To see the other types of publications on this topic, follow the link: Theology of ministries.
Journal articles on the topic 'Theology of ministries'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Theology of ministries.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Carr, Jane, and Diane Lane. "Book Review: A Theology of Family Ministries." Christian Education Journal: Research on Educational Ministry 9, no. 1 (May 2012): 206–9. http://dx.doi.org/10.1177/073989131200900115.
Full text
2
Aker, Benny. "Charismata: Gifts, Enablements, or Ministries?" Journal of Pentecostal Theology 11, no. 1 (2002): 53–69. http://dx.doi.org/10.1177/096673690201100104.
Full textAbstract:
AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.
3
Espinoza, Benjamin D. "Between Text and Context: Practical Theology and the Ministry of Equipping." Christian Education Journal: Research on Educational Ministry 14, no. 2 (November 2017): 391–404. http://dx.doi.org/10.1177/073989131701400211.
Full textAbstract:
Equipping the saints for ministry is a primary work of the local church. However, the task of constructing equipping ministries requires theological and contextual reflection. This article argues that as theological educators, we must teach our students to exercise practical theological methods in order to develop an effective ministry of equipping. The article will first explore the underpinnings of practical theology, culminating in a closer look at the model posited by Richard Osmer. Engaging Osmer's model, the article will engage a case study to show how practical theology aids the congregational leader in formulating theologically faithful and contextually relevant equipping ministries.
4
Canales, Arthur David. "Servant-Leadership: A Model for Youth Ministry." Journal of Youth and Theology 13, no. 1 (January 17, 2014): 42–62. http://dx.doi.org/10.1163/24055093-90000074.
Full textAbstract:
This article addresses the importance of servant-leadership and to be utilized as one model of leadership for integration and implementation within a Christian youth ministry. Essentially the essay is divided two sections: The first part of the paper provides a brief background on servant-leadership, addresses the theology of servant-leadership, and examines 10 theological characteristics for integration into Christian youth ministry. The second section of the paper provides 6 pedagogical and pastoral implementation strategies for youth ministers to apply in their programs. The ideas in this essay are also applicable to campus ministries and young adult ministries.
5
Ormerod, Neil. "Towards a Systematic Theology of Ministry: A Catholic Perspective." Pacifica: Australasian Theological Studies 8, no. 1 (February 1995): 74–96. http://dx.doi.org/10.1177/1030570x9500800107.
Full textAbstract:
The author seeks to develop a systematic understanding of the orders of ministry within a broader framework of the mission of the Church. He uses Lonergan's notion of the functional specialty, systematics, and general and special categories initiated by Lonergan and further refined by Robert Doran. Specifically, he seeks to give a systematic account of the distinctions between episcopal, presbyteral and diaconal ministries in the Church. Further, he uses this account to analyse certain issues in the theology of ministry.
6
Marshall-Green, Molly. "Book Review: Annotated Bibliography for Christian Social Ministries: II. Historical Theological: On Theology." Review & Expositor 85, no. 1 (February 1988): 173. http://dx.doi.org/10.1177/003463738808500171.
Full text
7
Adiprasetya, Joas. "The liturgy of the in-between." Scottish Journal of Theology 72, no. 1 (February 2019): 82–97. http://dx.doi.org/10.1017/s0036930618000704.
Full textAbstract:
AbstractBy using the idea of theology as symbolic engagement, I propose the ‘in-between’ as a liturgical category that engages with multiple tensions in Christian theology. The concept of the in-between becomes the primary lens through which to analyse not only the relationship between ecclesial and social liturgies, but also the interstices between the two. I then apply the concept to construct theological imagination in the ministries of ushering, intercessory prayer and the sending. The article concludes with a story of the worship of the GKI Yasmin church in front of the presidential palace in Indonesia, which demonstrates the prophetic dimension of the in-between.
8
Green, Chris. "'The Body of Christ, the Spirit of Communion': Re-Visioning Pentecostal Ecclesiology in Conversation with Robert Jenson." Journal of Pentecostal Theology 20, no. 1 (2011): 15–26. http://dx.doi.org/10.1163/174552511x554546.
Full textAbstract:
AbstractThis paper seeks to bring pentecostal theology into dialogue with the work of Robert W. Jenson, provoking a conversation that not only serves the broader ecumenical discourse, but also contributes to the project of 're-visioning Pentecostal spirituality'. Focusing on several critical issues, the paper explores ways pentecostal theologians and practitioners might benefit from Jenson's contributions as they work to articulate a genuinely pentecostal account of the church's nature and purposes, her ministries, and institutions.
9
Coe, John. "Spiritual Theology: A Theological-Experiential Methodology for Bridging the Sanctification Gap." Journal of Spiritual Formation and Soul Care 2, no. 1 (May 2009): 4–43. http://dx.doi.org/10.1177/193979090900200102.
Full textAbstract:
There exists a serious gap in the minds and lives of many believers between what they know to be the goal of sanctification and growth and where they know they actually are in their life. The church and its leaders would be better equipped to address this “sanctification gap” if its ministries were informed by a robust Spiritual Theology, understood in two senses or forms that are interrelated: (1) its more general form of drawing out the spiritual and existential implications of theology in order to better understand and participate in the process of transformation; (2) its fullest sense as a theological discipline in its own right that attempts to integrate (a) the Scriptural teaching on sanctification with (b) observations and reflections of the Spirit's actual work in the believer's spirit and experience. This paper addresses the nature of Spiritual Theology and a brief justification for it including various examples, for the sake of equipping leaders to meaningfully address transformation in the church.
10
Kryszak, Jennifer E. "A Theology of Transformation: Catholic Sisters and the Visual Practice of Church." Ecclesial Practices 3, no. 1 (May 18, 2016): 70–93. http://dx.doi.org/10.1163/22144471-00301005.
Full textAbstract:
This article argues that visual practices, including image production and use, promote a theology of transformation. To discern the theological implications of these visual practices, this article employs ethnographic research and material analysis of images created and/or used by the Congregation of St. Joseph, a Roman Catholic women’s religious community in the United States. First, it examines the sisters’ prayer with or creation of images as a source of theological reflection. Second, it investigates the deployment of images in various ministries as a means of inviting others into the sisters’ vision of the church. Third, it assesses the commodification of images by the Congregation as a form of evangelisation that engages and challenges the global world. This article concludes that visual practices potentially inspire action for justice and compassion as well as reveal the challenge of manifesting a theology of transformation in a global and plural world.
11
Mikeshin, Igor. ""A Prophet Has No Honor in the Prophet’s Own Country"." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (December 18, 2020): 251–68. http://dx.doi.org/10.33356/temenos.75254.
Full textAbstract:
The article discusses how the history of forced marginality and isolation of the Russian-speaking Evangelical Christians shaped their theology and social ministry. Russian Evangelicalism is a glocal phenomenon. It fully adheres to the universal Evangelical tenets and, at the same time, it is shaped as a socioculturally and linguistically Russian phenomenon. Its russianness is manifested in the construction of the Russian Evangelical narrative, formulated as a response to the cultural and political discourse of the modern Russia and to the Orthodox theology and application, as it is seen by evangelicals. This narrative is constructed with the language of the Synodal Bible in its present-day interpretation.
Russian evangelicals are constantly accused of being Western-influenced, proselytizing in the canonical land of the Russian Orthodox Church, and mistreating and misleading people. The article also argues agains these accusations, emphasizing the history, hermeneutics, and social ministries of Russian Evangelicalism.
12
Boakes, Norman. "Gospel and Order in the Rule of St Benedict." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 196–203. http://dx.doi.org/10.1017/s0956618x19000061.
Full textAbstract:
Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed, is part of how we are.
13
LILLBACK, PETER A. "The Holy Spirit in the Gospels." Unio Cum Christo 2, no. 2 (October 1, 2016): 115. http://dx.doi.org/10.35285/ucc2.2.2016.art7.
Full textAbstract:
Abstract: The Synoptics emphasize the eschatological significance of the Holy Spirit in relation to the earthly Messiah, who speaks God’s word. Johannine theology highlights the sending of the Spirit from a post-Pentecost perspective. As paraklētos, the coming Spirit is promised to bring to mind the teachings of the Lord. The word paraklētos expresses facets of this “helper,” or “comforter,” that are analogous to Christ’s. The paraklētos also comes alongside believers, enabling them to embrace the gospel, to fulfill the multifaceted ministries of the gospel, and to convict the unbelieving world. The abiding significance for the church is not identified in charismatic manifestations but in the believer’s relationship with and witness to Christ.
14
Gunawan, Chandra. "Coherences and Contingencies in the Reformed and Evangelical Theology: Dialectical Relation between Identity and Flexibility." New Perspective in Theology and Religious Studies 1, no. 1 (June 5, 2020): 55–68. http://dx.doi.org/10.47900/nptrs.v1i1.2.
Full textAbstract:
Hermeneutics has an important role in the theological studies and has led many denominations, including the Reformed and evangelical churches, to re-evaluate how they should develop their theology in the postmodern context. This essay analyzes two characteristics of the early church namely her coherence and contingency and shows that the Reformed and Evangelicals should maintain these basic elements that she could be relevant to her contemporary without losing her identity. Contextual analysis and background analysis will help understand how the early church and fathers develop their theologies in their contexts. This study finds that hermeneutics is fundamental for theological schools in developing their subjects and for church ministries in educating her congregation; therefore, the Reformed and evangelicals should consider this discipline so that she enables properly re-contextualizing the historic tradition in this pluralistic context.
15
Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.
Full textAbstract:
Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.
16
Jordan, Richard. "A Militant Crusade In Africa: The Great Commission And Segregation." Church History 83, no. 4 (December 2014): 957–87. http://dx.doi.org/10.1017/s0009640714001188.
Full textAbstract:
During the Cold War and in the aftermath of the Brown v. Board of Education decision, the Calvinist and political fundamentalists of North America opposed the integration of American society and the extension of civil rights to African-Americans. Both were viewed as contrary to God's plan for humankind and omens for the end times. At the same time, these militant clerics spread reformed theology and eschatology to non-white societies across the globe. An important missionary field was Africa, where American and British racial mores influenced the cultural and political struggle. western, capitalistic and democratic principles, white minority-rule, and British imperialism faced African nationalism and communist aid to independence movements. Accordingly, the contrast between militant theology and liberal, modernist Protestantism was interjected into the conflict. Two American crusaders, Carl McIntire and Billy James Hargis, made Africa an important battleground to defend segregation and western influence. Both pursued individual ministries and had differing theological agendas towards race. The International Council of Christian Churches, an organization that McIntire led, spread God's word to black Africans, while Hargis' Christian Crusade Against Communism worked with Rhodesia's white minority government. Their efforts provide insight into the militant theological and political crusade in North America and how they projected their Calvinist ideals into the international arena and into Africa.
17
Stiver, Danny. "Book Review: Annotated Bibliography for Christian Social Ministries: II. Historical Theological: Understanding Modern Theology I: Cultural Revolutions and New Worlds." Review & Expositor 85, no. 1 (February 1988): 166–67. http://dx.doi.org/10.1177/003463738808500165.
Full text
18
Prosén, Martina. "Songs that Carry Transformation: Pentecostal Praise and Worship Rituals in Nairobi, Kenya." Mission Studies 35, no. 2 (May 31, 2018): 265–85. http://dx.doi.org/10.1163/15733831-12341570.
Full textAbstract:
AbstractIn this article, the theological meaning of transformation is examined from the vantage point of a local Pentecostal church in Nairobi, Kenya, and its liturgical practices. The church under study is the Woodley branch of Christ is the Answer Ministries (CITAMWoodley), formerly Nairobi Pentecostal Church (NPC) Woodley, and data was collected through field research. Arguing with the help of Steven Land’s standard workPentecostal Spirituality. A Passion for the Kingdom, it is demonstrated that praise and worship rituals function as vehicles for transformation in the theology/spirituality of the informants. Singing and making music are not optional or random activities, but constitute a core ritual providing congregants a viable route to a central goal of Pentecostal spirituality: transformation. Transformation is thus both an idea and a goal, and praise and worship rituals – including the songs sung in worship – constitute a crucial link between the two.
19
Blier, Helen, and Graham Stanton. "Wide-awakeness in the World." Journal of Youth and Theology 17, no. 1 (June 27, 2018): 3–20. http://dx.doi.org/10.1163/24055093-01701001.
Full textAbstract:
Maxine Greene’s aesthetic pedagogy speaks to the sense of purposelessness felt by many young people today. Greene’s pedagogy cultivates the moral life defined as a sense of ‘wide-awakeness in the world’ through promoting the work of the imagination through engagement with the creative arts. Imagination creates community by being a precondition of empathy. Greene’s philosophy calls religious educators to create dialogic spaces of mutual concern. Theological engagement with Greene asks how the quest for meaning making is not simply a pedagogical version of sin. Charles Taylor’s analysis of authenticity identifies the ethical core in the pursuit of meaning-making. Greene’s challenge to Christian theology to give young people freedom in their spiritual choices is answered with David Bentley Hart’s notion of Christian persuasion as ‘the martyr’s gift’. Youth ministries pursue the kingdom vision of shalom in hope grounded in the resurrection of Christ.
20
Ward, Graham. "Performing Christ: The Theological Vocation of Lay People." Ecclesiology 9, no. 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.
Full textAbstract:
The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
21
Stallsmith, Glenn. "Protestant Congregational Song in the Philippines: Localization through Translation and Hybridization." Religions 12, no. 9 (August 31, 2021): 708. http://dx.doi.org/10.3390/rel12090708.
Full textAbstract:
Historically, the language of Protestant congregational song in the Philippines was English, which was tied to that nation’s twentieth-century colonial history with the United States. The development of Filipino songs since the 1970s is linked to this legacy, but church musicians have found ways to localize their congregational singing through processes of translation and hybridization. Because translation of hymn texts from English has proven difficult for linguistic reasons, Papuri, a music group that produces original Tagalog-language worship music, bypasses these difficulties while relying heavily on American pop music styles. Word for the World is a Pentecostal congregation that embraces English-language songs as a part of their theology of presence, obviating the need for translation by singing in the original language. Day by Day Ministries, the third case study, is a congregation that translates beyond language texts, preparing indigenous Filipino cultural expressions for urban audiences by composing hybridized songs that merge pre-Hispanic and contemporary forms.
22
Biri, Kudzai. "Migration, Transnationalism and the Shaping of Zimbabwean Pentecostal Spirituality." African Diaspora 7, no. 1 (2014): 139–64. http://dx.doi.org/10.1163/18725465-00701007.
Full textAbstract:
This article explores the effects of global expansion and the importance of diasporic transnational connections on the theology and practice of an African Pentecostal church. It takes the case of Zimbabwe Assemblies of God Africa (ZAOGA), one of the largest and oldest Pentecostal churches in Zimbabwe. The growth of this Pentecostal movement, both within and without Zimbabwe, has depended centrally on the homeland church leadership’s capacity to maintain transnational connections with its own external congregations, termed Forward in Faith Ministries International (FIFMI). The article examines how transnational ties, strengthened through the phenomenal exodus from Zimbabwe from 2000 and the associated creation of new diasporic communities, have affected the church’s teaching and practice. Existing literature on globalised African Pentecostal movements elaborates how these churches can provide modes of coping, cutting across geographical and conceptual boundaries to create powerful new transnational notions of community that enable congregants to cope with circumstances of rapid change, uncertainty and spatial mobility. Here, I argue that ZAOGA’s teaching encouraged emigration over the period of the Zimbabwe crisis, but combined this with an emphasis on departure as a temporary sojourn, stressed the morality and importance of investing in the homeland, and promoted a theology of Zimbabwe as morally superior to the foreign countries where diasporic communities have grown up. A sense of transnational Pentecostal religious community has thus developed alongside the circulation of essentialised notions of national cultural difference hinging on derogatory stereotypes of foreigners while elevating the moral supremacy of Zimbabwean nationhood.
23
Santiago-Vendrell, Angel. "Give Them Christ: Native Agency in the Evangelization of Puerto Rico, 1900 to 1917." Religions 12, no. 3 (March 17, 2021): 196. http://dx.doi.org/10.3390/rel12030196.
Full textAbstract:
The scholarship on the history of Protestant missions to Puerto Rico after the Spanish American War of 1898 emphasizes the Americanizing tendencies of the missionaries in the construction of the new Puerto Rican. There is no doubt that the main missionary motif during the 1890s was indeed civilization. Even though the Americanizing motif was part of the evangelistic efforts of some missionaries, new evidence shows that a minority of missionaries, among them Presbyterians James A. McAllister and Judson Underwood, had a clear vision of indigenization/contextualization for the emerging church based on language (Spanish) and culture (Puerto Rican). The spread of Christianity was successful not only because of the missionaries but also because native agents took up the task of evangelizing their own people; they were not passive spectators but active agents translating and processing the message of the gospel to fulfill their own people’s needs based on their own individual cultural assumptions. This article problematizes the past divisions of such evangelizing activities between the history of Christianity, mission history, and theology by analyzing the native ministries of Adela Sousa (a Bible woman) and Miguel Martinez in light of the teachings of the American missionaries. The investigation claims that because of Puerto Rican agents’ roles in the process of evangelization, a new fusion between the history of Christianity, mission history, and theology emerged as soon as new converts embraced and began to preach the gospel.
24
Boakes, Norman. "Being an Archdeacon: A Coaching Model." Ecclesiastical Law Journal 22, no. 3 (September 2020): 314–27. http://dx.doi.org/10.1017/s0956618x20000344.
Full textAbstract:
Considering the importance of their role in the life of the Church of England and the Church in Wales, there is not much written about the role of archdeacons. In her recent article in the January 2019 issue of this Journal, Jane Steen focused on the legal aspect of the role of archdeacons, and reflected on how they play a key role in shaping the Church and its ministry, delighting in its beauty and rejoicing in its well-being. In this article, the recently retired training, development and support officer for archdeacons reflects on the nature of the role and, in the light of that, on the way in which it might best be carried out. Believing that process is at least as important as outcome, and that good processes lead to better outcomes, he argues that coaching provides a useful model to enable archdeacons to exercise their ministries most effectively and promote both the mission and the well-being of the Church. It is also, he argues, a better reflection of Anglican theology.
25
Suh, Myung-Sahm. "Two sacred tales in the Seoul metropolis: The gospels of prosperity and development in modernizing South Korea." Social Compass 66, no. 4 (September 6, 2019): 561–78. http://dx.doi.org/10.1177/0037768619868611.
Full textAbstract:
This article examines the ways in which the emergence of the Seoul Capital Area offered both opportunities and challenges to religious actors in modernizing South Korea. South Korea rebuilt itself from the ruins of the Korean War through an accelerated process of urbanization and industrialization in accordance with a state-led modernization drive. This process, in turn, led to an unprecedented population concentration in Seoul and its surrounding area, where new political and economic centers emerged side-by-side with slums and shantytowns. Amid this turbulent social change, some of today’s most well-known Protestant leaders – especially Pentecostal Cho Yong-gi and Calvinist Kim Chin-hong – joined the caravan of rural-to-urban migration and commenced their ministries in Seoul, adapting their religious messages and practices to address the social aspirations of the growing urban population. This article demonstrates that despite their shared concern for the problem of urban poverty, Cho Yong-gi and Kim Chin-hong faced successes and failures in different ways as they adopted ministerial programs of the gospel of prosperity and the theology of development, respectively.
26
Stiver, Danny. "Book Review: Annotated Bibliography for Christian Social Ministries: II. Historical Theological: Process Theology and the Christian Tradition: An Essay in Post Vatican II Thinking." Review & Expositor 85, no. 1 (February 1988): 168–70. http://dx.doi.org/10.1177/003463738808500167.
Full text
27
LUTTMER, FRANK. "Persecutors, Tempters and Vassals of the Devil: The Unregenerate in Puritan Practical Divinity." Journal of Ecclesiastical History 51, no. 1 (January 2000): 37–68. http://dx.doi.org/10.1017/s0022046999002882.
Full textAbstract:
During the late Tudor and early Stuart age, England's parish ministries were increasingly occupied by energetic Puritan preachers who sought to convert souls and build ‘godly’ communities. Together with ‘godly’ magistrates and lay supporters, these preachers laboured to replace a culture rooted in traditional festivals, ales, dances and games with a culture sustained by frequent sermons, Scripture-reading and a strict observance of the Sabbath. Not everyone, however, heeded the call of the preachers. Many people, in most places probably a significant majority, were unable or unwilling to embrace the Puritan theology of grace and were opposed to Puritans' interference in their lives. Resistance to Puritans surfaced in different forms and degrees, ranging from indifference and passivity to organised demonstrations and protests, to street fighting and violence. Verbal abuse seems to have been common; the preferred term of abuse, ‘Puritan’, remained a potent and wounding accusation in spite of its common currency. From about the 1570s and 80s, when Puritan evangelism emerged as a significant movement in England, to the period of the Civil War, tensions between Puritans and anti-Puritans periodically surfaced in towns and villages across the kingdom, with divisions in communities cutting across class lines.
28
KWOK, WAI LUEN. "Sola Scriptura's and the Chinese Union Version Bible's Impact upon Conservative Christian Leaders: The Case of Watchman Nee and Wang Mingdao." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 93–103. http://dx.doi.org/10.1017/s135618631900035x.
Full textAbstract:
AbstractThe majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.
29
Fu Lan, Yap. "Allah Trinitaris Dalam Refleksi John Zizioulas." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 13, no. 2 (October 20, 2014): 222–41. http://dx.doi.org/10.36383/diskursus.v13i2.81.
Full textAbstract:
Abstrak: John Zizioulas merefleksikan kembali doktrin Allah Trinitaris dan mencoba mencari cara-cara baru menolong umat beriman zaman ini menemukan makna ajaran iman ini. Merujuk teologi para Bapa Gereja Kapadokia, Zizioulas mengajukan gambar Allah Trinitaris sebagai Pribadi yang berkomunitas. Pribadi memiliki tiga karakteristik: primer dan absolut, ekstasis dan hipostasis, unik dan tak tergantikan. Pribadi selalu bergerak ke luar dirinya, ke arah pribadi yang lain, maka ia menerima keberbedaan. Kehidupan dan identitas otentik pribadi ditemukan hanya di dalam komunitas yang dibangunnya bersama pribadi-pribadi yang lain. Gerak Pribadi Allah adalah eros, cinta yang merangkul pribadi-pribadi yang lain beserta keberbedaan mereka, yakni manusia dan segenap ciptaan. Berkomunitas dengan Allah dan segenap ciptaan, manusia melampaui substansi manusiawi dan kondisi naturalnya. Manusia tidak lagi menjadi milik kematian melainkan kehidupan kekal. Gereja adalah image Allah Trinitaris karena ia adalah komunitas pribadi-pribadi yang mengalami kelahiran baru oleh Roh Kudus di dalam peristiwa Kristus. Sebagai image Allah Trinitaris, cara Gereja hadir di dunia ialah dengan menjadi komunitas katolik dan ekaristis. Untuk menjadi komunitas katolik-ekaristis, pembaruan cara hidup, struktur hirarkis, dan pelayanan Gereja adalah sebuah kebutuhan.
Kata-kata Kunci: pribadi, substansi, ekstasis-hipostasis, keberbedaan, identitas otentik, komunitas ekaristis, imago Dei/Trinitatis, eros.
Abstract: John Zizioulas did his reflection on the doctrine of the Trinity in term to seek new ways that help the faithful to grasp the meaning of this teaching. Referring to the theology of Cappadocian Fathers, Zizioulas provides a picture of the Trinity as Persons within communion. A person has three primary characteristics: primary and absolute, ecstatic and hypostatic, unique and irreplaceable. A person always moves towards others, thus she/he embraces otherness. The very life and authentic identity of a person can be found only in communion with others. The Person of God moves as eros, God’s love which embraces the others and otherness, i.e. human beings and the rest of creation. Being in communion with God and all creations, human being overcomes the human substance and its nature. Human being no longer belongs to death but to eternal life. The church is an image of the Trinity for it is a communion of the new persons that were delivered by the Holy Spirit within the Christ event. As the image of the Trinity, the Church’s way of being in this world is by becoming a catholic and eucharistic community. To be such a community, the renewal of the Church’s way of life, hierarchical structure, and ministries is a necessity.
Kata-kata Kunci: Person, substance, ecstatic-hypostatic, otherness, authentic identity, eucharistic community, image of God/image of the Trinity, eros.
30
Tanojo, Wimpie. "Impact of Diakonia, Koinonia and Marturia Services for the Growth of the Indonesian Christian Church Resident Sudirman Surabaya." Journal DIDASKALIA 3, no. 2 (October 28, 2020): 38–49. http://dx.doi.org/10.33856/didaskalia.v3i2.193.
Full textAbstract:
The ministries of Diakonia, Koinonia and Marturia are the foundation of a church, meaning that a church that is aware of its duty and calling on this earth must rely on these three ministries. It can be said that the true main duty of the church is reflected in the ministry of Diakonia, Koinonia and Marturia. Based on this main task, the church must be able to demonstrate and impart the life of Diakonia, Koinonia and Marturia with the aim of impacting and changing human life. This is what the Ressud Sudirman Surabaya Indonesian Christian Church is aware of in the context of its duties and vocation as a church that has been present in the midst of the Surabaya community, of course its presence is required to fulfill God's plan to become salt and light, a blessing for the surrounding community in general and the congregation in particular. through Diakonia, Koinonia and Marturia's ministry. This research uses a descriptive method. The author directly conducts research, both literature and field research. Bibliography that contains various theoretical data related to topic material from various sources of information which contains important statements to support the accuracy of the research. In addition, this research is also complemented by field research either through questionnaires or direct interviews with several trusted sources including congregants, church activists, servants, sympathizers so that the results of the research present a strong and accurate combination because they are supported by strong theoretical aspects but are also followed by field research evidence. The purpose of this study: first to realize how important the services of Diakonia, Koinonia and Marturia are for the growth of the Indonesian Christian Church in Ressud Surabaya in particular and to the Lord's church in general. Second, the Church is aware of her duty and calling on this earth which has been mandated by God to be her witness so that the impact is evident in church growth both in quality and quantity. Third, the Church of God has the correct concept of the impact of the ministry of Diakonia, Koinonia and Marturia on church growth from the perspective of Missiology, Theology and Ecclesiology. Based on the research conducted by the author, the results obtained are how the extraordinary impact of the services of Diakonia, Koinonia and Marturia on the growth of the Indonesian Christian Church Ressud Surabaya.
This is evidenced by the increasing number of church members from year to year and the increasing quality of the congregation's faith. By having a correct understanding of the ministry of Diakonia, Koinonia and Marturia, the congregation will be more active and diligent in carrying out the duties and responsibilities that have been mandated by God to become a blessing, to become salt and light in this world, in various forms of diaconial services such as selling rice. cheap for the congregation and partly distributed by the surrounding community, cheap medical treatment and even free for the congregation and the poor by establishing a polyclinic "Waluyojati", scholarships for underprivileged congregations ranging from elementary, junior high and even vocational levels, house renovation program held 1 a year one to two times for the congregation. In the form of Koinonia, it can be seen from the congregation that is divided into several sectors or regions, the congregation will continue to grow and increase even out of the city, namely Lamongan, Denpasar and even to Batam, the Denpasar congregation was institutionalized in 2003, while in the city of Surabaya the Indonesian Christian Church Lebak Jaya was matured in 1994 and the Kutisari area in 1998 was instituted simultaneously in 1998 the Batam Indonesian Christian Church was also institutionalized where the Batam Indonesia Christian Church is the fruit of the ministry of several Indonesian Christian Churches including the Indonesian Christian Church Ressud in it. The goal is to be a witness through this service, but the most important of this research is that the Indonesian Christian Church congregation in Ressud is a congregation that has marturia diaconiality, while the implementation of Marturia directly or verbally is not optimal, this is also acknowledged by the council is a local church based on interviews and research based on a questionnaire.
31
Bixler, Sarah Ann. "Reframing the Self(ie)." Journal of Youth and Theology 16, no. 1 (May 18, 2017): 25–45. http://dx.doi.org/10.1163/24055093-01601003.
Full textAbstract:
Based on developmental psychology, youth ministry has often regarded the adolescent self in terms of a search for identity. The selfie demonstrates this psychosocial attempt to discover one’s self and receive affirmation for it. While developmental theory is helpful and relevant for youth ministry, theology offers a more desirable foundation on which to build youth ministry practices. Thomas Merton’s theological understanding of the self addresses this dilemma, whereby the self finds the adolescent. This perspective can help us reframe youth ministry’s assumptions based on developmental psychology, which regard the adolescent’s task as self-discovery. As James Loder describes, the inner self emerges through God’s transformation. This is an issue of reordering of theology and psychology. For adolescents to position themselves to receive this inner transformation, Christian ministry with young people can effectively facilitate a posture of prayer whereby God can affect the transformation of the deepest sense of the self.
32
Tavares, Sinivaldo Silva. "Por uma igreja de rosto amazônico. Inculturação dos ministérios eclesiais." Revista Eclesiástica Brasileira 80, no. 316 (July 28, 2020): 262. http://dx.doi.org/10.29386/reb.v80i316.2047.
Full textAbstract:
Na Exortação pós-sinodal Querida Amazônia, o Papa Francisco apresenta o Documento final do sínodo “de maneira oficial” e, por esta razão, em vez de querer superá-lo ou substituí-lo, convida “a lê-lo integralmente”. Daí o fato de sugerir “uma recepção harmoniosa, criativa e frutuosa de todo o caminho sinodal” (QA, 2). Como articular o Documento final com a Exortação pós-sinodal com vistas a uma potencialização recíproca? Reputa-se que questões candentes emersas no curso do longo processo sinodal continuam postas sobre a mesa. E isso justificaria, portanto, o fato de se continuar refletindo sobre as mesmas. A teologia tem por missão iluminar a prática pastoral no intuito de torná-la mais lúcida e eficaz. Nesse sentido, serão aqui problematizadas algumas das questões em torno a três nós temáticos: 1) a Igreja faz a Eucaristia, mas é a Eucaristia que edifica a Igreja; 2) a ”privatização” do ministério ordenado e da eucaristia; 3) a relação entre “sacerdócio batismal” e “sacerdócio ministerial”. Antes, porém, são partilhadas algumas perplexidades relativas, sobretudo, às questões tratadas nos parágrafos que se situam no quarto capítulo, intitulado “Sonho eclesial”, e, mais precisamente, nos números relativos à “inculturação do ministério” (n. 85-90) e à “força e dom das mulheres” (n. 99-103). Manifesta-se, enfim, a convicção de que tais questões devam ser analisadas e aprofundadas no horizonte de uma eclesiologia de comunhão enredada ao redor do binômio comunidade-ministérios.Abstract: In the post-synodal Exhortation Dear Amazon Pope Francis presents the final document of the synod “in an official manner” and for this reason, instead of wanting to go beyond or replace it invites us to “read it in its entirety”. Hence his suggestion for “a harmonious, creative and fruitful reception of the entire synodal path” (QA, 2). How to link the final Document with the post-synodal Exhortation with the intention to produce a reciprocal enhancement? It is believed that complex topics kept under the surface throughout the long synodal process continue on the table. This would justify, therefore, the fact that we continue to reflect about them. Theology has as its mission to throw light on the pastoral practice in order to make it clearer and more effective. In this sense, some of the issues around three thematic knots there will be discussed and analyzed here: 1) the Church makes the Eucharist but it is the Eucharist that builds the Church; 2) the “privatization” of the ordained ministry and of the Eucharist; 3) the relation between “baptismal priesthood” and “ministerial priesthood”. Before this, however, some perplexities related, above all, to the issues dealt with in some paragraphs of the fourth chapter – entitled Ecclesial Dream – are shared. And, more precisely, the numbers related to the “enculturation of the ministry” (n.85-90) and to “the strength and gifts of women” (n. 99-103). Finally, the conviction that such issues must be further analysed and studied more deeply in the horizon of a communion ecclesiology entangled with the binomial community-ministries.Keywords: Eucharist; Inculturation; Baptized priesthood; Community; Ministries.
33
Clyne, Allan Robertson. "Freire’s Christian Pedagogy in the Professional Narrative of UK Youth Work." Journal of Youth and Theology 19, no. 2 (November 7, 2020): 139–85. http://dx.doi.org/10.1163/24055093-bja10010.
Full textAbstract:
Abstract This article celebrates the 50th anniversary of Paulo Freire’s Pedagogy of the Oppressed. It responds to the current youth work environment within the UK by examining the differing attitudes and treatment of Freire and his pedagogy within this melded arena. It reveals youth ministry’s and Christian faith-based youth work’s limited engagement with Freire and explains the secularisation of his ideas within the wider youth work field, how they were isolated from his faith, subjugated to the work of Carl Rogers and latterly rebranded as secular Marxist. In contrast, this piece suggests that Paulo Freire’s work should be recognised as a pedagogy drawn from his Christian faith. It concludes by relating his work to Liberation Theology and introduces an interpretation of conscientização as a Christian pedagogy. While Anglo-centric it aims to motivate a discussion amongst Christian faith-based youth workers around the globe, particularly those who contend with the secularisation of Freire’s work.
34
Eser, Umit. "‘Of the Relics that We Estimated to Have No Worth’ (Bizce Hiçbir Kıymeti Olmadığı Anlaşılan Eşyanın): Disputes over a Church Property in the Early Republican Period, 1922-1945." DIYÂR 1, no. 2 (2020): 268–88. http://dx.doi.org/10.5771/2625-9842-2020-2-268.
Full textAbstract:
The end of the Ottoman Empire and the establishment of the Kemalist nation-state were political changes that not only affected the lives of millions of individuals, but also heralded a total demographic and physical reconstitution and transformation of the cities and towns in Asia Minor. The port city of Smyrna/Izmir was undoubtedly one of the Ottoman cities that was devastated by this irrevocable physical, political, and social change. This study attempts to shed light on the history of a church building whose congregation had been compelled to migrate to Greece in September 1922, in the early Republican period. Agios Ioannis o Theologos (Saint John the Theologian), one of the complete churches located in the Upper Neighbourhood, was sequestered by the Commission of the Abandoned Properties (Emvâl-i Metruke Komisyonu) immediately after the Great Fire of 1922. This paper situates the Church of Agios Ioannis Theologos at the nexus of the Abandoned Properties measures and re-territorialisation in the early Republican period. Firstly, a decision was made to destroy the bell tower of the church and convert the remaining building into a school at the end of a lengthy series of correspondence between the ministries and the municipality in 1926. Secondly, its relics, church furniture, and icons were forgotten until the late 1930s. Finally, following two cabinet decisions and lengthy bureaucratic procedures, these relics were transported to Athens in 1945. This paper argues that various institutions of the Republic adopted different strategies to deal with the properties of Ottoman Christian communities after the population exchange in 1923, though the state retained its pragmatic approach towards these remaining properties.
35
Blazer, Annie. "An Invitation to Suffer: Evangelicals and Sports Ministry in the U.S." Religions 10, no. 11 (November 19, 2019): 638. http://dx.doi.org/10.3390/rel10110638.
Full textAbstract:
When American evangelicals sought to use the tools of sport for religious outreach in the mid-twentieth century, they began to wonder if the essential features of sport—competition and hierarchy—conflicted with their approach to salvation. For most evangelical Christians, salvation is an option for every human and each person must make an individual decision to accept or reject the salvific power of Jesus Christ. This is a worldview that relies heavily on separating believers from non-believers, but, importantly, the means of distinction is individual choice. There is not a competitive aspect to this framework; salvation is theoretically available for all. This article traces sports ministry’s struggle over time to unite the competitive world of sport with their vision of salvation. By illuminating different approaches to the ethical challenge of uniting evangelicalism and sport, we can see that sports ministry is a field of complexity that invites believers to grapple with intense theological dilemmas without offering easy solutions. I argue that the struggle to reconcile sport and evangelical theology can be meaningful religious work. I will show that the kinds of suffering that athletic competition entails can align with the evangelical theodicy that God uses suffering to communicate with humans. It may be this feature of sport, the opportunity to experience meaningful suffering, that continues to motivate evangelicals to attempt to unite their religion with sport.
36
Morariu, Iuliu-Marius. "François-XavierAmherdt (ed.). Vatican II: Quel avenir? Evangile et culture, paroisses et ministères (What future? Gospel and culture, parishes, and ministries) , collection Theologie pratique en dialogue, 42. Fribourg: Academic Press, 2016. 292 pp." Ecumenical Review 70, no. 1 (March 2018): 173–74. http://dx.doi.org/10.1111/erev.12346.
Full text
37
LOURENÇON, Jorge Luís dos Santos, and Ana Maria Ortega ALONSO. "A AÇÃO DIRETA DE INCONSTITUCIONALIDADE Nº 4.439 EM FACE DAS TEORIAS DA CONSTITUIÇÃO DE HANS KELSEN E CARL SCHMITT." UNIFUNEC CIENTÍFICA MULTIDISCIPLINAR 10, no. 12 (June 10, 2021): 1–16. http://dx.doi.org/10.24980/ucm.v10i12.4168.
Full textAbstract:
No século XX, os pensadores Hans Kelsen e Carl Schmitt travaram um embate sobre a quem incumbiria a guarda da Constituição. Para aquele, a tarefa seria de um órgão técnico, qual seja, uma corte constitucional, capaz de uma análise de compatibilidade entre normas de hierarquia superior com as de hierarquia inferior. Para Schmitt, por outro lado, ao chefe de Estado caberia tal responsabilidade, por ser detentor da vontade política e, assim, mostrar-se afim aos anseios populares; sendo a Constituição uma decisão política, o representante do povo teria legitimidade para protegê-la, de acordo com a vontade pública. Discute-se, neste estudo, a qual teoria o Supremo Tribunal Federal se aproximou, quando do julgamento da Ação Direta de Inconstitucionalidade nº 4.439, em que se decidiu pela compatibilidade do ensino religioso de natureza confessional e matrícula facultativa, na rede pública de ensino, com a Constituição Federal de 1988, isto é, se a argumentação desenvolvida pela Corte Maior se reveste de caráter técnico, como pretendia Kelsen, ou se consideram os pensamentos do povo brasileiro, como defendido por Schmitt. Conclui-se que, pela análise de votos dos Ministros do Pretório Excelso, a argumentação técnica restou vencida por uma argumentação jurídica e de ordem política, em consonância com a vontade popular, distanciando a atuação do STF da guarda da Carta Política tal como pretendida por Hans Kelsen. A metodologia empregada é a revisão bibliográfica, sob o método dedutivo. THE DIRECT UNCONSTITUTIONALITY ACTION 4.439 UNDER HANS KELSEN’S AND CARL SCHMITT’S CONSTITUTIONAL THEORIES PERSPECTIVE ABSTRACT In the 20th century, Hans Kelsen and Carl Schmitt raised an issue about who was responsible for The Guardian of the Constitution. For Kelsen, a technical body would be held responsible, wherever, a constitutional court, qualified to a compatibility analysis between superior hierarchy and inferior hierarchy. For Schmitt, on the other hand, the Head of State would bear such responsibility, for being the holder of the political will, and thus depicting popular aspirations; being the Constitution a political decision, the representative of the people would have the legitimacy to protect it, in accordance with the will of the people. In this study, it is discussed which theory the Supreme Court approached, in the judgment of Direct Unconstitutionality Action 4.439, in which, it was decided in favor of the compatibility of the confessional natural theology nature and the elective enrollment in public school systems, with the Federal Constitution of 1988, that is, if the arguments developed by the Major Court holds a technical character, as Kelsen intended, or if they consider the thoughts of Brazilian people, as defended by Schmitt. It is concluded that, by the analysis of the votes of the Ministers of Praetorium Excelso, the technical argument was defeated by a legal and political argument, in agreement with the popular will, intervening the performance of the STF from the custody of the Political Charter as intended by Hans Kelsen. The methodology used was the literature review, under the deductive method. Keywords: Direct Unconstitutionality Action. Hans Kelsen. Carl Schmitt. Theory of Constitution. Secularism.
38
Magezi, Vhumani, and Christopher Magezi. "Towards understanding theological positions informing migrant ministries." Verbum et Ecclesia 41, no. 1 (October 26, 2020). http://dx.doi.org/10.4102/ve.v41i1.2109.
Full textAbstract:
Christian practical ministry should be driven by a thorough theological framework. Theological theory informs ministerial practices. To understand some theology driven (theologies driving) actions, it is imperative to conduct empirical studies to discern some grassroots theologies held by church leaders on the frontline of ministry. With migration as a challenge of our times that requires churches to intervene, the question that emerges is: what are the theological views and perspectives held by church leaders that drive migrants’ ministry? In answering this question, this article presents empirical findings of a study conducted in South Africa’s province of Gauteng. To locate the study within a South African context, the article devotes a substantial section on migration in South Africa. The findings revealed diversity in theological views and perspectives as well as limitations on critical biblical and theological understanding on migrant ministry as a holistic ministry. In their reflections, some church leaders showed superficial understanding of the Biblical texts, lacked contextual understanding of texts and their theology was not well thought out and integrated into the broader biblical and theological understanding.Intradisciplinary and/or interdisciplinary implications: The study integrates systematic theology, biblical texts and practical theology in discerning emerging theological views and perspectives amongst church leaders. The study contributes to gaining insight into underlying theologies that motivate migrant ministry interventions.
39
Adelakun, Adewale. "Understanding sexuality from the security gospel perspective: Mountain of Fire and Miracles Ministries as a case study." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.3453.
Full textAbstract:
This article examines a new dimension in the Nigerian Pentecostal understanding of sexuality, which is influenced by the security gospel emanating from Mountain of Fire and Miracles Ministries in Nigeria. This new dimension is noted in how Mountain of Fire and Miracles Ministries intricately connects sexuality with destiny. This article shows how Mountain of Fire and Miracles Ministries promotes a conservative understanding of sexuality as the key to securing believers’ destinies. Understanding sexuality from the security gospel perspective is an indication that the Pentecostal theology of sex is dynamic and ambivalent, especially when the theology is spiced with African traditional beliefs. This is demonstrated through a content analysis of the teachings and messages of Pastor Daniel Olukoya, the founder of Mountain of Fire and Miracles Ministries, which are available in print, audio and video clips. It is argued that the persuasive manner in which these teachings are presented tends to create a phobia of sex in the minds of listeners.
40
Spoelstra, B. "Wetenskapsteoretiese besinning oor die grondslae van die Diakoniologie." In die Skriflig/In Luce Verbi 29, no. 1/2 (June 25, 1995). http://dx.doi.org/10.4102/ids.v29i1/2.1539.
Full textAbstract:
In this article it is argued that theology must be practical to have meaning. The author of this article attempts to determine whether 'practical theology’ and 'diaconiology' are the same discipline or whether they are different disciplines within the science of theology. It is alleged that diaconiology differs intrinsically from practical theology when the point of departure, prepositions and theological positions are taken into account. Practical theology is based on the empirical church and its actions. Diaconiology should take as its point of departure the kingship (kingdom) of God in this world. It is conceded that the reformed diaconiological tradition got stuck in formal ministries. The article propagates the development of diaconiology, inter alia by means of a critical investigation of the process by which God encounters man and church. It is concluded that an empirical analysis of the official ministries may be necessary to establish whether the kingdom of God is indeed actualized in practice.
41
Bowman, Donna. "Race and Responses to Violence in Prayer Shawl Ministries." Open Theology 2, no. 1 (January 14, 2016). http://dx.doi.org/10.1515/opth-2016-0070.
Full textAbstract:
AbstractPrayer shawl ministries, overwhelmingly led and staffed by women, aim to give comfort to the bereaved. Shawl makers often want to respond to communal tragedy and grief such as mass shootings. This case study uses qualitative interviews with shawl makers from white and African-American ministry groups, placing their statements in the context of benevolent handwork, disaster response, and the culture of mass shootings. The ordinary theology of shawl makers is forged in a “chronic mode,” responding to individual instances of grief in the ministry’s neighborhood. “Crisis mode” operations, where shawls are part of multifaceted mobilization efforts to bring relief to a large number of victims, may clarify, test, extend, or alter these meanings. White shawl makers were appalled at the suffering inflicted by the Sandy Hook school shooting and took pride in their ability to make a difference, while black shawl makers were guided by concerns about discipline, process, and preservation of community. These results suggest that perceptions of normalcy influence the response of caretaking ministries to violence and trauma, revealing a distinction between restorative efforts and the development of resilience.
42
Nelson, Rev Seth J. "Redemptive Transformational Learning for Ministry and Theological Education, Part 1." Christian Education Journal: Research on Educational Ministry, November 26, 2020, 073989132097577. http://dx.doi.org/10.1177/0739891320975776.
Full textAbstract:
This article continues the conversation between theological education and Transformative Learning (TL) theory by proposing a Redemptive Transformational Learning paradigm. The author explores a biblical-theology of transformation across Creation, Fall, Redemption, and New Creation, reviews the development of TL from Jack Mezirow to its contemporary formulation, and offers an appreciative critique of TL. This critique orients the path forward, toward a redemptive approach to the practice of TL in theological education and church-based educational ministries.
43
"Book Review: Annotated Bibliography for Christian Social Ministries: Aging: Enabling the Elderly, Theology of Aging." Review & Expositor 85, no. 1 (February 1988): 128. http://dx.doi.org/10.1177/003463738808500129.
Full text
44
Van der Watt, Stéphan. "Re-appreciating the significance of historical perspectives and practices on reformed pastoral theology and care today." STJ | Stellenbosch Theological Journal 4, no. 2 (December 31, 2018). http://dx.doi.org/10.17570/stj.2018.v4n2.a34.
Full textAbstract:
This article investigates the issue of Reformed pastoral theology and care, from a historical perspective. Contemporary literature on this topic is not always informed by the actual pastoral care practices of historical church leaders, specifically up until and including the Reformation era. Consequently it can sometimes lack an important dimension needed to foster more theological depth and clarity, which is essential for sound pastoral care. Thus, it is necessary to clearly establish the connections between Reformed theology and practice in historical view, and pastoral care ministries in the church today. Despite huge societal changes that have taken place since the Reformation era, the core focus on the compassionate “care of souls” has remained unchanged. Can leading Reformers’ pastoral theological ethos and practices still be deemed relevant, whilst considering fresh issues in our contemporary pastoral care ministry contexts?
45
Nel, Reggie. "‘Children must be seen and heard’ – Doing postcolonial theology with children in a (southern) African Reformed church." HTS Teologiese Studies / Theological Studies 72, no. 1 (February 4, 2016). http://dx.doi.org/10.4102/hts.v72i1.3565.
Full textAbstract:
Taking theology to the African children needs to start with a serious engagement of the colonial experience that African Christianity, communities and families were subjected to – mostly in subdued silence. The often heard platitude of the stereotypical ‘friendly’ African children, who is so ‘open to the gospel’, needs to be deconstructed in terms of the real challenges, which leads to migration, abuse, xenophobic violence and a serious reduction in their capacity for growth and development. While one cannot reduce the notion of ‘African children’ to one experience, there remain common structural realities, which call for a serious dialogue with themselves on their own forms of theology. Children are not anymore merely seen and not heard; they speak – they disrupt hegemonic colonialist theologies. This contribution is based on a postcolonial dialogue with children’s ministries in a particular (southern) African mission church, as they transform themselves towards being an African Reformed community.
46
Boakes, Norman. "Gospel and Order in the Rule of St Benedict." Ecclesiastical Law Journal, February 4, 2019, 1–8. http://dx.doi.org/10.1017/s0956618x18000935.
Full textAbstract:
Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed, is part of how we are.
47
"Mission as Seen from Geneva: A Conversation with Eugene L. Stockwell." International Bulletin of Missionary Research 11, no. 3 (July 1987): 112–17. http://dx.doi.org/10.1177/239693938701100303.
Full textAbstract:
Eugene L. Stockwell is Director of the Commission on World Mission and Evangelism of the World Council of Churches. He was born in Boston, Massachusetts, where his father was studying theology, and was raised from the age of three in Argentina, where his father served as president of Union Theological Seminary in Buenos Aires. As a young man Stockwell studied and practiced law before deciding to enter Union Theological Seminary (New York) and the ministry. He and his wife worked as United Methodist missionaries for ten years in Uruguay, from 1952 to 1962. This was followed by two years as Latin American Secretary of the Methodist Board of Missions and then eight years as Assistant General Secretary for Program Administration. In 1972 Stockwell became Associate General Secretary for Overseas Ministries of the National Council of the Churches of Christ in the U.S.A. He took up his present responsibilities in Geneva in 1984. While visiting at the Overseas Ministries Study Center recently, Stockwell shared some of his thoughts on developments and directions in world mission with Editor Gerald H. Anderson and Research Assistant Robert T. Coote of the International Bulletin.
48
Moyo, Herbert. "Pastoral care in the healing of moral injury: A case of the Zimbabwe National Liberation War Veterans." HTS Teologiese Studies / Theological Studies 71, no. 2 (February 6, 2015). http://dx.doi.org/10.4102/hts.v71i2.2919.
Full textAbstract:
This article is in the field of Practical theology with specific reference to pastoral care. The article is motivated by the growing number of conversions of members of the Zimbabwe National Liberation War Veterans Association (ex-combatants/war veterans), through miracle and spiritual healing Ministries under the leadership of Prophets. This article exposes the challenge of injured morals as a result of traumatic war experiences of ex-combatants during the war of liberation from colonialism in Zimbabwe. The violent acts in the political arena in Zimbabwe are linked to the military behaviour of the ex-combatants. This article also makes a critical analysis of the therapeutic narratives from ex-combatants, to conclude that violence in Zimbabwe is highly related to the injured morals of the ex-combatants. The war veterans are finding healing of moral injury from the miracles and exorcisms performed by Prophets.
49
Bester, Johan, and Johann A. Meylahn. "A Neuro Linguistic Programming’s modelling process for the development of and guidance to congregations: An adaptive ministry." HTS Teologiese Studies / Theological Studies 75, no. 4 (August 6, 2019). http://dx.doi.org/10.4102/hts.v75i4.5389.
Full textAbstract:
Several congregations in the workspace of the Netherdutch Reformed Church of Africa are losing viability and sustainability. This can be attributed to various factors, the most prominent being isolation. Isolation is defined here as the inability of some congregations to move away from maintenance and an inward focus towards making necessary adjustments on the way to a dimension of missional focus. While commitment and enthusiasm are present in the work of all congregations, some find it difficult to adapt their established ideas and in some cases obsolete customs and traditions. Other congregations have made the necessary adjustments by defining themselves as missional. In congregations where constructive change occurs, the focus moves to undertake congregational ministries. The congregation not only gains insight into their own situation but also becomes aware of God’s calling for that specific congregation within a specific context. The focus shifts from their own situation and needs to the needs and challenges of the context surrounding the specific congregation. A consequence of this change in focus is that the whole ministry of the congregation adjusts accordingly. These congregations discover their own unique spirituality and begin to ask: For whom do we exist? The article is based on a PhD thesis, where Osmer’s four questions of practical theology were brought into the conversation with the modelling process of neuro-linguistic programming, in an attempt to sojourn with congregations towards a contextual missional focus. This research was undertaken to expand Osmer’s four questions of practical theology by using the modelling process of neuro-linguistic programming so that congregations may succeed in making the necessary adjustments.
50
Jones, Robert, and Ernest Van Eck. "Die vorming van ‘n eietydse ampsbegrip: Jesus se oproep tot dissipelskap." HTS Teologiese Studies / Theological Studies 66, no. 1 (February 19, 2010). http://dx.doi.org/10.4102/hts.v66i1.878.
Full textAbstract:
The forming of a contemporary understanding of church office: Jesus’ calling to discipleship This article aimed to examine the Nederduitsch Hervormde Kerk van Afrika’s (NHKA) understanding of church office, and measure it against ‘office’ or ministries in the New Testament, and more specifically against Jesus’ calling to discipleship in Mark 8:34. The relevance of the historical Jesus for contemporary church theology is indicated by the ‘essential’ (Sache) continuity that exists between the historical Jesus and the church today. The article concludes that Jesus’ calling to discipleship in Mark 8:34 implies a certain understanding of office. The essence of this calling is servitude based on self-denial, the taking up of one’s cross, and the following of Jesus.Subsequently, a few remarks are made on the NHKA’s understanding of church office, as described in the NHKA church ordinance. The aim is for these remarks to serve as a guideline for the NHKA to form a contemporary understanding of church office. The concluding remarks have been derived from the results of the study on Jesus’ calling to discipleship, with the aim of ensuring that the NHKA serves and works in correspondence with the Word of God. This service occurs in a world very different from the one in which Jesus lived and served.