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Journal articles on the topic 'Holistic mission'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Putra, Adi, and Tony Salurante. "MISI HOLISTIK:." Phronesis: Jurnal Teologi dan Misi 3, no. 2 (2021): 191–203. http://dx.doi.org/10.47457/phr.v3i2.115.

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Abstract: This research was conducted to provide a new understanding to the church about holistic mission, especially based on the description in the text of Luke 9: 1-6. By using qualitative methods, the researcher then found several principles about the holistic mission as the conclusion of this study. First, a holistic mission is a mission that is carried out through a mission and is a continuation of God's mission to Jesus. Second, a holistic mission is a mission carried out by the apostles and furthermore by the Church as a mandate from Jesus to provide significant social change or impact in the midst of society. Third, a holistic mission is a mission that focuses on a clear mission object and requires transformation or change. Fourth, a holistic mission is a mission that preaches the Kingdom of God. Fifth, "I send you into the world to preach the kingdom of God" is an expression of the great mission of the Son of God. Abstrak: Penelitian ini dilakukan untuk memberikan pemahaman yang baru kepada gereja tentang misi yang holistik, khususnya berdasarkan uraian dalam teks Lukas 9:1-6. Dengan menggunakan metode kualitatif, peneliti kemudian menemukan beberapa prinsip tentang misi holistik sebagai kesimpulan dari penelitian ini. Pertama, misi yang holistik adalah misi yang dilakukan melalui sebuah pengutusan dan merupakan kelanjutan dari misi Allah kepada Yesus. Kedua, misi yang holistik adalah misi yang dilaksanakan oleh para rasul dan selanjutnya oleh Gereja sebagai amanat dari Yesus untuk memberikan perubahan atau dampak sosial yang signifikan di tengah-tengah masyarakat. Ketiga, misi yang holistik adalah misi yang fokus kepada sebuah objek misi yang jelas dan membutuhkan transformasi atau perubahan. Keempat, misi yang holistik adalah misi yang memberitakan tentang Kerajaan Allah. Kelima, “Ku utus Engkau ke dunia untuk memberitakan Kerajaan Allah” merupakan sebuah ungkapan misi yang begitu Agung dari Sang Anak Allah.

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2

Little, Christopher. "What Makes Mission Christian?" Mission Studies 22, no. 2 (2005): 207–26. http://dx.doi.org/10.1163/157338305774756559.

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AbstractThere is evidence to suggest that the contemporary evangelical missions movement is reformulating its missional role in the world. Through the widespread influence of holistic mission and the kingdom of God motif, the priority of proclamation is taking a back seat to addressing the socio-economic dilemmas of humankind. Yet such an emphasis falls short of accurately representing both Jesus and Paul who were constrained by a doxological approach to mission. If evangelical mission is to more clearly reflect biblical mission, then this doxological orientation must be recovered.

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Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.

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Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.

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Kääriäinen, Jukka A. "Holistic Mission in a Wounded World." International Review of Mission 109, no. 1 (2020): 72–83. http://dx.doi.org/10.1111/irom.12310.

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5

Lee, Samuel. "Transformative metrics for holistic ministry in the marketplace." Missiology: An International Review 47, no. 2 (2019): 121–39. http://dx.doi.org/10.1177/0091829619828337.

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Holistic ministry is now the standard across global missional practice, and one manifestation of integral mission is Entrepreneurial Church Planting (ECP). This occurs when business entrepreneurs and clergy members launch spiritually and economically integrated communities of faith. While it may be conceptually inviting for spiritual and business forces to comingle in reaching the lost, ECP activities need to be evaluated as to whether they are accomplishing the goals of the Great Commission and the Creation Commission. In-depth study is needed now to consider outcomes relative to goals. To that end, this study will examine the unique data trends that emerge in the case study of Kentucky-based Meridzo Ministries. Grassroots insights from case-study research will then be applied to Clemens Sedmak’s kinship model in order to posit three proxy indicators based upon interviewee data. This article argues that rather than measuring success of missions economically or spiritually, success should be gauged on the grounds of holistic relational transformation.

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6

Ja', N. A., and Mar A. Watson. "Holistic methodology for stochastic mission utility analysis." International Journal of System of Systems Engineering 8, no. 2 (2017): 174. http://dx.doi.org/10.1504/ijsse.2017.088447.

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7

Watson, Ja'Mar A. "Holistic methodology for stochastic mission utility analysis." International Journal of System of Systems Engineering 8, no. 2 (2017): 174. http://dx.doi.org/10.1504/ijsse.2017.10009471.

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8

Foltz, Howard. "Spirit-Shaped Mission: A Holistic Charismatic Theology." Pneuma 29, no. 1 (2007): 141–42. http://dx.doi.org/10.1163/157007407x178337.

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9

Dries, Angelyn. "U.S. Catholic Women and Mission: Integral or Auxiliary?" Missiology: An International Review 33, no. 3 (2005): 301–11. http://dx.doi.org/10.1177/009182960503300304.

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Since at least the 1990 encyclical Redemptoris Missio, Roman Catholic teaching has endorsed a multi-faceted mission platform, thus giving official recognition to the work of Catholic women missionaries, who were formerly referred to as “auxiliaries.” A look at women's experiences in two recent mission gatherings and examples from mission economics, companioning, and martyrdom illustrate both the contribution Catholic women made to a holistic approach to mission and the lingering nineteenth century themes of domesticity and “woman's work for women” as reshaped by U.S. Catholic women missionaries today.

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10

Harefa, Oinike Natalia. "Theology of Mission of Banua Niha Keriso Protestant in the Context of Religious Pluralism in Indonesia: A Critical Analysis." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 1, no. 1 (2019): 51–63. http://dx.doi.org/10.36588/sundermann.v1i1.25.

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Banua Niha Keriso Protestan (BNKP) is one of the churches organized by the Western missionaries in Nias, Indonesia. Missionaries sent by Rheinische Missions-Gesellschaft (RMG) since 1865 imparted a theology of mission which emphasized the superiority of Christianity compared to other religions. This kind of mission theology can cause tension and triggered conflict among religions because of the issue of Christianization. Therefore, the primary purpose of this study was to do a critical analysis of the theology of mission of BNKP that is informed by the theology of religion, which addresses the challenge of religious pluralism in Indonesia. This research focused on mission and religions studies. Through historical, sociological, or anthropological studies and content analysis of religions and BNKP, author found four models of mission that is acknowledged by BNKP. The first is a mission as conversion. Here, mission means being a witness of the Gospel to others, so they make a personal decision to believe in Jesus Christ and to be a member of the church. The second is the church-centered mission. The mission is done for the sake of planting and building the church by self-governing, self-propagating, and self-sustaining churches. The third is missio Dei. The mission is understood as God’s mission, and the church is only the instrument of God’s mission. The last is a mission as a holistic mission. In this model, mission means reaching the whole dimension of life including the whole creation.

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Firing, Kristian, Linn Therece Johansen, and Frode Moen. "Debriefing a rescue mission during a terror attack." Leadership & Organization Development Journal 36, no. 6 (2015): 778–89. http://dx.doi.org/10.1108/lodj-12-2013-0169.

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Purpose – The purpose of this paper is to explore a better understanding of Holistic Debriefing processes from a learning perspective. Design/methodology/approach – During a terror attack in which 69 people were killed and 66 were wounded, a Search and Rescue crew experienced “fear of death” while giving life-saving help to victims of the attack. Afterwards, the crew conducted a Holistic Debriefing. The crew participated in interviews to share their experience of this type of debriefing. Findings – The findings from the Holistic Debriefing sessions suggest that the debriefing process was experienced as positive in terms of social support, emotions and meaning. These experiences are further explained from a learning perspective. Research limitations/implications – This research was conducted on a small group of individuals experiencing an extreme situation, and findings may not readily generalize to other populations or situations. Practical implications – Holistic Debriefing has been adopted by an increasing number of squadrons in the Norwegian Air Force. Social implications – Holistic Debriefing has been implemented at the Norwegian Air Force Academy, and may be relevant for other units involved in similar operations. Originality/value – This study is unique when it comes to exploring Holistic Debriefing of rescue personnel in the aftermath of a terror attack. Moreover, Holistic Debriefing is also addressed as a reflection process in order to enhance individual and group learning processes.

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Hwang, Byung-Bae. "A Study on the Holistic Mission of the Rural Church as the Missional Community - The essential factors for the Holistic Mission of the Rural Church." Theology of Mission 36 (July 30, 2014): 445–88. http://dx.doi.org/10.14493/ksoms.2014.2.445.

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13

Ringma, Charles. "Holistic Ministry and Mission: A Call for Reconceptualization." Missiology: An International Review 32, no. 4 (2004): 431–48. http://dx.doi.org/10.1177/009182960403200403.

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14

Ma, Wonsuk. "Holistic Mission, Theological Education and OCMS: An Editorial." Transformation: An International Journal of Holistic Mission Studies 28, no. 4 (2011): 233–34. http://dx.doi.org/10.1177/0265378811417533.

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15

Kim, Shin-Gu. "Incarnation Image of Modern Church for Holistic Mission." Theology of Mission 57 (February 28, 2020): 34–67. http://dx.doi.org/10.14493/ksoms.2020.1.34.

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An, Seung Oh. "A Study on Limitations of the Holistic Mission." Journal of Korean Evangelical Missiological Society 45 (March 31, 2019): 45–80. http://dx.doi.org/10.20326/kems.45.1.45.

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Park, YoungWhan. "The Limitations, Tasks, and Alternatives to the Holistic Mission in the Evangelical Mission." Theology of Mission 50 (May 31, 2018): 152–89. http://dx.doi.org/10.14493/ksoms.2018.2.152.

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18

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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Ventegodt, Søren, Mark Gringols, and Joav Merrick. "Clinical Holistic Medicine: Holistic Rehabilitation." Scientific World JOURNAL 5 (2005): 280–87. http://dx.doi.org/10.1100/tsw.2005.37.

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Quality of life, health, and ability are often lost at the same time and most often in one decaying existential movement over 5 or 10 years. This “lost life” is mostly too slow to be felt as life threatening, but once awakened to reality, it provokes the deepest of fears in patients: the fear of death itself and destruction of our mere existence. The horrible experience of having “lost life”, often without even noticing how it happened, can be turned into a strong motivation for improvement. Personal development is about finding the life deeply hidden within in order to induce revitalization and rehabilitation. Rehabilitation is about philosophy of life with the integration of the repressed painful feelings and emotions from the past and the letting go of the associated negative beliefs and decisions. The holistic medical toolbox builds on existential theories (the quality of life theories, the life mission theory, the theory of character, the theory of talent, and the holistic process theory) and seems to have the power to rehabilitate the purpose of life, the character of the person, and fundamental existential dimensions of man: (1) love; (2) strength of mind, feelings, and body; and 3) joy, gender, and sexuality; allowing the person once again to express and realize his talents and full potential. The principles of rehabilitation are not very different from other healing, but the task is often more demanding for the holistic physician as the motivation and resources often are very low and the treatment can take many years.

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Hiatt, R. Jeffrey. "Book Review: Spirit-Shaped Mission: A Holistic Charismatic Missiology." Missiology: An International Review 34, no. 2 (2006): 253–54. http://dx.doi.org/10.1177/009182960603400220.

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21

George, Sherron. "God’s Holistic Mission: Fullness of Parts, Participants, and Places." Missiology: An International Review 41, no. 3 (2013): 286–99. http://dx.doi.org/10.1177/0091829613480625.

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22

Kim, Eun-Soo. "A Study on the Holistic Mission in Lausanne Movement." Theology of Mission 56 (November 30, 2019): 90–119. http://dx.doi.org/10.14493/ksoms.2019.4.90.

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Nkansah-Obrempong, James. "Africa's Contextual Realities: Foundation for the Church's Holistic Mission." International Review of Mission 106, no. 2 (2017): 280–94. http://dx.doi.org/10.1111/irom.12186.

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Hertig, Paul. "The Jubilee Mission of Jesus in the Gospel of Luke: Reversals of Fortunes." Missiology: An International Review 26, no. 2 (1998): 167–79. http://dx.doi.org/10.1177/009182969802600206.

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There may be no better way to get to the heart of Jesus' mission than to study Jesus' inaugural address in his hometown Nazareth synagogue. There Jesus proclaimed that he was the anointed one of God and introduced a jubilee era that is programmatic in Luke's Gospel for his holistic mission of grace. But for some listeners with high messianic expectations, it was only half the mission of the Messiah; they also awaited the omitted day of vengeance. Jesus' good news to the poor did not meet exclusive expectations, but was inclusive of Gentiles and outcasts. Jesus' jubilee mission was holistic in four aspects: It was proclaimed and enacted, spiritual and physical, for Jew and Gentile, present and eschatological.

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Ventegodt, Søren, Niels Jørgen Andersen, and Joav Merrick. "Holistic Medicine III: The Holistic Process Theory of Healing." Scientific World JOURNAL 3 (2003): 1138–46. http://dx.doi.org/10.1100/tsw.2003.100.

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It is possible to understand the process of healing from a holistic perspective. According to the life mission theory, we can stretch our existence and lower our quality of life when we are in crises, to survive and adapt, and we can relax to increase our quality of life when we later have resources for healing. The holistic process theory explains how this healing comes about: Healing happens in a state of consciousness exactly opposite to the state of crises. The patient enters the “holistic state of healing” when the (1) patient and (2) the physician have a perspective in accordance with life, (3) a safe environment, (4) personal resources, (5) the patient has the will to live, (6) the patient and (7) the physician have the intention of healing, (8) the trust of the patient in the physician, and (9) sufficient holding. The holding must be fivefold, giving the patient (1) acknowledgment, (2) awareness, (3) respect, (4) care, and (5) acceptance. The holistic process has three obligatory steps: (1) to feel, (2) to understand, and (3) to let go of negative decisions. This paper presents a theory for the holistic process of healing, and lists the necessities for holistic therapy restoring the quality of life, health, and ability to function of the patient.

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김은홍. "The Holistic Mission from the Relational Trinity God with perichoresis." Korea Reformed Theology 58, no. ll (2018): 254–91. http://dx.doi.org/10.34271/krts.2018.58..254.

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BUYS, PHILLIPUS J., and ANDRÉ JANSEN. "“With Heart and Hands and Voices”: Integral Ministry of Word and Deed from a Missio Dei Perspective." Unio Cum Christo 1, no. 1 (2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art14.

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Abstract: Missiological reflection indicates that mission organizations and churches worldwide are reconsidering the biblical foundations of integrating word and deed in proclaiming the gospel. The Lausanne Movement in its 2010 Cape Town congress, the Micah Network, the Gospel Coalition through its journal Themelios, the World Reformed Fellowship, and several recent missiological publications all address the relationship between words and deeds in the mission of the church. This article attempts to make a contribution to the debate by analyzing key biblical terms in which God reveals himself through the integration of word and deed, calling for a holistic approach in missions, in which words and deeds are not separated when proclaiming the gospel.

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Matsangas, Panagiotis, Nita Lewis Shattuck, Christiane Heinicke, and Jocelyn Dunn. "Sleep Patterns of Crewmembers in Mission IV of the Hawaii Space Exploration Analog and Simulation (HI-SEAS): A Pilot Study." Proceedings of the Human Factors and Ergonomics Society Annual Meeting 61, no. 1 (2017): 73–77. http://dx.doi.org/10.1177/1541931213601484.

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The Hawaii Space Exploration Analog and Simulation (HI-SEAS) conducts simulated Mars missions to study the biopsychosocial impacts of isolated and confined living conditions and to assess space-flight crew dynamics, behaviors, roles and performance. This pilot study assessed the sleep-related behaviors of crewmembers during one month of Mission IV. Participants (N=4) wore actigraphs and completed activity logs. We identified substantive individual differences in sleep-related behaviors, physical activity and exposure to light between the crewmembers. These factors are important determinants of human alertness, stress, and mood. Due to the small crew of astronauts on a Mars mission and the conditions in which they will have to live for extended periods of time, the effect of these stressors on team performance, cohesion, and resilience may be exacerbated. Recommendations are provided for the holistic sleep-related assessment of the crewmembers participating in the 8-month Mission V.

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Warner, Shawna, Leanne M. Dzubinski, Sarah Wood, and Colleen Martin. "Justice meets justification: Women’s need for holistic ministry in world mission." Missiology: An International Review 45, no. 1 (2016): 67–87. http://dx.doi.org/10.1177/0091829616676288.

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Missiology continues to be a male-dominated field, despite the fact that the majority of mission practitioners are women. Christian female scholar-practitioners have unique insights into issues facing women in contexts around the world that can be best met through holistic ministry; however, the voices of women scholar-practitioners are often overlooked due to muted group theory and unconscious gender bias. The honor–shame worldview that permeates many societies creates conditions that are especially challenging for women. This article presents the findings of field research and interviews conducted by female scholar-practitioners in MENA, Thailand, and Indonesia, highlighting women’s concerns in those specific contexts. We discuss three issues common across these regions, including gendered expectations, educational opportunities, and geographical challenges. Implications for mission practitioners as well as for future research are discussed.

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Archer, Kenneth J., and Richard E. Waldrop. "Liberating Hermeneutics: Toward a Holistic Pentecostal Mission of Peace and Justice." Journal of the European Pentecostal Theological Association 31, no. 1 (2011): 65–80. http://dx.doi.org/10.1179/jep.2011.31.1.006.

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31

King, Fergus. "Theological Education and Mission." Mission Studies 19, no. 1 (2002): 77–88. http://dx.doi.org/10.1163/157338302x00206.

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AbstractIn this article, veteran Tanzania missionary Fergus King reflects on the connection between mission and theological education. "Mission" is primarily God's mission, participation in which is constitutive of the church's very nature. In today's debate, "theological education" is pulled between a commitment to a more "holistic" approach (paideia) and a more academic approach (Wissenschaft), and while it needs both it also must take into account local context: location, culture, language and worldview. When context is taken into account, theological education cannot but be mission-oriented, since its goal becomes an education that aims at a faithful and relevant communication of the gospel to fellow Christians and non-Christians, both locally and universally. King concludes with some reflections on the nature of theological authority: ultimately authority resides in the entire church, past and present. Theological education, therefore, is aimed at all Christians, at whatever level they find themselves.

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Hokkanen, Markku. "Moral transgression, disease and holistic health in the Livingstonia Mission in late nineteenth and early twenttieth-century Malawi." Asclepio 61, no. 1 (2009): 243–58. http://dx.doi.org/10.3989/asclepio.2009.v61.i1.280.

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Aigbe, Sunday. "Cultural Mandate, Evangelistic Mandate, Prophetic Mandate: Of These Three the Greatest Is…?" Missiology: An International Review 19, no. 1 (1991): 31–43. http://dx.doi.org/10.1177/009182969101900103.

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Mission programs, like mission theologies, tend to fall into two broad categories: cultural and evangelistic mandates. Current debates have raised the question of which of the two should be assigned priority. In this article the author contends that, from a biblical perspective, all mission(s) is God's mission(s). Hence, priority should depend on the context of ministry. The prophetic mandate is therefore proposed both as a way out of the prioritization dilemma and as a third dimension of mission that bridges the two mandates into a dynamic, holistic missiology. The thrust, strategy, and relevance of a prophetic ministry are discussed.

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Mason, Steven D. "Getting a “Handle” on Holistic Christian Mission: The Contribution of Isaiah 61 as a Discrete Old Testament Voice." Missiology: An International Review 40, no. 3 (2012): 295–313. http://dx.doi.org/10.1177/009182961204000306.

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This study of Isaiah attempts to show that Isaiah 61 reflects a number of ideas indicative of a holistic view of salvation in the eschatological age—an age inaugurated by Jesus. The development of “righteousness” and the “servants of the Servant” themes serve to show that the individual of Isaiah 61 fulfills the high standard on both accounts. Moreover, the mission of the servant in Isaiah 61 is inherently holistic, as had been established early on in the book. This involves the covenant expectation to fulfill a range of righteous actions indicative of the good news of salvation. To argue that Isaiah 61 serves as a paradigm for Christian mission is, on one level, self-evident from Jesus' own reference to the text in Luke 4. However, this essay has a larger hermeneutical point. A Christian reading of Isaiah 61 in its own context complements what we learn from the New Testament's employment of the text. Isaiah 61 reveals a call placed upon all Christians, not just Jesus. This standard for mission is not only achievable by the Spirit of God (Isa 61:1) but is also to be emulated by all servants of the Servant as the progression of the book implies. As Christians pursue holistic, and distinctively Christian mission, the fundamental idea must be recalled—as servants of the Servant Jesus Christ, righteous action, in terms outlined in Isaiah 61 and its context, is a covenant obligation.

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Miyamoto, Ken Christoph. "Mission, Liturgy, and the Transformation of Identity." Mission Studies 27, no. 1 (2010): 56–70. http://dx.doi.org/10.1163/157338310x497955.

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AbstractThis article considers the significance of liturgical worship for the purpose of overcoming the problem of intellectualism and rationalism that have been prevalent in the modern Christian missions since the 19th century. Despite its centrality in Christian life, worship has been given a marginal place in the discussions of Christian mission. The author, however, maintains that it should play a crucial and powerful role in mission at the age when human identity is increasingly becoming fluid and problematic, as it is capable of producing profound spiritual transformation among worshippers and thus establishing in them a new identity centered on Christ without eradicating “primordial attachments.” This is because liturgy has a holistic nature with its rich symbolism and is able to reach the non-rational level of personality where the primordial attachments operate. The author, who teaches courses in Christianity at a Christian college in Kobe, Japan, takes as his starting point the apparent impasse of Christian higher education in today’s Japan which still operates on the Enlightenment model of mission with its emphasis on knowledge as the foundation of faith. He takes advantage of some insights of recent Ritual Studies to illuminate the identity-forming character of liturgical rituals.

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Ventegodt, Søren, and Joav Merrick. "Clinical Holistic Medicine: The Patient with Multiple Diseases." Scientific World JOURNAL 5 (2005): 324–39. http://dx.doi.org/10.1100/tsw.2005.42.

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In clinical practice, patients can present with many different diseases, often both somatic and mental. Holistic medicine will try to see the diseases as a whole, as symptoms of a more fundamental imbalance in the state of being. The holistic physician must help the patient to recover existence and a good relationship with self. According to the life mission theory, theory of character, and holistic process theory of healing, recovering the purpose of life (the life mission) is essential for the patient to regain life, love, and trust in order to find happiness and realize the true purpose of life. We illustrate the power of the holistic medical approach with a case study of an invalidated female artist, aged 42 years, who suffered from multiple severe health problems, many of which had been chronic for years. She had a combination of neurological disturbances (tinnitus, migraine, minor hallucinations), immunological disturbances (recurrent herpes simplex, phlegm in the throat, fungal infection in the crotch), hormonal disturbances (14 days of menstruation in each cycle), muscle disturbances (neck tensions), mental disturbances (tendency to cry, inferiority feeling, mild depression, desolation, anxiety), abdominal complaints, hemorrhoids, and more. The treatment was a combined strategy of improving the general quality of life, recovering her human character and purpose of life (“renewing the patients life energy”, “balancing her global information system”), and processing the local blockages, thus healing most of her many different diseases in a treatment using 30 h of intense holistic therapy over a period of 18 months.

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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 ecospirituality.

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Jeong, Moo-jin. "A Holistic Mission Approach: A Case Study of Missionary John Van NesteTalmage." International Journal of Psychosocial Rehabilitation 23, no. 1 (2019): 62–77. http://dx.doi.org/10.37200/ijpr/v23i1/pr190214.

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39

Kim, EunHong. "Reconsidering the Secularization and Horizontal Perspective of Christianity for the Holistic Mission." Theology of Mission 49 (February 28, 2018): 69–107. http://dx.doi.org/10.14493/ksoms.2018.1.69.

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Ahonen, Risto A. "The renewal of the diaconate and the holistic mission of the Church." International journal for the Study of the Christian Church 13, no. 4 (2013): 327–41. http://dx.doi.org/10.1080/1474225x.2013.869706.

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Stelck, Brian F. "Book Review: Calloused Hands, Courageous Souls: Holistic Spirituality of Development and Mission." Missiology: An International Review 28, no. 3 (2000): 370. http://dx.doi.org/10.1177/009182960002800312.

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Heldt, Jean-Paul. "The Role of Worldview in Missions and Multiethnic Ministry; Holistic Ministry and Cross-Cultural Mission in Luke-Acts." Mission Studies 26, no. 1 (2009): 139–40. http://dx.doi.org/10.1163/157338309x450363.

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Ventegodt, Søren, Efrat Merrick, and Joav Merrick. "Clinical Holistic Medicine: The Dean Ornish Program (“Opening the Heart”) in Cardiovascular Disease." Scientific World JOURNAL 6 (2006): 1977–84. http://dx.doi.org/10.1100/tsw.2006.330.

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Dean Ornish of the Preventive Medicine Research Institute in Sausalito, California has created an intensive holistic treatment for coronary heart patients with improved diet (low fat, whole foods, plant based), exercise, stress management, and social support that has proven to be efficient. In this paper, we analyze the rationale behind his cure in relation to contemporary holistic medical theory. In spite of a complex treatment program, the principles seem to be simple and in accordance with holistic medical theories, like the Antonovsky concept of rehabilitating the sense of coherence and the life mission theory for holistic medicine. We believe there is a need for the allocation of resources for further research into the aspects of holistic health and its methods, where positive and significant results have been proven and reproduced at several sites.

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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.

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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.

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Lord, Andrew. "The Pentecostal-Moltmann Dialogue: Implications for Mission." Journal of Pentecostal Theology 11, no. 2 (2003): 271–87. http://dx.doi.org/10.1177/096673690301100207.

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AbstractA lively dialogue on pneumatology took place in JPT 4 (April 1994) be tween Jürgen Moltmann and Pentecostal scholars. I want to return to this dialogue and examine two of the key differences in understanding, suggest ing that Pentecostals focus on the 'particular' and the 'transcendent' whereas Moltmann emphasizes the 'universal' and the 'immanent'. These differences are of significant importance in the theology and practice of mission. Although both Moltmann and Pentecostals share a desire for mission to be holistic and experiential, they differ over the means of mission and charac teristics of mission. In some ways this difference reflects the wider differ ence between ecumenical and evangelical theologies of mission. Building on the dialogue, I want to suggest the outline of a way beyond these differences by suggesting a pneumatological framework for mission. This framework grounds mission in movements of the Holy Spirit and is suggestive of a new way forward in the theology of mission.

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Ventegodt, Søren, Mohammed Morad, Niels Jorgen Andersen, and Joav Merrick. "Clinical Holistic Medicine: Tools for a Medical Science Based on Consciousness." Scientific World JOURNAL 4 (2004): 347–61. http://dx.doi.org/10.1100/tsw.2004.34.

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Biomedicine focuses on the biochemistry of the body, while consciousness-based medicine — holistic medicine — focuses on the individual's experiences and conscious whole (Greek: holos, whole). Biomedicine perceives diseases as mechanical errors at the micro level, while consciousness-based medicine perceives diseases as disturbances in attitudes, perceptions, and experiences at the macro level — in the organism as a whole. Thus, consciousness-based medicine is based on the whole individual, while biomedicine is based on its smallest parts, the molecules. These two completely different points of departure make the two forms of medicine very different; they represent two different mind sets and two different frames of reference or medical paradigms. This paper explains the basic tools of clinical holistic medicine based on the life mission theory and holistic process theory, with examples of holistic healing from the holistic medical clinic.

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Ventegodt, Søren, Birgitte Clausen, and Joav Merrick. "Clinical Holistic Medicine: The Case Story of Anna. I. Long-Term Effect of Childhood Sexual Abuse and Incest with a Treatment Approach." Scientific World JOURNAL 6 (2006): 1965–76. http://dx.doi.org/10.1100/tsw.2006.329.

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The nervous breakdown of a 22-year-old, young woman was caused by severe sexual abuse in childhood, which was repressed over many years. During therapy, the patient accumulated resources to start the painful integration of these old traumas. Using holistic existential therapy in accordance with the life mission theory and the holistic process theory of healing, she finally was able to confront her old traumas and heal her existence. She seemingly recovered completely (including regaining full emotional range) through holistic existential therapy, individually and in a group. The therapy took 18 months and more than 100 hours of intensive therapy. In the beginning of the therapy, the issues were her physical and mental health; in the middle of the therapy, the central issue was her purpose of life and her love life; and at the conclusion of the therapy, the issue was gender and sexuality. The strategy was to build up her strength for several months, mobilizing hidden resources and motivation for living, before the old traumas could be confronted and integrated. The therapy was based on quality of life philosophy, on the life mission theory, the theory of ego, the theory of talent, the theory of the evil side of man, the theory of human character, and the holistic process theory of healing. The clinical procedures included conversation, philosophical training, group therapeutic tools, extended use of therapeutic touch, holistic pelvic examination, and acceptance through touch was used to integrate the early traumas bound to the pelvis and scar tissue in the sexual organs. She was processed according to 10 levels of the advanced toolbox for holistic medicine and the general plan for clinical holistic psychiatry. The emotional steps she went through are well described by the scale of existential responsibility. The case story of Anna is an example of how even the most severely ill patient can recover fully with the support of holistic medical treatment, making her feel, understand, and let go of her negative beliefs and life-denying decisions.

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Drane, John. "Learning about God: Theological education as formation for mission." Theology in Scotland 26, no. 2 (2019): 71–83. http://dx.doi.org/10.15664/tis.v26i2.1922.

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This paper describes how current models of theological education frequently fail to meet the expectations of today’s students in terms of both information and formation: the way knowledge is conveyed by institutions is too often based on traditional academical methods rather than ones appropriate to the twenty-first century; and the process is too rarely accompanied by opportunities to grow in spiritual wisdom. The paper then goes on to offer one model of how a holistic approach to mission-oriented learning can take place.

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Hee-Mo Yim. "The Holistic Mission Strategy and Kenotic Spirituality of Professional Missionary Elisabeth J. Shepping." Theological Forum 74, no. ll (2013): 183–212. http://dx.doi.org/10.17301/tf.2013.74..007.

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Wu, Siu Fung. "Practise Love and Follow Christ: The Profound Relevance of Romans to Holistic Mission." Transformation: An International Journal of Holistic Mission Studies 29, no. 1 (2012): 62–72. http://dx.doi.org/10.1177/0265378811427992.

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