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Journal articles on the topic 'Proclamation of the gospel'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Dunn, James D. G. "The Gospel and the Gospels." Evangelical Quarterly 85, no. 4 (April 30, 2013): 291–308. http://dx.doi.org/10.1163/27725472-08504001.

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The origins of the word ‘gospel’ lie with Paul, who derived it from the Isaianic proclamation of a messenger of good news (Isa. 52:7; 61:1–2) and its influence on Jesus. Paul uses the term to refer to the good news of Jesus’s death and resurrection, a message which brings salvation. Mark was influenced by Paul’s usage and makes the term describe the whole account of Jesus’s mission and preaching climaxing in Jesus’s death and resurrection. The other Gospels follow suit. This use is not contradictory to that of Paul, who undoubtedly taught much about Jesus’ life and teaching in his oral communication to the churches he founded. While a number of non-canonical writings claim the title ‘Gospel’, best known of which is the Gospel of Thomas, their presentation of Jesus’s message is too disparate to give confidence that their distinctive message originates with Jesus.

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Hoefer, Herbert. "Gospel Proclamation of the Ascended Lord." Missiology: An International Review 33, no. 4 (October 2005): 435–49. http://dx.doi.org/10.1177/009182960503300405.

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As missionaries proclaim the gospel among people of the major religions, especially in shame-based societies, they find a great deal of resistance and confusion. The traditional Western church formulation of substitionary atonement in particular does not make sense and even seems morally and aesthetically repulsive. Instead, missionaries find that many people come to faith in the gospel through their experience of Jesus in visions, healing, miracles, inner peace, prayer, etc. The article suggests that we recognize how people are following the same path that St. Paul did, first personal experience of the ascended Lord and then intellectual conviction about his suffering, death, and resurrection. They are seeking divine help in sanctification, rather than divine forgiveness through justification. The article concludes with alternative approaches from Scripture that we have largely ignored in our proclamation.

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3

Koester, Helmut. "From the Kerygma-Gospel to Written Gospels." New Testament Studies 35, no. 3 (July 1989): 361–81. http://dx.doi.org/10.1017/s0028688500016830.

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This paper wants to address the question, why and how the term εỦαγγέλιον, originally a term for the early Christian proclamation, became the designation of a certain type of literature. Closely related problems have been discussed repeatedly in New Testament scholarship for several generations: (1) The origin of the term εỦαγγέλιον. (2) The consistency and uniformity of its meaning in its Christian usage. (3) The question of the literary genre of the writings which later became known as ‘gospels’. I shall comment on the second and third of these problems insofar as they concern the question addressed in this paper, but I shall leave aside the question of the background and origin of the term.

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4

Hinson, E. Glenn. "Book Review: The Gospel and its Proclamation." Review & Expositor 82, no. 1 (February 1985): 154–55. http://dx.doi.org/10.1177/003463738508200140.

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5

Bovon, François. "The Words of Life in the Acts of the Apostle Andrew." Harvard Theological Review 87, no. 2 (April 1994): 139–54. http://dx.doi.org/10.1017/s0017816000032752.

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Christianity always expressed the necessity of the proclamation of the gospel. During the second century, however, the different groups and churches were not able to agree on the nature of this proclamation. For some, the apostolic witness was constituted by a memory of fundamental salvific events, namely, the birth, death, and resurrection of Christ. For others, particularly the author of the Acts of Andrew, preaching the gospel meant communicating divine wisdom and proclaiming life-giving words.

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Mazur, Roman. "Wolność słowa w głoszeniu Ewangelii. Przykład Ef 6, 10-20." Seminare. Poszukiwania naukowe 2021(42), no. 2 (June 30, 2021): 25–38. http://dx.doi.org/10.21852/sem.2021.2.03.

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The proclamation of the Gospel springs from the vocation of the apostle. Even imprisonment cannot be an obstacle in fulfilling this task, for the παρρησία (courage) necessary for this mission is inherent in the Gospel itself and not in the personal attitude of heroism of the Apostle. This apostolic task can and must be sustained by constant prayer of the community of believers who in this way contribute to the proclamation of the Gospel. The conclusion of the Letter to the Ephesians, on the one hand, seems to be a good occasion to recall this task, and on the other, it reminds of constant and persistent prayer for this intention as a complementary work of the Apostle and the community of believers.

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Gordon, J. Dorcas, and Brian K. Peterson. "Eloquence and the Proclamation of the Gospel in Corinth." Journal of Biblical Literature 120, no. 2 (2001): 385. http://dx.doi.org/10.2307/3268320.

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8

Becken, Hans-Jürgen. "Narrative Church History as Proclamation of the Gospel Message." Mission Studies 7, no. 1 (1990): 172–88. http://dx.doi.org/10.1163/157338390x00236.

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9

Lenchak, Timothy. "The Bible and Intercultural Communication." Missiology: An International Review 22, no. 4 (October 1994): 457–67. http://dx.doi.org/10.1177/009182969402200403.

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A missionary cannot simply enter a new culture with Bible in hand and expect that people will automatically understand the gospel message. God's word can be misunderstood if it is not communicated according to the worldview of those receiving it. Since many of the world's cultures are oral and not literate, this requires the learning of oral skills in order to preach the gospel. The Bible is a literary work, but we may have to unlearn our literary habits in order to refashion our proclamation of the gospel with oral concepts and methods.

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Thiessen, Matthew. "The Many for One or One for the Many? Reading Mark 10:45 in the Roman Empire." Harvard Theological Review 109, no. 3 (July 2016): 447–66. http://dx.doi.org/10.1017/s0017816016000171.

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In his expository remarks on 1 Pet 5:13, Clement of Alexandria portrays Mark as the preserver of the apostle Peter's gospel proclamation to those who not only dwell in Rome, but also belong to the Roman elite. In this regard, Clement's testimony coincides with the near unanimous voice of the Church Fathers, who locate the composition of the Gospel of Mark in the city of Rome (e.g., IrenaeusHaer. 3.1.1; EusebiusHist. eccl.2.15.2).

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11

Howard, David M. "Book Review: Going Public with the Gospel: Reviving Evangelistic Proclamation." Missiology: An International Review 33, no. 1 (January 2005): 117. http://dx.doi.org/10.1177/009182960503300128.

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Bae, Jae Woog. "Healing and Life Recovery in the Gospel Proclamation of Jesus." Journal of Youngsan Theology 40 (June 30, 2017): 47–73. http://dx.doi.org/10.18804/jyt.2017.06.40.47.

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13

Edwards, Aaron. "Kierkegaard as Socratic Street Preacher?: Reimagining the Dialectic of Direct and Indirect Communication for Christian Proclamation." Harvard Theological Review 110, no. 2 (March 23, 2017): 280–300. http://dx.doi.org/10.1017/s0017816017000086.

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Is it possible to believe that the implications of the Christian Gospel are of such a kind that it cannot be communicated directly, and that the implications of the Christian Gospel are of such a kind that it ought to be preached on the street? Whether such a view is indeed “possible” did not bother the great paradoxical thinker, Søren Kierkegaard, who appeared to hold it. Indeed, one of the most enduring elements of Kierkegaard's theological legacy is his rigorously dialectical approach to Christian communication. For the reader of Kierkegaard, comprehending his (in)direct communication is typically both a frustrating and inspirational affair. On the one hand, Kierkegaard believed that the Gospel—precisely because of its unique existential consequences—cannot be preached directly; and on the other hand, he believed in the impassioned proclamation of this very same Gospel for the very same reasons. Traveling through his enigmatic authorship, one finds both of these aspects side by side, back to front, or sometimes one on top of the other. It is well noted that although Kierkegaard displays different stages of emphasis, he never totally relinquishes the importance of either method. It is the question of this article to re-engage this dialectical quandary, and to see how the paradoxical juxtaposition might prove both directly and indirectly instructive to a theology of Christian proclamation.

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Edwards, Aaron P. "Secular Apathy and the Public Paradox of the Gospel: Towards Radical Inculturated Proclamation." International Journal of Public Theology 13, no. 4 (December 9, 2019): 413–31. http://dx.doi.org/10.1163/15697320-12341590.

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AbstractThis article engages the condition of religious apathy in western secular society, drawing on the apparent pessimism of secularization as a creative catalyst for re-imagining the scope of public mission. It first highlights the reality of religious apathy as observed sociologically, and briefly surveys varied missiological responses to western church decline. An alternative response, ‘Radical Inculturated Proclamation’ is then offered, embodying the inherently paradoxical nature of the Gospel as both drastically distinct and culturally embedded within the religiously apathetic western context. This concept is further explored with a nuanced reflection on the intentionally ‘absurd’ idea of self-aware street preaching and the possible implications for creative interruption of contemporary public spaces. Incorporating the perceived inappropriateness of such practices is deliberate, enabling active embodiment of the Gospel’s inculturated radicality within a public sphere with no apparent ears to hear. Such a proposal contributes to public theological engagement by reconstructing the cultural and theological limitations of contemporary kerygmatic expression within a post-Christendom context.

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15

Van Aarde, A. G. "Die 'evangelie' van Paulus." Verbum et Ecclesia 23, no. 2 (August 7, 2002): 516–32. http://dx.doi.org/10.4102/ve.v23i2.1222.

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The 'gospel' of Paul This article focuses on Paul’s use of the term 'gospel'. It argues that the 'gospel of Christ' is God’s power for the recreation of humankind. Paul is Christ’s apostle who is sent to proclaim this message. The message is the 'gospel of God' and its proclamation is God’s dynamic act of recreation. The 'truth' of the gospel is that people do not need to seek salvation in anything transient. According to Paul, such a view is sin. A 'material relationship' exists between Paul’s 'gospel' and the historical Jesus’ 'subversive wisdom' which he expressed through his sayings and deeds. The center of the gospel is that God sends Jesus who, through his death and resurrection, terminates the old dispensation and inaugurates the new. However, the historical Jesus did not see his own death as God’s act of terminating the sinful dispensation. The reaction required by the 'gospel'of Paul is to accept and live by it. Paul calls this commitment 'faith'.

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Van den Belt, H. "De roeping door het evangelie." Theologia Reformata 61, no. 1 (March 1, 2018): 23–40. http://dx.doi.org/10.21827/5a781a4bc3aec.

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According to a common view, the doctrine of the divine calling to salvation –along with the distinction between the outward calling and the inward or effectual calling – is specific for the Reformed tradition. This article, however, argues that the distinction is a catholic one, because it is rooted in the New Testament and from Augustine onward was common in Medieval theology. The early Reformation saw the calling as a proclamation of the Gospel – together with the Law – and emphasized the proclamation of the promises in the form of absolution for the true believers. In the polemics on predestination Calvin increasingly stressed the inner work of the Spirit as mark of election. Reformed Orthodoxy defined the inner calling as an effectual calling; the work of the Spirit is essentially the effect of the preaching of the gospel. In the later pietistic understanding the duplex vocatio became intertwined with the modern distinction between subject and object.

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17

Rossing, John P. "Mestizaje and Marginality: A Hispanic American Theology." Theology Today 45, no. 3 (October 1988): 293–304. http://dx.doi.org/10.1177/004057368804500304.

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“Christianity is best understood when it is viewed at its intersections. … Because the Christian gospel of salvation is universal, it must necessarily cross national and cultural boundaries and unite different people under a common identity. Thus, Christian proclamation constantly initiates a new mixing—a new mestizaje.”

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18

Mackenzie, Ed. "Mission and the Emerging Church: Pauline Reflections on a New Kind of Missiology." Missiology: An International Review 40, no. 3 (July 2012): 315–28. http://dx.doi.org/10.1177/009182961204000307.

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The emerging church movement is best seen as an ecclesiological and missiological response to postmodern culture. Three key themes illustrate the movement's attempt to contextualize the gospel in this setting: an embrace of mystery, a stress on journey, and a commitment to conversation. While these themes can claim some biblical and theological warrants, Paul's missiological approach in Galatians assumes a coherent gospel, a call to conversion, and a commitment to proclamation, a trio of themes that provide a necessary balance to approaches to mission in the emerging church.

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19

Simmons, Paul D. "Book Review: The “Cotton Patch” Gospel: The Proclamation of Clarence Jordan." Review & Expositor 83, no. 4 (December 1986): 635–36. http://dx.doi.org/10.1177/003463738608300426.

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20

Mosser, David. "Book Review: The Preaching of Jesus: Gospel Proclamation, Then and Now." Interpretation: A Journal of Bible and Theology 65, no. 3 (July 2011): 332. http://dx.doi.org/10.1177/002096431106500349.

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21

Effa, Allan. "Celtic and Aboriginal Pathways toward a Contemporary Ecospirituality." International Bulletin of Mission Research 41, no. 1 (July 28, 2016): 54–62. http://dx.doi.org/10.1177/2396939316658602.

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In the fifth century a contextualized expression of Christianity emerged in Ireland that profoundly revitalized the church across Europe. The encounter of St. Patrick’s Gospel proclamation with the Irish sense of natural mysticism and sacredness of the world produced an expression of faith that was decidedly earth-affirming. Themes of ecospirituality emerged from this Gospel-culture encounter that are shared with the aboriginal cultures of North America. As we seek to re-express Christian faith in response to today’s ecological crisis, we may shape our conversation by the insights gained by the Christian encounter with Celtic and aboriginal cultures.

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22

Kelly, Gerard. "On the Way to Fuller Koinonia: The Fifth World Conference on Faith and Order." Pacifica: Australasian Theological Studies 8, no. 2 (June 1995): 155–73. http://dx.doi.org/10.1177/1030570x9500800204.

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The Fifth World Conference on Faith and Order took place in August 1993 at Santiago de Compostela, Spain, against the background of growing disillusionment within the ecumenical movement and disagreement about its direction for the future. Many in the churches believed that unity was unattainable and that we should be content to do together whatever we could to promote the gospel. By exploring the notion of koinonia the church delegates to the Conference have paved a new direction for ecumenical study and action. The notion of koinonia highlights the close link between the unity of the church and the proclamation of the gospel.

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23

Thomas, Joy. "Mission as Dialogue." Mission Studies 14, no. 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.

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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.

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24

Bernas, Casimir. "The Preaching of Jesus: Gospel Proclamation, Then and Now - By William Brosend." Religious Studies Review 37, no. 1 (March 2011): 55. http://dx.doi.org/10.1111/j.1748-0922.2010.01489_11.x.

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25

Barreto, Eric D. "A Gospel on the Move: Practice, Proclamation, and Place in Luke-Acts." Interpretation: A Journal of Bible and Theology 72, no. 2 (March 19, 2018): 175–87. http://dx.doi.org/10.1177/0020964317749544.

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Bevans, Stephen. "The Apostolic ExhortationEvangelii Gaudiumon the Proclamation of the Gospel in Today's World." International Review of Mission 103, no. 2 (November 2014): 297–308. http://dx.doi.org/10.1111/irom.12064.

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Stackhouse, Ian. "Negative Preaching and the Modern Mind: a Crisis in Evangelical Preaching." Evangelical Quarterly 73, no. 3 (April 16, 2001): 247–56. http://dx.doi.org/10.1163/27725472-07303004.

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A number of publications have appeared in recent years attacking preaching as a mode of gospel communication. Most notable among these is David Norrington’s provocative title, To Preach or not to Preach, in which he highlights the inadequacy of traditional proclamation. The view put forward in this article goes in the opposite direction, challenging the present antipathy to preaching. These critics, it is argued, have gone too far, and have misunderstood what is being upheld in preaching, namely the sacrament of the Word. The churches’ time would be better spent, he contends, recovering this high view of preaching, and the language that pertains to the preached gospel, rather than always submitting to the criteria of relevancy and accessibility.

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Thönissen, Wolfgang. "> ... zum Leben ermutigen<." Zeitschrift für Evangelische Ethik 45, no. 1 (February 1, 2001): 109–20. http://dx.doi.org/10.14315/zee-2001-0116.

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AbstractDuring the past years the project of ecumenical social ethics was initiated without the burden of dogmatic questions. Jointpositions in questionsrelevant to society could be formulated without a prior consensus in fundamental controversial theological issues. Consequently the question arises whether the wished and aspired joint proclamation of social ethics of the churches really rests on a consensus in fundamental issues of the Christian faith or whether public pressure and the changed normative situation cover up differences which could prove themselves to be exclusive. There are agreements in three areas: in the understanding ofthe Gospel as foundational, in the biblical teaching ofman being created in the image of God as a fundamental article of theological anthropology and in a joint proclamation of the churches as an ecumenical task. Returning to a biblical perspective a consensus in the ethical demands of the Gospel andin the universal claim of biblical ethics can be established which does not exclude but rather include the differences between the traditional denaminational positions. This consensus can be called a »differentiated consensus« similar to the case of the »Joint Declaration on the Doctrine of Justification«. Thus ecumenical social ethics has been relieved from the pressure of having to fully agree in language, form and contents in all conceivable questions.

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Bell, Brigidda. "The Cost of Baptism? The Case for Paul’s Ritual Compensation." Journal for the Study of the New Testament 42, no. 4 (May 26, 2020): 431–52. http://dx.doi.org/10.1177/0142064x20914514.

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Historical materials offer evidence for the compensation of ritual workers in antiquity: individuals offering ritual services were compensated in various ways, including through monetary payment. Paul’s letters document his expertise in ritual activities such as the performance of baptisms, offerings of ritual prescriptions, and various pneumatic practices. Given Paul’s statements regarding the free proclamation of the gospel in the Corinthian and Thessalonian correspondence, scholars have not examined the idea of compensation for ritual activity. Compensation for gospel and ritual should not, however, be conﬂated, as Paul distinguishes between the gospel and baptism (1 Cor. 1.17). The lack of explicit mentions of compensation for rituals in the Pauline correspondence does not negate rewards received, as references to compensation in antiquity are often framed in different forms of exchange, such as in the language of friendship and gifts. The larger evidence for the compensation of ritual workers in antiquity suggests that Paul would have been compensated for ritual services such as baptism.

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Ramshaw, Gail. "Christ in the Sea Monster: Biblical Imagery and the Proclamation of the Gospel." Liturgy 29, no. 4 (July 10, 2014): 38–44. http://dx.doi.org/10.1080/0458063x.2014.922006.

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Williams, Sam K. "The Hearing of Faith: AKOH ΠІΣΤΕΩΣ in Galatians 3." New Testament Studies 35, no. 1 (January 1989): 82–93. http://dx.doi.org/10.1017/s0028688500024516.

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At Gal 3. 2 and 3. 5 the apostle Paul sets ἔργα νόμου, ‘works of (the) Law’, over against ἁκοη πίστεως in two rhetorical questions with which he begins his attack against the position of his nomistic opponents in the Galatian churches. One hopes that this phrase άκοη πίστεως was less puzzling to the Galatian Christians than it has been to modern interpreters. The problem of interpretation is compounded by the fact that both words of the phrase can have quite different meanings. 'Ακοή can mean either the faculty or act of hearing or a message or report (that is, what is heard). Πίστις can name either a ‘subjective’ human act or attitude or the object of believing (that is, the Christian proclamation). Two important recent studies of Galatians have added their support to the view that by áκοη Paul means not ‘hearing’ but ‘proclamation’. In his Galatians commentary Hans Dieter Betz translates άκοη πίστεως as ‘[the] “proclamation of [the] faith”’. In The Faith of Jesus Christ, Richard B. Hays argues at some length that Paul means either ‘the message that evokes faith’ or ‘the message of faith (= the gospel-message)’.

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Wiryadinata, Halim. "The son of man: “Is it constructive theology and history of Jesus for the New Testament writing?”." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 2 (November 5, 2020): 94–102. http://dx.doi.org/10.46494/psc.v16i2.91.

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Many scholars and lay people try to figure out the reasons why the Lord JesusChrist uses the title of the son of man to designate Himself. He uses the title ofthe son of man throughout the Gospels, but there are some incidents only appear outside of the Gospels. This appearance is impressing to find out the reasons why the term occurrences in the Gospel. However, the term also appears in few passages outside the Gospels. Therefore, using the method of critical analysis through the library research as the qualitative methodology in order to seek the development of the argument from beginning up today and to see how the New Testament scholars clear up the message of Jesus in using that title. Few scholars comment that term has significant for the Christological development of the New Testament due to the messianic proclamation as thesaviour of the world. Furthermore, the idea of representative between man andGod apparently introduces the idea of the high priest in the New Testamentwriting for Jesus’ Christology. This idea will bring the consumption for BiblicalTheology when scholars seek this terminology in the New Testament writing.

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Booy, G. M. "Jesaja 52:13-53:12: Voorspelling of trooswoord?" Verbum et Ecclesia 17, no. 1 (August 2, 1996): 1–14. http://dx.doi.org/10.4102/ve.v17i1.1107.

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Isaiah 52:13-53:12: Prediction or word of comfort? The New Testament frequently applies this poem to Jesus Christ as well as to the receiving and proclamation of the gospel. It is possible to regard the New Testament’s use as criterium for the interpretation of Isaiah 52:13-53:12 and to understand it therefore as a direct prediction of Jesus Christ. Such an interpretation, however, degrades the Old Testament and ignores the meaning which the Isaiah-text has in its historical and literary context.

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Swarbrick, John. "Martin Luther: music and mission." Holiness 3, no. 2 (June 16, 2020): 235–56. http://dx.doi.org/10.2478/holiness-2017-0008.

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AbstractThis article seeks to demonstrate Martin Luther's often-overlooked credentials as a musician. Luther was convinced that music was the viva voce evangelii (living voice of the gospel), and unlike other more radical Reformation movements, he encouraged the use of choral and congregational singing in worship. Some of his familiar hymns – Nun freut euch, Ein’ feste Burg and Aus tiefer Not – offer insights into his ambitions to embed congregational singing into his vision of reformed worship, which went hand in hand with liturgical reform. Luther's Formula Missae and the vernacular Deutsche Messe lay the groundwork for Lutheran worship, which restructured the service around the centrality of the gospel proclamation. Luther's musical tradition reached its zenith in the work of J. S. Bach, which continues to echo in the Western musical canon, leaving Luther with a lasting musical legacy.

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Edwards, Aaron. "The Violence of Bureaucracy and the Gospel of Peace: A Theological Response to an Academic Problem." International Journal of Public Theology 12, no. 2 (July 19, 2018): 195–217. http://dx.doi.org/10.1163/15697320-12341535.

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Abstract Why do academic theologians spend most of their time complying with (and complaining about) bureaucracy? To what extent are the bureaucratic pressures upon theology a form of violence, and how might theology respond? This article engages social anthropologist David Graeber’s creative critique of bureaucracy in The Utopia of Rules (2016) and applies it towards a distinctly theological reading of the bureaucratic problem. Drawing widely on a number of thinkers, including Arendt, Foucault, Webster, Calvin, Hauerwas, Ellul, and others, the article diagnoses the inherent complexity of any theological response to bureaucracy, before offering an alternative mode of revolutionary compliance via the Biblical proclamation of the gospel of peace. If unspoken violence is indeed the heart of the bureaucratic problem, theology might respond with its own imaginatively interruptive language which proclaims how Christ—the Giver of peace armed with a gospel of peace—confronts all totalitarian systems, especially the unacknowledged.

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Lamp, Jeffrey. "The Spirit and the Story: Some Pentecostal Musings on Robert W. Jenson's View of Scripture." Journal of Pentecostal Theology 20, no. 1 (2011): 5–14. http://dx.doi.org/10.1163/174552511x554645.

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AbstractThis essay examines Robert W. Jenson's understanding of how Scripture functions for the Church, particularly in terms of how the canonical triad of Scripture, creed, and office form an interpretive synergism for helping the church fulfill its task of gospel-speaking in the post-apostolic world. Jenson's views are then brought into a brief conversation with various strands of Pentecostal belief regarding the role Scripture plays within that tradition. This interchange highlights areas in which both parties are in agreement as well as areas where the positions of each might inform the other's views. Given that each in their own way seeks to understand the role of the Spirit in helping the church remain faithful to its apostolic roots, an exchange of ideas between the two parties might give each a greater appreciation for the multifaceted work of the Spirit in the preservation and proclamation of the gospel in the world.

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Iverson, Kelly R. "Jews, Gentiles, and the Kingdom of God: The Parable of the Wicked Tenants in Narrative Perspective (Mark 12:1-12)." Biblical Interpretation 20, no. 3 (2012): 305–35. http://dx.doi.org/10.1163/156851511x595585.

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AbstractThe identification of the “others” in Mark's Parable of the Wicked Tenants is widely disputed and has not been adequately addressed from a narrative perspective. Through a reconsideration of the vineyard and tenants, as well as the wider plot structure of the narrative, this article argues that the anonymous “others” to whom the vineyard is given are the Gentiles. Understood within the context of the Gentile mission, the parable describes Israel's obstinance and the expansion of the kingdom, while at the same time foreshadowing the proclamation of the gospel to the nations, which is to be carried out by the followers of Jesus.

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Bird, Michael. "Mission as an Apocalyptic Event: Reflections on Luke 10:18 and Mark 13:10." Evangelical Quarterly 76, no. 2 (April 21, 2004): 117–34. http://dx.doi.org/10.1163/27725472-07602002.

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The essay contends that ‘apocalyptic’ and ‘mission’ are not two unrelated entities but are integrated together in the mission of Jesus which expresses the apocalyptic nature of mission. Two passages are examined to demonstrate this. In Lk. 10:18 Jesus sees the defeat of Satan as being linked to the mission of the disciples. Conversely, in Mk. 13:10 the proclamation of the gospel to the nations amidst the tribulation is the means by which apocalyptic salvation is realized. The essay concludes that mission is an apocalyptic event and that a proper biblical understanding of mission must recognize this facet of its character.

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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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Purkis, William J. "Elite and Popular Perceptions of Imitatio Christi in Twelfth-Century Crusade Spirituality." Studies in Church History 42 (2006): 54–64. http://dx.doi.org/10.1017/s0424208400003831.

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From the time of the proclamation of the First Crusade in 1095 to at least the first decade of the twelfth century, there was an apparently universal understanding amongst the people of Christendom that those who joined the pilgrimage-in-arms that set out to liberate Jerusalem and the Holy Land should be regarded as imitators of Christ. This was remarkable, for the imitation of Christ was understood by contemporaries to be the paramount ideal of spiritual perfection and, before 1095, only attainable by a total withdrawal from the world and a commitment to a monastic way of life. Yet with Pope Urban II’s Clermont sermon, the spirituality that was previously the preserve of those milites Christi who fought spiritual battles in the cloister was now also available to those who fought for Christ in the world. As the biographer of one prominent first crusader famously put it, before the proclamation of the crusade, his subject was ‘uncertain whether to follow in the footsteps of the Gospel or the world. But after the call to arms in the service of Christ, the twofold reason for fighting inflamed him beyond belief.’

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Nodes, Daniel J. "Scholasticism and New Philology: Giles of Viterbo, O. E. S. A. (1469–1532), On Divine Generation." Traditio 57 (2002): 317–40. http://dx.doi.org/10.1017/s0362152900002786.

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From the earliest Christian centuries, the doctrine of divine generation brought forth an abundant and controversial literature. From the Father-Son terminology in the Old and New Testaments, to the Gospel of John's repeated naming of Christ as, unigenitus a patre, only begotten of the Father, to the Nicene-Constantinopolitan Creed's proclamation of “God from God, Light from Light, True God from True God, begotten not made, of one essence with the Father,” to the Council of Chalcedon's proclamation that the divine Son was “begotten before all ages of the Father according to the Godhead,” the articulation was vast and prolific. Further, the formula that emerged victorious and enduring in late antiquity still challenged and urged later theologians to write treatises on the doctrine for centuries to come. That the Father is presented as uniquely the Father of the Son, and the Son uniquely the Son of the Father is a dogmatic formula based on revelation, but how God begets God without either making himself or another God was a question formulated to approach theologically the complexities of the divine Trinity, particularly the relation among the three distinct divine persons in one divine nature.

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Kraft, Marguerite G. "Book Review: Social Context and Proclamation: A Socio-cognitive Study in Proclaiming the Gospel Cross-culturally." Missiology: An International Review 15, no. 1 (January 1987): 126–27. http://dx.doi.org/10.1177/009182968701500122.

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Williams, David A. "Mission and Care for the Poor in Sydney Anglican Perspective." Mission Studies 37, no. 1 (May 18, 2020): 78–100. http://dx.doi.org/10.1163/15733831-12341697.

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Abstract Sydney Anglican theology has a number of distinctive motifs, including its ecclesiology and theology of the gospel. These motifs inform a theology of mission as proclamation that stands in a tradition that places a priority on evangelism. Where does such a missiological construction locate a theology of care for the poor? Answers to this question were explored through semi-structured interviews with faculty at Moore Theological College. The significance of caring for the poor is affirmed. Care for the poor is located in the life of the disciple of Jesus Christ and in the community life of the local church. The implications of this theological view for an understanding of the missio Dei are explored.

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Hrabovecký, Pavol. "Sacramental Realism of Chesterton and Lewis." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 129–44. http://dx.doi.org/10.14712/23363398.2021.7.

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The aim of this study is to present G. K. Chesterton’s and C. S. Lewis’s understanding of sacramental realism and its possible adoption in pre-evangelisation. It is demonstrated that G. K. Chesterton’s works influenced C.S Lewis’s conversion, his Christian literary thinking, and his apologetics. Both Chesterton and Lewis offered sacramental perceptions of the world, available through the baptism of imagination. In their works, imagination helps reason to expand and recognise the supernatural in the natural. Therefore, imagination is an essential part of their apologetics of Christianity, which still appeals to contemporary man. In this way, new imaginative apologetics can serve as a suitable preparation for the proclamation of the Gospel today.

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Harefa, Febriaman Lalaziduhu. "Menggunakan Konsep Inkarnasi Yesus sebagai Model Penginjilan Multikultural." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 1 (May 29, 2020): 50–61. http://dx.doi.org/10.46494/psc.v16i1.75.

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The Indonesian nation is a nation that has differences in religion, ethnicity and race, which is exposed from Sabang to Merauke. Indonesia is also known as a maritime country because most of its territory is ocean and has thousands of islands, with various geographical conditions in it. It is this superiority that makes the Indonesian nation a great and authoritative nation and respected by the international community. This fact also makes the Indonesian nation known as a muticultural nation. Therefore the aim of this study is to find an appropriate evangelistic model to be applied in the context of a multicultural Indonesian nation. So that the Gospel of the Kingdom of God can be preached efficiently without causing conflicts between Evangelists and UPG (Unreached People Groups). So in this study used a qualitative method with a descriptive-theological approach. The results found three models of evangelism in the context of the Indonesian nation, namely the model of building family relationships with UPG (Unreached People Groups), the service model fighting for the values ??of equality-justice and freedom, and the service model of gospel dialogue-proclamation

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SCHNABEL, ECKHARD J. "CONTEXTUALISING PAUL IN ATHENS: THE PROCLAMATION OF THE GOSPEL BEFORE PAGAN AUDIENCES IN THE GRAECO-ROMAN WORLD." Religion and Theology 12, no. 2 (2005): 172–90. http://dx.doi.org/10.1163/157430105x00040.

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Abstract<title> Abstract </title>This article contextualises Paul's speech on the Areopagus as reported in Acts 17 in the light of the contemporary religious situation obtaining in Athens in the middle of the first century C.E. Against the background of the pluralistic and polytheistic religious context of life in Athens, Paul's speech is interpreted and situated primarily in the light of the role of the Council of the Areopagus as guardians of traditional Athenian ways. The speech before the Council is characterised by agreements with Graeco-Roman philosophy (Stoicism and Epicureanism), as well as by contradictions with these. It is clear that the thrust of the speech derives from Old Testament prophetic traditions and contemporary Jewish apologetics. Rather than drawing on Graeco-Roman philosophical traditions as a kind of preparation for the gospel, then, Paul is transcending these with revealed theology.

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Karczewska, Helena. "„Bestiariusz niewiary”. Ludzie oddaleni od Boga w nauczaniu św. Hilarego z Poitiers." Vox Patrum 59 (January 25, 2013): 225–39. http://dx.doi.org/10.31743/vp.4025.

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Bishop of Poitiers, referring to the allegorical interpretation of Scripture, makes the characteristics of people away from God through unbelief. Comparing them to beasts, Hilary creates an unique „bestiary of disbelief”. Bishop of Poitiers shows the catalogue of beasts and gives them a symbolic significance which reveals the nature of opponents of the Church. In the allegorical world of beasts many animals can be found: foxes mean false prophets, ravens – sinners and cattle as a symbol of heathen. In general Bishop of Poitiers indicates symbol of serpent as heretics who reject the gift of faith in Christ and contempt the doctrine of the Church. In Hilary’s works a lot of helpful directions for believers are given. Bishop focuses on gaining spiritual knowledge and proclamation of the Gospel.

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Campbell, Douglas A. "Galatians 5.11: Evidence of an Early Law-observant Mission by Paul?" New Testament Studies 57, no. 3 (June 8, 2011): 325–47. http://dx.doi.org/10.1017/s002868851100004x.

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Galatians 5.11 refers to Paul ‘proclaiming circumcision’—a proposition that he is concerned to refute because he constructs two compact but powerful inferences designed to falsify it. One argues from present persecution, the other from the cross. Following a precise reconstruction of these it can be shown that the three main previous interpretations of thereferenceof Paul's ‘proclamation of circumcision’ are dubious, whether in terms of a blatantly false charge by opponents, a phase in Paul's pre-Christian Jewish life, or an occasional apostolic mission to Jews. A fourth, embarrassing reading is more likely, especially when other comparable missionary work is considered. Early on Paul proclaimed a fully law-observant gospel to pagans that included circumcision, but then later revised his praxis.

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Henderson, Suzanne Watts. "Jesus' Messianic Self-Consciousness Revisited: Christology and Community in Context." Journal for the Study of the Historical Jesus 7, no. 2 (2009): 168–97. http://dx.doi.org/10.1163/174551909x447383.

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AbstractThis study reconsiders the question of Jesus' messianic self-consciousness in light of his proclamation of God's coming kingdom and its backdrop within Jewish texts that likely influenced or paralleled his own apocalyptic worldview (Second Isaiah, Daniel, the Dead Sea Scrolls, and the Similitudes of Enoch). Evidence mined from Gospel sources suggests that the historical Jesus' mission was both broadly 'messianic'—that is, as one closely associated with God's coming reign—and corporate in thrust—that is, involving others as active participants in that reign. Further, the communal dimension of Jesus' messianic role coheres with the Jewish writings explored here, which consistently situate individual messianic figures in dynamic relationship with the faithful, serving to bridge the chasm between the divine and human realms.

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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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