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Journal articles on the topic 'Missiology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Saayman, Willem. "David Bosch – Some Personal Reflections David Bosch – quelques réflexions personnelles David Bosch – Einige persönliche Überlegungen David Bosch – Algunas reflexiones personales." Mission Studies 26, no. 2 (2009): 214–28. http://dx.doi.org/10.1163/016897809x12548912398875.

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AbstractWritten by one of David Bosch's long-time colleagues, this paper provides an informal, yet important personal view into the life and work of David Bosch, revealing not only an internationally recognized missiologist, but also a man whose everyday life was intimately connected to his missiology. His was a life formed by missiology, yet his missiology also characterised his life. Key events in Bosch's life are related personally, including his early missionary experience in the Transkei, his role in the formation of the Southern African Missiological Society and its journal Missionalia,

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2

Činčala, Petr. "On Epistemology of Missiological Research." Journal of Adventist Mission Studies 13, no. 2 (2017): 1–8. http://dx.doi.org/10.32597/jams/vol13/iss2/5/.

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"In this article I addressed the nature of missiology and missiological research. Missiology is like a dynamic river that can “flow” with any academic discipline examining human behavior “to expand missiological theory and applications and to extend the mission Dei” (Elliston 2011:112). Theological research as a stand-alone research method may or may not serve missiological purposes; however, missiology and theology are related disciplines. This same rational does not apply to the social sciences and missiology. Missiology can benefit enormously from a social science approach to research but m

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3

Colberg, Kristin. "Ecclesiology today and its potential to serve a missionary church." Missiology: An International Review 46, no. 1 (2018): 23–36. http://dx.doi.org/10.1177/0091829617739842.

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This article engages the theme of the 2017 meeting of the American Society of Missiology: “Missiology’s Dialogue Partners: Practitioners and Scholars Conversing about the Future of Mission.” It seeks to contribute to that conversation by providing a survey of the discipline of ecclesiology with an eye towards how it might learn from the field of mission and how it might inform it. This exploration begins by defining some of the goals, methods, and boundaries of the field of ecclesiology. It then considers three critical issues at the forefront of ecclesiological work today: 1) questions emanat

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4

Auvinen, Mari‐Anna. "Ecumenical Missiology." International Review of Mission 113, no. 1 (2024): 191–201. http://dx.doi.org/10.1111/irom.12482.

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AbstractIn this article I analyze the concept and contextuality of ecumenical missiology and its contemporary paradigms. Furthermore, I argue that the mission from the margins paradigm may construct a new method for undoing constantly increasing marginalization when understood from both its theological and philosophical points of view. This article celebrates togetherness in missio Dei as life‐giving mission of God and argues that transformation is the only hope for humankind and the churches. It was written to honour Finnish missiologist Dr Risto Ahonen on his 80th birthday.

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5

Pachuau, Lalsangkima. "Ecumenical Missiology." Mission Studies 19, no. 1 (2002): 55. http://dx.doi.org/10.1163/157338302x00189.

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6

Kim, Sebastian. "Public Missiology: Conversation between Missiology and Public Theology." Mission and Theology 57 (June 30, 2022): 9–36. http://dx.doi.org/10.17778/mat.2022.06.57.9.

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7

Netland, Harold. "Theology of Religions, Missiology, and Evangelicals." Missiology: An International Review 33, no. 2 (2005): 141–58. http://dx.doi.org/10.1177/009182960503300202.

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Although evangelicals have long been involved in the discipline of missiology, their contribution to the theology of religions is more recent. I explore the relationship between theology, theology of religions, and missiology, as these are understood by evangelicals, noting areas of common concern as well distinctives of each discipline. Some basic principles for an evangelical theology of religions are suggested. I argue that missiology must include discussion of theology of religions, and I conclude with some implications of this for evangelical missiology.

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8

Scherer, James A. "Missiology as a Discipline and What it Includes." Missiology: An International Review 15, no. 4 (1987): 507–22. http://dx.doi.org/10.1177/009182968701500407.

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This presentation given at the 1987 A PM Annual Meeting seeks to answer the question of “what missiology is” and “what it includes.” It reflects on the various ways and interdisciplinary perspectives from which missiology can be taught, and supports the notion that missiology in America today must be integrative and complementary, while at the same time defining its own essential norms. The study is not able to come up with a fully agreed definition of what missiology is, due to flux and pluralism.

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9

Phan, Peter C. "Teaching Missiology in and for World Christianity: Content and Method." International Bulletin of Mission Research 42, no. 4 (2018): 358–69. http://dx.doi.org/10.1177/2396939318775265.

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The article begins with a brief definition of “World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the “mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from “church history” t

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10

Peter C. Phan and Klaudyna Longinus. "Nauczanie misjologii w świecie chrześcijańskim i dla niego. Treść i metoda." Annales Missiologici Posnanienses 24 (December 31, 2019): 85–99. http://dx.doi.org/10.14746/amp.2019.24.6.

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The article begins with a brief deﬁ nition of „World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the „mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from „church history” t

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11

Dornelas, Sidnei Marco. "Diaspora missiology: Theory,methodology and practice." TRAVESSIA - revista do migrante, no. 73 (December 28, 2013): 85–92. http://dx.doi.org/10.48213/travessia.i73.134.

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O campo dos estudos em torno da mobilidade humana se alarga cada vez mais, e se redimensiona na mesma medida em que novas realidades surgem no horizonte de experiências que ela proporciona. Como exemplo disso, temos o aparecimento deste livro entre os estudos sociorreligiosos e teológicos, que busca introduzir uma nova disciplina no ramo da missiologia, ou da teoria e prática da missão cristã: a missiologia da diáspora. Seu autor e organizador, Enoch Wan, é remanescente ele próprio da nova realidade social, religiosa e acadêmica, engendrada pela diáspora contemporânea. Oriundo da grande diáspo

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12

Oborji, Francis Anekwe. "Missiology in an African Context: Toward a New Language." Missiology: An International Review 31, no. 3 (2003): 321–38. http://dx.doi.org/10.1177/009182960303100305.

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The present paper discusses the question of missiology in an African context and raises the following questions: What has been the prevailing missiology in Africa? What can Africans say about missiology in the new century? Have Africans something to contribute in missiology, or should they continue to be consumers of the mission theology and the version of Christianity developed overseas? Can African churches be fully participant in the evangelization of the continent and of the world? And finally, what kind of contribution can African theologians make in order to promote the inculturation of

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13

Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are

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14

Marudut Bernadtua Simanjuntak, Martin Steven Lumingkewas, and Sutrisno. "APPLIED MISSIOLOGY OF EDUCATION FOR SUNDAY SCHOOL CHILDREN." International Journal of Education and Literature 1, no. 2 (2022): 16–18. http://dx.doi.org/10.55606/ijel.v1i2.18.

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Ideally, missiology education is applied to teachers and preachers who are positioned for adults who already have qualified literacy and religious abilities. In the application of youth and children's education, it is recommended to parents and teachers so that parents of these students or children can learn the rules of learning. Missiology is learning when someone gives testimony and a story about superpowers or outside forces reason (about the power of God, Prophets, and religious leaders), so that they provide a personal experience and story that can convince people, whether in any religio

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15

Andrian, Tonny, and Waharman Waharman. "MISIOLOGI KONTEKSTUAL DI INDONESIA: SOLUSI TEOLOGIS DAN SOSIAL UNTUK MASYARAKAT PLURALIS." Manna Rafflesia 11, no. 1 (2024): 186–201. http://dx.doi.org/10.38091/man_raf.v11i1.502.

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In Indonesia, a pluralistic society with diverse cultures, religions, ethnicities, and worldviews poses significant challenges to church missiology. Horizontal conflicts related to religion and ethnicity are a frequent occurrence in the course of the nation's journey. This article explores the theological and social approaches to dealing with the issue's complexity. It investigates how the church can be a positive change agent in promoting interfaith dialogue, building social harmony, and strengthening cross-cultural understanding. Using a research method that involves theological study and so

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16

Long, Judi. "Miss-Iology Meets Ms-Theology." Mission Studies 19, no. 1 (2002): 155–73. http://dx.doi.org/10.1163/157338302x00099.

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AbstractMissiology and feminist theology are becoming recognized as significant voices in contemporary Christian theology, both seeking to add other dimensions to the traditional elements of theology. Missiology seeks to bring mission back into the mainstream of Christian life and thought. While there is no one feminist theology but rather a diverse range of feminist theologies, these all seek to have the perspectives of women taken seriously in all aspects of theology. Both feminist theologies and missiology have areas that the other can critique. However, most importantly, they also have are

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17

Ban, Kwang Jun. "Proclamatory Youth Missiology." Mission and Theology 54 (June 30, 2021): 233–62. http://dx.doi.org/10.17778/mat.2021.06.54.233.

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18

Draper, Anthony. "Book Reviews: Missiology." Irish Theological Quarterly 64, no. 4 (1999): 415–16. http://dx.doi.org/10.1177/002114009906400416.

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19

Thomas, Norman E. "Bibliography on Missiology." Missiology: An International Review 27, no. 1 (1999): 101–6. http://dx.doi.org/10.1177/009182969902700118.

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20

Langmead, Ross. "What Is Missiology?" Missiology: An International Review 42, no. 1 (2013): 67–79. http://dx.doi.org/10.1177/0091829613480623.

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21

McGregor, Bede. "Book Reviews: Missiology." Irish Theological Quarterly 65, no. 2 (2000): 197. http://dx.doi.org/10.1177/002114000006500214.

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22

Roche, Garrett J. "Book Reviews: Missiology." Irish Theological Quarterly 66, no. 3 (2001): 278–79. http://dx.doi.org/10.1177/002114000106600315.

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23

Dorr, Donal. "Book Reviews: Missiology." Irish Theological Quarterly 67, no. 4 (2002): 406–9. http://dx.doi.org/10.1177/002114000206700419.

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24

Mccabe, Michael. "Book Reviews: Missiology." Irish Theological Quarterly 68, no. 2 (2003): 189–90. http://dx.doi.org/10.1177/002114000306800220.

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25

Grenham, Thomas G. "Book Reviews: Missiology." Irish Theological Quarterly 69, no. 2 (2004): 207–8. http://dx.doi.org/10.1177/002114000406900212.

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26

Roxborogh, John. "Missiology after “Mission”?" International Bulletin of Missionary Research 38, no. 3 (2014): 120–24. http://dx.doi.org/10.1177/239693931403800303.

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27

Butler, James. "A Public Missiology." Ecclesial Futures 4, no. 2 (2023): 138–41. http://dx.doi.org/10.54195/ef18343.

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28

D., Adeboye, Odeleye D. A., and Afolaranmi A. O. "Equilibrium between Engaging in Practical Missiology and Scholarly Academic Missiology: A Driving Force to Attain Missio Dei." African Journal of Culture, History, Religion and Traditions 7, no. 2 (2024): 26–33. http://dx.doi.org/10.52589/ajchrt-ik2banzu.

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There is no difference between the terms Mission and Missiology, as far as some are concerned, whereas to others, these terms have different meanings. The term "Missiology" is commonly used among the academia but not commonly used among the non-academic persons who are actively involved in missions. The latter is more conversant with the term ‘mission ‘and “missionary”. Some people are pure "Academic Missiologists" and "Non-Academic Missiologists", and fortunately there are several field missionaries today who double as Academic Missiologists. There is a perceived gap between the missiologists

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29

Liston, Gregory J. "Spirit, Church and Mission." Evangelical Quarterly 92, no. 1 (2021): 21–38. http://dx.doi.org/10.1163/27725472-09201003.

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Abstract This article utilises the methodology of Third Article Theology to explore the church’s missional role in the world. Initially arguing that ecclesiology and missiology are mutually informing doctrines, it develops a dialogical and pneumatological approach for viewing missiology from the vantage point of ecclesiology. This contrasts with and complements the more common approach where missiology is seen as determinative of ecclesiology. The final and major section of the article uses this approach to sketch out the constituent features of the church’s mission, particularly when the Spir

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30

Noll, Mark A. "The Challenges of Contemporary Church History, the Dilemmas of Modern History, and Missiology to the Rescue." Missiology: An International Review 24, no. 1 (1996): 47–64. http://dx.doi.org/10.1177/009182969602400103.

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Missiological perspectives are propitiously situated to remedy major difficulties in the modern writing of history. First, missiology allows church history to be written as the truly global subject that it has become in the last two centuries. Second, missiology provides useful pointers for how believing historians may do their work in ways respecting both theology and science. Third, missiology offers useful hints for mediating among the diverse practices of history (pre-modern or ideological, modern or scientific, post-modern or deconstructive) that have created an epistemological crisis in

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31

Woznicki, Christopher. "T.F. Torrance’s Theology of Mission and Analytic Theology’s Contribution to Missiology." Journal of Reformed Theology 17, no. 3-4 (2023): 341–60. http://dx.doi.org/10.1163/15697312-bja10039.

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Abstract This article demonstrates analytic theology’s contribution to missiology by turning to T.F. Torrance’s theology of mission as a test case. Upon examining Torrance’s missiological contribution, it becomes apparent that his notion of the end of mission—the personalization of humanity—is conceptually fuzzy. I demonstrate how analytic theology can clarify, and further develop, this aspect of Torrance’s missiology, and thus conclude that if analytic theology can help to bring clarity to the missiological proposals of one missional theologian, then perhaps analytic theology might lay claim

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32

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

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

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33

Kgatle, Mookgo Solomon. "Pentecostal Missiology: Encountering Wounded Society through a Scholarship of Engagement." Mission Studies 41, no. 2 (2024): 252–69. http://dx.doi.org/10.1163/15733831-12341966.

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Abstract A scholarship of engagement is an approach that connects knowledge systems to the challenges facing society in a meaningful way. This article reviews the literature on Pentecostal missiology to make a new contribution through a scholarship of engagement. Previous studies on Pentecostal missiology have focused on how Pentecostals conduct their mission and very little on how they engage societal problems. This leaves a gap in how Pentecostal missiology as a discipline engages wounded society, particularly in a South African context. Wounds found within South African society, such as gen

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34

Montgomery, Robert L. "Receptivity to an outside Religion: Light from Interaction between Sociology and Missiology." Missiology: An International Review 14, no. 3 (1986): 287–99. http://dx.doi.org/10.1177/009182968601400303.

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Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes t

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35

Malau, Oloria, Yuni Sihombing, Putri Setia Zebua, Melani Hotmaida Napitupulu, and Leli Siopani Tambunan. "Spiritualitas Sebagai Landasan Misiologi." JIMU:Jurnal Ilmiah Multidisipliner 2, no. 02 (2024): 220–28. https://doi.org/10.70294/jimu.v2i02.355.

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Spirituality is at the core of human existence and influences the way we view ourselves, other people, and the world around us. In missiology, spirituality functions as a moral and ethical basis and is a driving force for sustainable missionary action. This research aims to describe how spirituality is the foundation of sustainable missiology. The method used is a quantitative method with a descriptive approach. Data obtained from several journals related to titles that have been research tested. The results of this research indicate that spirituality as a foundation for sustainable missiology

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36

Kristianto, Paulus Eko. "Misiologi untuk Mengupayakan Kelestarian Ekologis." Jurnal EFATA: Jurnal Teologi dan Pelayanan 9, no. 2 (2023): 99–109. http://dx.doi.org/10.47543/efata.v9i2.125.

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Amid an increasing ecological crisis, ecological sustainability is certainly a hope that needs to be pursued. One of the steps that can be done is through missiology reconstruction. Missiology here does not only mean evangelism and inviting people to embrace Christianity but proclaiming the Bible in a context, especially ecological sustainability. Thus, this article tries to examine missiology to strive for ecological sustainability. This effort is a theoretical analysis in which the author traces and builds missiology to that context. In practice, the research method used is library research

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37

SMEETON, Donald D. "Toward a Pentecostal Missiology." EPTA Bulletin 5, no. 4 (1986): 128–36. http://dx.doi.org/10.1179/jep.1986.5.4.001.

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38

Yun, Suh Tae. "Lesslie Newbigin’s Trinitarian Missiology." Theology of Mission 54 (April 30, 2019): 173–208. http://dx.doi.org/10.14493/ksoms.2019.2.173.

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39

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 15, no. 2 (1987): 119–26. http://dx.doi.org/10.1177/009182968701500226.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 15, no. 4 (1987): 560–67. http://dx.doi.org/10.1177/009182968701500420.

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41

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 1 (1988): 119–26. http://dx.doi.org/10.1177/009182968801600137.

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42

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 2 (1988): 238–46. http://dx.doi.org/10.1177/009182968801600229.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 16, no. 3 (1988): 371–82. http://dx.doi.org/10.1177/009182968801600326.

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44

Thomas, Norman E., and David Bundy. "Books Received on Missiology." Missiology: An International Review 16, no. 4 (1988): 497–506. http://dx.doi.org/10.1177/009182968801600433.

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45

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 1 (1989): 115–25. http://dx.doi.org/10.1177/009182968901700118.

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46

Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 2 (1989): 247–54. http://dx.doi.org/10.1177/009182968901700243.

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47

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

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

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48

McGavran, Donald, and David J. Hesselgrave. "Missiology Faces the Lion." Missiology: An International Review 17, no. 3 (1989): 347–49. http://dx.doi.org/10.1177/009182968901700311.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 3 (1989): 376–83. http://dx.doi.org/10.1177/009182968901700337.

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Thomas, Norman E. "Books Received on Missiology." Missiology: An International Review 17, no. 4 (1989): 495–504. http://dx.doi.org/10.1177/009182968901700437.

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