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Journal articles on the topic 'New Mission of the church'
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1
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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Niemandt, CJP. "Ontluikende kerke – ‘n nuwe missionêre beweging. Deel 1: Ontluikende kerke as prototipes van ’n nuwe missionêre kerk." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 542–57. http://dx.doi.org/10.4102/ve.v28i2.121.
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The article describes Emerging Churches as a 21st century phenomenon. Emerging churches are not a new denomination, but are experimental forms of church life, found in all denominations; formulating and living Christian faith in a post-modern world. The importance of emerging churches is that they serve as risk-taking prototypes, researching ways of being a relevant church and expressing faith in a current language. Serving older churches with new insights which they can consider. They are a new expression of church. Emerging churches should be understood in terms of their strong missional orientation – even to the extent that they should rather be called emerging missional churches. The emerging movement is missional in the sense that they are seeking what changes God is doing in this world. They become missional by participating with God, in the redemptive work God is doing in a changing world. This missional understanding is profoundly influenced by David Bosch’ s elaboration of the concept of the Missio Dei: the understanding that the very life of God as Father, Son, and Holy Spirit is a process of mission. Emerging Churches are a new expression of church - Christians who are doing what they can to get the church back in line with the kingdom vision of Jesus. Part 2 will describe and elaborates on core practices of emerging missional churches.
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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.
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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.
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Wenk, Matthias. "Reconciliation and Renunciation of Status as God's Final Aim for Humanity: New Testament Thoughts on the Church's Mission and Unity." Journal of Pentecostal Theology 19, no. 1 (2010): 44–58. http://dx.doi.org/10.1163/174552510x489964.
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AbstractNot infrequently the concern for unity (both ecumenical and social) and the concern for mission are played off against each other among Pentecostals. In this article it is argued that these two topics neither oppose each other nor do they simply reflect the two sides of the same coin. Rather, the Missio Dei precisely is to bring back to unity all aspects of life in a world suffering from division and alienation. By analyzing the relation of mission and unity in some of the New Testament books, it is argued that the mission of the church is inseparably linked to the topic of unity; division cannot take place without harming the church's mission to be a visible demonstration of God's renewing power in this world. Some concluding implications for a Pentecostal theology of missions are outlined.
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Slaughter, Ingrid. "The Dioceses, Pastoral and Mission Measure 2007." Ecclesiastical Law Journal 11, no. 1 (September 16, 2008): 4–35. http://dx.doi.org/10.1017/s0956618x08001609.
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The Dioceses, Pastoral and Mission Measure 2007 is the longest and widest-ranging piece of legislation to come before the General Synod since the early 1980s. Like the recommendations of the Review Group under Professor Peter Toyne, to which it gives effect, the Measure focuses on the twin themes of mission and ministry. The Review Group's remit was ‘to ensure flexible and cost effective procedures which fully meet changing pastoral and mission needs’, and the Measure extends to areas of the life and legislation of the Church of England as diverse as the Church's provincial and diocesan structure, the delegation of episcopal functions, diocesan administration, and the processes for making changes to local church organisation and closing churches for regular public worship. The Measure also establishes a single central Church source of information and advice on church buildings. Finally, it provides a very practical example of the concept of a ‘mixed-economy church’ by laying down the legal framework for the new bishops' mission orders, which are intended to provide endorsement, supervision and support for a wide and growing variety of new mission initiatives, but without undermining the traditional parochial structures. The article sets out to provide an overview of the legislation, and to highlight the provisions that are likely to be of particular importance in practice or of particular interest for the study of ecclesiastical law.
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Jun, Guichun. "Virtual Reality Church as a New Mission Frontier in the Metaverse: Exploring Theological Controversies and Missional Potential of Virtual Reality Church." Transformation: An International Journal of Holistic Mission Studies 37, no. 4 (September 30, 2020): 297–305. http://dx.doi.org/10.1177/0265378820963155.
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The combination of COVID-19 and the Fourth Industrial Revolution has brought an unprecedented new normal, which has affected all aspects of human life, including religious activities. As a consequence, church mission and different ministries have found themselves more dependent on media. Furthermore, the convergent digital technology continually develops augmented reality and virtual reality, in which churches are planted and continue to carry out their mission and ministries. Although virtual reality churches are new mission frontiers in the digital age, there are several theological issues from the conventional perspective of church ministry and mission. This paper aims to address the controversial theological issues and reflect on them from an ecclesiological perspective to explore a theological possibility to overcome the issues and to justify their mission and ministries in virtual reality.
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Cox-Darling, Joanne. "Mission-shaped Methodism and Fresh Expressions." Holiness 1, no. 2 (April 5, 2020): 199–218. http://dx.doi.org/10.2478/holiness-2015-0006.
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AbstractThe Mission-Shaped Church report by the Church of England prompted the Methodist Church and the Church of England in the UK to respond to the dislocation being felt between the inherited model of church and the missiological challenges of the twenty-first century. The most significant ecumenical development arising from the report was the formation of the Fresh Expressions initiative, whose sole task was to release leaders and communities to found churches for the ‘unchurched’.Examples of Anglican fresh expressions are much researched, but Methodist contributions less so. This essay argues that Methodist people, as people of a holiness movement of mission and ministry, have much to offer to the current ecclesial debate. There is a need for fresh expressions to be denominationally distinctive before they can be distilled into something new.
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Sewakpo, Honore. "Mission in the New Testament, with Emphasis on Mark’s Gospel." International Bulletin of Mission Research 44, no. 3 (June 26, 2019): 268–78. http://dx.doi.org/10.1177/2396939319855926.
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Jesus Christ directly commanded the early church to carry the Gospel to other places. Literature on mission has focused largely on its role in Matthew, Luke-Acts, and John, with little attention paid to Mark and its contribution to Jesus’s mandate for mission. I examine Mark’s gospel to discover insights regarding how Jesus carried out his mission, discussing (1) Mark’s soteriological, cultural, and ecclesiological interpretations of mission; (2) the text’s approaches to mission as kērygma, diakonia, and koinōnia; and (3) its view of missions as both centrifugal and centripetal.
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Van Gelder, Craig. "A Great New Fact of Our Day: America as Mission Field." Missiology: An International Review 19, no. 4 (October 1991): 409–18. http://dx.doi.org/10.1177/009182969101900402.
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This article identifies the shifts which have taken place within America both in the broader culture and in the churches working in that context. The thesis is that the modern project developed through decades of Enlightenment-based culture has become uncentered in the midst of the emergence of a postmodern culture. Moreover, the churched culture which accompanied the development of this modern project has collapsed, forcing the church to reposition itself within a new landscape. The result of these shifts is that America must now be seen as a mission field.
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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.
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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.
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Okoye, James Chukwuma. "“Mutual Exchange of Energies” Mission in Cross-Cultural Perspective An African Point of View." Missiology: An International Review 25, no. 4 (October 1997): 467–79. http://dx.doi.org/10.1177/009182969702500406.
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In the new context of mission, all have bread to give and to receive. Mission becomes a “mutual exchange of energies” ( AG:19) among churches and groups. The growth of missionary consciousness in the “Third Church” is outlined, and the possible contribution of this church, particularly the church of Africa, is detailed. For the first time in centuries, the gospel is being transmitted without its Western cultural embodiment, making more urgent the demand that the church become truly catholic, identified with no particular culture. The heart of mission is shown to be a humble and transforming dialogue of experiences of God and the Christ.
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Kritzinger, J. J. "Mission in the new South Africa. Need for a renewed enquiry." Verbum et Ecclesia 21, no. 1 (August 6, 2000): 93–114. http://dx.doi.org/10.4102/ve.v21i1.1185.
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Mission includes all that the church is called by its Lord to do in continuation of His mission in the world. The church in her mission is interested in the whole of people’s lives and needs. The church is also called to mission in the South African context. Do we know this context? Do we understand the challenges of this context? A project of two decades ago on the unfinished task of mission in South Africa brought many relevant insights to the force, but since then the context has changed dramatically. This article touches on some aspects of the new situation, and provides outlines for the launch of a new enquiry.
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Foppen, Annemarie, Stefan Paas, and Joke van Saane. "Personality Traits of Church Planters and Other Church Leaders in Europe (II)." Journal of Empirical Theology 31, no. 2 (November 21, 2018): 288–308. http://dx.doi.org/10.1163/15709256-12341377.
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Abstract In search of a renewal of their mission in the secularized West, an increasing number of (Protestant) churches have embarked on the creation of new faith communities with a strong missionary purpose. This entrepreneurial approach of mission raises a number of questions, among which the issue of leadership is paramount. Currently, however, very little reliable empirical research has been done among faith entrepreneurs, or ‘church planters’, in Europe. In this article the personality dimensions of 215 church planters are compared with 307 ‘regular’ church leaders (pastors), based on the so-called ‘Big Five’ personality test. Independent samples t-tests showed that church planters are significantly more extravert, open to new experiences, and conscientious than ‘regular’ pastors, and significantly less neurotic, while scores on agreeableness are more or less similar. These results are discussed with a view to existing literature on church planting and entrepreneurship in the West.
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Handley, Joseph W. "Polycentric mission leadership: Toward a new theoretical model: OCMS Montagu Barker Lecture Series: “Polycentric Theology, Mission, and Mission Leadership”." Transformation: An International Journal of Holistic Mission Studies 38, no. 3 (July 2021): 225–39. http://dx.doi.org/10.1177/02653788211025065.
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As the world faces rapidly increasing cycles of disruption, challenges, and disorder, mission leaders are stretched to adapt, trying to catch up with the pace of change and provide leadership to further the mission God has given his Church. This paper, presented at the Oxford Centre for Mission Studies Montagu Barker Lecture Series: “Polycentric Theology, Mission, and Mission Leadership,” focuses on ways leadership is changing, suggesting a new theoretical model for mission leadership. It reviews the idea of polycentrism through mission history, mission and church organizations, movement theory, and governance, identifying themes of an emerging theory of polycentric mission leadership.
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Susanto, Hery. "Gereja Yang Berfokus Pada Gerakan Misioner." FIDEI: Jurnal Teologi Sistematika dan Praktika 2, no. 1 (June 18, 2019): 62–80. http://dx.doi.org/10.34081/fidei.v2i1.23.
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ABSTRACTEcclesiology is a part of systematic theology which is studying about church. Churches in this era has been developed and shaped in many forms. Obviously the churches tend to build their own authority and kingdom. In this article, describing about how important as church to be Christ centered and realize their main obligation to spread the Gospel as Missio Dei (mission from God). The method that been used is historical approach as shown in the scripture, specially the Book of Acts. The challenge that has been found recently is that the church should keep on working among people in post modern era through contextualization mission. People has their own beliefs and what we can do is becoming part of the world with new paradigm as God view to establish His Kingdom as in heaven and earth. The summary said that church should not focusing inside only but should keep doing outreach to all over the world. The church should be Christ centered and mission centered as living organism. The church is a movement that happen continually and progressive.Keywords: church, Christ-centered, Missio Dei, contextualization, missionABSTRAKEklesiologi adalah bagian dari teologi sistematika yang mempelajari tentang gereja. Gereja pada masa kini terus berkembang dan berwujud dalam berbagai format. Pada kenyataannya gereja-gereja cenderung membangun kekuasaannya sendiri dan kerajaannya. Dalam artikel ini, akan diuraikan tentang betapa pentingnya sebagai sebuah gereja untuk tetap berpusat kepada Kristus dan menyadari tanggungjawab utamanya adalah mewartakan Injil sebagai sebuah Missio Dei (misi dari Tuhan). Metode penulisan yang digunakan adalah meninjau melalui pendekatan sejarah gereja sebagaimana ditunjukkan dalam Alkitab, khususnya di dalam Kisah Para Rasul. Tantangan yang dihadapi gereja masa kini adalah bagaimana gereja tetap bekerja di tengah masyarakat post modern melalui misi yang kontekstual. Masyarakat memiliki keyakinannya masing-masing dana pa yang bisa diperbuat adalah menjadi bagian dari dunia dengan paradigma seperti Allah melihat yaitu untuk mendirikan Kerajaan-Nya dibumi seperti di surga. Kesimpulannya mengatakan bahwa gereja seharusnya tidak hanya focus pada hal-hal di dalam (internal) tapi tetap melakukan penjangkauan sampai ke seluruh dunia. Gereja harus berpusat pada Kristus dan misi sebagai organisme yang hidup. Gereja adalah sebuah gerakan yang terjadi terus menerus dan progresif.Kata Kunci: gereja, Berpusat pada Kristus, Missio Dei, kontekstualisasi, misi
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Thanuzraj, Lazar Stanislaus. "Ministry and Contextualized Mission." Mission Studies 21, no. 2 (2004): 271–85. http://dx.doi.org/10.1163/1573383042653712.
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AbstractIn this article, Indian missiologist Lazar Stanislaus reflects briefly on the nature of ministry, whether lay or ordained. He then proposes a number of new ministries which are emerging out of the contemporary Indian context, among which are ministries to street children, drug addicts, prostitutes and their children, and the ministry of empowering women. In a third section the author suggests that commitment to Jesus, learning from the people, promoting individual initiative, working for the leadership of marginalized peoples and a knowledge of other religions are ways by which new contextualized ministries can emerge in the church. Finally, five challenges to such ministries are proposed. Only when these challenges are met will ministry in the Indian Church – or any church – be truly rooted in the local context, and so truly reflect the ministry of Jesus himself.
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Birkey, Del. "The House Church: A Missiological Model." Missiology: An International Review 19, no. 1 (January 1991): 69–80. http://dx.doi.org/10.1177/009182969101900106.
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This article focuses on the house churches of the New Testament and their unique socio-physical structure. Since all the churches of the New Testament were communities small enough to meet in somebody's private home, certain theological and sociological ramifications arise out of this stark reality. From this data we can observe a “missionary model” which has relevancy for contemporary mission and church planting. Examples of effective church decentralization in the Two Thirds World further support this thesis.
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Taylor, Burchell. "On Departing Empire: A Mission of the Church in the Caribbean." International Journal of Public Theology 7, no. 4 (2013): 355–76. http://dx.doi.org/10.1163/15697320-12341305.
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AbstractThe church partnered colonial powers in the establishment and maintenance of empire in the Caribbean: this article reminds readers of these realities before exploring some implications for the mission of the church today. The article argues that the church has a role to play in giving spiritual and moral leadership in the complex process of departing empire; it also offers observations on the challenge to the church to stand firm in its emancipatory commitment to move beyond empire, not least by developing new modes of self-expression and counter-discourse. In the article, particular reference is made to responsibilities facing the Caribbean Council of Churches.
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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.
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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.
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Knoetze, Johannes J. "POWERLESS PARTNERS: ONE BEGGAR TELLING ANOTHER WHERE TO FIND BREAD." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 40–55. http://dx.doi.org/10.25159/2412-4265/104.
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The relationship between the ‘powerful’ Dutch Reformed Church (DRC) and the many churches that were planted by the mission work of the DRC has always been and still is a very sensitive matter. This paper will take a historical look at the relationship over the last decade (2004-2014) between the Dutch Reformed Church in Botswana (DRCB) and the Dutch Reformed Church in South Africa, especially the Dutch Reformed Church in the northern Cape (DRCnC). It was during this time that a paradigm shift started developing in the relationship. After some socio-economic changes and ‘new’ missiological reflection from the DRCnC on their own understanding of mission, the DRCnC took a definite decision to move away from a deed of agreement relation with the DRCB and work towards a partnership relation. After requests from the DRCB regarding theological education, the DRCnC decided to broaden its vision to the church in Botswana and not only the DRCB. This paper wants to look at the process of transformation of a power relation which involves learning, unlearning, relearning and new learning of the different contexts, as well as the understandings and realities of mission, ecclesiology, partnership, tradition, interdependence, theological education and leadership.
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Mackenzie, Ed. "Missional spirituality at home: Families and the life of the kingdom." Missiology: An International Review 48, no. 4 (July 29, 2020): 316–29. http://dx.doi.org/10.1177/0091829620944830.
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Missiological texts typically focus on the church or individuals as the agents of mission (within the missio Dei) and it is rare to find any reference to families or the home. Such an omission, however, overlooks the extent to which families can witness to the transforming grace of God in the midst of the world. In this article, I explore the importance of families for mission, and argue that the New Testament shows that the family is subordinated to the church but also transformed by the kingdom. In the light of the New Testament witness, I explore three scriptural themes of a family spirituality for mission; holiness, hospitality, and service. Given the significance of life within the home, the disciplines of missiology and Christian spirituality need to engage more deeply with the family as a context for Christian formation and outreach.
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IVANOVIC, FILIP. "Ancient Glory and New Mission: the Serbian Orthodox Church." Studies in World Christianity 14, no. 3 (December 2008): 220–32. http://dx.doi.org/10.3366/e1354990108000269.
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Zandroto, Iman Jaya. "COVID-19 and the Mission of the Church: Some Notes on the New Normal." International Bulletin of Mission Research 45, no. 4 (September 8, 2021): 346–54. http://dx.doi.org/10.1177/23969393211034603.
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The COVID-19 pandemic has caused major changes in all areas of life, including the life of the church. It has caused the church to live in a new normal, challenging the church’s ability and perspective on how to carry out its mission. This article explores the mission of the church in the new normal. It provides consideration of health protocols, the use of technology, spirituality, and the church’s attitudes and actions toward the issues that are part of the new normal.
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Butarbutar, Rut Debora, and Raharja Sembiring Milala. "Dari Church Planting ke Hospitalitas: Suatu Tinjauan Kristis terhadap Misi Gereja di Tengah Konteks Keberagaman." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 4, no. 2 (November 28, 2020): 170. http://dx.doi.org/10.33991/epigraphe.v4i2.191.
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The mission is the identity of the church. On the other hand, the reality of diversity requires every religion to practice its dogma by not harming diversity. For this reason, this article aims to propose a new understanding of the mission to renew the traditional mission of the church, that is from church planting to the hospitality of the Triune God. By comparing the church planting model through the church documents research, specifically HKI and the hospitality model specifically from the view of Velli-Matti Kärkkäinen, as well as an explanation of both models, the authors demonstrate the advantages of the hospitality model and its relevance in answering the mission amidst the reality of diversity. The research shows that the hospitality model emphasizes the mission is not merely exploiting diversity for Christianization or church planting but rather giving acceptance to others as the implication of the church's participation in God's universal salvation work. AbstrakMisi dan keragaman merupakan dua hal besar yang menjadi perhatian utama gereja. Misi adalah identitas gereja sedangkan keberagaman adalah realitas yang dihadapi gereja. Persoalan muncul ketika gereja menjalankan misi, na-mun menciderai keberagaman. Gereja menjadikan keberagaman sebagai ob-yek misinya, seperti kristenisasi di tengah dengan tujuan church planting. Artikel ini bertujuan menyajikan sebuah pemahaman misi yang baru sebagai upaya membaharui misi tradisional gereja, yaitu dari church planting kepada hospitalitas Allah Trinitas. Dengan melakukan komparasi antara model church planting melalui penelitian dokumen dan model hospitalitas Allah Trinitas dalam perspektif Velli-Matti Kärkkäinen, serta penjelasan atas kedua model, penulis memperlihatkan keunggulan model hospitalitas Trinitas dan relevansinya bagi misi dalam konteks keberagaman. Penelitian ini menunjuk-kan bahwa, misi tidak semata-mata untuk melakukan church planting di tengah keberagaman, namun pewartaan sekaligus penerimaan akan yang lain.
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Keener, Craig S. "Some New Testament Invitations to Ethnic Reconciliation." Evangelical Quarterly 75, no. 3 (April 16, 2003): 195–213. http://dx.doi.org/10.1163/27725472-07503001.
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The pervasive Jewish-Gentile conflict in the earliest church invited comment. The theme of the gospel’s challenge for surmounting ethnic prejudices (generally to the extent of commitment to the Gentile mission, hence incorporation into the church) appears widely in the New Testament; the present article surveys some samples of its treatment. John and Luke used Jesus’ ministry to Samaritans or comments about them in ways that likely summoned their audiences to consider and surmount ethnic prejudices in their own day. Paul demanded ethnic unity in Christ as an integral part of the gospel he preached (presumably as part of his mission to the Gentiles). Modern interpreters can explore ways to apply such passages in countering ethnic divisions which continue to plague much of the church today.
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McCracken, Ellen. "Fray Angélico Chávez and the Colonial Southwest: Historiography and Rematerialization." Americas 72, no. 4 (October 2015): 529–47. http://dx.doi.org/10.1017/tam.2015.66.
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In the summer of 1924, townspeople recount, 14-year-old Manuel Chávez built models of colonial New Mexico mission churches in the dirt outside Our Lady of Guadalupe Church in the village of Peña Blanca. He was staying with the Franciscan friars after expressing his desire to enter the seminary, where he would become the first native New Mexico Hispano to be ordained a Franciscan priest in the centuries since the Spanish colonization. Still a boy, but one who was about to embark on a life-changing path, the small missions he playfully constructed in the dirt and staunchly protected foretold the strategy of rematerialization that would characterize his future: he would become a pioneering Franciscan historian who organized and interpreted the vast collection of Catholic Church documents from the colonial period in New Mexico through the twentieth century. The author of two dozen books and over 600 shorter works, Fray Angélico Chávez (1910–1996) was a visual artist, literary figure, historian, genealogist, translator, and church restorer—one of New Mexico's foremost twentieth-century intellectuals.
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Pillay, Jerry. "COVID-19 Shows the Need to Make Church More Flexible." Transformation: An International Journal of Holistic Mission Studies 37, no. 4 (October 2020): 266–75. http://dx.doi.org/10.1177/0265378820963156.
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The COVID-19 challenge is unprecedented. It has caused enormous trauma, disrupted economies, social life, mass transportation, work and employment, supply chains, leisure, sport, international relations, academic programmes; literally everything. Churches and religious communities have not been spared; they have been severely affected and, in all likelihood, permanently transformed by the pandemic. The pre-COVID-19 world is gone, replaced by a ‘new normal’. The new landscape calls for both resilience and adaptation, embracing new ways of doing things and of being church. Churches have to adapt; they have to ask themselves questions about the implications for being church in this ‘new normal’ context. This article aims to explore the impact of the coronavirus on the mission and theology of the church.
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GLICKMAN, GABRIEL. "PROTESTANTISM, COLONIZATION, AND THE NEW ENGLAND COMPANY IN RESTORATION POLITICS." Historical Journal 59, no. 2 (December 1, 2015): 365–91. http://dx.doi.org/10.1017/s0018246x15000254.
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ABSTRACTEstablished in 1662, the New England Company introduced the first crown-sponsored initiative for propagating the gospel among the native populations bordering English America. Under the leadership of Robert Boyle, its work influenced royal policy, but awakened contention over the practice of Atlantic colonization and, simultaneously, the making of the Restoration church. This article examines the reception of the Company in England, showing how its architects sought to link the plantation process to the advancement of a global Protestant mission. The ambition drew Company leaders into debates over the reshaping of church institutions on both sides of the Atlantic. In England, the mission became a vehicle for the promotion of Protestant ‘comprehension’, as a bid to unite the different streams of the reformed religion, and widen the fold of the established church. However, the Company was frustrated by the confessional antagonisms that entered into domestic politics. Divisions between congregations thwarted missionary collaboration, and stirred doubts in England and America over the relationship between colonization and the ‘Protestant interest’. The article will identify the conflicts within the Restoration church as a formative factor behind competing ideas of overseas expansion, and a substantial obstacle to the emergence of the Protestant mission as part of the colonizing strategies of the English crown.
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Domaszk, Arkadiusz. "Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego." Prawo Kanoniczne 53, no. 1-2 (January 9, 2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.
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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge to Church and its Gospel ministry. These are new horizons of the mission ad gentes. Also the world of social mass media and other cultural areopaguses of the modern world belong to those new missionary spaces. The missionary work of Church (ad gentes) is present for a long time in common law (e.g. The Code of Canon Law 1983 and numerous instructions about above mentioned) and in particular law. Whereas the issue considering new missionary horizons, pointed out in Magisterium of the Church documents, is only partly regulated by the canon law. Pastoral activities have to respond to new challenges (large cities and the migration) as well as to presence of non- Christians in traditionally Christian countries. The Church uses social mass media in evangelization. It finds it response additionally in the canon law. The idea (on a legal ground) of introducing the Gospel into the media environment or other cultural spaces is less noticeable.
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Bliese, Richard. "Speaking in Tongues and the Mission of God Ad Gentes." Journal of Pentecostal Theology 20, no. 1 (2011): 38–47. http://dx.doi.org/10.1163/174552511x554564.
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AbstractThe Pentecostal and Charismatic movements have assisted many denominations, including Lutherans, with the call to mission by challenging them with a new view of the Holy Spirit. A full immersion in these movements along with a firm grounding in the tradition will lead to a fuller grasp of what the Spirit is doing in the world. This article reviews two prominent Lutheran theologians who have shaped a whole generation of leaders concerning the Holy Spirit: Robert Jenson and Larry Christenson. In response to their work, I will explore how the work of the Spirit can be understood when framed within God's mission (the missio Dei). The call to mission is central. The church emerges as it engages in the missionary activity of witness and sanctification. This is the story of Acts. It is the story of the Spirit. The church's missionary call is to speak in tongues.
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McGregor, Peter John. "Leitourgia: The Missing Link in Evangelii Gaudium." Irish Theological Quarterly 84, no. 1 (December 5, 2018): 57–76. http://dx.doi.org/10.1177/0021140018815855.
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Some especially insightful and challenging passages in Evangelii Gaudium are those on the importance of a personal encounter with Jesus, the evangelizing power of popular piety, person to person witness, and the need for the power of the Holy Spirit. However, in order to do full justice to the mission of the Church, the document requires more on the priestly aspect of this mission. This element is substantially absent, in part, because of Francis’s veneration of Evangelii Nuntiandi. However, this absent element can be obtained from the missiology of Lumen Gentium, John Paul II, and the Catechism of the Catholic Church. Based on an analysis of the meaning of leitourgia in the New Testament, this article concludes that this missing element can serve as a link between Pope Francis’s kerygma and diakonia, enabling a harmony which has been missing, to greater or lesser degrees, from the Church’s mission in the 20th and 21st centuries.
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Beutter, Anne. "Church Discipline Chronicled – A New Source for Basel Mission Historiography." History in Africa 42 (May 4, 2015): 109–38. http://dx.doi.org/10.1017/hia.2015.17.
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AbstractThis article uses a hitherto overlooked category of historical source, an outstation chronicle covering the period 1911‒1920. It shows how juridical practice within the Protestant mission church of Nkoranza (then in the Ashanti region of what is now central Ghana) created and sharpened a Christian group identity in a predominantly non-Christian context. It is argued that the interdependence of the in-group and out-group at the local level helped to shape the church’s juridical forms.
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Van der Watt, G. "Die Sendingpraktyk van die Ned Geref Kerk: Enkele tendense vanaf 1952 tot met die eeuwenteling." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 213–31. http://dx.doi.org/10.4102/ve.v24i1.322.
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In this past half century the Dutch Reformed Church was continuously building on the tradition of extended missionary involvement within South Africa as well as in several countries in Southern Africa. During the fifties and sixties there were a flourishing of activities, driven by, amongst other reasons, an idealism and optimism concerning the homeland-policy or grand apartheid. The seventies and eighties were therefore characterised by resistance; the DRC had to reconsider its approach. While the church had to largely withdraw from the traditional fields, it found alternative areas for involvement, mainly abroad. In the nineties a whole new world dawned and the church once again had to adapt. The emphasis shifted to local congregations and a variety of approaches. World mission came into the focus. The way ahead for the Dutch Reformed Family of Churches could only be as one united church, fulfilling it’s calling to mission within the African and especially South African context, while staying true to its reformed tradition.
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Van Gelder, Craig. "Defining the Center—Finding the Boundaries: The Challenge of Re-Visioning the Church in North America for the Twenty-First Century." Missiology: An International Review 22, no. 3 (July 1994): 317–37. http://dx.doi.org/10.1177/009182969402200302.
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It is becoming increasingly clear that we are experiencing a shift in North American culture that requires the church to think of North America as mission field. The thesis of this article is that the church will need to develop a new paradigm of mission to accomplish this. This article identifies 18 issues which such a paradigm of mission will need to address. These issues are discussed in terms of three aspects: (1) the context in which we live, (2) the gospel we seek to proclaim, and (3) the church which seeks to proclaim this gospel.
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Meiring, P. G. J. "Sending en eenheid: ’n Perspektief vanuit die Ned Geref Kerk." Verbum et Ecclesia 12, no. 2 (July 18, 1991): 292–306. http://dx.doi.org/10.4102/ve.v12i2.1041.
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Mission and unity: A Dutch Reformed perspective The decisions on church unity and ecumenical relationships, taken by the Bloemfontein synod of the Dutch Reformed Church (October, 1990) came as a welcome surprise to many and as an unwelcome disappointment to others. The importance of six resolutions adopted by synod, as well as their implications for the mission of the church, are discussed. If Christians were to fulfil their calling in this respect, the author contends, they will have to leant to look in a new way in five directions: at one another; at their own hearts; at new models for unity, at the local church; and, finally, at God Himself.
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Groza, Andrew A. "The Seldom Acknowledged Difficulties of Leading Missional Churches: Challenges Faced by Those Who Seek to Explore Different Forms of Being and Doing Church." Ecclesial Practices 6, no. 2 (November 26, 2019): 163–81. http://dx.doi.org/10.1163/22144471-00601006.
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The Church in Australia finds itself pushed to the margins of society and lacking the status it once enjoyed in previous generations. The importance and role of the church in society’s life is now questioned and it would seem that the church’s long term survival is being challenged. How should the church respond? One response is found in the exploration of new forms of church birthed out of missional theology – a theology that sees the church partnering with the God who is actively on mission in his world. This response however, does not come without its own inherent challenges. Leaders of missional communities within the Australian context were interviewed in an attempt to decipher what those challenges might be. The results can largely be covered under the rubrics of: Ambiguity, Anxiety, Audience and Abandonment.
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Ilo, Stan Chu. "The Church of the Poor." Ecclesiology 10, no. 2 (May 5, 2014): 229–50. http://dx.doi.org/10.1163/17455316-01002006.
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This article takes Pope Francis’ call for ‘a poor church’ in Evangelii Gaudium as a starting point for an ecclesiology of vulnerable mission for the church. Drawing from biblical, patristic, and theological sources, the article proposes two theses on the church of the poor, and links these theses with a new model of a vulnerable mission which reflects a humble, servant church which embodies in her teachings and in her inner life and external activities the priorities and practices of Christ in walking with the poor. The paper uses a biblical analysis of the first proclamation of the Lord in the Synoptic Gospels to show that an ecclesiology of vulnerable mission is a way of being church which can help transform the social context. It advances some theological steps which the theologian and the faith communities can take in becoming actively and prophetically involved in co-operating with God in bringing about in particular and group histories the eschatological fruits of God’s kingdom.
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McGee, Gary B. "Assemblies of God Overseas Missions: Foundations for Recent Growth." Missiology: An International Review 16, no. 4 (October 1988): 427–37. http://dx.doi.org/10.1177/009182968801600404.
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Since the founding of the Assemblies of God in 1914, world evangelization has been basic to its self-understanding and mission to the world. As its missions enterprise developed in the succeeding years, important foundations were laid which contributed to its remarkable growth after 1960. These include: (1) the ardent Pentecostal belief that the apostolic signs and wonders of the Holy Spirit will follow the proclamation of the gospel, (2) the application of indigenous church principles will result in the planting of New Testament churches, (3) the training of national leaders must receive high priority, and (4) the popular support of the home churches must be nurtured and efficiently channeled.
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Hartwig, Paul. "The obedience of the church as a prelude to the Parousia: Ecclesial and temporal factors in New Testament eschatology." Verbum et Ecclesia 26, no. 2 (October 3, 2005): 382–97. http://dx.doi.org/10.4102/ve.v26i2.231.
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The thesis investigates the possibility, nature and implications of a pre-parousial ecclesiastical maturity within the context of New Testament eschatology. It is a biblical presentation of the hope for the completion of the church’ s internal and external mission prior to the Parousia, arguing that the obedience of the church in its accomplishment of its mission both expedites and precipitates the terminal apocalyptic events. It is argues that the New Testament motif of the expectation of a latter-day glory of the church is an epochal event that is a primary factor in understanding the timing of the apocalyptic events of the terminal generation.
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Eurich, Johannes. "Die Bahnhofsmission als kirchlicher Ort im Bahnhof." Evangelische Theologie 81, no. 4 (July 29, 2021): 276–85. http://dx.doi.org/10.14315/evth-2021-810407.
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Abstract Railway stations are special places and important elements in urban life. They exist in a dual function of place and node, which is reflected in their service structure. In the station, the station mission provides support and assistance for people in certain life situations. This raises the question of the connection of the station mission as a social service to the church. The place of the »in-between« could hold a development potential for the interaction of parishes and new church places. The railway station mission could, thus, move from a marginal position in the church to a node in the network of church services. At the same time, as an explorative field for inclusion, it could contribute important experiences to inclusion processes.
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Maxwell, David. "Writing the History of African Christianity: Reflections of an Editor." Journal of Religion in Africa 36, no. 3-4 (2006): 379–99. http://dx.doi.org/10.1163/157006606778941977.
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AbstractThis article reviews the literature on African Christian Studies from the 1990s onwards and suggests new directions for research. The field has drawn great impetus from a series of historical/anthropological debates over conversion and the relative significance of missionary imperial hegemony and African agency. But there is a great need for work on twentieth-century missionaries and their contribution to colonial science. And there are too few studies of African leaders within mission churches, particularly in the era of decolonisation. Research on Pentecostalism has flourished but needs to be historicised. New areas for research are: African Christian diaspora and its impact on host communities; the impact of development and human rights agendas on the church; the effects of the AIDS pandemic. As the African Church becomes a more prominent part of World Christianity, scholars need to assess how African moral sensibilities are recasting the theology and politics of the historic mission churches.
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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity." Horizons 37, no. 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.
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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.
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Sweetman, Will. "Empire and Mission." Social Sciences and Missions 28, no. 1-2 (2015): 11–31. http://dx.doi.org/10.1163/18748945-02801021.
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The historiography of the entanglement of mission and empire in India has often taken the inclusion of the so-called “pious clause” in the East India Company’s 1813 charter to mark the end of a ban on missions in Company territories, and the beginning of a period of co-operation between church and company. This neglects the importance in this debate of the mission founded by German Lutherans in the Danish settlement of Tranquebar in south India in 1706. The mission received direct patronage from the Company for almost a full century before 1813, and was invoked by both sides in the debate over the pious clause. A work published anonymously in 1812, purporting to be a new translation of dialogues between the first missionaries in Tranquebar and their Hindu and Muslim interlocutors, is shown here to be a skilful and savage satire on the dialogues published by the first missionaries.
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Sadeghian, Saghar. "Tabriz New Catholic Church: A Construction of Urban Constitutional Crisis (1908-1912)." Iran and the Caucasus 21, no. 1 (March 15, 2017): 55–72. http://dx.doi.org/10.1163/1573384x-90000006.
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In 1910, parts of Iran were under Russian occupation. In the occupied northwestern city of Tabriz, the French Catholic mission began to build a new church, which today is one of the largest churches in the Middle East. Previous scholarship has not explored the history of this edifice. This article locates the establishment of this church in the urban history of Tabriz. It elucidates the geopolitical context of the city during a period of widespread social turmoil. Using an array of French and Persian archival documents, the paper narrates a story with crucial details about strangers becoming friends and friends collaborating with one another to build an urban construction in the midst of protest, revolution, and war.
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Houtepen, Anton. "Porto Alegre 2006: Called to be the One Church: Ecumenism beyond its Crisis?" Exchange 36, no. 1 (2007): 87–102. http://dx.doi.org/10.1163/157254307x159434.
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AbstractFrom 9-23 February 2006 the World Council of Churches held its 9th Assembly in Porto Alegre, Brasil with the theme God, in your grace, transform the world. It gathered in an atmosphere of crisis in the ecumenical movement, caused by global political and religious developments, post-modern thinking on the value of plurality and difference and by the slow reception of ecumenical agreements. The Assembly, though, became a sign of hope beyond the ecumenical crisis. Its reflections and proposals on Globalisation and economic injustice, on Christian identity and religious plurality and on Church Unity and the Mission of the Church demonstrate a matured ecumenical and ecclesiological awareness, strengthened by a new method of decision-making by consensus. The document Called to be the one Church might be seen as the constitutional basis for a reconfiguration of the ecumenical movement and as a refinement of the Toronto Declaration of 1950. It formulates a matrix of catholicity and of a legitimate diversity of church forms within an essential convergence about its structures of continuity and mission.
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Smith, Susan. "The Holy Spirit and Mission in Some Contemporary Theologies of Mission." Mission Studies 18, no. 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.
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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privileged ways of being missionary. Second, it offers support to women who have long experienced the negative impact of androcentric Christologies in both church and society. Third, the universal presence of the Spirit in creation is an invitation for contemporary women and men to redefine their relationship to the rest of creation, for the Spirit's immanence in all creation should call for a retreat from exploitative attitudes to nature. Fourth, the energizing and vivifying power of the Spirit could challenge that institutional inertia that can encourage the church to think of church expansion and growth as the legitimate goal of missionary activity. But to speak of the Spirit as "the principal agent of mission" also requires that we need to redefine our understanding of the relationship between the Spirit and the Jesus of history. This redefinition is important, for to move from a narrow Christocentrism or theocentrism to a theology of mission that could appear to delink the Spirit from the Father and Son in favor of understanding the Spirit as a "cosmic force," a "cosmic energy" is as limiting as the problem it tries to resolve.
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McFayden, Kenneth J. "Book Review: Transforming Leadership: New Vision for a Church In Mission." Interpretation: A Journal of Bible and Theology 63, no. 1 (January 2009): 105. http://dx.doi.org/10.1177/002096430906300140.
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Abbott, William M. "Ruling Eldership in Civil War England, the Scottish Kirk, and Early New England: A Comparative Study of Secular and Spiritual Aspects." Church History 75, no. 1 (March 2006): 38–68. http://dx.doi.org/10.1017/s0009640700088326.
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Within early modern Christianity the idea of church government always entailed a basic contradiction. How could a spiritual body, devoted to Christ's teachings of love and forgiveness, exercise coercive authority? Given the widely accepted need of any sixteenth- or seventeenth-century government to enforce religiously based codes of behavior, churches and church officials were inevitably involved with the secular authorities in detecting and judging offenders. Inasmuch as such judgment had to include the threat of punishment, church officials of any kind were open to the charge of violating their Christian mission, which by nature was to be persuasive and educative rather than punitive, and also their Christian character, which, even among more radical Protestant sects, was to be more otherworldly than that of the laity.
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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (December 2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.
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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.
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Knitter, Paul F. "Mission and Dialogue." Missiology: An International Review 33, no. 2 (April 2005): 200–210. http://dx.doi.org/10.1177/009182960503300206.
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Given the seismic shift from church-centeredness to kingdom-centeredness in the Christian understanding of mission, given the growing awareness that to pursue the kingdom as Jesus did requires a preferential concern for the poor and marginalized, given the recognition that Jesus went about his ministry by means of a self-emptying dialogue with others — putting together all three of these new perspectives in Christian theology, we can describe the contemporary Christian understanding of mission as follows: Mission is dialogue with others in service of God's kingdom for the poor and marginalized. In such mission-as-dialogue, conversion remains a goal, but it is primarily (not exclusively) conversion to the service of God's kingdom.