Littérature scientifique sur le sujet « Faith missions movement »
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Articles de revues sur le sujet "Faith missions movement"
1
Ellis, Danielle. « Humble Thyself : The Imitation of Christ in Medical Missions ». Christian Journal for Global Health 6, no 2 (23 décembre 2019) : 44–49. http://dx.doi.org/10.15566/cjgh.v6i2.315.
Texte intégralRésumé :
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 motives, methods, and mandates of the Christian believer in the world. Efforts to reconfigure the role of missions from a past intertwined with imperialism to one that brings each party into partnership are ongoing. In medical missions, questions about how to assume a Christian posture are complicated not only by the sociohistorical context of the missions movement, but by the fact that medicine in and of itself engenders imbalances in power.
This paper puts forth a proposal for a posture in medical missions as understood through the lens of Philippians. In the context of Paul’s mission to this group of early believers, the apostle repeatedly encourages his congregation to imitate Christ. In his letter to the Philippians, he lays out what Christ did and how His followers might hope to be like Him. Paul describes Jesus’ wholly countercultural disposition and actions, giving his audience the opportunity to consider how this might inform their own lives. In so doing, he also provides a framework for understanding the ideal missionary. What follows is a Pauline construal of the call to imitation as a disciple, a discussion of how those engaging in medical missions might embody the same posture as the incarnate Christ, and a reflection on how a shift in posture might facilitate greater participation for both disciples and disciplers in God’s restoring work on earth.
2
Ariel, Yaakov. « A New Model of Christian Interaction with the Jews : The Institutum Judaicum and Missions to the Jews in the Atlantic World ». Journal of Early Modern History 21, no 1-2 (23 mars 2017) : 116–36. http://dx.doi.org/10.1163/15700658-12342538.
Texte intégralRésumé :
The Institutum Judaicum represented a new movement in the realm of Christian interactions with the Jews. The mission, and the Pietist movement as a whole, proposed an alternative, non-supersessionist understanding of the Jews and their role in history. They made efforts to interact with that people and share with them the Pietist reading of the scriptures and a messianic vision for the End Times. While they considered their version of Christianity to be superior to the Jewish faith and maintained stereotypical images of Jews, they also militated for improvement of Christian treatments of Jewish minorities. The mission in Halle did not remain a local isolated development. Its activities took place in certain parts of continental Europe, but its ambitions were global, and much of its work was in the realm of publications intended for Jewish and Christian audiences beyond its immediate areas of operation. The mission’s heritage and long-range influence went further than the time and geographical scope of its activity. Following in the footsteps of the Halle Pietists, numerous Pietist and evangelical missions sprang up, mostly in the Atlantic region, but often extending their activities to other parts of the Jewish world. The evangelical movement, which eclipsed Pietists in the size and influence of its activity, adopted many elements of the Pietist understanding of and interaction with the Jews.
3
Mayer, Brian. « Response to Laura Henry's review of Blue-Green Coalitions : Fighting for Safe Workplaces and Healthy Communities ». Perspectives on Politics 9, no 1 (mars 2011) : 111. http://dx.doi.org/10.1017/s1537592710003415.
Texte intégralRésumé :
Both the labor and environmental movements have recently experienced significant crises of faith in their ability to mobilize enough popular support to carry on with their respective missions. At a 2004 meeting of the Environmental Grantmakers Association, a report entitled “The Death of Environmentalism” proclaimed that environmentalism as a special interest group had accomplished its goal of raising awareness but had ultimately failed to galvanize a sustainable social movement. Mirroring that debate within the environmental movement, in 2004 the Service Employees International Union called for major reforms within the AFL-CIO; demanding that the labor federation focus on organizing new workers rather than defending its existing members. This divide within the AFL-CIO ultimately led to the formation of the Change to Win coalition, with several other major unions joining the SEIU in a new reformist coalition federation.
4
Allen, Edward. « The Form and Function of Prayer in the Student Volunteer Movement, 1886–1914 ». Studies in World Christianity 25, no 2 (août 2019) : 187–201. http://dx.doi.org/10.3366/swc.2019.0256.
Texte intégralRésumé :
The founders of the Student Volunteer Movement for Foreign Missions (SVM) repeatedly affirmed that prayer as a means of accessing the power of the Almighty God was at the foundation of its success. An examination of original sources for the SVM shows that many forms of prayer were practised and encouraged by the movement. Members of the movement sought to make formal prayer meaningful. Participants described how their prayers for provision were answered along the lines of the faith ministries of George Muller and Hudson Taylor. They described how prayer enabled them to be connected to other Christians from around the world. Prayer enabled them to experience community support and was the focus of personal communion with God. However, the prayer of surrender was at the heart of the SVM experience and finds a parallel in the experience of a ‘second blessing’ advocated by the Keswick Movement. Numerous points of contact occurred between the SVM and Keswick, suggesting that second-blessing experience of holiness prepared a person for the commitment represented by signing the SVM pledge to give oneself in the service of foreign missions.
5
Kling, David W. « The New Divinity and Williams College, 1793-1836* ». Religion and American Culture : A Journal of Interpretation 6, no 2 (1996) : 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.
Texte intégralRésumé :
The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades carried their vision from Williams to Andover Theological Seminary, where they created a more formal organization that eventually led to the establishment of the American Board of Commissioners for Foreign Missions (ABCFM) in 1810. In the hagiography of missions, Mills is revered as the “father” of American foreign missions and Williams as the birthplace. Subsequently, Mills's “sons”—the alumni of Williams—followed precedent: from 1810 to 1840, Williams provided more missionaries to the ABCFM than any other American College.
6
Roberson, Rusty. « Enlightened Piety during the Age of Benevolence : The Christian Knowledge Movement in the British Atlantic World ». Church History 85, no 2 (27 mai 2016) : 246–74. http://dx.doi.org/10.1017/s0009640716000391.
Texte intégralRésumé :
By the 1690s, a religious initiative for benevolence and reform had taken firm hold throughout both England and Scotland. For roughly the next fifty years, a coherent movement for enlightened piety operated in the British Atlantic world that would emphasize institutional stability, social reform, and personal improvement. Constituting this movement were transatlantic religious networks that established unprecedented personal and institutional partnerships among traditionally antagonistic religious rivals. These collaborators sought to cultivate piety through traditional forms such as the enrichment of the liturgy, a refinement of architecture, and a fuller development of the faith through the application of the new learning to received revelation. Other efforts included prison reform alongside educational measures to promote Christian knowledge such as evangelism and missions, the teaching of the catechism, the circulation of libraries, and the establishment of charity schools. This was Britain's age of benevolence; at its core was a trans-denominational effort for spiritual renewal and social reform.
7
Irvin, Dale. « Ecumenical Dislodgings ». Mission Studies 22, no 2 (2005) : 187–206. http://dx.doi.org/10.1163/157338305774756595.
Texte intégralRésumé :
AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.
8
Tetseo, Vesekhoyi. « The state of churches in Asia ». Review & ; Expositor 115, no 4 (novembre 2018) : 579–91. http://dx.doi.org/10.1177/0034637318807495.
Texte intégralRésumé :
Asia is home to more than four billion people and the major religions of the world. The gospel came from Asia, spread to the West, and returned to Asia. Although the history of Christianity in Asia is long, Christians remain a minority across the region. But churches continue to grow even in places that are hostile to the gospel, although they face critical issues like population explosion, poverty, hunger, migration, urbanization, and changing ecosystems, among others. There are also protracted challenges in terms of ideologies, religious fundamentalism, and within churches themselves, failure in leadership, lack of integrity, and “inherited faith.” Amid all these challenges are rays of hope for Asian churches. Unlike forty years ago, churches now have access to theological education for their leaders. The establishment of major consortiums ensures that the training that leaders receive on Asian soil is comparable to that offered in the Global North. The strong missionary impulse is also accelerating the growth of churches in the continent. Though non-Asian missionaries continue to serve in the region, Asian Christians themselves are becoming more dynamic in their participation in global missions, including their own communities. The rise of missionary movements and church multiplication movement is encouraging. Indigenous support is key to the success of these movements. When funds are not sufficient, many serve as tentmakers, using their professional qualifications. This article also shows how contextualized worship and ministries could also open creative pathways for the growth of churches across the Asian region.
9
Sindawi, Khalid. « Al-Mustabsirūn, "Those Who Are Able To See The Light" : Sunnī Conversion to Twelver Shī'ism in Modern Times ». Die Welt des Islams 51, no 2 (2011) : 210–34. http://dx.doi.org/10.1163/157006011x574508.
Texte intégralRésumé :
AbstractThe present study's objective is to analyze the phenomenon of the mustabsirūn in Twelver Shī'ism in modern times. The term mustabsir is used among (Twelver) Shī'ites to refer to someone who has left his previous faith, converted to Shī'ism and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qur'ān and its commentaries, and as a specific term. We examine the motivation for conversion to Shī'ism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunnī circles and how converts cope with these and respond to the attacks on them. The study also surveys mustabsir websites and their contents, books which such converts have written, describing their conversion experience, as well as factors which have contributed to the popularity of the conversion movement, among them the support which Iranian cultural missions provide to converts, the Lebanon War of 2006 and the burgeoning popularity of Hasan Nasr Allāh, the political protection which many converts enjoy, monetary and economic emoluments given to converts, and Shī'ite satellite TV stations and websites. The study's main conclusion is that the terms mustabsir ("he who has had his eyes opened", convert to Twelver Shī'ism) and istibsār (the verbal noun: conversion) have taken on a clear and definite meaning, denoting a real trend in recent years, although still relatively limited in scope, so that at present and in the foreseeable future Sunnī Muslims have no reason to fear this trend.
10
Mellor, Noha. « The Making of the Muslim Brotherhood’s Faith Brand ». Middle East Law and Governance 13, no 2 (14 juin 2021) : 196–214. http://dx.doi.org/10.1163/18763375-13020005.
Texte intégralRésumé :
Abstract This article sheds light on the use of narrative within the realm of political Islam, taking the Muslim Brotherhood as a topical case study. The argument is that the Brotherhood media served as a faith brand that was based on a narrative aimed at mobilizing voters and supporters, both within Egypt and regionally. The article questions whether the Brotherhood media represent a coherent voice of the movement, and how the media have helped sustain, preserve, and distinguish the Brotherhood’s brand for nine decades. It is argued that the Brotherhood’s narrative and brand attributes have come under scrutiny with the ongoing fissures within the movement post-2013, particularly between the old and new guard with regards to the re-assessment of the Brotherhood’s ideology and mission. These controversies attest to the gradual fragmentation of the Brotherhood brand, raising doubts about the movement’s ability to resuscitate this brand in the future.
Thèses sur le sujet "Faith missions movement"
1
Mpofu, Sifiso. « The ‘Third Wave’ Religious Right Movement and the growth of Zimbabwean Christianity : faith or economic response ? » Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40279.
Texte intégralRésumé :
This thesis is an historical analytical investigation and theological analysis
of the fundamental trends of the ‘Third Wave’ Religious Right Movement and
the growth of Zimbabwean Christianity. In an attempt to understand the
appealing and growth factors of this religious movement in the Zimbabwean
Church scene, the research focuses on the trends and behaviour of the
Third Wave Religious Right Movement in Zimbabwe and the critical aspect of
how this religious movement communicates the Christian faith to its
audience. A critical thrust of the study is the question of whether the
disciples of the charismatic movement are motivated by faith or economic
factors which may ultimately not be the authentic summons of the gospel of
Jesus Christ. The research addresses fears and suspicions of many
Christians who are caught up between faith and fear response to the
proclamation of the Gospel of Jesus Christ by the New Religious Right
Movements, particularly in Zimbabwe.
The hypothetical statement of this work is that there seems to be a subtle
reconstruction identity in the theology of the “Third Wave” Religious Right
Movement as is clearly manifested through the maneuverings of Christians
from the ‘traditional churches’ to these ‘newer charismatic churches in
trends which reflect the changing religious geography and the face of African
Christianity in general and Zimbabwean Christianity in particular. The
research explores the nature, impact and significance of the post – modern ‘Third Wave’ Religious Right Movement in Zimbabwean society in particular.
The identity and nature of the ‘Third Wave’ Religious Right Movement in its
historical perspective discussed by means of identifying and analyzing the
characteristics of this movement and its theological perspectives as well as
discussing the factors that promote the growth of the movement in the
context of Missio Dei (God’s Mission) and the society in general. Critical to
this type of Christianity are the images of power and prosperity which are
understood as signs of faith. The impact and effects of this type of faith
expression in the socio-political landscape is fully explored.
The primary methodology in this study is the historical critical method
complimented by oral historiography. Both primary and secondary sources
are utilized in this research in a holistic framework for analyzing the
historical trends as they unfold in the context of religious declarations and
transformations that are part of the phenomenon under investigation. The
study observes the translation model of evangelization in the unfolding
discourse of the ‘Third Wave’ Religious Right Movement.
The study ultimately reveals how people’s economic fears and hopes in the
midst of life’s challenges draw them toward religious movements which
promise to positively promote a glorious life with practical results being
realized “here and now”. This study has clearly exposed how religion,
specifically charismatic Christianity, is seen as a package of an abundant life in the context of humanity’s needs and challenges. There is a clear obsession, in the charismatic New Religious Right Movement, with wealth
and health as pedestals of salvation and a faithful Christian life.
Surprisingly, there is very little reference to moral and ethical issues from
the charismatic prophets who are the founders of these New Right
Movements. The research notes that the interests of these newer right
movements are in prosperity and health: “signs of being saved and blessed”.
Lack of economic success is blamed on demons which also causes poor
health hence the need to denounce the powers of Satan and engage on “the
heavenly gear”. Such teachings have conditioned the prospective converts to
seek after material benefits and values as critical aspects of the meaning of
salvation and the mission of Christ.
The study further reveals that the ‘Third Wave Religious Right Movement
promotes a subtle way of making disciples instead of the traditional way of
faith response to the gospel proclamation. But does this charismatic
religious life have any relevance to our human situation today? The seven
compelling chapters of this study have tackled this question and many
others, pointing the way to an authentic Christian mission that is alive and
relevant to the meaning of salvation in the context of orthodox Christianity.
This study concludes that the Church is a catalyst which carries the keys of
salvation to bring meaning and solutions to the varied human fears and
failures that characterise the temporary nature of human existence. But in
doing so; the Church must act in spirit of orthodox Christianity which is the
sine qua non of salvation.Thesis (PhD)--University of Pretoria, 2013.
gm2014
Church History and Church Policy
unrestricted
2
Collins, Dane Andrew. « The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths ». Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.
Texte intégralRésumé :
The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.
3
Gunner, Gunilla. « Nelly Hall : uppburen och ifrågasatt : Predikant och missionär i Europa och USA 1882-1901 ». Doctoral thesis, Uppsala universitet, Missionsvetenskap, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3414.
Texte intégralRésumé :
In 19th century Sweden women preached in the popular revival movements as they did in the other Nordic countries, in Great Britain and the United States. One of the most famous preachers in Sweden was Nelly Hall (1848–1916). Internal and external evidence of her public life is the main focus of the study, and in this way it seeks to uncover the origin of her inspiration and to specify her connection to the spiritual movements of the time, at the same time that it analyses the reception and the debate of women as preachers in the period when she was active. Nelly Hall studied at the Royal School for Women’s Higher Teacher Education and worked as a teacher for ten years before she decided to enter into the ministry of preaching. She was influenced by the Anglo-American Holiness movement and had close contacts with the Salvation Army in London. From 1883 she travelled in the southern parts of Sweden. Thousands of people listened to her and as part of her ministry she practised faith healing. She went on preaching tours to Finland, Norway, Germany and the United States. When the Swedish Holiness Mission started as a small mission society in 1887 it was to some extent a result of the preaching work carried out by Nelly Hall. She was elected a member of the first board and worked as a mission secretary for ten years. Around 1900 there was a shift in her theological thinking and she became more absorbed by apocalyptic ideas. In 1901 she went for the second time to the United States and lived there until 1916 when she died in Brockton, Massachusetts. Little is known about the last fifteenth years of her life. The ministry of Nelly Hall and other women raised considerable public interest and in the Swedish context her time of ministry coincided with the emerging movement for the emancipation of women. Many were against women preaching in public and the discussions often occurred in the press. Parts of these discussions as well as several pamphlets in favour of women’s preaching are analysed in this study.Contains a summary in English
4
Chanda, Victor. « The Word and the Spirit : epistemological issues in the faith, health and wealth movement in Zambia ». Thesis, 2013. http://hdl.handle.net/10500/10548.
Texte intégralRésumé :
The Faith Movement is a religious mosaic since it is a multi-layered phenomenon which is coloured by several themes. These themes represent several areas of emphasis like: Blessing and Blessings, Power to declare, Prophetic anointing, connecting with the anointing, dominion, success and increase, sowing the seeds, as well as other ideas which are still evolving.
The Word of Faith teachers have a very unique way of reading the Bible. They usually approach the text without consideration of its historical and cultural context. When they approach the biblical text they usually assign to it an independent existence cut off from its natural context. This in turn results in the reinterpretation of all the major doctrines of the Christian faith. Both God and human beings belong to the same class of “divine beings.” God and human beings it is believed operate under the rule of faith. It is argued that whatever God created, God did so by speaking words of faith (see Genesis 1:1-3). It is therefore argued that human beings similarly can create their own reality and destiny by speaking words of faith.Christology and Pneumatology of the Faith Movement assume a rather narrow outlook. It is believed that Jesus Christ died so that in addition to the forgiveness of sins He provided for all spiritual and material needs of the people. Therefore, no Christian should be poor or sick. The Holy Spirit on the other hand, is the anointing that enables believers to make it in life.
It must be pointed out that even though the Word of Faith ideas were exported to Africa mainly from the United States of America it has found a home in Africa. The concepts of blessings and curses have a corollary in African Religious Traditional thought. The role that Word of Faith preachers play is similar to the roles played by several religious experts in African Religious Thought. Ultimately, the Faith Movement is not based on sound theological and philosophical ground. It is based on unique reading of the Bible which is more esoteric than theological. More Gnostic than Christian.Philosophy & Systematic Theology
D. Th. (Systematic Theology)
5
Hurst, Barbara Simone. « Glaubens- und Kompetenzentwicklung durch Mentoring : eine empirisch-qualitative Arbeit am Beispiel des Missions Discipleship Trainings von Operation Mobilisation, Deutschland ». Diss., 2016. http://hdl.handle.net/10500/22054.
Texte intégralRésumé :
Text in German; abstract in German and EnglishIn dieser Studie werden die Auswirkungen von Mentoring zur Förderung von Glaube und Kompetenzen innerhalb des einjährigen Jüngerschaftsprogrammes „Missions Discipleship Training“ von OM Deutschland untersucht. Zum einen wird erforscht, mit welchen Erwartungen die Teilnehmenden zum MDT kommen, zum anderen ihre Wahrnehmung der Mentoringtreffen, deren Inhalte und die Auswirkungen auf die Entwicklung von Glaube und Kompetenzen. Anhand des empirisch-theologischen Praxiszyklus wird sowohl die Planung und Durchführung sowie die Ergebnisse der qualitativen Interviews dargestellt, die mit sieben ehemaligen Teilnehmenden des MDTs geführt wurden. Als Ergebnis des mehrmaligen Kodierens unter Anwendung der „Grounded Theory“ lassen sich fünf Typologien von Teilnehmenden herausarbeiten. Auf der Grundlage der Forschungsergebnisse wurden Praxiskonsequenzen für Mentoring erarbeitet. Die Studie will einen Beitrag zur besseren Umsetzung von Mentoring zur Förderung von Glaube und Kompetenzen in einjährigen Jüngerschaftsprogrammen leisten.
This research project examines the impact of mentoring in a one year discipleship programme, Missions Discipleship Training (MDT) from OM Germany. First, it looks at the expectations of participants at the outset of the programme. Secondly, it explores how participants evaluate mentoring sessions, specifically the content of the sessions and the impact on the development of the faith and competence of participants. Consistent with the empirical-theological praxis cycle the planning, implementation and results of the qualitative interviews of seven former MDT participants are included. A „Grounded Theory“ methodology is employed, resulting in the creation of multiple codes and the classification of the interviewees into five categories. A best practice approach to mentoring is developed based on these research results. This project aims to improve the implementation of mentoring in one year discipleship programs, so that through mentoring participants are encouraged to grow in both faith and competence.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)
6
Spohn, Elmar 1967. « Die Allianz-Mission und der Bund Freier evangelischer Gemeinden (BFeG) : die Geschichte ihrer Beziehung und deren theologische Begründung = The German Alliance-Mission and the Federation of Free evangelical Churches in Germany : the history of their relationship and its theological rationale ». Thesis, 2007. http://hdl.handle.net/10500/2427.
Texte intégralRésumé :
This thesis describes the unique transition of the German Alliance-Mission (GAM) from an
interdenominational faith mission to a denominational church mission agency. This process
was begun and developed by the affiliation on the Federation of Free Evangelical Churches in
Germany (FFEC). The GAM was in the beginning stage an intentionally interdenominational
mission agency. Their founding fathers Carl Polnick and Fredrik Franson were against denominationalism.
Therefore they could not imagine approaching one particular denomination
to work together. However, in the 1920's the GAM became more denominationally minded
through the influence of the new mission leaders. After World War II the leaders of GAM and
FFEC began to negotiate about cooperation. In 1960 the FFEC leaders asked their individual
congregations to support the GAM only. In 1975, it became necessary to record an agreement.
This agreement made the GAM the official world mission organisation of the FFEC in
Germany.Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
7
Lauche, Gerald. « The development of the “Sudan Pionier Mission” into a mission among the Nile-Nubians (1900-1966) ». Thesis, 2015. http://hdl.handle.net/10500/20031.
Texte intégralRésumé :
This study deals with modern mission history in north eastern Africa. When the rigid Islamistic Mahdi regime in the Sudan was defeated by an Anglo-Egyptian army in 1898, H G Guinness and K Kumm came to Aswan and initiated the Sudan Pionier Mission (SPM) in 1900. The SPM had its spiritual roots in the Holiness Movement and became an interdenominational German-based faith mission. Although the SPM was started in Aswan to advance from there to the south to evangelize animistic people groups in the Eastern Sudan, the SPM actually consolidated its work in and around Aswan for internal and external reasons. Thus, the focus of the SPM shifted from an animistic to an Islamic audience with a special emphasis on the Nile-Nubians occupying the Nile valley between Aswan and Dongola. This study contributes generally to the historiography of the SPM between 1990 until 1966 and analyzes especially the development of the SPM into a mission among the Nile-Nubians during this period. The ethnic groups of the Nile-Nubians will be introduced and their historical, political, social, economic, linguistic and religious situation will be presented. This thesis further describes the topographical development of the SPM and its missiological approach. A special emphasis is given to the life story of the Kunuuzi Nubian convert Samu’iil Ali Hiseen (SAH-1863-1900) and his multifaceted contribution to the work of the SPM. SAH was the first Nubian evangelist in modern times and the major stakeholder of the Nubian vision. Neither the history of the SPM as “Nubian Mission” nor the life and work of SAH have been researched and presented before.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Van, Den Berg Jan Christoffel. « Die verband tussen ideaal en werklikheid ten opsigte van die funksionering van die pneumatika in der erediens van die AGS van Suid-Afrika ». Thesis, 1997. http://hdl.handle.net/10500/16250.
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Text in AfrikaansSummaries in English and Afrikaans
'n Onderskeidende kenmerk van die Pinksterbeweging (waarvan die AGS deel is) wat aan die begin van hierdie eeu tot stand gekom het, was die funksionering van die pneumatika (die geestelike gawes in 1 Korintiers 12:7-11 genoem) in die lewens van lidmate en in die liturgie van die erediens. Die opkoms van die Charismatiese beweging vanaf die sestigerjare het hierdie fenomeen opnuut onder die aandag van die kerk gebring. Histories blyk dit dat die funksionering van die pneumatika 'n integrale deel van die bemoeienis van God met die mens was. Sommige van die pneumatika was reeds in die Ou Testament teenwoordig, is prominent in die bediening van Jesus gesien tydens sy vleeslike bestaan, en was kenmerkend van die kerklike lewe in apostoliese tye. In die na-apostoliese tye was daar 'n merkbare afuame hiervan, maar het selfs in die middeleeue nooit heeltemal van die toneel verdwyn het nie. Vanaf die twaalfde eeu was daar weer 'n gestadigde toename in die voorkoms van die pneumatika wat sy klimaks bereik in die wereldwye Pinksterherlewing aan die begin van die twintigste eeu. Die teoretiese teologiese teorie binne die AGS hou die ideaal voor dat die pneumatika steeds op Nuwe Testamentiese wyse (soos deur die AGS geinterpreteer) in die erediens sal funksioneer. 'n Empiriese ondersoek met behulp van 'n situasie-analise (Wallace se model van deduktiewe en induktiewe redenering) toon aan dat daar 'n beduidende verskil tussen ideaal en praktyk is - die pneumatika funksioneer slegs sporadies in die eredienste, terwyl lidmate se betrokkenheid daarby en kennis daarvan dienooreenkomstig van beperkte aard is. n V erstelde praktykteorie word voorgestel. Dit behels 'n model wat die interathanklikheid en relasie aandui tussen Christus as Hoof van die gemeente en Bron van die pneumatika, lidmate en pastore se houding en kennis in verband hiermee, en die ruimte vir en implementering van die pneumatika in die erediens. Fasiliterend tot hierdie interaktiewe proses is die doping in die Heilige Gees, opleidingsprogramme, en kleingroepe. Hierdie praktykteorie is oop vir toekomstige toetsing en verstelling - alles moet lei na die herstel van die funksionering van die pneumatika tot opbou van die gemeente en meerdere verheerliking van God.
A distinctive characteristic of the Pentecostal Movement (of which the AFM is a part), formed at the beginning of this century, was the functioning of the pneumatics (the spiritual gifts mentioned in 1 Corinthians 12:7-11) in the lives of members and in the liturgy of their worship service. The Charismatic Movement arising in the sixties brought this phenomenon under the attention of the church anew. Historically it seems that the pneumatics were a integral part of the activities of God with his people. Some of the pneumatics were already present in the Old Testament, were seen in the earthly ministry ofJesus, and were distinctive of the apostolic period. In the after-apostolic period there was a marked decline in the appearance thereof From the twelfth century onwards there was an increase in the appearance of the pneumatics that climaxed in the worldwide Pentecostal revival at the beginning of this century. The theoretical theological theory in the AFM presents the ideal that the pneumatics would still be operating, as in New Testament times (i.e. as interpreted by the AFM), in their worship services. An empirical survey with the aid of a situation analysis (yv allace' s model of deductive and inductive reasoning was used), shows that there is a marked difference between ideal and practice - the pneumatics are operating sporadically and on a limited scale in the worship services, whilst the participation of the members and their knowledge in this regard are accordingly limited. An improved practice theory is suggested. It entails an interactive model that shows the interdependency and relation between Christ as head of the church and source of the pneumatics, church members and pastors whose attitude and knowledge in connection with this are of utmost importance, and the place for and implementing of the pneumatics in the worship service. Facilitating this interactive process is the baptism in the Holy Spirit, teaching programmes, and small groups. This practice theory is open for future testing and improvement - this must all lead to the restoring of the functioning of the pneumatics for the edification of the church and the greater glorifying of God.
Philosophy, Practical & Systematic Theology
Th. D. (Practical Theology)
Livres sur le sujet "Faith missions movement"
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Faith movement in a global perspective. Lahore : Allied Book Company, 2014.
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Fiedler, Klaus. Ganz auf Vertrauen : Geschichte und Kirchenverständnis der Glaubensmissionen. Giessen : Brunnen Verlag, 1992.
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Brandl, Bernd. Ludwig Doll : Gründer der Neukirchener Mission als erste deutsche Glaubensmission. Nürnberg : VTR, 2007.
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Klaus, Fiedler. The story of faith missions : [from Hudson Taylor to present day Africa]. Oxford : Regnum Books International, 1994.
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Franz, Andreas. Mission ohne Grenzen : Hudson Taylor und die deutschsprachigen Glaubensmissionen. Giessen : Brunnen Verlag, 1993.
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The missionary movement in Christian history : Studies in the transmission of faith. Maryknoll, N.Y : Orbis Books, 1996.
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Die Neukirchener Mission : Ihre Geschichte als erste deutsche Glaubensmission. Köln : Rheinland-Verlag, 1998.
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Conrad, Christa. Der Dienst der ledigen Frau in deutschen Glaubensmissionen : Geschichte und Beurteilung : with an extended English summary. Bonn : Verlag für Kultur und Wissenschaft, 1998.
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The Story of Faith Missions : Lynx/Regnum Studies in Evangelism Mission and Development (Lynx/Regnum Studies in Evangelism, Mission & Development). Chariot Victor Pub, 1994.
Trouver le texte intégralChapitres de livres sur le sujet "Faith missions movement"
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« A New Missionary Movement : ». Dans Interdenominational Faith Missions in Africa, 31–77. Mzuni Press, 2018. http://dx.doi.org/10.2307/j.ctvh8r0hs.5.
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Kavunkal SVD, Jacob. « Mission and Evangelism ». Dans Christianity in South and Central Asia, 351–62. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0031.
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Until the middle of the twentieth century, churches in South and Central Asia were operating from a Western concept of mission: namely, saving souls by proclaiming the gospel. However, since the last quarter of the twentieth century, the kingdom paradigm provided a vision focused on an earth of mutual respect. It tells the story of the gospel transforming subhuman conditions. Mission is not directly church growth but rather, a vibrant kingdom reality. Prophetic mission is not a task than a vocation, dismantling not so much religious differences as the structures of dehumanisation, not confined to the ordained ministry. Missions is movement toward the periphery, with paternalistic mission giving way to a collective evangelism that reminds the church of its pilgrim nature. For Asian Christians, acknowledging the role of other religions is an invitation to follow Christ in his mission of the divine reign amidst a plurality of religions. However, when it comes to an explicit faith in the Lord Jesus, churches face discrimination and persecution. The churches of South and Central Asia are involved in mission not only with a sense of being sent by God but also as participating in God’s self reaching out.
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Wangyal, Tandin. « Bhutan ». Dans Christianity in South and Central Asia, 180–83. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0016.
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Bhutan is the only surviving monarchy in the Himalayas, having resisted any foreign colonial power. It is a predominantly Buddhist nation; Buddhism permeates all facets of their lives. Bhutan’s first exposure to Christianity came in 1627, with the visit of two Portuguese Jesuits, who were stymied by linguistic barriers. However, in the second half of the twentieth century Bhutan slowly opened up to medical missions that treated leprosy patients. From the 1960s Christians from Darjeeling and Kalimpong in India came to the country to work, and through their influence some Bhutanese came to faith in Christ. Late twentieth century/early twenty-first century conversions via ‘power encounters’ has led to a Pentecostal movement in Bhutan. In 2004 the Bhutan Council of Churches’ Fellowship (BCCF) was formed, in response to a need for local institutionalized unity. Translation work in the Tsanglha language began in 1989 and the New Testament was completed in 2009. A significant challenge lying ahead is the contextualisation of theology in Bhutan in relation to Buddhist culture. Work in this area can help to demonstrate that Christian Bhutanese are loyal citizens, with a valuable contribution to make to national life.
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Matovina, Timothy. « Leadership ». Dans Latino Catholicism. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691139791.003.0005.
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This chapter argues that for many church officials, the fervent Hispanic Catholics in evangelization groups, apostolic movements, small faith communities, and youth ministries represent the organizational challenge of tapping into their leadership base and guiding it—or some would say controlling it—so that it remains faithful to a canonical vision of the Catholic Church's teachings and mission. Hispanic ministry leaders contend that a particularly urgent challenge is to form their grassroots counterparts in a broad ecclesial vision that transcends the bounds of their own movement or group and diminishes competition between fellow leaders. Another frequent concern is that many charismatic leaders are overly focused on the pursuit of affective religious experience and are ill equipped to deal with inevitable disappointments in their ministries and perceived defects in fellow church leaders, especially priests.
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Akinade, Akintunde E. « Indigenization, Translation, and Transformation in African Christianity ». Dans The Oxford History of Protestant Dissenting Traditions, Volume IV, 73–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0004.
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Africa has provided an auspicious context for religious reformation, renewal, and revival. Its landscape has been radically shaped by the dynamic forces of Christianity. African Christianity evokes a protean image that has been moulded by the interrelated processes of mission, conversion narrative, prophecy, and waves of spiritual independence. In contemporary times, Africa continues to serve as a living laboratory for creative religious movements and models. This paper analyses the importance of translation and indigenization in African Christianity and how the processes have influenced the dissenting tradition in this religious experience. Translation provided the impetus for genuine and creative appropriation of the Christian faith in Africa. The engine of faith was enabled by the conscious effort to rediscover Christian doctrines and formulas in familiar syntax, symbols, and concepts.
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Thompson, Todd M. « Inter-war Evangelicalism, Cambridge Student Missionary Enthusiasm and Anderson’s Mission to Evangelise Egypt ». Dans Norman Anderson and the Christian Mission to Modernize Islam, 35–62. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0003.
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This chapter follow’s Norman Anderson’s career as a missionary with the Egypt General Mission in Egypt from 1932 to 1939. It traces the influence of prominent missionary thinkers, Egyptian Christians and Islamic intellectuals on Anderson’s missionary strategy and his growing interest in Islamic reform. Anderson’s missionary strategy coalesced around evangelistic outreach to Egyptian students at Cairo University. In order to reach these students he attended classes in law, constructed a modern purpose-built house to host gathering near campus and wrote an apologetic for the Christian faith in Arabic aimed at sceptics and Muslims. Anderson also became fascinated with the movement to reform Egyptian law and began to study the Arabic writings of the leading teachers in Islamic law at the University.
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Stanley, Brian. « Is Christ Divided ? » Dans Christianity in the Twentieth Century, 127–49. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0007.
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This chapter examines the ecumenical movement. The twentieth century has sometimes been denominated by historians of Christianity as “the ecumenical century.” Narratives of the ecumenical movement typically begin with the World Missionary Conference, held in Edinburgh in June of 1910, which assembled some 1,215 Protestant delegates from various parts of the globe to devise a more effective common strategy for the evangelization of the world. Viewed with the benefit of hindsight, the Edinburgh conference has been widely identified as the birthplace of the formal ecumenical movement. Without it, there would be no World Council of Churches. Yet serious attempts to bridge divisions between Protestant Christians were already under way in India and China before 1910. Furthermore, the World Missionary Conference was precisely that—a gathering of mission executives and missionaries convened to consider questions of missionary policy. Delegates represented missionary agencies rather than churches, and discussion of questions of doctrine and church order was forbidden, in deference to the Church of England, whose endorsement would not have been given if the conference had been expected to discuss matters of faith and order with Nonconformists. The chapter then looks at the failure and success of the ecumenical movement.
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Stanley, Brian. « The Power of the Word and Prophecy ». Dans Christianity in the Twentieth Century, 57–78. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0004.
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This chapter traces a number of different trajectories whereby a religion emanating from Western societies became, in the course of the twentieth century, a faith rooted in the soil of West African or Melanesian societies. Catholic missions before Vatican II were fearful of unleashing the vernacular Bible on the laity and relied instead on a tightly controlled network of schools to grow a Christian community from childhood upwards. Conversion came not through sudden movements of indigenous revival and initiative, but through the steady growth in the numbers of school rolls and hence of the baptized. Meanwhile, Protestant mission schools were even more conscious than their Catholic counterparts of the dangers of mere head knowledge or forms of adherence to the church that appeared to lack strong personal conviction. The real point of education was that it opened the door to read the Bible for oneself, in one's own language, and thus laid the individual soul open to the regenerating power of the Spirit. However, reading the scriptures in one's own language was enough to permit individual and corporate appropriations of the Christian message that radically challenged European preconceptions. As vernacular translations exposed the extent to which European Christianity had denuded the biblical text of its prophetic and miraculous elements, Africans and Melanesians who had unusual charismatic gifts or mana sometimes assumed the mantle of the prophets and challenged their missionary mentors to join their many indigenous converts in believing their mighty works.
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Berger, David. « Introduction ». Dans Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 1–3. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0001.
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This introductory chapter discusses how two propositions from which every mainstream Jew in the last millennium would have instantly recoiled have become legitimate options within Orthodox Judaism. First, a specific descendant of King David may be identified with certainty as the Messiah even though he died in an unredeemed world. Second, the messianic faith of Judaism allows for the following scenario: God will finally send the true Messiah to embark upon his redemptive mission. The true Messiah's redemptive mission, publicly proclaimed and vigorously pursued, will be interrupted by death and burial and then consummated through a Second Coming. While the vast majority of Jews instinctively recognize the alienness of these propositions, and the Rabbinical Council of America has declared that there is no place for such a doctrine in Judaism, contemporary Orthodox Jewry effectively legitimates these beliefs. A large segment of a highly significant Orthodox movement called Lubavitch, or Chabad, hasidism affirms that the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, who was laid to rest in 1994 without leaving a successor, did everything subsumed under proposition 2 and will soon return to complete the redemption in his capacity as the Messiah. This book is an account of this historic mutation of Judaism.
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Raja, Joshva. « United and Uniting Churches ». Dans Christianity in South and Central Asia, sous la direction de Kenneth R. Ross, Daniel Jeyaraj et Todd M. Johnson, 236–47. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0022.
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In 1947, the Church of South India brought together Anglicans, Methodists, Presbyterians, Lutherans and Congregationalists. Since then, other churches have come together to form united churches in South Asian countries. Today the CSI is 4 million strong, within 15,000 congregations in 24 dioceses. The Church of North India (CNI) is a union of six churches and is spread out over northern, eastern, western, and mid-India. They grew from a sense of freedom from European institutions, a post-colonial fervour, and a global ecumenical movement. The Church of Pakistan, is the second largest church in the country after the Roman Catholic Church, called to unity in correspondence with the nationalistic movement in India. The Church of Bangladesh took shape through the Liberation War in 1971 uniting Anglicans and Presbyterians under the Church of Bangladesh. However, Christians from united churches are the most persecuted minorities. Christian fundamentalist groups from the USA and South Korea run public programmes against local faiths as part of their proclamation of the gospel. United churches must still address wage disparities, dependence on foreign donations, and following-up on education and social development in mission fields.