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Journal articles on the topic 'Missions Missions Theological seminaries'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Schumacher, William W. "Mission across the Curriculum: Historical Theology." Missiology: An International Review 35, no. 4 (October 2007): 431–36. http://dx.doi.org/10.1177/009182960703500406.

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The challenge of integrating mission across the theological curriculum is faced by seminaries and other institutions. At one large Lutheran seminary, the discipline of historical theology provides one important avenue for missional education and reflection. By moving beyond a narrow focus on “history of missions” to develop a “missional hermeneutic of history,” the inherently cross-cultural dimension of historical study can significantly reshape the curriculum by drawing increased attention to the non-western world.

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2

Hogg, William Richey. "The Teaching of Missiology: Some Reflections on the Historical and Current Scene." Missiology: An International Review 15, no. 4 (October 1987): 487–506. http://dx.doi.org/10.1177/009182968701500406.

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This article makes a representative survey of the study of mission in theological education. It relies in considerable measure on O. G. Myklebust's classic work, The Study of Missions in Theological Education (2 vols., 1955, 1957) in the first part, and centers, as did Myklebust, on five seminaries at mid-century: Southern Baptist, Yale, Union, Princeton, and Hartford. The second half examines, as of 1987, Princeton, Southwestern Baptist, Fuller's School of World Mission, Asbury's E. Stanley Jones School of World Mission and Evangelism, and the Overseas Ministries Study Center, and presents five brief reflective comments.

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Synii, Valentyn. "DEVELOPMENT OF COLLECTIVE LEADERSHIP IN THEOLOGICAL EDUCATION IN POST-SOVIET PROTESTANTISM." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 81–92. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-8.

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The emergence of Baptist seminaries in Ukraine was influenced by Western churches or missions and in some cases by the Ukrainian diaspora, which had lived outside Ukraine for a long time. The decisive influence was exerted by representatives of churches, educational institutions and Christian universities in the United States. Seminaries went through a number of stages of their own development, during which the forms of collective leadership changed. The first stage is the emergence of seminaries and the harmonization of seminars to unified standards. In the first stage, immediately after the seminary was established, they had very friendly relations with local churches, the programs were very flexible and responded to the needs of the churches. Church leaders saw these initiatives as part of church ministry. The second stage is the extensive development of seminaries, by which the author means the involvement of additional resources in the work of seminaries and the growth of seminaries, associated with the number of students, and for some seminaries - the opening of branches or field programs. This type of growth was also due to the fact that seminaries began to become more independent of national churches, and partnerships with Western organizations became more formalized, which was most often seen in the participation of Western partners in the board of trustees. The third period is a reassessment of the work of seminaries. The beginning of this period is largely related to the global economic crisis of 2007-2008, and its result was the resumption of dialogue between seminaries and churches. The fourth period - institutional changes - is associated with the reaction of the Ukrainian state to the Bologna process and the adoption of the new Law of Ukraine "On Higher Education". The process of preparation for state accreditation and formation of a culture of openness in the national educational environment has begun.

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Young, Richard Fox. "Princeton theological seminary's museum of religion and missions." Material Religion 8, no. 1 (March 2012): 108–9. http://dx.doi.org/10.2752/175183412x13286288798132.

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5

Bruner, Jason. "Inquiring into Empire: Princeton Seminary’s Society of Inquiry on Missions, the British Empire, and the Opium Trade, Ca. 1830‐1850." Mission Studies 27, no. 2 (2010): 194–219. http://dx.doi.org/10.1163/157338310x536438.

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AbstractPrinceton Seminary was intimately involved in the North American foreign missions movement in the nineteenth century. One remarkable dimension of this involvement came through the student-led Society of Inquiry on Missions, which sought to gather information about the global state of the Christian mission enterprise. This paper examines the Society’s correspondence with Protestant missionaries in China regarding their attitudes to the British Empire in the years 1830‐1850. It argues that the theological notion of providence informed Princetonians’ perceptions of the world, which consequently dissociated the Christian missionary task with any particular nation or empire. An examination of the Society of Inquiry’s correspondence during the mid-nineteenth century reveals much about Protestant missionaries and their interactions with the opium trade and the results of the First Opium War (1839‐1842). Princetonians’ responses to the opium trade and the First Opium War led ultimately to a significant critique of western commercial influence in East Asia. In conclusion, this paper questions the extent to which commerce, empire, and Christian missions were inherently associated in nineteenth century American Protestant missionary activity.

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Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945." Church History 62, no. 4 (December 1993): 528–43. http://dx.doi.org/10.2307/3168076.

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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.

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Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.

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The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.

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Thomas, Norman E. "Globalization and the Teaching of Mission." Missiology: An International Review 18, no. 1 (January 1990): 13–23. http://dx.doi.org/10.1177/009182969001800102.

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The Association of Theological Schools in North America has adopted “globalization” as the major program emphasis for the 1990s. This is an analysis of the new opportunities which result for missiology and the missiologist within North American theological seminaries. Missiology can move from the periphery to the integrative core of the theological curriculum, relating globalization to the central task of the church and its ministry to be in mission.

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Thomas, Norman E. "From Missions to Globalization: Teaching Missiology in North American Seminaries." International Bulletin of Missionary Research 13, no. 3 (July 1989): 103–7. http://dx.doi.org/10.1177/239693938901300302.

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Slawson, Douglas J. "Thirty Years of Street Preaching: Vincentian Motor Missions, 1934–1965." Church History 62, no. 1 (March 1993): 60–81. http://dx.doi.org/10.2307/3168416.

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Known in the United States as the Vincentian Fathers, the Congregation of the Mission is a religious community founded during the early seventeenth century by the French priest Vincent de Paul for the purpose of revitalizing religious life in rural areas through the preaching of parish missions. Such missions began with a sermon on repentance that urged people to make a general confession of all their past sins. The priests continued with a protracted catechesis that lasted for several weeks to several months. In time, Vincent de Paul realized the futility of pumping new life into a parish only to leave it in the hands of an inept or lax pastor. So the Vincentians began establishing seminaries to educate and prepare good priests. Thus parish missions and the training of clergy became the two cardinal tasks of that community.

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Kling, David W. "The New Divinity and the Origins of the American Board of Commissioners for Foreign Missions." Church History 72, no. 4 (December 2003): 791–819. http://dx.doi.org/10.1017/s0009640700097389.

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The theological influence of the New Divinity in the formation and character of the American Board of Commissioners for Foreign Missions (ABCFM) is uncontested among scholars of American religious history and missions. Since the mid nineteenth century, both partisans of missions and nearly all scholarly observers have attributed the origins of the modern American Protestant missionary spirit to the writings of Jonathan Edwards and his self-appointed heirs, those Congregational ministers who came to be called New Divinity men. Edwards proposed a theology of cosmic redemption and supplied the exemplary missionary model in Life of Brainerd (1749), his most popular and most frequently reprinted work. Samuel Hopkins then furnished a theological rationale for missions by revising Edwards' aesthetic concept of “disinterested benevolence” into a practical one of self-denial for the greater glory of God's kingdom and the betterment of humankind.

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James, Jennifer Hauver. "When Missions Collide: Theological Certainty and Democratic Education." Phi Delta Kappan 93, no. 4 (December 2011): 28–32. http://dx.doi.org/10.1177/003172171109300407.

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13

Bjelajac, Branko. "Mission in Central and Eastern Europe: Realities, Perspectives, Trends." European Journal of Theology 28, no. 2 (December 1, 2020): 178–81. http://dx.doi.org/10.5117/ejt2019.2.010.bjel.

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SummaryThis book contains a large collection of papers which report on missional activities in Central and Eastern Europe, especially on initiatives based in local churches and oriented towards society. It looks across denominational lines, from Eastern Orthodox to Roman Catholic, Protestant and various neo-Protestant churches. This is a very stimulating volume which discusses a much-neglected area in Europe from the perspective of missionary practice, presenting old and new forms of mission, as well as ways forward. It is one of the few publications that addresses aspects of mission in this part of Europe, and presents valuable reading for mission agencies, seminaries and churches.The book contains contributions by more than thirty authors and has sections on reasons for mission; the Orthodox and mission; the Catholics and mission; ecumenical mission; mission in Romania; immigrants, churches, dialogue; theological education as mission; and dialogue, public sphere and mission.RésuméCet ouvrage contient un ensemble de nombreux essais relatant l’activité missionnelle en Europe centrale et en Europe de l’Est, et faisant état plus particulièrement d’initiatives à partir d’Églises locales et orientées vers la société. Il considère ce qui se fait dans des dénominations très diverses, allant des Églises orientales orthodoxes aux communautés catholiques romaines en passant par les Églises protestantes et néo-protestantes. L’ouvrage est très stimulant et aborde un domaine très négligé en Europe sous l’angle de la pratique missionnaire, en présentant des formes anciennes et nouvelles d’activité missionnaire et en proposant des pistes pour l’avenir. C’est l’une des rares publications traitant des aspects de l’entreprise missionnaire en Europe, et son apport est utile pour les sociétés missionnaires, les facultés de théologie et les Églises.Plus de trente auteurs ont contribué à cet ouvrage qui comporte des sections sur : les raisons de l’oeuvre missionnaire, les chrétiens orthodoxes et la mission, les catholiques et la mission, la mission oecuménique, la mission en Roumanie, les Églises et les immigrés, l’aspect missionnaire de la formation théologique, la mission et l’espace public.ZusammenfassungDieses Buch enthält eine umfangreiche Sammlung von Vorträgen über Missionsaktivitäten in Zentralund Osteuropa, die vor allem auf die Initiativen von Ortsgemeinden zurückgehen und auf die Gesellschaft abzielen. Es weitet den Horizont über die Grenzen von Denominationen hinaus, von den orthodoxen Kirchen Osteuropas bis zur römisch-katholischen Kirche, zu den protestantischen Kirchen und den neoprotestantischen Freikirchen. Dieser ausnehmend inspirierende Band erörtert einen in Europa sehr vernachlässigten Bereich aus der Perspektive missionarischer Praxis; er behandelt traditionelle und neuere Formen von Mission sowie mögliche Wege in die Zukunft. Dabei handelt es sich um eine von wenigen Veröffentlichungen, die sich mit Aspekten von Mission in diesem Teil Europas befassen und wertvollen Lesestoff für Missionsgesellschaften, Ausbildungsstätten und Gemeinden bieten.Das Werk enthält Beiträge von mehr als dreißig Autoren und Abschnitte über Motive und Ziele von Mission, Orthodoxe und Mission, Katholiken und Mission sowie über ökumenische Mission; es befasst sich mit Mission in Rumänien, Immigranten, Gemeinden und Dialog; es reflektiert über theologische Ausbildung als Mission und über Dialog, den öffentlichen Raum und Mission.

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Elliott, Mark R. "Dependency versus sustainability in missions in the Russian and African contexts." Missiology: An International Review 48, no. 1 (January 2020): 83–93. http://dx.doi.org/10.1177/0091829619897434.

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All too often in missions’ history the unfortunate pattern has been to establish dependent, rather than independent, seminaries and churches that have had to struggle mightily to arrive at a point of self-sufficiency. Given this tendency, how can missionaries best foster indigenous churches, schools, and ministries that will become self-sustaining? Best practices in overcoming dependency include instruction in stewardship, bi-vocational ministry, and micro-enterprise development. Russian and African case studies of dependency and steps toward self-sustaining church life are examined. The article concludes with the details of a demonstration greenhouse project at six sites in Russia and Ukraine.

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15

Reese, Jeanene, and Amanda Pittman. "Theological Worlds Investigation." Journal of Youth and Theology 12, no. 1 (January 17, 2013): 24–34. http://dx.doi.org/10.1163/24055093-90000058.

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The purpose of the study is to analyze W. Paul Jones’ five Theological Worlds for the Millennial generation while also introducing and investigating the validity of a sixth Theological World based on Feminist Theology. The study was conducted among sophomore level students enrolled in a common course in the Department of Bible, Missions, and Ministry at Abilene Christian University.

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Pavlenko, Pavlo. "Eurasian ideology in Ukrainian Protestantism." Ukrainian Religious Studies, no. 83 (September 1, 2017): 94–102. http://dx.doi.org/10.32420/2017.83.773.

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If Western Protestants and Neoprotestants preaching about “universal Christian brotherhood”, thus are carriers of postmodern global culture, come forward as propagandists of Westernization of the world, missionaries from countries, socalled “near abroad” uniting at different sorts Eurasian institutes, seminaries, unions, missions, services, conferences, associations orientated ion supporting links at the former Soviet Union and consequently on development of Russian empire — Russia as Eurasia, “Russia-Eurasia”.

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17

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

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This paper investigates the origins of Anglican Anglo-Catholic missions, through the missionary theology and practice of the founder of the Society of St John the Evangelist, Fr Richard Benson, and an exploration of its initial missionary endeavours: the Twelve-Day Mission to London in 1869, and two missions in India from 1874. The Indian missions comprised an institutional mission at Bombay and Pune, and a unique ascetic enculturated mission at Indore by Fr Samuel Wilberforce O'Neill ssje. It is argued that Benson was a major figure in the inauguration of Anglo-Catholic missions; that his ritualist moderation was instrumental in the initial public success of Anglo-Catholic domestic mission; and that in overseas missions he had a clear theological preference for disconnecting evangelism from Europeanising. Benson's approach, more radical than was normal in the second half of the nineteenth century, was a consequence of envisaging mission's being undertaken by a religious order, an entirely new phenomenon for Anglican missions.

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Spencer, Stephen. "Seminaries and Discipleship: Exploring Future Directions." Journal of Anglican Studies 18, no. 1 (March 4, 2020): 98–112. http://dx.doi.org/10.1017/s174035532000008x.

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AbstractTheological colleges and seminaries across the Anglican Communion are at a crossroads and this essay proposes a reorientation of their life towards serving the intentional discipleship of the whole people of God. This kind of change would affect the culture as well as the content of what they do. For example, their pedagogy could become that of ‘the flipped classroom’, where ordinands engage in an apprenticeship style of learning, with their time in college falling within placement learning and providing constructive theological reflection upon that prior learning. This will bring great benefits to these institutions through their becoming re-connected and re-embedded in the life of the church at grass roots level, giving them a valued and indispensable role in the mission of the church in diverse contexts.

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Chaney, Charles L. "Book Review: Missions and Theological Education in World Perspective." Missiology: An International Review 14, no. 3 (July 1986): 351–52. http://dx.doi.org/10.1177/009182968601400311.

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Schlesinger, Eugene R. "A Trinitarian Basis for a “Theological Ecology” in Light of Laudato Si’." Theological Studies 79, no. 2 (May 29, 2018): 339–55. http://dx.doi.org/10.1177/0040563918766699.

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This article responds to Pope Francis’s call in Laudato Si’ for an ecological expansion of mission and seeks to provide it with theological support. This support comes by way of a trinitarian rendition of the missiological concept missio Dei. Drawing from Thomas Aquinas and Bernard Lonergan’s accounts of the trinitarian missions, it articulates a theological ecology (as opposed to an ecological theology), in which the traditional doctrine of God is the controlling motif. Through the missions of the Son and Holy Spirit, God transforms the moral-intellectual-volitional comportment of humanity and recruits them into a shared mission of environmental concern.

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Cruz, Gemma Tulud. "Mission Tracks in the Bush." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 103–24. http://dx.doi.org/10.1558/isit.35575.

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Christian missionaries played an important role in the Australian nation building that started in the nineteenth century. This essay explores the multifaceted and complex cultural encounters in the context of two aboriginal missions in Australia in the nineteenth century. More specifically, the essay explores the New Norcia mission in Western Australia in 1846-1900 and the Lutheran mission in South Australia in 1838-1853. The essay begins with an overview of the history of the two missions followed by a discussion of the key faces of the cultural encounters that occurred in the course of the missions. This is followed by theological reflections on the encounters in dialogue with contemporary theology, particularly the works of Robert Schreiter.

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Wrzos, Marcin. "Theological and secular meaning concept of missions in Polish new media Their transformations over time." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 76–92. http://dx.doi.org/10.14746/amp.2018.23.5.

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The turn of the 20 th and 21 st centuries is connected with the significant development of the technology of social media. This is the period when the so-called new media that have a significant impact on building religious awareness of modern societies. This article is a record of research on the meanings of the concept of mission in new media, as well as the extent to which these meanings have changed over time, from ancient periods to the present day. The author presents changes in the scope of the meaning of the term missions and shows his contemporary meanings that are present in new media: entertainment, political, business, cosmic, vocational, diplomatic, automotive, health or sports. The concept of missions in the Christian field occurs in around 13%. The author makes a statement of this fact, to what extent it is the result of the secularization of society, and how much of a positive process of implementing the concept of missions into a broader linguistic range of meaning, or both.

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Pachuau, Lalsangkima. "Evolving theology of mission: Its conceptualization, development, and contributions." Theology Today 73, no. 4 (January 2017): 349–63. http://dx.doi.org/10.1177/0040573616669564.

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“Should we stop using the term ‘Mission’?” asked Klauspeter Blaser in his 1987 article. The crisis in mission in the second half of the 20th century, well accounted by historians of missions, had led to what Lamin Sanneh famously called “the Western guilt complex” about missions. Reviewing the conceptual development of the missionary enterprise, this article makes some historical-theological interpretations of the missionary enterprise since the later half of the 20th century and argues that the concept and practice of mission have changed and we are in a new day of missiological renewal. Arguably, missiology can now be seen as providing a hub of global theological trends, especially in the light of the theology behind missio Dei and the emerging contextual theologies at the dawn of world Christianity.

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Ellis, Danielle. "Humble Thyself: The Imitation of Christ in Medical Missions." Christian Journal for Global Health 6, no. 2 (December 23, 2019): 44–49. http://dx.doi.org/10.15566/cjgh.v6i2.315.

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Missions have been a part of the Christian faith since its genesis. Various approaches to transmitting the faith through missions have been implemented over time, some with unforeseen and frankly negative long-term political, social, and even theological consequences. In medical missions specifically, the consequences include the potential of compromised individual and collective health. These vulnerabilities make it essential to consider the theoretical and practical approaches with which we as Christians engage with our neighbors. Missiologists critically and theologically consider the motives, methods, and mandates of the Christian believer in the world. Efforts to reconfigure the role of missions from a past intertwined with imperialism to one that brings each party into partnership are ongoing. In medical missions, questions about how to assume a Christian posture are complicated not only by the sociohistorical context of the missions movement, but by the fact that medicine in and of itself engenders imbalances in power. This paper puts forth a proposal for a posture in medical missions as understood through the lens of Philippians. In the context of Paul’s mission to this group of early believers, the apostle repeatedly encourages his congregation to imitate Christ. In his letter to the Philippians, he lays out what Christ did and how His followers might hope to be like Him. Paul describes Jesus’ wholly countercultural disposition and actions, giving his audience the opportunity to consider how this might inform their own lives. In so doing, he also provides a framework for understanding the ideal missionary. What follows is a Pauline construal of the call to imitation as a disciple, a discussion of how those engaging in medical missions might embody the same posture as the incarnate Christ, and a reflection on how a shift in posture might facilitate greater participation for both disciples and disciplers in God’s restoring work on earth.

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Kling, David W. "The New Divinity and Williams College, 1793-1836*." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.

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The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades carried their vision from Williams to Andover Theological Seminary, where they created a more formal organization that eventually led to the establishment of the American Board of Commissioners for Foreign Missions (ABCFM) in 1810. In the hagiography of missions, Mills is revered as the “father” of American foreign missions and Williams as the birthplace. Subsequently, Mills's “sons”—the alumni of Williams—followed precedent: from 1810 to 1840, Williams provided more missionaries to the ABCFM than any other American College.

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Carpenter, John B. "New England Puritans: The Grandparents of Modern Protestant Missions." Missiology: An International Review 30, no. 4 (October 2002): 519–32. http://dx.doi.org/10.1177/009182960203000406.

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New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”

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CONWAY, JOHN S. "PROTESTANT MISSIONS TO THE JEWS 1810–1980: ECCLESIASTICAL IMPERIALISM OR THEOLOGICAL ABERRATION?" Holocaust and Genocide Studies 1, no. 1 (1986): 127–46. http://dx.doi.org/10.1093/hgs/1.1.127.

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McKinney, Lois. "Missionaries in the Twenty-First Century: Their Nature, Their Nurture, Their Mission." Missiology: An International Review 21, no. 1 (January 1993): 55–64. http://dx.doi.org/10.1177/009182969302100106.

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This article combines elements from the emerging mission paradigm suggested by David J. Bosch in his seminal work, Transforming Mission (1991), with insights into the education of twenty-first century missionaries. The conceptual model developed here sees praxis and poiesis, theological contextualization and spiritual formation, being brought together in listening and responding movements of missions. It is suggested that missionaries will be best prepared for missions in a new century through emphases upon (1) nurture for praxis as they learn to exegete the Word, exegete the world, and bring these together in local theologies, and (2) nurture for poiesis as their worship and witness become expressive craftsmanship and spiritual service within Christian communities.

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Kowalski, Rosemarie Daher. "The Missions Theology Of Early Pentecost: Call, Challenge, and Opportunity." Journal of Pentecostal Theology 19, no. 2 (2010): 265–91. http://dx.doi.org/10.1163/174552510x526278.

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AbstractThis article explores three historical components of Pentecostal theology that influenced Pentecostal missionary women by examining missions after the Pentecostal revival of the early twentieth century. This article presents four case studies of such Pentecostals and their responses to Pentecostal experiences and missionary careers for ongoing theological consideration about what it means to 'Go into all the world' as a Pentecostal. According to this study, the Pentecostal experience and reliance on the Holy Spirit was a significant part of Pentecostal women's call to and empowerment for missions, in facing the challenges of missionary service with Pentecostal eschatology, and in following the biblical mandate and narrative to serve in the power of the Spirit with gospel proclamation and accompanying 'signs and wonders'.

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Dreyer, Wim A., and Jerry Pillay. "Historical Theology: Content, methodology and relevance." Verbum et Ecclesia 38, no. 4 (December 20, 2017): 117. http://dx.doi.org/10.4102/ve.v38i4.1680.

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In this contribution, the authors reflect on historical theology as theological discipline. The authors propose that historical theology be applied to different areas of research, namely prolegomena, history of the church, history of missions, history of theology, history of ecumenical theology or public theology and church polity. The point is made that historical theology, when properly structured and presented, could play a major role in enriching the theological and ecclesial conversation and in assisting the church in the process of reformation and transformation.

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Porter, Steven L., Steven J. Sandage, David C. Wang, and Peter C. Hill. "Measuring the Spiritual, Character, and Moral Formation of Seminarians: In Search of a Meta-Theory of Spiritual Change." Journal of Spiritual Formation and Soul Care 12, no. 1 (April 29, 2019): 5–24. http://dx.doi.org/10.1177/1939790918797481.

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Theological schools are well situated to create intentional cultures for the purpose of spiritual formation. Indeed, most schools of theology have this goal as an essential part of their mission as well as a requirement for continued accreditation. And yet, the measurement of spiritual formation over time is fraught with challenges. This article seeks to address some of these challenges by means of developing a meta-theory of positive change/growth which would eventually serve as a theoretical basis for the development of a generalizable and reliable measurement tool.

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Koch, Philippa. "Marketing Missions: Material Culture, Theological Convictions, and Empire in 18th-Century Christian Philanthropy." Religions 9, no. 7 (July 3, 2018): 207. http://dx.doi.org/10.3390/rel9070207.

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Glasser, Arthur F. "Church Growth at Fuller." Missiology: An International Review 14, no. 4 (October 1986): 401–20. http://dx.doi.org/10.1177/009182968601400402.

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Conceding that the “church growth” concept and methodology have come under fire, the author shares an insider's reflections on how the movement has fared since Donald McGavran originated it three decades ago. The history of the movement and the relation between the Institute for Church Growth and the School of World Missions at Fuller Theological Seminary are traced. Dialogue and controversy with the WCC in the sixties, and growing influence within the Lausanne movement in the seventies, are sketched. The impact and consequences of church growth for world missions and for church life in the USA are noted. Finally, in a series of “random thoughts,” Glasser appraises both the strengths and weaknesses of the church growth concept, affirms that it is being corrected and enlarged, and claims for it an enduring place in the church's evolving missionary strategy of the eighties.

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Fargher, Brian L. "Book Review: West African Church History II: Christian Missions and Theological Training 1842–1970." Missiology: An International Review 20, no. 4 (October 1992): 539. http://dx.doi.org/10.1177/009182969202000427.

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Riecker, Siegbert. "Missions in the Hebrew Bible revisited: Four theological trails instead of one confining concept." Missiology: An International Review 44, no. 3 (February 27, 2016): 324–39. http://dx.doi.org/10.1177/0091829616634122.

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Curtis, Steve. "Missiological Missteps and the Need for Theological Education in Myanmar." International Bulletin of Mission Research 42, no. 1 (August 4, 2017): 56–67. http://dx.doi.org/10.1177/2396939317719799.

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In the history of missions in Myanmar, a number of missiological practices and stratagems have failed to promote unity between different groups of converts and, in fact, have fostered or encouraged disunity among a people already predisposed toward isolationism. Tribal exclusivism, Western individualism, and denominational separatism have all served to extend and expand that gulf of identity, which already separates many people in Myanmar. Furthermore, a lack of proper theological education hinders unity, as a host of conflicting doctrinal systems collide among the local churches, resulting in congregants looking ever-increasingly inward for fellowship, seeking only those most similar to themselves.

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Nami, Kim. "A Mission to the “Graveyard of Empires”? Neocolonialism and the Contemporary Evangelical Missions of the Global South." Mission Studies 27, no. 1 (2010): 3–23. http://dx.doi.org/10.1163/157338310x497946.

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AbstractThis essay examines how contemporary evangelical overseas missions carried out by the churches of the so-called majority world are imbricated with neocolonialism, especially U.S. neocolonialism underpinned by its military hegemony, in light of the South Korean mission fiasco in Afghanistan in summer 2007. Author situates the 2007 South Korean missionary hostage case within the transnational social field of evangelical Christians, which helps the reader understand the South Korean hostage incident as not just a single isolated case of Korean Christianity. Through the examination of the common biblical, theological, and cultural references in which transnational connections among evangelical Christians are rooted, this essay illuminates how contemporary evangelical missions are involved in the neocolonial systems of power in the current global context. This essay also pays closer attention to the ways in which the 2007 South Korean mission in Afghanistan has revealed, wittingly or unwittingly, “cracks and contradictions” in the U.S. imperialist military interventions in Afghanistan, a region once called the “graveyard of empires.”

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Walters, Albert Sundararaj. "Anglican National Identity: Theological Education and Ministerial Formation in Multifaith Malaysia." Journal of Anglican Studies 6, no. 1 (June 2008): 69–87. http://dx.doi.org/10.1177/1740355308091388.

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ABSTRACTMalaysia became an independent nation in 1957 and has grown dramatically in prosperity since that time. The main groups in this ethnically diverse nation are Malays (65 per cent) Chinese (26 per cent) and Indians (7.7 per cent). Sixty per cent of the population are Muslim which is the official religion of the nation. Christians represent about 9 per cent of the population and there are 80,000 Anglican members. There has been political pressure against Christians in recent years and there is growing concern about the position of minority religious groups. Anglicans came with the British, though indigenous mission was the work of Indian and Chinese Christians. Theological education is mainly focused on the Seminari Theoloji Malaysia where a holistic curriculum has been developed. A sense of Anglican identity is developing in relation to the context in Malaysia but this has hindered clarity on the nature of the Anglican heritage. The challenges facing the Anglican Church in Malaysia are identified.

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Irish, Cheryl. "Book Review: Teaching English in Missions: Effectiveness and Integrity, English Language Teaching in Theological Contexts." Journal of Education and Christian Belief 16, no. 2 (September 2012): 242–47. http://dx.doi.org/10.1177/205699711201600212.

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Dewa, Anton. "Teologi Inkarnasi dan Gereja Yang Inkarnatoris menurut Hans Urs von Balthasar." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (March 3, 2021): 25–59. http://dx.doi.org/10.53396/media.v2i1.18.

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The uniqueness of Balthasar's theology of incarnation lies in the fact that he bases his arguments of kenosis primarily on the Bible and the theology of patristics. On this basis, he confronts the systematic theological exposition of incarnation with the question of God in modern times. Balthasar represents the centre of his theological principle in the "drama of God". This drama became visible to all men when Christ, Son of God, died for the salvation of the world. That is an act of solidarity and became for Balthasar the central concept of soteriology. Based on the incarnation of Christ, Balthasar calls the church to a living practice of kenosis in her missions.

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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal." Mission Studies 34, no. 3 (October 9, 2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.

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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a theological and biblical analysis with a word study on conversion and discipleship. The last section of this article is a brief presentation of unethical practices involved in conversion events which cause adverse reactions from other religious adherents. The paper concludes with suggestions to Christians as to how they should execute the commission of the Lord of the Bible in the prevailing religious, political, and social contexts of Nepal and India.

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Bakker, Freek. "The Image of Jesus Christ in the Jesus Films Used in Missionary Work." Exchange 33, no. 4 (2004): 310–33. http://dx.doi.org/10.1163/1572543042948277.

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AbstractThis article starts with a short introduction to the history of films about Jesus Christ. These were already produced in 1897, within two years of the first ever showing of any film. At first the churches seemed to react positively, but later their attitude reversed. Later yet the churches changed their minds again. Since 1979 the concept of translating the gospel into film language gained an increasing adherence. The theological portraits of Jesus in the two films most used in missions and missionary work are analysed. Furthermore the impact of these films is dealt with.

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Michna, Gregory. "The Long Road to Sainthood: Indian Christians, the Doctrine of Preparation, and the Halfway Covenant of 1662." Church History 89, no. 1 (March 2020): 43–73. http://dx.doi.org/10.1017/s0009640720000025.

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AbstractThis essay explores the origins and expansion of New England Praying Towns in the context of the ongoing theological and religious debates of 1646–1674. This period spawned significant debates regarding the extent of the Abrahamic covenant, the requirements for church membership, and the nature of conversion. The ministers present at the Synod of 1662 gathered to settle the question of “extended baptism,” an issue where Indian and English concerns intersected. Reformers who promoted a generational vision of church membership emphasized the efficacy of spiritual preparation for younger generations and the power of a broader and more inclusive church covenant. This development benefitted Algonquians living in Praying Towns because theological preparation validated efforts to catechize and instruct Praying Indians in religious matters. Likewise, a broadening vision of church membership enabled some colonists to consider the possibility that Indians might be included within their religious communities. These projects, launched before the formalization of the Halfway Covenant in 1662, presented a tangible example of spiritual preparation in practice and served to validate the conversionary process within the colony at large. English observers found Indian conversion impressive (or reacted with intense skepticism) because most theologians considered Indians unlikely converts, especially in larger numbers. For Algonquians demonstrating an interest in English spirituality, church membership represented a degree of parity with their New England brethren. Tracing the development of New England missions, the pathway to church membership, and the debates on both missions and extended baptism reveals both the possibilities and limits to the inclusion of Indian Christians within New England's religious institutions.

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Allenov, Andrey N., and Oleg Y. Levin. "Activities of Bishop Porphyrius Uspensky as head of the Russian Ecclesiastical Mission in Jerusalem (1847–1853)." Tambov University Review. Series: Humanities, no. 192 (2021): 169–75. http://dx.doi.org/10.20310/1810-0201-2021-26-192-169-175.

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We analyze the missionary activity of the Bishop of the Russian Orthodox Church Porphyrius (Konstantin Aleksandrovich Uspensky) in the territory of Palestine, which was part of the Ottoman Empire in the period under study from 1847 to 1853. Porphyrius’s preliminary explora-tion of these lands to justify the expediency of establishing a Russian Ecclesiastical Mission in the region, and the patronage of this idea among the authorities of the Russian Empire, including the Chancellor Count Nesselrode and Emperor Nicholas I, are shown. We consider the educational and charitable activities of Bishop Porphyrius among the local Orthodox population, including the provision of financial assistance in the creation of public schools and a theological school for the training of clergy from the local Arab population. It is noted that along with missionary work, re-search activities were extremely important for the bishop. As an orientalist, Porphyrius described local church folklore, collected relics and copied manuscripts, and described his observations. It is noted that his colleagues also sought to reveal to the Russian society the history and culture of the Middle East; in particular, the seminarian Solovyov made sketches of the area. The relations of the bishop with the Russian and Austrian consuls are described.

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Clatterbuck, Mark S. "Post-Vatican II Inculturation among Native North American Catholics: A Study in the Missiology of Father Carl Starkloff, S.J." Missiology: An International Review 31, no. 2 (April 2003): 207–22. http://dx.doi.org/10.1177/009182960303100205.

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The story of Christian missions among Native North American tribes continues to be fiercely debated both in the church and in the academy. I offer the following study of missionary-theologian Carl F. Starkloff, who has devoted the past 40 years of his life to these issues, as a particularly effective contemporary example of someone engaged in this encounter. I consider three distinct periods in Starkloff's pursuit of successful inculturation, periods that mirror larger missio-logical movements within the Catholic Church since Vatican II. According to Starkloff, we should be prepared to endure some “theological messiness” in our experiments toward genuine inculturation.

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Heideman, Eugene. "The Missiological Significance of the Universal Declaration of Human Rights." Missiology: An International Review 28, no. 2 (April 2000): 163–76. http://dx.doi.org/10.1177/009182960002800202.

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The Universal Declaration of Human Rights adopted by the General Assembly of the United Nations, 10 December 1948, is the international affirmation of faith in fundamental human rights. As the most widely officially adopted creed in the world, it is of great significance for persons engaged in cross-cultural and international missions. As we have recently recognized the fiftieth anniversary year of its adoption, missiologists must continue to struggle with issues it raises, such as the relation of Christian liberty to human rights, the relation of “rights” to “duties,” and the theological basis for a doctrine of human rights.

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Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.

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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.

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McClung, Grant. "Explosion, Motivation, and Consolidation: The Historical Anatomy of the Pentecostal Missionary Movement." Missiology: An International Review 14, no. 2 (April 1986): 159–72. http://dx.doi.org/10.1177/009182968601400203.

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In 1986 America's oldest Pentecostal denomination will celebrate its centennial, and the events at Azusa Street in 1906 will be recalled in an eighty-year celebration. It is significant, then, that this article recalls some of the early dynamics of the beginnings of the modern Pentecostal movement. The article demonstrates how the Pentecostal movement was decidedly missionary from its birth and asserts that the history of Pentecostalism cannot be rightly appreciated and understood apart from its missionary vision. Some of the theological motivations which produced the missionary fervor of early Pentecostals are integrated with a synopsis of how the movement eventually was consolidated into more organized missions structures.

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Hura, Vitalii. "MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES." Skhid 1, no. 1 (March 5, 2021): 61–66. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225329.

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The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.

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Yahya, Yahya. "DAKWAH ISLAMIYAH DAN PROSELYTISME; TELAAH ATAS ETIKA DAKWAH DALAM KEMAJEMUKAN." INJECT (Interdisciplinary Journal of Communication) 1, no. 1 (June 1, 2016): 81. http://dx.doi.org/10.18326/inject.v1i1.675.

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This article focuses on proselytism which convert from one’s point of view to other point of view in religion contact, that covers two things; an attempt to convert person from religion to other and convert person from one sect to other. In modern era, Islam is missionary religion that obligates its worshipers to expand its missions where it has rules, ethics, and glorioushabit in preaching the religion. The main duty as preacher, he has to comprehend well his religion teaching with various approaches; normative theological, anthropologic, sociologic, philosophic, historical, cultural, and physiologic approach so that religion understanding will be optimal, consciously do the religion teaching, thus it will awaken and return to itspure potency which is purposed to get the happiness in the world and hereafter

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