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Journal articles on the topic 'Prophetic ministry'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Aryeh, Daniel Nii Aboagye. "Hermeneutics of Re-enacting Biblical Text(s) and Concept(s) in the History of Prophetism in Ghana’s Christianity: A Case Study of the Ministry of Agabus and Prophet Bernard Opoku Nsiah." Studia Historiae Ecclesiasticae 43, no. 1 (August 17, 2017): 46–65. http://dx.doi.org/10.25159/2412-4265/1972.

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Biblical hermeneutics is significant in delineating the meaning of scripture text(s) for contemporary audience. The critical historical method as well as its derivative criticisms is the widely used approach to understand what the text meant for the “original” audience in its sitz im leben. It is socio-historical in nature and curbs religious fundamentalism. However, its concentration on history does not make it suitable for prophetic ministries in Ghana. The approach to scripture interpretation by prophetic ministries since 1914 has been re-enactment of favourite scripture text(s) to have instructions for life in the present situation and the future. They believe that being biblical is the patterning of life style or activities along some popular characters in the Bible. Prophet Bernard Opoku Nsiah claims that his prophetic ministry is patterned or is a replica of the prophetic ministry of Agabus in the book of Acts. This essay examines biblical interpretation in the history of prophetism in Ghana’s Christianity, and how scripture text(s) were used as hermeneutics of re-enactment.

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Moore, Rickie. "The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah." Journal of Pentecostal Theology 15, no. 2 (2007): 155–72. http://dx.doi.org/10.1177/0966736907076334.

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AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.

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Brueggemann, Walter. "Prophetic Ministry: A Sustainable Alternative Community." Horizons in Biblical Theology 11, no. 1 (1989): 1–33. http://dx.doi.org/10.1163/187122089x00011.

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4

Smith, Roy Herndon Steinhoff. "Prophetic ministry in the nuclear world." Pastoral Psychology 35, no. 3 (March 1987): 200–210. http://dx.doi.org/10.1007/bf01763830.

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Brueggemann, Walter. "Prophetic Ministry in the National Security State." Theology Today 65, no. 3 (October 2008): 285–311. http://dx.doi.org/10.1177/004057360806500302.

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Faithful Christian preaching in the United States is in the context of the ideology of the national security state, an ideology that permeates every facet of our common life. In that difficult and demanding context, this essay urges that Christian preaching must go back to basics, that everything depends on the mystery of faith, that “Christ has died, Christ is risen, Christ will come again.” From that elemental claim, it is proposed that at the center of faith and faithful experience is an abyss that in the Old Testament came as the destruction of Jerusalem and in the U.S. national security state comes to be epitomized as “9/11.” Focusing on the abyss, according to that ideology, evokes denial about going into the abyss and despair about ever getting out of it. The prophetic rejoinder to such denial is truth telling, and the prophetic response to despair is hope telling. This truth has a Friday tone, and this hope has a Sunday flavor. Such truth and hope expose the ideology of the national security state as a promise that cannot be kept and invite alternative discipleship that issues in joy and freedom outside that system of death. In its original form, this essay was an address delivered at the 2007 Festival of Homiletics in Nashville.

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Tsekpoe, Christian. "Contemporary Prophetic and Deliverance Ministry Challenges in Africa." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (September 10, 2019): 280–91. http://dx.doi.org/10.1177/0265378819866217.

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This paper contends that in Africa, the belief in the reality of the spirit world is a persistent phenomenon, which occupies a significant place in their religiosity. By building their theologies around the existential needs of the African people, the prophetic and deliverance ministries represent a contextual approach to Christianity in Africa. Nevertheless, an examination of the strengths and weaknesses of these ministries reveal that their approach may fit well into the African cultural milieu, but their emphasis is a threat to the progress of Christian discipleship in Africa and among Africans in the diaspora. Despite their rapid numerical growth, the deliverance ministries cannot bring the African out of the fear of witchcraft and other supernatural powers. The paper concludes that to be able to mitigate the challenges of these ministries, pragmatic solutions being discussed at the academic levels must be made accessible to grassroots prophets.

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7

Stronstad, Roger. "A Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church (Grand Rapids: Eerdmans 2011)." Journal of Pentecostal Theology 22, no. 1 (2013): 1–7. http://dx.doi.org/10.1163/17455251-02201001.

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Prophetic Jesus, Prophetic Church by Luke Timothy Johnson joins a slowly growing swell of scholarly literature espousing the theme of ‘prophethood’ to be one of Luke’s most prominent themes. Johnson examines the data holistically (throughout Luke–Acts) and he observes that in his gospel Luke portrays Jesus’ public ministry to be prophetic and in its sequel – Acts – he also portrays the disciples’ ministry as prophetic. Whether consciously or unconsciously, Johnson structures his chapter by chapter exposition of the theme of prophethood like the sequence of alternating panels of biblical exposition/pastoral exhortation which is to be found in Hebrews. This is a book whose value far outweighs its modest presentation.

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8

Duncombe, David C. "Prophetic Dimensions of Ministry in Clinical Pastoral Education." Journal of Pastoral Care 44, no. 4 (December 1990): 317–28. http://dx.doi.org/10.1177/002234099004400403.

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9

Zsupan-Jerome, Daniella. "Engaging Violent Words: Prophetic Ministry in Digital Discourses." Religious Education 112, no. 4 (January 13, 2017): 431–43. http://dx.doi.org/10.1080/00344087.2016.1224004.

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10

Meier, John P. "Dividing Lines in Jesus Research Today." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 355–72. http://dx.doi.org/10.1177/002096439605000403.

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The Jesus of history undertook a prophetic ministry to Israel that involved working miracles. These miracles supported his eschatological message about the kingdom of God. The most adequate way to picture Jesus, therefore, is as the miracle-working, eschatological prophet who cloaked himself in the mantle of Elijah.

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Macchia, Frank D. "Prophetic Jesus, Prophetic Church: A Response to Luke Timothy Johnson." Journal of Pentecostal Theology 22, no. 1 (2013): 26–30. http://dx.doi.org/10.1163/17455251-02201005.

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Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church defends the book of Acts against those who reject it for being a triumphalist departure from the prophetic ministry of Jesus highlighted in the Gospels. To lift up the prophetic nature of the Church in Acts, Johnson places Acts next to Luke in order to highlight the prophetic themes that Luke develops between the two books. While affirming Johnson’s basic arguments, the following article seeks among other things to strengthen the links between Luke and Acts by emphasizing the role of Jesus as the exalted Lord who imparts the Spirit.

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12

Pastorelli, David. "Le Paraclet dans la notice antimontaniste du PseudoHippolyte, Refutatio omnium haeresium VIII, 19 Les commentaires prophétiques de Priscilla et Maximilla." Vigiliae Christianae 62, no. 3 (2008): 261–84. http://dx.doi.org/10.1163/157007208x281261.

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AbstractThe anti-Montanist notice of Pseudo-Hippolytus, Ref. VIII, 19 is often quoted in research in order to show that the Phrygian prophets wrote numerous books to complete the New Testament. It is, however, marked by an obvious editorial activity: the motive of countless books belongs to the author's heresiological arsenal and should not be counted as a testimony for the history of the New Testament canon. The author is more concerned about the issue of women's ministry : the conflict is on the one hand about the status of Priscilla and Maximilla as prophetic teachers, based on the prophetic office of the Paraclete, and on the other hand about their claims to write « prophetic » commentaries. The underlying principle is the Pauline prohibition that women teach, a fortiori that they write books.

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Duncombe, David C. "From Yale to Jail: A Journey in Ministry." Journal of Pastoral Care 50, no. 2 (June 1996): 193–200. http://dx.doi.org/10.1177/002234099605000207.

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14

Wogaman, J. Philip. "Intersections: Personal and Public Morality Pastoral and Prophetic Ministry." Annual of the Society of Christian Ethics 19 (1999): 337–43. http://dx.doi.org/10.5840/asce19991917.

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Motta, Fabio Barreto. "THE CHARISMATIC & THE SOCIAL PROPHETIC MINISTRY IN THE LIFE OF THE PROPHET ELISHA." Revista Summae Sapientiae 1, no. 1 (October 31, 2018): 222–44. http://dx.doi.org/10.53021/summaesapientiae.v1i1.11.

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Este artigo é uma tentativa de integrar as abordagens dos ministérios carismático e social porque existe uma forte tensão entre o Cristão “espiritual” e o Cristão “socialmente comprometido”. É possível integrar estas duas tradições e correntes? De que maneira é o evangelho a mensagemda revelação espiritual e da transformação social? Aqui neste artigo eu proponho analisar a vida e ministério de Eliseu para mostrar como este profeta exibe abordagens integradas destas duas tradições na sua vida e ministério. A ajudar-me na análise da vida e ministério de Eliseu venho introduzir a palavra de um Protestante, Jacques Ellul, bem conhecido acadêmico Francês. Eu também gostaria de mencionar duas reconhecidas vozes Católicas: uma Carismática, o Cardeal Léon-Joseph Suenens, Belga, e a conecção para o relacionamento entre a Igreja Católica e o Movimento de Renovação Carismática, e o outro, Don Helder Camara, a face da corrente Profética Social que trabalhou por muitos anos como Arcebispo de Olinda, no Brasil. Eles criaram um diálogo entre essas duas correntes para integrá-lasnuma mais fiel demonstração do evangelho de Jesus Cristo.

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Kilpp, Nelson. "Um profeta que nasce da atuação pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 9 (March 4, 2015): 43. http://dx.doi.org/10.20890/reflexus.v7i9.178.

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Resumo: O presente estudo enfoca os inícios da atuação do profeta Jeremias e pretende mostrar que, antes de ser conhecido como o profeta do juízo sobre Judá e Jerusalém, Jeremias realizava, junto aos habitantes do antigo Reino do Norte, uma atividade que pode ser definida como pastoral. Para tanto, o estudo aborda as questões que se referem a situação, conteúdo e peculiaridades da pregação mais antiga do profeta. Palavras-chave: Jeremias, vocação profética, mensagem profética. Abstract: This paper focusses on the early ministry of the prophet Jeremiah. It intends to show that before he came to be known as a judgment prophet, Jeremiah carried out an activity among the people of former Northern Israel that can be characterized as pastoral. In order to do that, the paper deals with issues related to context, contents, and characteristics of the earliest preaching by Jeremiah. Keywords: Jeremiah, prophetic calling, prophetic message.

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Aigbe, Sunday. "Cultural Mandate, Evangelistic Mandate, Prophetic Mandate: Of These Three the Greatest Is…?" Missiology: An International Review 19, no. 1 (January 1991): 31–43. http://dx.doi.org/10.1177/009182969101900103.

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Mission programs, like mission theologies, tend to fall into two broad categories: cultural and evangelistic mandates. Current debates have raised the question of which of the two should be assigned priority. In this article the author contends that, from a biblical perspective, all mission(s) is God's mission(s). Hence, priority should depend on the context of ministry. The prophetic mandate is therefore proposed both as a way out of the prioritization dilemma and as a third dimension of mission that bridges the two mandates into a dynamic, holistic missiology. The thrust, strategy, and relevance of a prophetic ministry are discussed.

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18

Kelly, Will. "Book Review: Two Prophets and their Ministries: Kathleen M. Rochester, Prophetic Ministry in Jeremiah and Ezekiel." Expository Times 125, no. 5 (January 16, 2014): 258. http://dx.doi.org/10.1177/0014524613494639l.

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19

Brueggemann, Walter. "The Prophetic Word of God and History." Interpretation: A Journal of Bible and Theology 48, no. 3 (July 1994): 239–51. http://dx.doi.org/10.1177/002096439404800303.

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Presently, there are two views of human history vying for our allegiance. The one is grounded in the Enlightenment and insists that history is a closed process whose course is determined by the dictum that “might makes right.” The other view is that of supernaturalism, which regards every event in history as a direct act of God. Challenging both of these views is the prophetic construal of history. This construal dares to identify extraordinary human events—the promise of Isaac to Abraham and Sarah, the exodus, the pronouncements of Israel's great prophets, and the ministry of Jesus—as acts of God. Such extraordinary events have the power to free us to speak of God as enacting “newness” also in our time.

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20

McWilliams, Frances C. "Voices Crying in the Wilderness: Prophetic Ministry in Clinical Pastoral Education." Journal of Pastoral Care 51, no. 1 (March 1997): 37–47. http://dx.doi.org/10.1177/002234099705100105.

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Reviews and comments on articles appearing in The Journal of Pastoral Care dealing with the pastoral/prophetic dynamic which has existed in the pastoral care, counseling, and education movement. Makes a plea for greater emphasis on larger-than-individual systems in future Clinical Pastoral Education programs.

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21

Proctor, Samuel D. "Book Review: African American Church Growth: 12 Principles of Prophetic Ministry." Missiology: An International Review 23, no. 3 (July 1995): 343–44. http://dx.doi.org/10.1177/009182969502300309.

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22

Tiemeyer, Lena-Sofia. "Prophetic Ministry and Jeremiah and Ezekiel, written by Kathleen M. Rochester." Vetus Testamentum 66, no. 1 (January 21, 2016): 175–77. http://dx.doi.org/10.1163/15685330-12341247-16.

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23

Amaefule, Adolphus Ekedimma. "Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 3 (July 31, 2020): 116–35. http://dx.doi.org/10.1177/0146107920934699.

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There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.

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Roqib, Moh, Siti Sarah, Agus Husein As Sabiq, Mohamad Sobirin, and Abdal Chaqil Harimi. "Criticizing Higher Education Policy in Indonesia: Spiritual Elimination and Dehumanisation." Nadwa 15, no. 1 (September 5, 2021): 61–86. http://dx.doi.org/10.21580/nw.2021.15.2.8579.

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The Ministry of Education and Culture's policy on “Merdeka Belajar” (Freedom of Learning) seeks to enable students to master different valuable disciplines to access the work field (link and match). This article investigates Freedom of Learning policy direction and unpacks freedom of learning from the viewpoint of prophetic education theory. This research employs a literature review process. The information was gathered by studying the Ministry of Education and Culture legislation and laws, literature, and compiled references of the policy. The findings suggested that the Freedom of Learning policy's trajectory accommodates data in the material domains (cognitive, affective, and psychomotor), yet it lacked spirituality. The principle of prophetic education is to move humans to be decent (righteous), to achieve the great humans (insān kāmil), and to improve (muṣliḥ) the world into an ideal environment or society (khaira ummah) capable of bridging the gap the means. Professional education continues to carry out a constant, creative mechanism to get citizens closer to God (transcendence) through digitally increasing human ideals and avoiding harmful stuff (liberation). Competence in the policy of independent learning is maintained by prophetic education.

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Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.

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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often used to discredit the doctrine of Spirit-baptism. Pentecostal interpreters need to reject this non-Pentecostal hermeneutic and reclaim 1 Cor. 11.3-16 as part of the Pentecostal defense of Spirit-empowered ministries of women. What is at stake is not just the prophetic ministry of women but the fundamental Pentecostal belief that all believers are empowered by the Holy Spirit for ministry.

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O'Collins, Gerald. "Thomas Torrance, Mark 16:19–20 and the ascended Christ's prophetic role." Scottish Journal of Theology 74, no. 2 (May 2021): 168–76. http://dx.doi.org/10.1017/s003693062100034x.

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AbstractThis article argues that, unlike some exegetes (e.g. Francis Moloney), Thomas Torrance correctly interpreted Mark 16:19–20 in support of a theology of the ascended Christ's continuing prophetic activity. In the ministry of the Word, Christ remains present and at work witnessing to himself. This prophetic office, associated with and not to be separated from his kingly and priestly functions, is not to be played down. He is the primary agent forever actively involved in Christian proclamation.

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Cotton, Roger. "The Pentecostal Significance of Numbers 11." Journal of Pentecostal Theology 10, no. 1 (2001): 3–10. http://dx.doi.org/10.1177/096673690101000101.

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AbstractNumbers 11 describes a very significant interconnectedness of the Spirit of God and leadership/ministry of God's people and prophetic activity. This is established as the LORD answered the first great need of Moses in leading the people of Israel on the journey through the wilderness of the Promised Land with a special demonstration of his Spirit. The empowering of the 70 elders accompanied by a prophetic experience foreshadowed the Acts 2— Pentecost event. Therefore, Number 11 should be considered as the foundational Charismatic/Pentecostal passage in the Old Testament.

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Percy, Martyn. "A Practical-Prophetic-Pastoral Exemplar: An Extended Homily on the Ministry and Writings of Percy Dearmer." Journal of Anglican Studies 19, no. 1 (May 2021): 37–47. http://dx.doi.org/10.1017/s1740355321000036.

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AbstractAn extended homily or meditation that focuses on some aspects of the life and work of Percy Dearmer. Dearmer, in his pastoral attentiveness, irenic prophetic action, and practical Christianity, sought to continue a distinctive English Anglican tradition of faithfully fulfilling his vocation through a richly incarnational ministry.

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Lief, Jason. "Some Kind of Monstrosity: What Youth Ministry Can Learn From Heavy Metal." Journal of Youth and Theology 12, no. 2 (January 17, 2013): 7–22. http://dx.doi.org/10.1163/24055093-90000066.

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This article brings Slovoj Zizek’s articulation of Pauline Christianity into conversation with Norwegian Black Metal (Gorgoroth) in order to demonstrate the subversive role of popular culture as it challenges the panoptic ideological power of the status quo. Through dialogue with elements of popular culture, like Black Metal, youth ministry is reminded of its prophetic function to challenge the powers of this age as it proclaims the monstrosity of the crucified and resurrected Christ.

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Jones, Ian, and Peter Hammersley. "Social Protest as Formation for Prophetic Ministry: An Experiment in Transformative Theological Education." Journal of Adult Theological Education 6, no. 2 (November 10, 2009): 176–93. http://dx.doi.org/10.1558/jate.v6i2.176.

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Yoo,YoonJong. "The ‘Globalization’ in the Old Testament: Suggestions for Prophetic Ministry in Globalized Context." Korean Journal of Old Testament Studies 19, no. 4 (December 2013): 31–75. http://dx.doi.org/10.24333/jkots.2013.19.4.31.

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Roberts, Michelle Voss. "‘Who Is My Good Neighbor?’ Classical Indian Dance in the Prophetic Work of the Church." Exchange 41, no. 2 (2012): 103–19. http://dx.doi.org/10.1163/157254312x638337.

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Abstract The use of the classical dance form bharatanatyam by Catholic Christians has inspired vigorous resistance from Hindus and Christians alike. The most salient of these objections relate to the use of power. Some see this form of ministry as a colonialist appropriation; others argue that it perpetuates caste and religious values that do not belong to the majority of Indian Christians, who are Dalits. While the Church may eventually abandon this form of ministry for such reasons, I argue that the case of Nav Sadhana Kala Kendra, a Catholic school of dance and music in Varanasi that produces dance programs on video disc and YouTube, subverts both forms of hegemony.

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Maritz, P. J. "History reconstruction: Third century parallels to 20th century South African Church 'History Origen Adamantinus." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 291–304. http://dx.doi.org/10.4102/ve.v18i2.564.

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History reconstruction: Third century parallels to 20th century South African Church History - Origen Adamantinus. In this paper a possible third century contribution to Church History reconstruction is considered. This is employed as an example for South African church historians who are dedicated to history interpretation, whether it be from the perspective of: acceptance on face value; justification; verification; criticism or renunciation of twentieth century historical events and the WG)'S in which they have influenced the prophetic task of the church in South Africa. To this end, a parallel is drawn between third century Origen and a few South African church figures from the twentieth century, which will highlight the church's continuing prophetic ministry.

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Ravens, D. A. S. "Luke 9.7–62 and the Prophetic Role of Jesus." New Testament Studies 36, no. 1 (January 1990): 119–29. http://dx.doi.org/10.1017/s0028688500010894.

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Chapter 9 is the pivot of Luke's gospel containing, as it does, the transfiguration as well as marking the transition from the Galilee ministry to the journey to Jerusalem. Not only is it rich in incident, it is also rich in the range of titles given to Jesus. It includes the first recognition, outside the infancy narrative, of Jesus' messianic role (9. 20), the first passion prediction of the Son of Man (9. 22) as well as the first mention of the future Son of Man (9. 26). Furthermore, the chapter contains two titles peculiar to Luke, Master (έπιστάτες, 9. 33, 49) and Chosen One (έκλελγμένος, 9. 35). Luke presents this wealth of christological material in answer to the question posed by Herod, ‘Who is this about whom I hear such things?’ (9. 9). The complexity of the christology in Luke 9 stems not only from the variety of the explicit titles but also from Luke's direct mention of, or allusions to, OT prophets who are used as antetypes for the prophetic role of Jesus. The prophetic ideas in the Lucan writings have been set out by Tiede but the importance of the prophetic element in Luke 9 seems to have been somewhat overlooked in the more detailed studies of this chapter. Ellis, in his essay on the sources of the christology of Luke 9, has noted the Moses typology and possible allusions to Isaiah's servant, although it is doubtful whether the use of κλελεγμέ in 9. 35 (cf κλεκτόζ, Isa 42. 1) and the prediction of Jesus' suffering and rejection are sufficient to make the presence of the servant idea here more than speculative.

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Graham, Larry Kent. "Care of persons, care of world: Discovering the prophetic in ministry to suffering persons." Pastoral Psychology 40, no. 1 (September 1991): 15–28. http://dx.doi.org/10.1007/bf01027531.

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Bariu, Richard Mutura. "The Function of Prophetic Forthtelling in Roho Christianity." European Scientific Journal, ESJ 13, no. 35 (December 31, 2017): 146. http://dx.doi.org/10.19044/esj.2017.v13n35p146.

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This paper examines the forms and function of prophecy in Roho (Spirit-led) Christianity in Africa. It seeks to situate this function within the rubric of biblical prophecy. It takes seriously their beliefs and theological reasoning that informs their practice. We look at forms of biblical prophecy that generally serve as their guiding principle, namely: foretelling and forthtelling. The literature available on Roho Christianity largely focuses on the historical, sociological, and anthropological aspects of this brand of Christianity. Majority of scholars have paid attention to their origins, rituals, and interaction with the larger society. While this is important, there is very little attention given to one of their principal characteristics--an active prophetic ministry. This paper seeks to satisfy the following seven objectives. Firstly, we look at the prophetic role of the church in African society. Secondly, we try to establish the nexus between prophecy and salvation in Roho Christianity. Thirdly, we look at the forthtelling character and function of Jewish prophecy. Fourthly, we look at prophecy as a community constitution in Roho churches. Fifthly, we assess how prophecy acts as group ritual for identity maintenance. Sixthly, we examine ways in which prophecy acts as symbolic Christian ethics. Finally, we explore how prophetic forthtelling enhances socioeconomic support among Roho churches. In order to achieve the foregoing, we look at concepts common to Roho Christianity in an attempt to draw conclusions about the concept and nature of prophecy in Roho churches and convictions connected with them.

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Mwaura, Philomena Njeri. "Human Identity and the Gospel of Reconciliation: Agenda For Mission Studies and Praxis in the 21st Century: An African Reflection." Mission Studies 26, no. 1 (2009): 17–30. http://dx.doi.org/10.1163/157338309x446755.

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AbstractIn her Presidential address, Philomena Mwaura explores the challenges posed to Christian identity in Africa by ethnocenticism which questions its authenticity despite a century of evangelization and the Church's tremendous growth. Tracing the markers of Christian identity to the New Testament which are characterized by transformation in Christ, love, unity and embrace of the other, she argues that only a people who are secure in their Christian identity can witness authentically to the Gospel and its appealing power. The ministry of reconciliation, as articulated by Paul, is an imperative in diverse contexts characterized by conflicting and competing identities that are ethnic, national and religious among others. The Church requires to equip itself for this ministry by being prophetic, vigilant, intrusive and in solidarity with the marginalized.

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Purwonugroho, Daniel Pesah, and Sonny Eli Zaluchu. "Janji Pemulihan Israel dalam Kitab Zefanya: Refleksi Teologi Kovenan." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 20–27. http://dx.doi.org/10.38189/jtbh.v2i1.21.

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The God of the Israelites is a God of covenants that bind covenants with humanity. Agreement between them has a binding nature to one another. Throughout the history of the Israelites recorded in the Old Testament, God often spoke through His prophets. God delivered a special message about the lives of the Israelites and also what He promised them through these prophets. All messages in the Old Testament and the prophetic books refer to a conditional Covenant. On the one hand, God pursues and punishes, but on the other hand, He restores. The Covenant theology reveals God's intention to punish and repair that is manifested in Christ's mission. This paper analyzes the implementation of the covenant theology in the ministry of the Prophet Zephaniah through the study of literature and sees its implementation for the presence of Christ in the world.Abstrak: Allah adalah Allah perjanjian yang mengikat perjanjian kepada umat manusia. Perjanjian yang terjalin antara Allah dengan manusia memiliki sifat yang sangat mengikat. Di dalam kehidupan bangsa Israel yang terekam sepanjang kitab Perjanjian Lama, Allah bersabda melalui nabi nabiNya. Allah memberikan pesan secara spesifik perihal kehidupan bangsa Israel dan juga apa yang menjadi janjiNya kepada mereka. Seluruh pesan Perjanjian Lama dan khususnya kitab Nabi-nabi mengarah pada satu perjanjian atau kovenan bersyarat. Pada satu sisi, Allah menuntut dan menghukum tetapi pada sisi lain, Allah memulihkan. Teologi kovenan menampilkan maksud Allah untuk menghukum dan memulihkan yang tergambar di dalam misi Kristus. Tulisan ini menganalisis implementasi Teologi kovenan di dalam pelayanan Nabi Zefanya melalui studi literatur dan melihat implementaisnya bagi kehadiran Kristus di dunia.

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Emerson, James G. "Seward Hiltner: He Changed my Life." Journal of Pastoral Care 40, no. 2 (June 1986): 105–12. http://dx.doi.org/10.1177/002234098604000203.

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Offers personal reflections on the significance of Seward Hiltner in the author's life and in the field of pastoral theology. Sees these benefits in terms of Hiltner's prophetic sensitivities, his capactity to teach others to think theologically, his creative adversarial tendencies, and his contributions to the theological field generally. Offers as a future agenda for pastoral theology concerns centering on the nature of ministry, the nature and practice of spiritual direction, liberation theology, and pastoral care in non-western countries.

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Lee, Sang Mok. "Jesus’ Philoi vs. Jesus’ Douloi: Conflicts over the Paraclete’s Function and Authority in the Johannine Community." Expository Times 129, no. 8 (October 2, 2017): 356–64. http://dx.doi.org/10.1177/0014524617732220.

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This study discusses the Paraclete-related texts in the Fourth Gospel concerning the competition for authority between the Beloved Disciple’s written testimony and the Paraclete’s prophetic messages. The Johannine community experienced an internal conflict between the two groups, i.e., Jesus’ friends and Jesus’ slaves. Each group held its view on the function and authority of the Paraclete. The former understood the Paraclete as a reminder to the disciples of what Jesus already taught during his earthly ministry, as well as an interpreter of such teachings; it promoted the authority of the written tradition through the Beloved Disciple’s testimony. The latter, nevertheless, viewed the Paraclete as intending to reveal new teachings beyond those of the earthly Jesus; it advocated the authority of prophetic activities in the community, relying on the Paraclete. The evangelist supported the friend group, contending for the reliability and authority of Jesus’ tradition via the Beloved Disciple’s tradition preserved in the Gospel.

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Lee, Michael E. "Galilean Journey Revisited: Mestizaje, Anti-Judaism, and the Dynamics of Exclusion." Theological Studies 70, no. 2 (May 2009): 377–400. http://dx.doi.org/10.1177/004056390907000208.

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The article explores Virgilio Elizondo's Galilean Journey and its critiques, particularly the claim that he uses anti-Jewish rhetoric. While acknowledging the legitimacy of some concerns, the author argues that in both its object of study (the New Testament portrayal of Jesus as Galilean) and its hermeneutical location (marginalized contemporary believers), Elizondo's work provides regulative principles for interpretation that guard against the dangers of anti-Jewish, supersessionist readings of the Gospels. The key lies in viewing Jesus' prophetic ministry as a model of faithful dissent against forces of marginalization and exclusion.

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Escobar, Samuel. "Migration: Avenue and Challenge to Mission." Missiology: An International Review 31, no. 1 (January 2003): 17–28. http://dx.doi.org/10.1177/009182960303100104.

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As part of the growing phenomenon of migration in a global scale, the massive migration of people to the Western countries, from the other regions of the world, becomes a threefold challenge to Christian churches. It is a challenge to Christian compassion, to an educational task inside churches, and to a prophetic ministry to society at large. It also becomes a missiological challenge as migrants are open to new commitments of faith. This article focuses on the migrant experience of Hispanic peoples and the responses of churches in Spain and the United States.

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Lee, Sang Mok. "The Death of John the Baptizer in Mark’s Gospel : Religious and Political Aspects of John’s Prophetic Ministry." Theological Forum 98 (December 31, 2019): 111–44. http://dx.doi.org/10.17301/tf.2019.12.98.111.

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Confoy, Maryanne. "“Consider, Take Counsel, and Speak Out” (Judges 19:30): Contemplative, Dialogical and Prophetic Dimensions of Christian Ministry." Pacifica: Australasian Theological Studies 23, no. 2 (June 2010): 212–32. http://dx.doi.org/10.1177/1030570x1002300206.

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Paris, Jenell Williams. "On the Jericho Road: a Memoir of Racial Justice, Social Action and Prophetic Ministry – J. Alfred Smith." Religious Studies Review 32, no. 2 (April 2006): 135–36. http://dx.doi.org/10.1111/j.1748-0922.2006.00073_2.x.

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Mpofu, Sifiso. "THE THEOLOGICAL DILEMMA VIZ-A-VIS THE MORAL OPTIONS FOR RELEVANT AND PRACTICAL MINISTRY TODAY: LESSONS FOR THE ZIMBABWE COUNCIL OF CHURCHES." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 67–85. http://dx.doi.org/10.25159/2412-4265/99.

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There are many misconceptions about the role of the church in society. This is because the church is neither a political institution nor a social organisation but a mystery of grace. The church can best be defined or understood in terms of its mission or its work. This article will explore the mission and work of the Christian church; specifically the church in Zimbabwe. One cannot talk about the Christian church without reflecting on Jesus Christ’s mission. The church is the body of Christ, the true representative of the broken body of Jesus Christ. Paradoxically, while church leaders say that they are concerned about the poor, the downtrodden, the oppressed, they seem not to fight against harmful socio- economic and political structures that dehumanise many of God’s creation. The church, as God’s compass to direct humanity for the total good of all creation, should always advocate in favour of peace and social justice. Christian leaders have a moral and social responsibility in their proclamation of the gospel of Jesus Christ in an environment which is characterised by despondency, uncertainty and fear. This paper identifies moments of prophetic resistance to social evil. It is to be noted that such a prophetic dimension is an enduring reality of the life of an authentic church, despite the complex (and at times compromising) relationship between church and state. This paper proposes possibilities for a new paradigm shift in Christian ministry with a view to toward a rebirth of a socially conscious church within the established platform of Christian ministry.

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Pranoto, Fatony, Ivonne Eliawaty, and Surja Permana. "Pelayanan Pastoral Dengan Aspek-Aspeknya di Gereja Bethel Indonesia Jemaat Sungai Yordan Surabaya." Journal Kerusso 3, no. 2 (September 12, 2018): 25–29. http://dx.doi.org/10.33856/kerusso.v3i2.95.

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Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).

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Louw, D. J. "Pastoral Hermeneutics and the Challenge of a Global Economy: Care to the Living Human Web." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 4 (December 2002): 339–50. http://dx.doi.org/10.1177/154230500205600404.

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The author discusses the relationship between a pastoral hermeneutics and the current social context as determined by international communication and globalization. He explores the influence of telecommunications on the human quest for meaning and the implication of this for pastoral care and counseling. A paradigm shift is proposed in terms of care to the living human web. A pastoral assessment which interprets the undergirding philosophy and belief system of globalization and its influence on human dignity is suggested; and a pastoral ministry which takes up its prophetic task and voices the needs of people in terms of a “globalization from below” is explicated.

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Owen, John Michael. "The angel of the great counsel of God and the Christology of the Scots Confession of 1560." Scottish Journal of Theology 55, no. 3 (August 2002): 303–24. http://dx.doi.org/10.1017/s0036930602000339.

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The Scots Confession announces the incarnate Son as the ‘angel of the great counsel of God’. Derived from Isa 9:6(5) LXX, that title has come through a tradition traceable through Justin, Irenaeus, Athanasius, Augustine and Calvin. It designates Jesus in his teaching ministry and prophetic office as revealer of God's saving purpose carried out in him and expresses both connection and distinction between God's eternal Wisdom and its incarnation. Parallels in Calvin's polemic against Osiander bring out the Confession's emphasis on the saving and revelatory significance of Jesu' humanity and his being both communicator and content of the divine counsel.

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Sujin Pak, G. "Three Early Female Protestant Reformers' Appropriation of Prophecy as Interpretation of Scripture." Church History 84, no. 1 (March 2015): 90–123. http://dx.doi.org/10.1017/s0009640714001723.

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After setting forth a wider context of the role of prophecy for German medieval women, the dual medieval tradition of prophecy as visionary and as interpretation of scripture, and the protestant emphasis on prophecy as interpretation of scripture, this essay demonstrates that Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière not only echoed the appeals to the priesthood of all believers made by contemporary male reformers, they also embraced the teachings of these same male reformers that viewed prophecy as interpretation of scripture. In this way, prophecy became a significant lens by which Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière conceived of themselves and their ministries—an understanding often lacking in the secondary sources that study these women. Specifically, it will be shown that each of these women employed Old Testament prophecy in ways that parallel contemporary male reformers' use of prophecy: presenting herself as speaking God's Word and not her own, locating her ministry within a larger biblical prophetic tradition, interpreting contemporary situations in the light of biblical prophecy and to distinguish between true and false prophets. The article concludes by exploring whether the male reformers actually intended this application of their teachings for women and exploring what is distinctive in these women's views and uses of prophecy.

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