti Mission. There is a lacuna in the conventional scholarship that underplays the nuances of religion in Ramabai’s reform efforts, which we try to fill by conceptualising faith and religiosity as two distinct signifiers of her private and public religious presentations respectively. Drawing on her published letters, the annual reports of the Ramabai Association in America, and a number of evangelical periodicals published during her lifetime, we analyse how she explored Christianity not just as a personal faith but also as a conduit for funds. The conversion enabled her access to American supporters, concomitantly consolidating their claim over her social work. Her peculiar religious identity—a conflation of Hinduism and Christianity—provoked strong protests from the Hindu orthodoxy while leading to a fall-out with the evangelists at the same time. Ramabai shaped the public portrayal of her religiosity to maximise support from American patrons, the colonial state, and liberal Indians, resisting the orthodoxy’s oppositions with these material exploits. Rather than surrendering to patriarchal cynicism, she capitalised on the socio-political volatilities of colonial India to further the nascent women’s movement.
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Barnett, William. "Can Pietism Change the World? Reconsidering Hegel's Tutelage of 'Faith'." Ecclesiology 7, no. 2 (2011): 220–46. http://dx.doi.org/10.1163/174553111x559472.
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AbstractThe legacy of the ecclesial renewal movement known as Pietism is debated on questions of how it envisions the church's relation to the world. On the one hand, there are denominations today that invoke the legacy of Pietism as a resource in constructing a missional identity and a clear ethic of social engagement and transformation. On the other hand, there are critics, such as Karl Barth, who register Pietism as a phenomenon that fosters individualism rather than social-mindedness. Barth blames Pietism's inward concept of authority. This essay is an attempt to temper the claims of such critics through a close reading of the analysis of the 'faith' consciousness found in G.W.F. Hegel's Phenomenology of Spirit. In contrast to Barth, Hegel offers a reading of Pietism's inward concept of authority as forming dissatisfied social agents, rather than atomistic individuals fundamentally alienated from one another. On Hegel's account, the Pietist experiences an essential or spiritual belonging to the actual social world, yet she is continually dissatisfied with the external actualization of this spiritual relationship. Thus, Hegel provides a way for Pietist traditions to conceptually integrate the emphasis on inward experience with a clear ethic of social participation and responsible engagement.
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Husein, Amrullah. "DAKWAH KULTURAL MUHAMMADIYAH TERHADAP KAUM AWAM." Ath Thariq Jurnal Dakwah dan Komunikasi 1, no. 1 (September 2, 2017): 91. http://dx.doi.org/10.32332/ath_thariq.v1i1.831.
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Muhammadiyah as an Islamic movement based on the Qur'an and Sunnah with tajdid movement inherent in him always carrying the mission of amar ma'ruf nahi mungkar in all areas of life. In order to make Islam a rahmatan li al-'alamin then Muhammadiyah adopt various approaches and strategy of da'wah, among others through Cultural Da'wah. Cultural da'wah as an approach and strategy of da'wah in the context of actualization of Islamic teachings in the midst of the dynamics of culture and social change in a society run gradually in accordance with the conditions of local communities. The focus of cultural da'wah lies in awareness of faith so that people are willing to accept and fulfill all Islamic teachings covering aqidah, worship, morality, and muamalah by considering the stages of social change based on social, economic, cultural, and political plurality of a society so that finally the ideal stage Islamic society can be achieved as the main mission of the Islamic message.
Muhammadiyah's concept of cultural propagation essentially relies on two aspects, aspects of dynamism and purification. First, the dynamics appreciate the potential and the tendency of human beings as cultural beings, to make efforts so that culture can bring to the progress and enlightenment of human life. Secondly, purification tries to avoid the preservation of culture that is evident in terms of Islamic teachings are shirk, superstition, bid'ah and khurafat.
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Gitre, Edward J. "The 1904–05 Welsh Revival: Modernization, Technologies, and Techniques of the Self." Church History 73, no. 4 (December 2004): 792–827. http://dx.doi.org/10.1017/s0009640700073054.
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Surveying the short history of pentecostalism in 1925, Frank Bartelman—a consummate “insider historian”—reckoned that although the Azusa Street revival had become “full grown” in Los Angeles, California, it was “rocked in the cradle of little Wales.” In pentecostal historiography much ink has been spilled connecting the causal dots of precedence. From whence did the movement come? Los Angeles? India? Topeka, Kansas? Historians of pentecostalism are cognizant of the 1904–05 Welsh revival; they readily acknowledged that it in some way influenced the Apostolic Faith Mission in Los Angeles. My goal here is not necessarily to argue one way or another but rather to resurrect from the dustbin of history a significant event that deserves its own due. This is a story, argues historian Rhodri Hayward, that “has been largely forgotten.”
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Fatihaturrohmah, Fatihaturrohmah, and Ahmad Shofiyuddin Ichsan. "GERAKAN KOMUNITAS PEREMPUAN “SRIKANDI LINTAS IMAN” YOGYAKARTA DALAM TELAAH PENDIDIKAN ISLAM MULTIKULTURAL." Jurnal PAI Raden Fatah 1, no. 4 (October 31, 2019): 425–44. http://dx.doi.org/10.19109/pairf.v1i4.3949.
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This study aims to determine the activities of women's community "Srikandi Lintas Iman" Yogyakarta in muticultural Islamic education study, to know the implications of multicultural Islamic education in the women's community in managing religious diversity in Yogyakarta, and to find out the supporting factors in the movement process in women's community "Srikandi Lintas Iman”. This type of research is field research with a phenomenological approach. Data sources obtained through structured interviews, passive participant observation and documentation. Then, data analysis uses data analysis according to Cresswell. The results obtained that the women's community movement "Srikandi Lintas Iman" focused on several activities, namely cross-faith discussions, interfaith pilgrimages, and conflict resolution training. The implication is that their members are able to apply the values of multicultural Islamic education, namely inclusive, tolerance, pluralism, justice, and peace. To understand the supporting factors of this women's community, they are solid in carrying out their vision and mission together, leader continues to be active in directing, members come from various backgrounds, and the family system between members is still maintained.
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Horstmann. "An American Hero: Faith-Based Emergency Health Care in Karen State, Myanmar and Beyond." Religions 10, no. 9 (August 26, 2019): 503. http://dx.doi.org/10.3390/rel10090503.
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This article examines the vastly expanded mobility of displaced Karen villagers in the evangelical humanitarian movement, the Free Burma Rangers. This builds on ethnographic fieldwork on humanitarian cultures in the Thai-Burmese borderlands conducted since 2007 with a Thai research team and funded by Max Planck Institute for the Study of Religious Diversity. While refugees are too often presented as victims, the article argues that by joining the mission, the Karen freedom fighters become ambassadors of a political ideology and evangelism. Bringing Christianity with them from their displaced homes, displaced Karen meet the evangelical humanitarian organization in the Karen hills or in the Thai refugee camps, train with them, and supply the villagers left behind with emergency health care and religious messages. Sponsored by American evangelical churches, the US military, and resettled Karen communities in the West, the freedom fighters of the Free Burma Rangers mobilize people and resources all over the globe. Recently, they have expanded their operations beyond Myanmar to places as far as Syria, Iraq and South Sudan, thus getting involved in what it presents as a global struggle between good and evil.
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Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.
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AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).