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Journal articles on the topic 'Mission of the church – Nigeria'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home

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2

Ukeachusim, Chidinma Precious, Ezichi A. Ituma, and Favour C. Uroko. "Understanding Compassion in the Gospel of Matthew (Matthew 14:13–21)." Theology Today 77, no. 4 (2021): 372–92. http://dx.doi.org/10.1177/0040573620956712.

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The compassionate-love Jesus feels moves him to solve the problems of the suffering. Hence, everything Jesus thought, said, or did in his mission to salvage humankind was motivated by compassionate love. Jesus demonstrated that his mission-mandate should be done on the platform of genuine compassionate love. That is why, in the gospels, he was described as always being moved by compassion. Jesus demonstrated that his followers are to carry on the mission-mandate of the church in compassionate love. But in this era, the church has undergone a paradigm shift from this model of Jesus’ compassion.

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Obinna, Elijah. "Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria." Studies in World Christianity 17, no. 3 (2011): 275–93. http://dx.doi.org/10.3366/swc.2011.0029.

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The missionary upsurge of the mid-nineteenth century resulted in the establishment of the Presbyterian Church of Nigeria (PCN) in 1846. The mission was undertaken through the sponsorship of the United Secession Church and later the United Presbyterian Church (UPC), which subsequently became part of the United Free Church of Scotland. In 1876, the ‘white African mother’ and ‘Queen’ of Calabar, Mary Slessor, arrived in Calabar as a missionary of the UPC. She served for thirty-nine years, died and was buried in Calabar. This paper presents a contextual background for understanding the missionary

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Williams Omotoye, Rotimi. "Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 77–92. http://dx.doi.org/10.31920/2634-7644/2020/1n2a5.

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Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God

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Ekebuisi, Chinonyerem Chijioke. "The Impact of Garrick Braide's Revival on the Growth of Methodism in Eastern Nigeria between 1910 and 1932." Holiness 6, no. 1 (2020): 11–20. http://dx.doi.org/10.2478/holiness-2020-0003.

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Abstract The missionaries of the Primitive Methodist Mission pioneered into Igboland in 1910 and encountered opposition and difficulties. Efforts to become established were hindered by several factors. However, starting from 1914, a religious awakening led by Garrick Braide, an African convert of Niger Delta Pastorate Church (i.e. Anglican Church in the Niger Delta), spread throughout Igboland causing widespread religious revival. Using original source material, this article examines how the Primitive Methodist Mission benefitted greatly from this religious awakening, and subsequently witnesse

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6

Amaefule, Adolphus Ekedimma. "The Roman Catholic Church in Nigeria and Liturgical Inculturation in Chimamanda Adichie’s Purple Hibiscus." Ecclesiology 17, no. 1 (2021): 72–90. http://dx.doi.org/10.1163/17455316-bja10002.

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Abstract Beyond its entertainment value, every piece of creative literature has something more to say which reading between the lines often has a way of revealing. This is true of the novel Purple Hibiscus by the award-winning Nigerian writer, Chimamanda Ngozi Adichie. While his novel says something about the family, politics, post-colonial history and religious realities such as priesthood, mission, Mary, and the Eucharist, this paper looks at what it can tell us about liturgical inculturation and its implications for the Roman Catholic Church in Nigeria. It is hoped that the paper would help

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7

Gathogo, Julius Mutugi. "FRANCIS AKANU IBIAM (1906-1995): A LEADER WHO HAD A MISSION BEYOND ECCLESIA." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 222–38. http://dx.doi.org/10.25159/2412-4265/111.

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Sir Francis Akanu Ibiam KCMG, KBE (1906-1995) was a distinguished medical missionary who was appointed Governor of Eastern Region, nigeria from December 1960 until January 1966 during the nigerian First Republic. From 1919 to 1951 he was known as Francis Ibiam, and from 1951 to 1967 as Sir Francis Ibiam. This article explores his profile; the profile of a man whose contribution as a medical doctor, a missionary doctor, an educationist, a statesman and a churchman is outstanding, hence inspiring to the new crop of leadership in Africa of the 21st century. Was he too emotional when conducting hi

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Haugen, Heidi Østbø. "African Pentecostal Migrants in China: Marginalization and the Alternative Geography of a Mission Theology." African Studies Review 56, no. 1 (2013): 81–102. http://dx.doi.org/10.1017/asr.2013.7.

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Abstract:The city of Guangzhou, China, hosts a diverse and growing population of foreign Christians. The religious needs of investors and professionals have been accommodated through government approval of a nondenominational church for foreigners. By contrast, African Pentecostal churches operate out of anonymous buildings under informal and fragile agreements with law-enforcement officers. The marginality of the churches is mirrored by the daily lives of the church-goers: Many are undocumented immigrants who restrain their movements to avoid police interception. In contrast to these experien

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9

BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.

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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "trad

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10

Barnes, Andrew E. "The Middle Belt Movement and the formation of Christian Consciousness in Colonial Northern Nigeria." Church History 76, no. 3 (2007): 591–610. http://dx.doi.org/10.1017/s0009640700500596.

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This article looks at the connection between a political movement and the evolution of Christian consciousness. It seeks to answer a series of questions not often asked, in hopes of demonstrating that these questions deserve more attention than they have generated in the past. Historians and mission scholars rightly expend a good deal of effort studying the transition in mission-established churches from European to indigenous control. Missions did more than establish churches, however. They established local Christian cultures. Yet while there is some understanding of what indigenous peoples

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Nwokocha, Benjamin Chukwunoso. "Quest for Miracle Healing and Prosperity in the New Religious Movements in Nigeria: Its Causal Phenomena." Journal of Religion and Human Relations 13, no. 1 (2021): 172–86. http://dx.doi.org/10.4314/jrhr.v13i1.8.

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This paper x-rayed in a very precise form the theology of miracle healing and prosperity message expounded by the preachers of the new generation churches in Nigeria. Since however, this title is a bit too vast and ambitious for the limited scope and time of the discourse, the paper, therefore, investigated the salient issues involved in the theology of miracle healing and prosperity message as expounded by the preachers of the new generation churches in the south-east of Nigeria; though south-east/Igboland and Nigeria are used interchangeably. It also investigated how the theology amongst oth

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Danaan, Godfrey Naanlang. "Mass media and Christian evangelisation in the digital age: Towards sustaining ‘mission’ in the Catholic Archdiocese of Jos." Journal of Arts and Humanities 5, no. 7 (2016): 61. http://dx.doi.org/10.18533/journal.v5i7.954.

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<p>Christianity has heralded a phase of religion that thrives on mission – the mandate to ‘evangelize’ or reach out to people who do not know Jesus Christ, his divinity and work of salvation. By the twentieth century when the global community began to grapple with the realities of modernity – part of which was a corresponding rise of immorality and loss of religious identity, even among traditionally Christian societies – the strategy of ‘mission’ changed to accommodate new ways of transmitting the word of God that would pierce the hearts of humans. In this information regime which offer

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Makris, G. P. "The Greek Orthodox Church and Africa: Missions between the Light of Universalism and the Shadow of Nationalism." Studies in World Christianity 16, no. 3 (2010): 245–67. http://dx.doi.org/10.3366/swc.2010.0103.

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The present article considers the socio-political conditions and the character of the Greek Orthodox Church's missionary activities, taking Nigeria as a case par excellence of the hopes and tensions inherent in the project. As such, the analysis touches only lightly upon the subject of Eastern Orthodox presence in Africa in general, as that would have meant an extended study of the relationship between the Patriarchate of Alexandria, the various Greek immigrant communities, and the multiplicity of local Christianities. The latter are discussed from the point of view of the Church hierarchy in

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Nana Opare Kwakye, Abraham. "Returning African Christians in Mission to the Gold Coast." Studies in World Christianity 24, no. 1 (2018): 25–45. http://dx.doi.org/10.3366/swc.2018.0203.

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The transatlantic slave trade created an African diaspora in the Western world. Some of these diaspora Africans encountered and embraced the religion of their Western masters. Life in the Caribbean diaspora provided an opportunity for the nestling of ideas that were to shape the establishment of the Christian faith in Africa. Following the failures of European missionaries to make an impact in Africa in the early nineteenth century, freshly emancipated Christians from the Caribbean became agents of social transformation in the Gold Coast, Cameroun and Nigeria. Using archival records from Basel

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WARIBOKO, WAIBINTE E. "I REALLY CANNOT MAKE AFRICA MY HOME: WEST INDIAN MISSIONARIES AS ‘OUTSIDERS’ IN THE CHURCH MISSIONARY SOCIETY CIVILIZING MISSION TO SOUTHERN NIGERIA, 1898–1925." Journal of African History 45, no. 2 (2004): 221–36. http://dx.doi.org/10.1017/s0021853703008685.

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Informed by the notion of racial affinity, the European managers of the Church Missionary Society Niger Mission had required all black West Indians in their employ to make Africa their home. However, because the African posting involved a substantial devaluation in the material benefits to be derived from missionary service, West Indians vigorously objected to the idea of making Africa their home. They demanded instead to be perceived and treated as foreigners on the same footing as Europeans. Although they were subsequently defined as part of the expatriate workforce of the Mission, they were

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Olusola, Adesanya Ibiyinka. "Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria." Khazar Journal of Humanities and Social Sciences 16, no. 4 (2013): 26–40. http://dx.doi.org/10.5782/2223-2621.2013.16.4.26.

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Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does

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Olojede, Adeshina Abideen. "Achieving the International Benchmarks for Adult Literacy in Nigeria : Post 2015 Challenges and Prospects." European Scientific Journal, ESJ 13, no. 34 (2017): 392. http://dx.doi.org/10.19044/esj.2017.v13n34p392.

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The story of Adult education in Nigeria is not complete without the activities of itinerant Islamic scholars and traders dating as far back as the 14th century. The Methodist mission, the Church Missionary Society (C.M.S) and other Christian churches pioneered what can be termed as “modern literacy” in Nigeria. The major difference between the activities of Islamic missionaries and Christian missionaries is the acceptance of western education in the south and its rejection in the north. Despite this early involvement in literacy activities, illiteracy still persists in Nigeria. Literacy develo

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18

Geysbeek, Tim. "From Sasstown to Zaria: Tom Coffee and the Kru Origins of the Soudan Interior Mission, 1893–1895." Studies in World Christianity 24, no. 1 (2018): 46–65. http://dx.doi.org/10.3366/swc.2018.0204.

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This article 1 underscores the key role that Tom Coffee, an ethnic Kru migrant from Sasstown, Liberia, played in founding the Soudan Interior Mission (SIM). Coffee journeyed with Walter Gowans and Thomas Kent up into what is now northern Nigeria in 1894 to help establish SIM. Gowans and Kent died before they reached their destination, the walled city of Kano. SIM's other co-founder, Rowland Bingham, did not travel with his friends, and thus lived to tell his version of their story. By using materials written in the 1890s and secondary sources published more recently, this work provides new ins

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19

Ekechi, Felix K. "The Ordeal of an African Independent Church: The Nigerian Zion Methodist Mission, 1942-1970." International Journal of African Historical Studies 20, no. 4 (1987): 691. http://dx.doi.org/10.2307/219658.

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20

Stanley, Brian. "Andrew Finlay Walls (1928–2021)." International Bulletin of Mission Research 45, no. 4 (2021): 319–29. http://dx.doi.org/10.1177/23969393211043591.

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Andrew Walls, a pioneering historian of Christian missions, was the architect of the study of World Christianity. Trained as a patristic scholar, he went to Sierra Leone in 1957 to teach at Fourah Bay College. There and at the University of Nsukka in Nigeria (1962–66) he became a student of the growing churches of Africa. At the Universities of Aberdeen and Edinburgh (1966–97), he became a scholar of renown, establishing the Centre for the Study of Christianity in the Non-Western World, and supervising students who became leaders in church and academy. His legacy is preserved in institutions a

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21

Fagbemi, Stephen Ayodeji A. "Territorial Expansionism or Passion for the Lost? A Reflection on 21st-Century Mission with Reference to the Anglican Church of Nigeria." Transformation: An International Journal of Holistic Mission Studies 31, no. 2 (2014): 69–78. http://dx.doi.org/10.1177/0265378813519723.

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22

Nickel, Sandra. "Intertextuality as a Means of Negotiating Authority, Status, and Place—Forms, Contexts, and Effects of Quotations of Christian Texts in Nineteenth-Century Missionary Correspondence from Yorùbáland." Journal of Religion in Africa 45, no. 2 (2015): 119–49. http://dx.doi.org/10.1163/15700666-12340039.

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From the early 1840s, Church Missionary Society agents were active in the Yorùbá mission in what today is Southwest Nigeria. Both European and African missionaries—often former slaves who had converted to Christianity—corresponded with the Society, and in their writing frequently used quotations from the Bible and other core Christian texts. These quotations were recontextualised (Fairclough 2003) in the missionaries’ writing and formed intertextual bonds (Blommaert 2005) between their correspondence and the original texts. For the missionaries these bonds provided solace and meaning in diffic

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23

Kalu, Ogbu. "Pentecostalism and Mission in Africa, 1970–2000 Le pentecôtisme et la mission en Afrique, 1970–2000 Pentekostalismus und Mission in Afrika, 1970–2000 Pentecostalismo y misión en África, 1970–2000." Mission Studies 24, no. 1 (2007): 9–45. http://dx.doi.org/10.1163/157338307x191561.

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AbstractPentecostalism is growing rapidly in Africa driven by a passion for mission. This paper argues that the contemporary Pentecostal movement has its roots in a youthful charismatic movement that arose among mainline churches in the 1970s. The profile of the origins is explored with two case studies from Nigeria and Kenya. The character of the movement and the strategies for mission changed in every decade. This paper explores the increased use of media technology from the 1980s, and the solution to manpower problems by creating Christian universities in the 1990s. At the same time, an esc

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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.

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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS)

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Adogame, Afe. "Up, Up Jesus! Down, Down Satan! African Religiosity in the former Soviet Bloc — the Embassy of the Blessed Kingdom of God for All Nations." Exchange 37, no. 3 (2008): 310–36. http://dx.doi.org/10.1163/157254308x312009.

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AbstractAfrican religions are increasingly engaging the diaspora as new abodes and promising 'mission fields' particularly in the last decades. At least two genres of Christian movements can be clearly mapped: those existing as branches of mother churches headquartered in Africa; and those founded by new African immigrants with headquarters in diaspora, from where they are expanding within and back to Africa and elsewhere. The paper deals with an example of the second category, the Embassy of the Blessed Kingdom of God for All Nations founded in Ukraine by Nigerian-born Sunday Adelaja. While v

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Ashe, Muesiri O., and Vivian Besem Ojong. "Christian Missions and Covid-19 in Africa and Latin America: A Case Study of Brazil, Nigeria, and South Africa." Journal of Intellectual Disability - Diagnosis and Treatment 9, no. 3 (2021): 228–35. http://dx.doi.org/10.6000/2292-2598.2021.09.02.10.

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Congregational worship among the religious organizations in Africa and Latin America, particularly the rapidly expanding Christian missions, has been of significant consideration in the light of medical recommendations involving social distancing and avoidance of large social gatherings concerning the coronavirus pandemic. This is among recent observations and has attracted more focus following an acute controversy over the role of the Church in Brazil vis-à-vis government policies on the Covid-19 pandemic and the fact that a number of churches in Nigeria were allegedly initially reluctant to

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Odil, Jones U. "INDIGENOUS AGENTS AND THE SCHOOL APOSTOLATE IN UKWUANILAND, 1841â€“1941." Oral History Journal of South Africa 3, no. 2 (2016): 69–81. http://dx.doi.org/10.25159/2309-5792/339.

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In the 19th century, colonial educational policy reflected the hesitant approach of Britain to a field recognised in those days as the reserve of religious bodies, and for many years the missionary societies had the field of education to themselves. Education in C.M.S. mission schools in Nigeria received no aids in grants from the colonial government. This article is a historical reconstruction, which brings to light the well-articulated contributions of local people in their attempt to establish and fund schools using indigenous initiatives, personnel and resources. Resting on the self-propag

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Wild-Wood, Emma, Liz Grant, Babatunde Adedibu, Alan Barnard, Aloys Ojore, and Yossa Way. "The Public Role of Churches in Early Responses to COVID-19 in Africa: Snapshots from Nigeria, Congo, Kenya and South Africa." Studies in World Christianity 27, no. 1 (2021): 65–84. http://dx.doi.org/10.3366/swc.2021.0326.

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The public role of Christianity in Africa has gained increased attention from scholars. This article gives four snapshots of the responses of churches to COVID-19 in Africa in the early weeks of disease spread on the continent. In many countries, churches are at the forefront of formal and informal health delivery and disease control, through medical services and faith healing. An examination of different approaches of Christian communities to the pandemic shows the influence and the limits of Christian action as governments acted quickly to reduce the spread of COVID-19. Using research method

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Burgess, Richard. "Bringing Back the Gospel: Reverse Mission among Nigerian Pentecostals in Britain." Journal of Religion in Europe 4, no. 3 (2011): 429–49. http://dx.doi.org/10.1163/187489211x593499.

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AbstractThis article discusses the concept 'reverse mission' in relation to Nigerian-initiated Pentecostal churches in Britain. It begins with a general discussion of the term 'reverse mission' before examining the discourse of reverse mission as it is employed by Nigerian Pentecostals in Britain. Finally, the article explores the actual achievements of Nigerian Pentecostals against the background of European secularism. It considers whether their presence is an indication of the re-emergence of religion as a social force in Britain. Studies of reverse mission sometimes measure success in term

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Ajayi, J. F. Ade. "From Mission to Church: The Heritage of the Church Mission Society." International Bulletin of Missionary Research 23, no. 2 (1999): 50–55. http://dx.doi.org/10.1177/239693939902300201.

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Branson, Mark Lau. "FORMING CHURCH, FORMING MISSION." International Review of Mission 92, no. 365 (2003): 153–68. http://dx.doi.org/10.1111/j.1758-6631.2003.tb00391.x.

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Bonk, Jonathan J. "Church Communions and Mission." International Bulletin of Missionary Research 33, no. 1 (2009): 1–2. http://dx.doi.org/10.1177/239693930903300101.

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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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Lee, Hu-Chun. "Missional Church and Church Mission in Korea." Theology of Mission 43 (July 30, 2016): 137–60. http://dx.doi.org/10.14493/ksoms.2016.3.137.

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Kim, Kirsteen. "Mission Theology of the Church." International Review of Mission 99, no. 1 (2010): 39–55. http://dx.doi.org/10.1111/j.1758-6631.2010.00035.x.

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Bowers, Paul. "Church and Mission in Paul." Journal for the Study of the New Testament 14, no. 44 (1991): 89–111. http://dx.doi.org/10.1177/0142064x9101404407.

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Frykenberg, Robert Eric. "Book Review: From Mission to Church: The Reformed Church of America Mission in India." International Bulletin of Missionary Research 26, no. 3 (2002): 136. http://dx.doi.org/10.1177/239693930202600315.

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Ragsdale, John P., and Gerdien Verstsrdelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia." International Journal of African Historical Studies 18, no. 3 (1985): 566. http://dx.doi.org/10.2307/218680.

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GRAY, RICHARD. "From Dutch Mission Church to Reformed Church in Zambia." African Affairs 85, no. 340 (1986): 472–74. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097810.

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Costas, Orlando E. "The Mission of Ministry." Missiology: An International Review 14, no. 4 (1986): 463–72. http://dx.doi.org/10.1177/009182968601400405.

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This article explores the missiological significance of the ordained ministry. It argues that ministry is a gift of the Spirit to the church in mission. Using the case of the Antiochene church and its missiological implications as a point of reference, it underscores the pneumatic-vocational nature of ministry and the concomitant requirement of a ministerial formation informed by the historical priorities of God's mission. Costas proposes three priorities for the agenda of the ordained ministry in the last quarter of the twentieth century: (1) to help the church address the challenge of those

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Peterson, Brian. "Being the Church in Philippi." Horizons in Biblical Theology 30, no. 2 (2008): 163–78. http://dx.doi.org/10.1163/187122008x340879.

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AbstractContrary to widespread assumptions, neither Paul's pattern of church-planting nor his vision of those churches' mission was focused on efforts by those churches to draw and make more members for the church. Rather, Paul saw the church's life itself, both in relation to one another and in relation to their neighbors, as its calling and its mission. For Paul, the church's mission is to live out its identity in Christ as God's new creation in the face of empire. A careful look at Philippians in particular will make the contours of such a mission clear.

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Stenschke, Christoph. "MISSION IN THE BOOK OF ACTS: MISSION OF THE CHURCH." Scriptura 103 (June 12, 2013): 66. http://dx.doi.org/10.7833/103-0-589.

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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 c

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HOWLAND SANKS, T. "The Social Mission of the Church." Louvain Studies 25, no. 1 (2000): 23–48. http://dx.doi.org/10.2143/ls.25.1.583421.

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Johnson, Ronald W. "Mission in the Kingdom Oriented Church." Review & Expositor 101, no. 3 (2004): 473–95. http://dx.doi.org/10.1177/003463730410100308.

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Young-Gi, Hong. "CHURCH AND MISSION: A PENTECOSTAL PERSPECTIVE." International Review of Mission 90, no. 358 (2001): 289–308. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00295.x.

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Bloesch, Donald G. "The Church: Sacraments, Worship, Ministry, Mission." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 3 (2003): 361–62. http://dx.doi.org/10.1177/106385120301200307.

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Riem, Roland. "Mission-Shaped Church: An Emerging Critique." Ecclesiology 3, no. 1 (2006): 125–39. http://dx.doi.org/10.1177/1744136606067689.

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James, Graham. "Mission and the Parish–Shaped Church." Theology 109, no. 847 (2006): 3–11. http://dx.doi.org/10.1177/0040571x0610900102.

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Pătcaș, Sorinel. "The Social Mission of the Church." Kairos 13, no. 2 (2019): 245–52. http://dx.doi.org/10.32862/k.13.2.5.

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Abstract:

Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “sec

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