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Journal articles on the topic 'Reformed Church Missions'

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1

BUYS, PHILLIPUS J., and ANDRÉ JANSEN. "“With Heart and Hands and Voices”: Integral Ministry of Word and Deed from a Missio Dei Perspective." Unio Cum Christo 1, no. 1 (2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art14.

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Abstract: Missiological reflection indicates that mission organizations and churches worldwide are reconsidering the biblical foundations of integrating word and deed in proclaiming the gospel. The Lausanne Movement in its 2010 Cape Town congress, the Micah Network, the Gospel Coalition through its journal Themelios, the World Reformed Fellowship, and several recent missiological publications all address the relationship between words and deeds in the mission of the church. This article attempts to make a contribution to the debate by analyzing key biblical terms in which God reveals himself t
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (2021): 176. http://dx.doi.org/10.3390/rel12030176.

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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discours
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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-Americ
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Yorke, Edmund. "The Spectre of a Second Chilembwe: Government, Missions, and Social Control in Wartime Northern Rhodesia, 1914–18." Journal of African History 31, no. 3 (1990): 373–91. http://dx.doi.org/10.1017/s0021853700031145.

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The 1915 Chilembwe Rising in Nyasaland had important political repercussions in the neighbouring colonial territory of Northern Rhodesia, where fears were raised among the Administration about the activities of African school teachers attached to the thirteen mission denominations then operating in the territory. These anxieties were heightened for the understaffed and poorly-financed British South Africa Company administration by the impact of the war-time conscription of Africans and the additional demands made by war-time conditions upon the resources of the Company. Reports of anti-war act
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Sianipar, Godlif. "Piet Go, Ensiklik Rerum Novarum dan Quadragesimo Anno dan Transformasi Moral Millenial." Studia Philosophica et Theologica 21, no. 1 (2021): 97–113. http://dx.doi.org/10.35312/spet.v21i1.219.

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This research discusses about moral problems that are occuring daily in the society and the Church as pointed out by Piet Go Twan An. Those moral problems are the problems created by firstly the Indonesian Marriage Law; secondly the problem of pastoral care among the priests should be reformed to suit inter-personal relations with God’s people so that the Church’s missions are recived affectively and efficiently; thirdly the problem of corruption in the government and the needs for the Church to be pro-active in eradicating corruptions; and the last point is the problem of homosexuality or LGB
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Paas, Stefan, and Hans Schaeffer. "Reconstructing Reformed Identity." Journal of Reformed Theology 8, no. 4 (2014): 382–407. http://dx.doi.org/10.1163/15697312-00804004.

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Recently some Reformed denominations have embarked on church planting in the major cities in the Netherlands. This was done mainly for evangelistic reasons. From a quantitative perspective this project has been rather successful. However, many of the new churches deviate in some respects from official doctrines and practices of their denominations, as a consequence of contextualization. This has provoked some protest, leading to the failure in at least one case of instituting a new church plant as a full member of one of these Reformed denominations. In this article we add research data to thi
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Knoetze, Johannes J. "POWERLESS PARTNERS: ONE BEGGAR TELLING ANOTHER WHERE TO FIND BREAD." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 40–55. http://dx.doi.org/10.25159/2412-4265/104.

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The relationship between the ‘powerful’ Dutch Reformed Church (DRC) and the many churches that were planted by the mission work of the DRC has always been and still is a very sensitive matter. This paper will take a historical look at the relationship over the last decade (2004-2014) between the Dutch Reformed Church in Botswana (DRCB) and the Dutch Reformed Church in South Africa, especially the Dutch Reformed Church in the northern Cape (DRCnC). It was during this time that a paradigm shift started developing in the relationship. After some socio-economic changes and ‘new’ missiological refl
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Intan, Benyamin Fleming. "Misi Kristen di Indonesia: Kesaksian Kristen Protestan." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (2017): 325. http://dx.doi.org/10.33550/sd.v2i2.21.

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ABSTRACT: In this article, the writer reveals the presence and struggles of Protestant churches in Indonesia doing God’s mission within world’s largest Muslim population country. Firstly, the writer explains the challenges and strives of Protestant churches since the time of Dutch colonialism, Japanese colonization, until Indonesian independence which includes the Old Order and the New Order. This article also highlights Indonesian churches’ struggle of independence to release themselves from the control of Dutch government, fully leaning to Christ, as well as the strategic role of Christianit
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9

Van der Watt, G. "Die Sendingpraktyk van die Ned Geref Kerk: Enkele tendense vanaf 1952 tot met die eeuwenteling." Verbum et Ecclesia 24, no. 1 (2003): 213–31. http://dx.doi.org/10.4102/ve.v24i1.322.

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In this past half century the Dutch Reformed Church was continuously building on the tradition of extended missionary involvement within South Africa as well as in several countries in Southern Africa. During the fifties and sixties there were a flourishing of activities, driven by, amongst other reasons, an idealism and optimism concerning the homeland-policy or grand apartheid. The seventies and eighties were therefore characterised by resistance; the DRC had to reconsider its approach. While the church had to largely withdraw from the traditional fields, it found alternative areas for invol
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Ragsdale, John P., and Gerdien Verstsrdelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia." International Journal of African Historical Studies 18, no. 3 (1985): 566. http://dx.doi.org/10.2307/218680.

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11

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

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12

De Villiers, D. E. "The interdependence of public witness and institutional unity in the Dutch Reformed family of churches." Verbum et Ecclesia 29, no. 3 (2008): 728–43. http://dx.doi.org/10.4102/ve.v29i3.27.

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The Belhar Confession of the then Dutch Reformed Mission Church officially approved in 1986 confesses that the unity of the church should be made visible. Very little has since then come of this visible unity in the family of Dutch Reformed churches. Since 1996, however, new impetus has been given to the effort to bring about institutional unity. It has especially been in their ministries of public witness and service that these churches succeeded to a large extent to give visible and institutional expression to their unity. This would hopefully enable the churches of the Dutch Reformed family
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Lányi, Gábor. "“Ecclesiastical Authority Terror”. The Downgrading of the Szigetszentmiklós Reformed Parish to Mission Parish in 1956." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (2020): 53–78. http://dx.doi.org/10.24193/subbtref.65.2.03.

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"On 24 May 1956, Délpest Reformed Diocese – by the consent of the Danubi-an Reformed Church District– downgraded the Szigetszentmiklós Reformed Parish to the status of mission parish. The 700 members strong, almost 400 hundred years old parish’s chief elder was also relieved of his duties whilst the consistory was dis-solved. The downgrading of the long-standing parish, the dissolution of the elected consistory, and the deprivation of its right to elect its minister gave rise to protests both inside and outside the parish. An array of scandals, disciplinary issues, and dif-ficult as well as in
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Frykenberg, Robert Eric. "Book Review: From Mission to Church: The Reformed Church of America Mission in India." International Bulletin of Missionary Research 26, no. 3 (2002): 136. http://dx.doi.org/10.1177/239693930202600315.

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15

Carr, Burgess. "Book Review: From Dutch Mission Church to Reformed Church in Zambia." International Bulletin of Missionary Research 9, no. 3 (1985): 126–27. http://dx.doi.org/10.1177/239693938500900312.

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Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.

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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (1867­1941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism
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17

Meiring, P. G. J. "Sending en eenheid: ’n Perspektief vanuit die Ned Geref Kerk." Verbum et Ecclesia 12, no. 2 (1991): 292–306. http://dx.doi.org/10.4102/ve.v12i2.1041.

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Mission and unity: A Dutch Reformed perspective The decisions on church unity and ecumenical relationships, taken by the Bloemfontein synod of the Dutch Reformed Church (October, 1990) came as a welcome surprise to many and as an unwelcome disappointment to others. The importance of six resolutions adopted by synod, as well as their implications for the mission of the church, are discussed. If Christians were to fulfil their calling in this respect, the author contends, they will have to leant to look in a new way in five directions: at one another; at their own hearts; at new models for unity
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Horváth, Levente. "The Ambiguous Beginnings of the Modern Mission Movements in the Reformed Church of Transylvania Between 1895 and 1918." Perichoresis 19, no. 1 (2021): 3–15. http://dx.doi.org/10.2478/perc-2021-0001.

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Abstract This study looks at the ways how the Reformed Church encountered the new modern mission movement in Transylvania with the arrival of Dr. Béla Kenessey and Dr. István Kecskeméthy to the newly established Reformed Theological Seminary at Cluj in 1895. By the time being, some theologians expressed grave concerns about the dangers of theological liberalism to the Confessions. The paper argues that these young professors, touched by the mission movement and revival also sought to encompass those who had an evangelistic fervor to reach unbelievers and to serve those people in their personal
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Scutts, Sarah. "‘Truth Never Needed the Protection of Forgery’: Sainthood and Miracles in Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ (1625)." Studies in Church History 47 (2011): 270–83. http://dx.doi.org/10.1017/s0424208400001017.

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Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ was one of many texts produced in the early modern period which portrayed and assessed the Anglo-Saxon Church and its saints. This Protestant antiquarian work fits into a wider tradition in which the medieval past was studied, evaluated and employed in religious polemic. The pre-Reformation Church often played a dual role; as Helen Parish has shown, the institution simultaneously provided Protestant writers with historical proof of Catholicism’s league with the Antichrist, while also offering an outle
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Kritzinger, J. J. "Sending in die kerk: ’n Gevallestudie." Verbum et Ecclesia 13, no. 1 (1992): 41–55. http://dx.doi.org/10.4102/ve.v13i1.1046.

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Mission in the church: A case study Based on an enquiry into mission interest in the NG Church. Although there can be no doubt that mission is the essential task to which God called the church into being, to be his witness in the world, the empirical church often shows very little awareness of this. This article relates some results of research done in the Dutch Reformed Church in the Republic of South Africa on the church members’ interest in and involvement with mission. Some of the significant factors influencing the missionary interest of the members were (a) their personal spirituality an
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White, Chris. "“Aliens Ministering to Aliens”: Reformed Church in America Missionaries among Chinese in the Philippines." International Bulletin of Mission Research 42, no. 3 (2018): 230–40. http://dx.doi.org/10.1177/2396939318754771.

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This article reviews the two decades after RCA missionaries were forced out of China, revealing that the church’s “China mission” was not abandoned, but simply changed geographic focus to overseas Chinese in the Philippines. Although the RCA continued a ministry targeting Chinese from South Fujian, where they had worked since 1842, they faced many new challenges in the Philippines that were quite inconsistent with their experience in China. A major point of contention for missionaries was balancing their relationship with the United Church of Christ in the Philippines (UCCP) and Chinese church
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22

Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.

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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a c
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23

Plüss, Jean-Daniel. "Called to God’s Mission." Pneuma 42, no. 2 (2020): 255–62. http://dx.doi.org/10.1163/15700747-bja10021.

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Abstract The following reflection will look at the document that resulted the International Reformed—Pentecostal Dialogue. It will highlight the context in which mission is relevant to both ecclesial traditions. In the end attention will be drawn to the language in which this text was written and what that tells us about developing ecumenical relations between Reformed and Pentecostal churches.
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Rossouw, Pieter Fourie. "Inclusive Communities: A missional approach to racial inclusivity within the Dutch Reformed Church." STJ | Stellenbosch Theological Journal 2, no. 1 (2016): 381. http://dx.doi.org/10.17570/stj.2016.v2n1.a19.

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This article dealt with racial diversity in homogenous white Afrikaans faith communities such as the Dutch Reformed Church (DRC). This study was partially an account of the researcher’s own discontent with being a minister in the DRC against the backdrop of his own journey of finding a racially integrated identity in a post-apartheid South Africa. It focused on the question of how a church like the DRC can play an intentional role in the formation of racially inclusive communities. The study brought together shifts in missional theology, personal reflections from DRC ministers and contemporary
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Nugroho, Teguh. "Misi dalam Gereja Anabaptis Abad XVI: Tinjauan dari Perspektif Paradigma Misi menurut David J. Bosch." Jurnal Teologi 10, no. 1 (2021): 85–104. http://dx.doi.org/10.24071/jt.v10i1.3392.

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The birth of Anabaptist movement appeared in the context of church reformation by Martin Luther in the sixteenth century in Europe.Anabaptist movement was aimed to renewing the Church according to the Scriptures, because many Protestant reformers, such as Luther and Zwingli, were not radical. They still practice some of the rules and teachings of the Roman Catholic church, such as infant baptism and maintaining the Church's relationship with the State. The Anabaptists movement rejects these practices. The Anabaptists attempted to carry out a more radical reform than their predecessors. The Ana
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Müller, Retief. "Mission and Colonialism." Social Sciences and Missions 30, no. 3-4 (2017): 254–78. http://dx.doi.org/10.1163/18748945-03003006.

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This article focuses on two British colonial territories in southern and central Africa, Mashonaland and Nyasaland in the late 19th to early 20th centuries. It concerns the history of Afrikaner missionaries from South Africa’s Dutch Reformed Church (DRC), and their relationships with opposing interest groups. The period in question saw some inter-ethnic conflict among indigenous peoples, which included an underground slave trade, as well as much colonial-indigenous strife. The article particularly considers the balancing act missionaries sought to achieve in terms of their paternalistic, yet i
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Garvey, Brian, and Geurdina Margaretha Maria Verstaelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia. The Scope for African Leadership and Initiative in the History of a Zambian Mission Church." Journal of Religion in Africa 16, no. 1 (1986): 69. http://dx.doi.org/10.2307/1580981.

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Püsök, Sarolta. "To Serve with Words, Letters and Deeds - The First Stage of the Református Család (Reformed Family) Magazine’s Publication (1929-1944)." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (2020): 107–26. http://dx.doi.org/10.24193/subbtref.65.2.06.

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" The study firstly addresses the crisis period, which made the creation of the periodical necessary. The first issue was published in 1929, but our time travel to understand the era needs to take us back at least to the 19th century since the roots of the crisis can be found there: the defeat of the Hungarian Revolution of 1848; the worker optimism following the 1867 Austro-Hungarian Compromise, which, in addition to spectacular results, further deepened the economic and ethnic gap between the various strata of the population; the people-centred, fickle ideological basis of theological libera
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Müller, Retief. "War, Exilic Pilgrimage and Mission: South Africa's Dutch Reformed Church in the Early Twentieth Century." Studies in World Christianity 24, no. 1 (2018): 66–81. http://dx.doi.org/10.3366/swc.2018.0205.

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The main subject of inquiry here is the interrelationship between war, mission and exile in South Africa's Dutch Reformed Church at the turn of the twentieth century. The first setting of note is the Anglo—Boer War (1899–1902) when a group of Boer soldiers decided to form the Commando's Dank Zending Vereniging (Commando's Thanksgiving Mission Society) after visiting a Swiss missionary station in the northern Transvaal. Next follows Boer experiences of exile on the islands of St Helena, Ceylon and elsewhere as prisoners of war. A number of these POWs were evangelised and recruited for mission t
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Oakley, Robin. "The Nederduitse Gereformeerde Sendingkerk and the Nama Experience in Namaqualand, South Africa." Itinerario 27, no. 3-4 (2003): 189–204. http://dx.doi.org/10.1017/s0165115300020829.

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In Steinkopf, a former coloured Reserve in the Northern Cape Province, the Nederduitse Gereformeerde Sendingkerk (NGS; Dutch Reformed Mission Church), a former sub-branch of the Nederduitse Gereformeerde Kerk (NGK; Dutch Reformed Church) forged a legitimate public space for the expression of Nama identity in the 1960s. The legitimisation of aboriginal identity was not accidental, but very much an expression of apartheid policies of the day. I hope to demonstrate both the content and the consequences of this particular episode in Steinkopf, and thereby contribute to an understanding of the link
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Noorlander, D. L. "Reformers in the Land of the Holy Cross." Journal of Early American History 6, no. 2-3 (2016): 169–95. http://dx.doi.org/10.1163/18770703-00603007.

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The directors of the Dutch West India Company gambled their reputations and capital in a decades-long scheme to conquer and pacify Brazil, and in the end, they lost. This essay explores the various religious elements of that scheme or “mission,” as it was also called: establishing the Dutch Reformed Church as the colony’s public church, spreading the message of the “true religion,” attacking sin and reforming sinners. Coupled with a general, widespread sense of anti-Catholicism and anti-clericalism among the Dutch in Europe and America, these reform efforts exacerbated differences between the
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Michelson, Jared. "Nothing in My Hand I Bring: Reformed Ecclesiology in a Secular Age." Ecclesiology 16, no. 3 (2020): 299–317. http://dx.doi.org/10.1163/17455316-bja10007.

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Reformed Protestantism is variously critiqued in a secular age. On the one hand, Roman Catholics and Anglo-Catholics represent Protestantism as individualistic, opposed to tradition and liturgy, and tending toward a world-denying spirituality. They see Protestantism as participating in modernity’s worst tendencies. On the other hand, missional churches tend to see Magisterial Protestantism as inflexible and overly traditional, being unable to relate to a modern, secular context. I seek to retrieve the often unrecognised missional potential of a robust Reformed ecclesiology for a secular age. I
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Sweetman, Leonard. "Book Review: A Moment of Truth: The Confession of the Dutch Reformed Mission Church." International Bulletin of Missionary Research 10, no. 2 (1986): 86. http://dx.doi.org/10.1177/239693938601000219.

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GLICKMAN, GABRIEL. "PROTESTANTISM, COLONIZATION, AND THE NEW ENGLAND COMPANY IN RESTORATION POLITICS." Historical Journal 59, no. 2 (2015): 365–91. http://dx.doi.org/10.1017/s0018246x15000254.

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ABSTRACTEstablished in 1662, the New England Company introduced the first crown-sponsored initiative for propagating the gospel among the native populations bordering English America. Under the leadership of Robert Boyle, its work influenced royal policy, but awakened contention over the practice of Atlantic colonization and, simultaneously, the making of the Restoration church. This article examines the reception of the Company in England, showing how its architects sought to link the plantation process to the advancement of a global Protestant mission. The ambition drew Company leaders into
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Brunsdon, Alfred Richard. "WHAT CAN WE LEARN FROM A NARRATIVE REINTERPRETATION OF A MISSION (HI)STORY? REFLECTING ON THE MISSION HISTORY OF THE DUTCH REFORMED CHURCH ACCORDING TO WILLEM SAAYMAN." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 100–115. http://dx.doi.org/10.25159/2412-4265/344.

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On 16 May 2015, the well-known missiologist, Willem Saayman, passed away. In this article, his overview of the Dutch Reformed Church (DRC) mission history, Being Missionary, Being Human (2007), is revisited from the perspective of the narrative theory of White and Epston. This reinterpretation rests on the notion that history and religious traditions are structured as narratives that are open for interpretation and reinterpretation. As Saayman depicted the DRC mission history as a problem-saturated narrative, it is argued that unique outcomes also reside within this problem-saturated narrative
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Wachsmuth, Melody J. "Mission and the Reformation." Kairos 11, no. 2 (2017): 143–54. http://dx.doi.org/10.32862/k.11.2.1.

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Scholarly interaction has ranged from arguing that the Reformers were indifferent toward mission to asserting that both Luther and Calvin had theologies of mission embedded in their understanding of the gospels and emphasis on preaching the word of God. On the other hand, during the same time period, the Anabaptists emerged as a movement with a radical and deliberate mission praxis. How can strains of a new and emerging Protestantism, in similar socio-political contexts, develop such different mission praxis? This paper explores this discrepancy between these two movements and then offers impl
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Askin, Steve. "Mission To Renamo: The Militarization of the Religious Right." Issue 18, no. 2 (1990): 29–38. http://dx.doi.org/10.1017/s0047160700501103.

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A century ago, Cecil Rhodes told a Dutch Reformed missionary’s mother that “your son among the natives is worth as much to me as a hundred policemen.” He was referring, of course, to the role many missionaries played in turning Christianity into an ideology which could be used to convince Africans not to resist white domination.Rhodes’ modern-day successors—South Africa’s white rulers and their allies—have gone one dangerous step further. For them, it is not enough to use the church as a kind of ideological cheering section for white domination. Instead they are quite literally using pastors a
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Askin, Steve. "Mission To Renamo: The Militarization of the Religious Right." Issue: A Journal of Opinion 18, no. 2 (1990): 29–38. http://dx.doi.org/10.1017/s1548450500003887.

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A century ago, Cecil Rhodes told a Dutch Reformed missionary’s mother that “your son among the natives is worth as much to me as a hundred policemen.” He was referring, of course, to the role many missionaries played in turning Christianity into an ideology which could be used to convince Africans not to resist white domination.Rhodes’ modern-day successors—South Africa’s white rulers and their allies—have gone one dangerous step further. For them, it is not enough to use the church as a kind of ideological cheering section for white domination. Instead they are quite literally using pastors a
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Witmer, Olga. "Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony*." Historical Research 93, no. 260 (2020): 309–32. http://dx.doi.org/10.1093/hisres/htaa007.

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Abstract This article examines the survival strategies of Lutheran dissenters in the eighteenth-century Dutch Cape Colony. The Cape Colony was officially a Reformed settlement during the rule of the Dutch East India Company (V.O.C.) but also had a significant Lutheran community. Until the Lutherans received recognition in 1780, part of the community chose to uphold their faith in secret. The survival of Lutheranism in the Cape Colony was due to the efforts of a group of Cape Lutheran activists and the support network they established with ministers of the Danish-Halle Mission, the Francke Foun
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Roxborogh, John. "Contextuality in Reformed Europe: The Mission of the Church in the Transformation of European Culture." Mission Studies 24, no. 1 (2007): 156–57. http://dx.doi.org/10.1163/157338307x191741.

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van Laar, Wout. "Contextuality in Reformed Europe. The Mission of the Church in the Transformation of European Culture." Exchange 36, no. 2 (2007): 222–23. http://dx.doi.org/10.1163/157254307x177119.

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Niemeijer, Hendrik E. "Political Rivalry and Early Dutch Reformed Missions in Seventeenth-Century North-Sulawesi (Celebes)." Studies in Church History. Subsidia 13 (2000): 32–49. http://dx.doi.org/10.1017/s0143045900002763.

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The northernmost region of North Sulawesi, Minahasa, is one of the most Christian provinces of Eastern Indonesia. About ninety per cent of its total population of approximately one million is Protestant. The upland province capital of Tomohon and the city of Manado – the capital of North Sulawesi – are important centres for Christian education. On Sundays, the sound of bells of the white cathedral-style churches can be heard in almost every Minahasan town. Travellers who venture out to the beach villages on the Sangihe-Talaud islands north of Manado experience the same Protestant features of t
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Hommes, James M. "Book Review: Pioneers to Partners: The Reformed Church in America and Christian Mission with the Japanese." International Bulletin of Missionary Research 37, no. 3 (2013): 189. http://dx.doi.org/10.1177/239693931303700325.

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Van der Westhuizen, H. G. "Toenemend kerk." HTS Teologiese Studies / Theological Studies 48, no. 3/4 (1992). http://dx.doi.org/10.4102/hts.v48i3/4.2464.

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The church - more and more The Hervormde Kerk in Suidelike Afrika (Reformed Church in Southern Africa), the mission church of the Nederduitsch Hervormde Kerk van Afrika, must become increasingly a true missionary church in its own right by giving attention, inter alia, to the following aspects; extension of the church by way of life, building facilities, dimensional missions, student missions, attitude missions, structure missions, coming-of-age missions, prayer missions, youth missions, team missions, church dispersion missions, church naming missions, media missions, unitary missions and tru
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Lotter, George, and Timothy Van Aarde. "A rediscovery of the priesthood of believers in Ephesians 4:1–16 and its relevance for the Missio Dei and a biblical missional ecumenism." In die Skriflig/In Luce Verbi 51, no. 2 (2017). http://dx.doi.org/10.4102/ids.v51i2.2251.

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This article is dedicated to Professor Sarel van der Merwe as missiologist and what he had done for the cause of the missio Dei in South Africa. The role of the laity in the missio Dei was one of the most significant developments followed by most church denominations. The priesthood of believers was the reformational perspective rediscovered by Martin Luther. The reformed tradition rediscovered the role of the laity in missions, which the Baptist church tradition has now developed most extensively in terms of missions. The Catholic Church has recognised the apostolicity of the laity in a decre
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"Book Review: Letters to Hazel: Ministry within the Woman's Board of Foreign Missions of the Reformed Church in America." Missiology: An International Review 34, no. 1 (2006): 79–80. http://dx.doi.org/10.1177/009182960603400111.

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Buys, P. J., and André Jansen. "‘Met hart en mond en hande’: Die integrale bediening van Woord en daad volgens ’n missio Dei-perspektief." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1883.

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Die Sendingwetenskap, kerke en sendingorganisasies dink wêreldwyd opnuut na oor die bybelse fundering vir die integrasie van Woord en daad in die verkondiging van die evangelie. Die Lausanne-beweging het ’n kongres in Kaapstad gehou, waar 4200 kerkleiers van 198 lande vanaf 16 tot 25 Oktober 2010 vergader het. Die program het besinnings ingesluit oor hoe om kwessies soos armoede, ongeregtigheid en die voorspoed-teologie skrifgetrou te hanteer. Die Miga-netwerk is ’n groeiende wêreldwye koalisie van kerke en organisasies wat hulle in die lig van Miga 6:8 tot die uitbou van integrale sending ver
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Ungerer, André G., and Malan Nel. "Die verband tussen gemeentebouprosesse en missionale gemeente-ontwikkeling." HTS Teologiese Studies / Theological Studies 67, no. 2 (2011). http://dx.doi.org/10.4102/hts.v67i2.931.

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This article dealt with the process of building up the local congregation and the manner in which missional objectives are achieved. The article was undertaken against the background of the disturbing decline in membership numbers, particularly in the two traditional Reformational churches in South Africa, namely the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa. This decline is in line with similar tendencies in mainstream churches the world over. The key aspects of the theory of building up the local church was discussed and mission in the current South African co
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Niemandt, Cornelius J. P. "Trends in missional ecclesiology." HTS Teologiese Studies / Theological Studies 68, no. 1 (2012). http://dx.doi.org/10.4102/hts.v68i1.1198.

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Missional ecclesiology emerged as one of the significant trends in mission studies and ecumenical discussion in the last couple of years. What were these trends in missional ecclesiology? What kind of missional theology formed and fuelled the renewed interest in missional ecclesiology? What impact flowed from the important ecumenical events in 2010 (Edinburgh 2010 World Mission Conference, World Communion of Reformed Churches and Lausanne III)? This article explained the term ‘missional church’ and explored missional theology as participating in the life of the Trinity and thus mission as ‘joi
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Baron, Eugene. "The Call for African Missional Consciousness through Renewed Mission Praxis in URCSA." Studia Historiae Ecclesiasticae 45, no. 3 (2019). http://dx.doi.org/10.25159/2412-4265/6184.

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The Uniting Reformed Church in Southern Africa (URCSA) has since its inception always celebrated its prophetic and missional heritage from all the avenues of the black church. However, it remains crucial to reflect whether this can be ascribed only to a few individuals and whether the struggle against injustice was nurtured on “grassroots” level. The black churches in their own right have certainly made significant contributions during the apartheid years. However, the impact of the Dutch Reformed Church (DRC) on the black wing of the church, in terms of its mission thought and practice, will
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