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Artículos de revistas sobre el tema "Disciple mission"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 11 de febrero de 2022

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1

Faraoanu, Iulian. "The Call and Mission of the Disciple in the Gospel According to Mark." International Letters of Social and Humanistic Sciences 60 (September 2015): 67–76. http://dx.doi.org/10.18052/www.scipress.com/ilshs.60.67.

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This paper is trying to focus on a few aspects on the figure of the Disciple of Christ in the Gospel of St. Mark. Since the beginning of his public activity, Jesus Christ wanted to be accompanied by disciples. They followed the Saviour and were witnesses to his wonderful words and deeds. After attending the school of Jesus, they were sent to continue the work of spreading God’s Kingdom and the Gospel.With respect to the presentation of the theme, after some general elements, we will analyse two texts from the Gospel: Mark 1:16-20 and Mark 3:13-19. These two fragments reflect an image of discip

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2

Nyquist, John W. "Book Review: Every Believer a Disciple! Joining in God’s Mission." Missiology: An International Review 44, no. 3 (2016): 347–48. http://dx.doi.org/10.1177/0091829616654428.

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3

Hill, Joseph. "Charismatic discipleship: a Sufi woman and the divine mission of development in Senegal." Africa 87, no. 4 (2017): 832–52. http://dx.doi.org/10.1017/s0001972017000389.

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AbstractMidwife Rokhaya Thiam joined the Fayḍa Tijāniyya Sufi Islamic movement in 2005 and soon became aware of her divine mission to found the Association Mame Astou Diankha. This organization provides free medical services to needy people and organizes economic development projects for women. Rokhaya Thiam exemplifies a broader trend of ‘hybrid’ religious subjects in the Fayḍa Tijāniyya movement who embed neoliberal notions such as ‘development’ and individual entrepreneurial initiative into mystical notions of selfhood, agency and moral order. Such charismatic disciples seem to approach dis

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4

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

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

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5

Lee, Ralph. "Discipleship in Oriental Orthodox and Evangelical Communities." Religions 12, no. 5 (2021): 320. http://dx.doi.org/10.3390/rel12050320.

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In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from

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6

Ellis, Danielle. "Humble Thyself: The Imitation of Christ in Medical Missions." Christian Journal for Global Health 6, no. 2 (2019): 44–49. http://dx.doi.org/10.15566/cjgh.v6i2.315.

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Missions have been a part of the Christian faith since its genesis. Various approaches to transmitting the faith through missions have been implemented over time, some with unforeseen and frankly negative long-term political, social, and even theological consequences. In medical missions specifically, the consequences include the potential of compromised individual and collective health. These vulnerabilities make it essential to consider the theoretical and practical approaches with which we as Christians engage with our neighbors. Missiologists critically and theologically consider the

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7

George, Sherron Kay. "The Quest for Images of Missionaries in a “Post-Missionary” Era." Missiology: An International Review 30, no. 1 (2002): 51–65. http://dx.doi.org/10.1177/009182960203000104.

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The global church enters the new millennium with a radically changed face and missionary situation. One of the results of post-colonialism and the globalization of mission is the declaration of the “post-missionary” era. This means that the only way Western missionaries can continue to engage in cross-cultural mission in today's world is by discovering and incarnating new images. The Bible offers the suggestive images of penitent sinner, beggar, friend, neighbor, follower, disciple, participant-observer, listener, and learner, which might mark the continuing conversion of the missionary today.

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8

Sil, Narasingha P. "Vivekananda's Ramakrsna: an Untold Story of Mythmaking and Propaganda." Numen 40, no. 1 (1993): 38–62. http://dx.doi.org/10.1163/156852793x00040.

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AbstractThe author argues that the familiar Vedantin and messiah image of Rāmakrsna Paramahamsa was created deliberately by his great disciple Svāmā Vivekananda. The Svāmī's global Hindu evangelical mission called for the master's respectable image. Hence he rejected the sincere rendering of the Paramahamsa's biographies by others and, in place of the rustic ecstatic but authentic Gadadhar, fabricated the awesome figure of a modern messiah-the Vedantin Paramahamsa. This paper documents the history of this purposive distortion.

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9

Lészai, Lehel. "A tanítványok ördögűzési, halottfeltámasztási szolgálata és szenvedése." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (2021): 53–68. http://dx.doi.org/10.24193/subbtref.66.1.03.

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"The Disciples’ Ministry of Exorcism, Resurrection of the Dead, and Suffering. Service meant exorcism besides preaching and healing. According to Mk 3:15, Jesus calls his disciples so that they would be with him, preach the gospel, and exorcise demons. The authority of the disciples over unclean spirits (Mk 6:7) refers to their sharing in Jesus’s mission (Mk 1:22.23.27). Exorcism promoted the expending of God’s kingdom and the weakening of Satan’s power. In Mk 6:7, Jesus mentions exorcism as a concrete task for his disciples, what was fulfilled by them (6:7). We can learn from Mt 9:8 and 10:1

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10

Wojtczak, Adam. "Teologiczny sens maryjnego tytułu „Gwiazda Zaranna”." Studia Warmińskie 48 (December 31, 2011): 93–115. http://dx.doi.org/10.31648/sw.289.

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The article presents theological meaning of the Marian title “Morning Star”. The article consists of three paragraphs. The first one portrays Mary as the Morning Star that preceded, prepared and heralded the historical coming of the Messiah–Sun. She handed the Light of God to humanity and opened up a new era in history. The second paragraph discusses Mary’s participation in the life and salvific mission of the Son. Before he began talking about himself and his mission, it was her who talked about him. During his public activity, she receded into the background, in order for a new family to gro

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11

Kirby, D. P. "The Genesis of a Cult: Cuthbert of Farne and Ecclesiastical Politics in Northumbria in the Late Seventh and Early Eighth Centuries." Journal of Ecclesiastical History 46, no. 3 (1995): 383–97. http://dx.doi.org/10.1017/s0022046900017723.

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The episcopate of Cuthbert as bishop of Lindisfarne was a product of a time of great change in the Northumbrian Church in the late seventh century. Bede's Ecclesiastical history and Stephen's Life of Wilfrid make it clear that the expulsion of Wilfrid, bishop of York and sole bishop of the Northumbrians, in 678 (HE v. 19; VW 24) opened up the Northumbrian diocese to large-scale ecclesiastical reorganisation. Wilfrid's vast see was divided and new bishops appointed. In 664, as a young man, Wilfrid had played a significant part at the Council of Whitby in bringing about the expulsion of Colmán,

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12

Mwaura, Philomena Njeri. "Integrity of Mission in the Light of the Gospel: Bearing Witness of the Spirit Among Africa's Gospel Bearers." Exchange 35, no. 2 (2006): 169–90. http://dx.doi.org/10.1163/157254306776525690.

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AbstractThe church in Africa like its counterparts elsewhere in the world is called to fulfil the mission of Christ which is basically two fold; to liberate humankind on the social-political and economic plane and to lead them to salvation on the eschatological plane. This is self-evident for Christ was not only concerned with the spiritual needs of the people, but material as well. The question therefore arises how does the church in Africa bear witness to the spirit of God and conduct her mission with integrity in its contextual realities of HIV/AIDS, refugee crises, poverty, corruption and

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13

Mikuszka, Gelson Luiz. "Por uma definição do discípulo missionário de Jesus. Implicações para uma paróquia missionária." Revista Eclesiástica Brasileira 79, no. 313 (2019): 293. http://dx.doi.org/10.29386/reb.v79i313.1875.

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A proposta deste artigo é conceituar o discípulo missionário de Jesus, indicando algumas possíveis implicações do tema para a missionariedade paroquial. A título de subsídio para esta reflexão, de modo especial, elegemos alguns dados da teologia de José Comblin, em especial no tocante à importância dos ministérios eclesiais para com a ação evangelizadora.Abstract: The purpose of this article is to conceptualize a missionary disciple of Jesus, indicating some possible implications of this theme in sight of a missionary parish. The title of subsidy for this reflection we choose in a special way,

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14

Attridge, Harold W. "Ambiguous Signs, an Anonymous Character, Unanswerable Riddles: The Role of the Unknown in Johannine Epistemology." New Testament Studies 65, no. 3 (2019): 267–88. http://dx.doi.org/10.1017/s0028688519000031.

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While the Gospel of John makes some forceful and explicit claims about the identity of Jesus and the character of his mission, it also invites readers into a deepened appreciation of its claims. Part of its strategy for doing so is to exploit ambiguity and to point to what the readers do not know. The article explores three examples of this pedagogical strategy: the deliberately hidden identity of the Beloved Disciple; the initial deeds of Jesus, labelled ‘signs’, which, however, do not in any direct and obvious way ‘signify’ anything, as the later works do; and the question debated by the cro

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15

Beckerlegge, Gwilym. "The Early Spread of Vedanta Societies: An Example of "Imported Localism"." Numen 51, no. 3 (2004): 296–320. http://dx.doi.org/10.1163/1568527041945526.

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AbstractSri Ramakrishna, in whose name the Ramakrishna Math and Mission were created, and Swami Vivekananda, the disciple largely responsible for their organization, have been recognized as early examples of the "global gurus" who, over the last hundred years or so, have attracted both Hindus and those not born into Hinduism. This article will examine the establishment of the Ramakrishna Math and Mission in the United States and London. As a consequence of its attachment to the ideal of an emergent universal religion, but one linked to the claim that Hinduism is the "mother of religions," the

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16

Thellman, Gregory S. "The narrative-theological function of Matthew's baptism command (Matthew 28:19b)." Anafora 6, no. 1 (2019): 81–106. http://dx.doi.org/10.29162/anafora.v6i1.2.

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The triadic name given in the baptism command of Matthew 28:19b has often been considered awkward in its context and perhaps anachronistic in light of later Christian Trinitarian doctrine. This article argues that Matthew 28:19b is rather a fitting climactic conclusion to a narrative-theological motif throughout Matthew’s Gospel where triadic or at least dyadic language is employed within revelatory contexts that affirm Jesus’ divine sonship and messianic mission: either in small apocalypses or within apocalyptic discourse. This argument finds its crux in the baptism of Jesus itself (3:13–17)

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17

Magnien, Michel. "Portrait de Budé en «intellectuel»: la G. Budæi viri clarissimi Vita de Loys Le Roy (1540)." Renaissance and Reformation 36, no. 4 (2000): 29–48. http://dx.doi.org/10.33137/rr.v36i4.8660.

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Hellenist, philologist, historian, friend and counsellor to the King, mythical founding member of the Collège de France, as well as family man, Guillaume Budé appears to us as a hero of humanism and compels our collective admiration because he could lead simultaneously a contemplative and an active life. How was he perceived by his contemporaries? A few months after the death of the humanist (August 1540), while still in mourning, his disciple Loys Le Roy — a future bright light in the study of Greek — published the G. Budaei Vita. This biography is a virtual hagiography of a lay saint, endowe

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18

Wolińska, Teresa. "Sergius, the Paulician Leader, in the Account by Peter of Sicily." Studia Ceranea 9 (December 30, 2019): 123–40. http://dx.doi.org/10.18778/2084-140x.09.07.

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Peter of Sicily, a Byzantine high official from the times of Basil I, intended to warn the Archbishop of Bulgaria against certain heretics, known as the Paulicians, as he learned during his mission to Tefrike about their plans of sending their missionaries there. His writings are regarded as the most competent source of information on the history and doctrine of the Paulicians. He also described some of their leaders, including Sergius himself. According to Peter, it was a woman with whom Sergius had had an affair who made him the devil’s tool. He accepted the name of Tychicos and passed himse

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19

Libanio, João Batista. "Conferência de Aparecida." Revista Eclesiástica Brasileira 67, no. 268 (2019): 816. http://dx.doi.org/10.29386/reb.v67i268.1481.

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Documentos e acontecimentos prévios ofereceram o eixo central da Conferência: seguimento de Cristo e missão. Bento XVI traçou-lhe algumas pautas. Com o método ver-julgar-agir, trabalhou-se em grupo. Em discurso próprio do magistério eclesial, o Documento se estruturou em torno do eixo da realidade na perspectiva da fé de ser discípulo e missionário de Cristo para chegar a um agir pastoral, revelando continuidades, rupturas e novidades em relação às conferências anteriores.Abstract: Previous documents and events – in particular, those related to the following of Christ and the mission – provide

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20

Schumacher, William W. "Mission across the Curriculum: Historical Theology." Missiology: An International Review 35, no. 4 (2007): 431–36. http://dx.doi.org/10.1177/009182960703500406.

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The challenge of integrating mission across the theological curriculum is faced by seminaries and other institutions. At one large Lutheran seminary, the discipline of historical theology provides one important avenue for missional education and reflection. By moving beyond a narrow focus on “history of missions” to develop a “missional hermeneutic of history,” the inherently cross-cultural dimension of historical study can significantly reshape the curriculum by drawing increased attention to the non-western world.

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21

Book, Curtis. "The Continuing Relevance of Orlando Costas' Ecclesiology La pertinence toujours actuelle de l'ecclésiologie d'Orlando Costas Die beständige Bedeutung der Ekklesiologie Orlando Costas La relevancia actual de la eclesiología de Orlando Costa." Mission Studies 24, no. 1 (2007): 47–78. http://dx.doi.org/10.1163/157338307x191570.

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AbstractSignificant is the ecclesiology of Latin American contextual theologian Orlando Costas for mission studies today, says this article. Beginning with his birth in Puerto Rico, this article traces the socio-religious context of Costas as key to the later development of his incarnational theology from the periphery. Then, by showing how Costas relates his models of the church to his kingdom theology as sign and instrument of God's salvation, the author points out that Costas' ecclesiology profoundly shapes the understanding of mission in general and critiques Church Growth theory in partic

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22

Niemandt, Cornelius J., and Jaco Beyers. "Science of Religion and Missiology at the Faculty of Theology, University of Pretoria: Historical overview, theological discourses and future possibilities." Verbum et Ecclesia 38, no. 4 (2017): 157. http://dx.doi.org/10.4102/ve.v38i4.1663.

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The history and contributions of the Department Science of Religion and Missiology at the UP have been described with a particular focus on a discussion of the understanding of both disciplines. In the case of Science of Religion, the research covers theological discourses in the discipline, attending to issues such as secularisation as well as Theology of Religions. It is argued that, in future, Science of Religion will continue to contribute to three areas of concern, namely studying religions, secularisation and theology of religion and religions. The section concludes with a brief overview

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23

Taborda, Francisco. "A missão do teólogo: comunicar a Sabedoria. Uma lição de Tomás de Aquino." Revista Eclesiástica Brasileira 69, no. 276 (2019): 885. http://dx.doi.org/10.29386/reb.v69i276.1261.

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Reflexão sobre o discurso inaugural de Tomás de Aquino ao tornar-se magister in Sacra Pagina. Tomás reflete sobre a missão do “doutor sagrado”. Depois de contextualizar historicamente o discurso, o artigo apresenta seu conteúdo e o examina, identificando o que Tomás entende por “sagrada doutrina” e quem são os “doutores sagrados”. Sob a metáfora do monte irrigado pela chuva que transmite fecundidade ao vale, Tomás apresenta todo o processo de comunicação da revelação. Assim, é preciso fazer sucessivas leituras do discurso: uma primeira leitura considera o significado inicial de “doutor sagrado

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24

Demers, Pierre J. "L’éducation physique scolaire québécoise : une nouvelle mission sociale à découvrir." Revue des sciences de l'éducation 6, no. 1 (2009): 85–92. http://dx.doi.org/10.7202/900269ar.

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L’auteur analyse la problématique de l’éducation physique québécoise. Pour ce faire, il critique la vision traditionnelle de cette discipline. Il fait ressortir le besoin de redéfinition de la mission sociale de l’éducateur physique. Celle-ci doit s’appuyer sur des objectifs nouveaux émanant d’une philosophie nouvelle. Une triple mission sociale pourrait être adaptée pour réellement intégrer l’éducation physique dans la société. Des missions éducative, sanitaire et écologique sont développées. L’auteur retourne aux sources des concepts sous-jacents à ces trois volets. Ces solutions de rechange

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25

Magesa, Laurenti. "Making Disciples: Pope Francis’ Paradigm for Mission." International Review of Mission 104, no. 2 (2015): 174–80. http://dx.doi.org/10.1111/irom.12092.

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Cooling, Trevor. "Go and Make Disciples: Education as Christian Mission." Journal of Christian Education os-51, no. 2 (2008): 5–22. http://dx.doi.org/10.1177/002196570805100202.

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27

Cronshaw, Darren, and Peter Downes. "Worship as Missional Practice." Ecclesial Practices 1, no. 2 (2014): 167–91. http://dx.doi.org/10.1163/22144471-00102001.

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The corporate worship gathering has been centrally important to Vineyard Churches, but the Emerging Missional Church (emc) movement has challenged them to reconsider how corporate worship interfaces with mission. A linked series of case studies of three Australian Vineyard churches identifies several functions of the Sunday worship gathering. Worship is a ‘centripetal embrace’ for God’s people; which brings focus, community, continuity and a climax to the week. But worship as missional practice is equally about centrifugal release and the need for encouragement, equipping, empowering, directio

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Petrone, Michele. "Ethiopian Tiǧāniyya in Context." Aethiopica 19 (October 2, 2017): 165–87. http://dx.doi.org/10.15460/aethiopica.19.1.1134.

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The presence of the Tiǧāniyya in Ethiopia is well attested since the mission of Enrico Cerulli in early twentieth century.Since then the studies about the presence and diffusion of this order in Ethiopia have been based mainly on oral sources and fieldwork. The aim of this study is to present a very first overview of Tiǧānī literature in Ethiopia as found in the recent missions of the Islam in the Horn of Africa Project.Local literary production shows that Ethiopian masters and authors aimed to show to their disciples and readers a broader picture of the ṭarīqa, counterbalancing the local dime

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Yılmaz, Necdet. "Gümüşhâneli Dergâhı Şeyhlerinden Safranbolulu İsmail Necati: Hayatı, Halifeleri ve Eseri / Safranboluian Ismail Najati, One of the Sheikhs of Gumushkhanawi Lodge: His Life, Khalifas and Work." Journal of History Culture and Art Research 8, no. 2 (2019): 461. http://dx.doi.org/10.7596/taksad.v8i2.2107.

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<p><strong>Abstract</strong></p><p>Ismail Najati efendy was born in Safranbolu in 1258/1842-3. After completing primary education in his hometown, he came to Istanbul and completed his education there, then he was engaged in teaching as a mudarris. Besides being a participant of Huzur Lessons as a muqarrir and mukhatap, he taught as a professor in the madrasa of Dar al-khilafat al-aliyye. His relationship with Ahmad Ziyaaddin Gumushkhanawi, the scholar-sufi of that era, began in his pupilage and continued in the form of professor-student and sheikh-disciple relati

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Boltanski, Ariane. "A Jesuit Missio Castrensis in France at the End of the Sixteenth Century: Discipline and Violence at War." Journal of Jesuit Studies 4, no. 4 (2017): 581–98. http://dx.doi.org/10.1163/22141332-00404003.

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France was a crucial testing ground for the Counter-Reformation conduct of war. In 1590–92, the Holy League appeared a receptive field for the model of an ideal “Christian soldier,” and a Jesuit apostolate to an army at war and some examples of missio castrensis were therefore attempted in France, or in close contact with French battlefields. In particular, a Jesuit mission was established for the papal troops sent to support the Duke of Mayenne (1554–1611), and the Holy League. An earlier Jesuit mission to the troops of Alessandro Farnese in the Low Countries served as an inspiration to the L

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Hussein, Shakira. "FROM RESCUE MISSIONS TO DISCIPLINE." Australian Feminist Studies 28, no. 76 (2013): 144–54. http://dx.doi.org/10.1080/08164649.2013.790110.

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Zhu, Haifeng. "Applying Mission‐Based Adaptability to Discipline Designs." INCOSE International Symposium 29, no. 1 (2019): 669–77. http://dx.doi.org/10.1002/j.2334-5837.2019.00627.x.

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Van der Merwe, D. G. "John 17: Jesus assigns His mission to His disciples." Verbum et Ecclesia 19, no. 1 (1998): 115–28. http://dx.doi.org/10.4102/ve.v19i1.1157.

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In this paper it will be pointed out that Jesus did not commission his disciples with a new mission, but instructed them to continue and extend his own mission. This implies that in their following of Jesus, they would adopt a new way of life which related to Jesus’ way of life. The departure of Jesus gave his disciples the opportunity to take his place in the world. Through this new way of life (discipleship) Jesus would live in them and they in him.

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34

Matthey, Jacques. "PILGRIMS, SEEKERS AND DISCIPLES MISSION AND DIALOGUE IN MATTHEW." International Review of Mission 91, no. 360 (2002): 120–34. http://dx.doi.org/10.1111/j.1758-6631.2002.tb00334.x.

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35

Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.

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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a str

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Hollenweger, Walter J. "THE DISCIPLINE OF THOUGHT AND ACTION IN MISSION." International Review of Mission 80, no. 317 (1991): 91–104. http://dx.doi.org/10.1111/j.1758-6631.1991.tb02246.x.

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Hardaway, Don, Richard G. Mathieu, and Richard Will. "A New Mission for the Information Systems Discipline." Computer 41, no. 5 (2008): 81–83. http://dx.doi.org/10.1109/mc.2008.140.

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Hedlund, Roger. "Picturing Christian Witness: New Testament Images of Disciples in Mission." Mission Studies 25, no. 1 (2008): 142–43. http://dx.doi.org/10.1163/157338308x296690.

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Jones, Arun. "Picturing Christian Witness: New Testament Images of Disciples in Mission." Horizons in Biblical Theology 30, no. 1 (2008): 93–94. http://dx.doi.org/10.1163/187122008x294376.

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Nightingale, Danelle. "‘Don’t be late!’ Assessing the cost of missing the prologue in the gospel of Mark." Evangelical Quarterly 84, no. 2 (2012): 107–18. http://dx.doi.org/10.1163/27725472-08402002.

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This essay addresses the role of the prologue in the Gospel of Mark and seeks to assess the impact the prologue has on the whole of the gospel. It begins with discussion regarding the original audience of Mark’s gospel and an exploration into the manner in which the gospel would have been received in its first setting. An analysis of the content of the prologue is then followed by a summary of the gospel from the perspective of the disciples. By looking at the difference between a disciple receiving the whole of the gospel, and one receiving the gospel without the prologue, the import of the p

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Hardy, René. "L'ultramontanisme de Laflèche : genèse et postulats d'une idéologie." Articles 10, no. 2-3 (2005): 197–206. http://dx.doi.org/10.7202/055461ar.

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L'ouvrage de l'abbé Laflèche, Quelques considérations sur les rapports de la société civile avec la religion et ta famille, a d'abord été publié sous forme d'articles dans le Journal des Trois-Rivières. L'auteur y exprimait là, en 1866, plus d'un an après la publication du Syllabus (8 décembre 1864), l'ensemble de ses conceptions politiques, sociales et religieuses. L'année même de cette publication, Eusèbe Sénécal, éditeur de Montréal, réimprimait ces écrits dans un petit volume in-16° constituant 260 pages. Désormais la pensée de Laflèche, déjà transmise aux quelques 500 familles abonnées au

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Vincent, John J. "Outworkings: Urban Mission in Mark 4." Expository Times 122, no. 11 (2011): 531–38. http://dx.doi.org/10.1177/0014524611409633.

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Gospel Practice Interpretation continues in the early chapters of Mark's Gospel in reflections by contemporary inner city urban ministers and community workers on the variety of ways in which their Gospel practice and witness are received in their experience. Such varied “reception” seems to be like the early disciples' experiences, and even to suggest proper and expected ways in which faithful gospel embodiment produces “results”, as Jesus experienced.

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Williams, Dana M. "A New, Complicated, and Discomforting Mission for the Discipline." Contemporary Sociology: A Journal of Reviews 43, no. 4 (2014): 479–82. http://dx.doi.org/10.1177/0094306114539638b.

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MEINE, CURT, MICHAEL SOULE, and REED F. NOSS. ""A Mission-Driven Discipline": the Growth of Conservation Biology." Conservation Biology 20, no. 3 (2006): 631–51. http://dx.doi.org/10.1111/j.1523-1739.2006.00449.x.

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

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

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Foster, Paul. "Picturing Christian Witness: New Testament Images of Disciples in Mission (review)." Studies in World Christianity 13, no. 1 (2007): 96–97. http://dx.doi.org/10.1353/swc.2007.0005.

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Meadows, Philip R. "Mission and Discipleship in a Digital Culture." Mission Studies 29, no. 2 (2012): 163–82. http://dx.doi.org/10.1163/15733831-12341235.

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Abstract Digital culture technology has opened up a whole new realm of virtual life, relationships and community that seem to exist above and beyond the banalities of ‘real life’. It seems that more and more people are spending more and more time jacked into ‘cyberspace’, and some even get lost there. This compartmentalized view of virtual life has prompted various cross-cultural approaches to mission, exploring how we might become immersed in the online world as a witness to unreached virtual peoples. On the one hand, there is an ever-growing literature on how incarnational mission in this co

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Pierce, John. "“Christianity and Mountainanity”: The Restoration Movement’s Influence on John Muir." Religion and the Arts 17, no. 1-2 (2013): 114–34. http://dx.doi.org/10.1163/15685292-12341257.

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Abstract The theological underpinnings of John Muir’s work and thought have, justifiably, received a fair amount of scholarly attention. Most of the early scholarship, however, focused on correlations between Muir’s beliefs and pantheism, and ignored the more immediate influence exerted on Muir by his upbringing in the Disciples of Christ. More recent scholars, such as Donald Worster, Dennis Williams, and Stephen Holmes, have attested to the significance of Muir’s Disciples of Christ background but have so far failed to explicate its influence. Yet we know from Muir’s letters that he remained

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Nygard, Mark L. "Theology as a language for mission: on claiming incognito contributions from beyond the discipline." Missiology: An International Review 46, no. 2 (2018): 162–70. http://dx.doi.org/10.1177/0091829617731593.

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Mission and theology are intimately related. This might not have seemed so obvious in the nineteenth century when practical considerations were paramount, but it was growing clearer in the twentieth as complex interactions among denominations and with other world religions required more careful reflection. David Bosch duly notes the trend, calling it “Mission as Theology,” the twelfth element of “An Emerging Ecumenical Missionary Paradigm” ( Transforming Mission, 489–498). The question is whether this trend has found its fulfillment. A certain narrowness of vision persists in missiological con

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Awasthi, Indra. "How does the brain function when a person is in love?" International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (2021): 814–19. http://dx.doi.org/10.22214/ijraset.2021.37936.

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Abstract: This article identifies the nature of love and some of its conscientious and political implications. It is a question to the thinker, 'What is love?'Many problems arise. Love is an ideational noun. That is, for some people, it is a word that is not connected to reality or sensibly. For others, it shows our existence, ourselves and the world, is irreversibly affected after we "refer to love". Some are trying to analyse it, others prefer to leave it as an inefficient area But it is undeniable that love plays a huge and inevitable role in our different cultures. We see it discussed with

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