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Thematische Bibliographien / Evangelical Mission in Solidarity / Zeitschriftenartikel

Zeitschriftenartikel zum Thema „Evangelical Mission in Solidarity“

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Autor: Grafiati

Veröffentlicht am 25. Juli 2024

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1

Chung, Soojin. „Mother of Transracial Adoption: Pearl Buck's Special Needs Adoption and American Self-criticism“. Studies in World Christianity 25, Nr. 3 (Dezember 2019): 345–66. http://dx.doi.org/10.3366/swc.2019.0271.

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In 1949, Pearl Sydenstricker Buck founded Welcome House, the first transracial and transnational adoption agency in the country, marking the beginning of the transnational adoption of mixed-race ‘Amerasian’ children. Contrary to the prevailing understanding that her humanitarian advocacy was a political act that promoted American global hegemony during the Cold War period, this article argues that her humanitarian work was motivated primarily by three forces: (1) her sense of American political and moral responsibility, (2) her desire for personal connection and motherhood, and (3) her mission of global friendship and unity. Buck actively fought racism in America, advocating the adoption of mixed-race Asian children and children with disabilities. Unlike evangelical agencies that catered to a conservative Christian audience, Pearl Buck normalised the notion of transracial adoption across America through her potent prose. This study examines her work in the context of the rise of Protestant liberalism, accentuating her role as the pioneer of the transracial and transnational adoption of Amerasian children and demonstrating that her ideology was congruent with her lifetime motto of human solidarity and anti-racism.

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Pan, Zhiyuan. „Inculturation at Home: The Belgian Catholic Project for Chinese Students (1920–1930s)“. Religions 15, Nr. 3 (08.03.2024): 327. http://dx.doi.org/10.3390/rel15030327.

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Initiated by Vincent Lebbe in 1920, the Belgian Catholic project for Chinese students was a harbinger of inculturation. Contrary to the impression that the Catholic Church reacted slowly to the demand of indigenisation in the early twentieth century, this article demonstrates that a project specifically designed for Chinese students had already been prepared for this purpose back in Belgium. In other words, through the fostering of intercultural understanding and personal contacts between students abroad and home communities, the Belgian Catholic project became part of the Leuven school’s missiological initiative, which was meant to realise Church implantation in mission countries. In order to maximise the contacts between young Chinese intellectuals and the Belgian Catholic milieu, Lebbe and his associates strategically anchored their cause into the allocation of the Sino-Belgian Indemnity Scholarship, despite stiff competition. The Catholic efforts to encourage a sense of unity evoked sympathy in Belgian society towards China, and in time contributed to charitable support for war victims at the beginning of the Sino-Japanese War. Though originally driven by evangelical purposes and ideological challenges, the spirit of inculturation gave rise to an awareness of human solidarity, a legacy worthy of a true apostolate.

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Zanini, Rogério L. „Os pobres como boa notícia para a vida da Igreja: as cartas do Papa Francisco para o dia mundial dos pobres | The Poor as Good News to the Life of the Church: Pope Francis’ Letters for the World Day of the Poor“. Caderno Teológico da PUCPR 5, Nr. 1 (28.10.2020): 96. http://dx.doi.org/10.7213/2318-8065.05.01.p96-107.

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O Papa Francisco instituiu, em 2016, o Dia Mundial dos Pobres. Nos três anos seguintes, emitiu, em cada ano, uma carta-mensagem enfatizando a necessidade de a Igreja colocar os pobres, prediletos de Jesus Cristo, no centro de sua missão. Por um lado, o mundo dos pobres se apresenta com uma multiplicidade de expressões: rostos marcados pelo sofrimento, pelas injustiças sociais, pelos bolsões de pobreza próximos de mansões e sendo repelidos por muros e esquemas de alta segurança. Por outro lado, os pobres, sob o olhar da fé que brota do Deus revelado por Jesus Cristo, são para o cristianismo a presença do próprio Deus na história. Assim, os pobres não são apenas destinatários de uma boa ação, de alguns gestos improvisados de caridade, mas, ao contrário, na relação com os pobres se toca com as mãos a carne de Cristo. Este artigo reflete sobre essas questões a partir das cartas do Papa para o Dia Mundial dos Pobres, tendo como chave-interpretativa o conceito de pobreza fruto da Conferência de Medellín (1968), que se dá em uma perspectiva tríade: pobreza como carência, fruto de injustiças; a pobreza evangélica que precisa ser buscada como lembram os profetas e o próprio Jesus de Nazaré; e pobreza como realidade de solidariedade e missão intrínseca da vida da Igreja. Abstract Pope Francis established the World Day of the Poor in 2016. Since then, he wrote, each year, a letter-message emphasizing the need for the Church to place the poor, favorites of Jesus Christ, in the center of her mission. On the one hand, the world of the poor presents itself with a multiplicity of expressions: faces marked by suffering, social injustices, areas blighted by poverty living close to mansions and being repelled by walls and high security schemes. On the other hand, the poor, under the sight of faith, which springs from the God revealed by Jesus Christ, are the presence of God Himself in history. Thereby, the poor are not only recipients of a good deed, some improvised gestures of charity, but, on the contrary, in the relationship with the poor, we touch with our own hands the flesh of Christ. This article reflects on those questions, based on the papal letters for the World Day of the Poor, and taking as a hermeneutical key the concept of poverty established in the Medellín conference (1968) in a triad perspective: poverty as a lack and a fruit of injustice; the evangelical poverty that needs to be pursued as the prophets and Jesus of Nazareth remember; and poverty as a reality of solidarity and an intrinsic mission of the Church's life.

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Little, Christopher. „What Makes Mission Christian?“ Mission Studies 22, Nr. 2 (2005): 207–26. http://dx.doi.org/10.1163/157338305774756559.

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AbstractThere is evidence to suggest that the contemporary evangelical missions movement is reformulating its missional role in the world. Through the widespread influence of holistic mission and the kingdom of God motif, the priority of proclamation is taking a back seat to addressing the socio-economic dilemmas of humankind. Yet such an emphasis falls short of accurately representing both Jesus and Paul who were constrained by a doxological approach to mission. If evangelical mission is to more clearly reflect biblical mission, then this doxological orientation must be recovered.

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5

Starling, David. „Book Review: Renewing the Evangelical Mission“. Journal of Christian Education os-55, Nr. 1 (Mai 2012): 72–74. http://dx.doi.org/10.1177/002196571205500110.

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6

Bailyes, Alan J. „EVANGELICAL AND ECUMENICAL UNDERSTANDINGS OF MISSION“. International Review of Mission 85, Nr. 339 (Oktober 1996): 485–503. http://dx.doi.org/10.1111/j.1758-6631.1996.tb02754.x.

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7

Wen, Clement Yung. „Evangelical Reflections on Ecclesiology and Mission“. Expository Times 131, Nr. 6 (März 2020): 282–83. http://dx.doi.org/10.1177/0014524620906107.

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8

Ramambason, Laurent. „Dictionary of Mission Theology: Evangelical Foundations“. Mission Studies 26, Nr. 1 (2009): 133–34. http://dx.doi.org/10.1163/157338309x450336.

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9

Whiteman, Darrell. „Transforming Mission Theology“. International Bulletin of Mission Research 44, Nr. 1 (26.06.2019): 43–50. http://dx.doi.org/10.1177/2396939319858870.

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Charles Van Engen’s book Transforming Mission Theology is reviewed, highlighting the integration of biblical, theological, contextual, and personal domains in the development of mission theology. The book is noteworthy for its balance of diverse perspectives, its depth of insight, its awareness of the impact of globalization on the local church, and its balance of ecumenical and evangelical perspectives.

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Grenstedt, Steffan. „Ministry of Qes Gudina Tumsa in the Kambata/Hadiya Region“. Global South Theological Journal 2, Nr. 2 (26.01.2024): 49–73. http://dx.doi.org/10.57003/gstj.v2i2.8.

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This paper highlights Qes Gudina Tumsa’s efforts in the Kambata/Hadiya region with special bearing at integrating the Kambata Evangelical Church 2 (KEC-2), which had broken away from the Kambata Evangelical Church (KEC) in 1954, into the Ethiopian Evangelical Church Mekane Yesus (EECMY). The KEC-2 attended the annual Conferenceof Ethiopian Evangelical Churches (CEEC) from 1955 to 1961, when the EECMY “Home Mission” with the Kambata Home Mission Program (KHMP) was launched. Qes Gudina’s efforts in the region can be divided into two periods. The first was in 1963 when he tried to integrate the KEC-2 into a synod of the EECMY. As we will see, this approach generated some problems. His second attempt, together with the Finnish Missionary Society (FMS) in 1967-69, was more successful.

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Escobar, Samuel. „Mission in Latin America: An Evangelical Perspective“. Missiology: An International Review 20, Nr. 2 (April 1992): 241–53. http://dx.doi.org/10.1177/009182969202000208.

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Some forms of evangelical and pentecostal Protestantism that could be described as “popular” have grown significantly in Latin America during the most recent decades. Social scientists and church leaders have been studying and interpreting the phenomenon, sometimes making use of conspiracy theories. Missiologists seem to have more adequate keys to understand it. This article provides a brief historical background from an evangelical perspective, and considers the missiological lessons that can be learned from this dynamic movement, using especially the insights of three Catholic missiologists who work as missionaries in Latin America.

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Stamoolis, James J. „AN EVANGELICAL POSITION ON ECCLESIOLOGY AND MISSION“. International Review of Mission 90, Nr. 358 (Juli 2001): 309–16. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00296.x.

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13

Hendrickson, Craig S. „Ending Racial Profiling in the Church: Revisiting the Homogenous Unit Principle“. Mission Studies 35, Nr. 3 (18.10.2018): 342–65. http://dx.doi.org/10.1163/15733831-12341589.

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Abstract The “homogeneous unit principle” (HUP) has informed evangelical mission praxis in the United States for decades. While many see this as a pragmatic approach to spreading the gospel more expediently, others argue that it mirrors processes of racialization in the society at large, while reinforcing hyper-segregation in the church. In this paper, I suggest that the American evangelical church needs to re-examine, and ultimately, shed the exclusionary mission practices informed by the HUP if it is to faithfully embody the unity and reconciliation achieved through Christ’s work on the cross in its racialized mission context (Eph 2:11–22).

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Pedersen, Kim Arne. „Hans Raun Iversen, Grundtvig, folkekirke og mission“. Grundtvig-Studier 60, Nr. 1 (01.01.2009): 254–62. http://dx.doi.org/10.7146/grs.v60i1.16557.

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15

Bevans, Stephen B. „What Catholics Can Learn from Evangelical Mission Theology“. Missiology: An International Review 23, Nr. 2 (April 1995): 155–64. http://dx.doi.org/10.1177/009182969502300203.

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Catholics can learn a considerable amount from evangelical mission theology. This article first reflects on what Catholics can learn in general, and then singles out three particular areas in which Catholics can profit from a study of evangelical thinking about mission. While Catholics and evangelicals have several basic disagreements, Catholics can learn from evangelicals' insistence on (1) the missionary nature of Christian existence, (2) the centrality of evangelism in missionary activity, and (3) the resistance of the “powers” to the gospel.

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Williams, Kesha Morant, und Omotayo O. Banjo. „Fight the Power: Lecrae - a New Evangelical Archetype“. Journal of Communication and Religion 41, Nr. 1 (2018): 61–76. http://dx.doi.org/10.5840/jcr20184116.

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Whereas biblical texts were used to justify the practice of discrimination and prejudice, Christian principles have also been the motivation for social activism. However, today it is arguable that the Christian church has lost sight of this mission in light of other goals such as expansion and profit. Rapper Lecrae Moore has been the topic of controversy as his music aims to carry out the mission of social justice by intentionally challenging the assumptions of whiteness rooted in the institution of the American Christian Church. Using Stewart’s (1980) functional approach to the rhetoric of social movements, this study examines the extent to which Lecrae uses his music to transform perceptions of history, transform perceptions of society, and prescribe a course of action. The mission of this research and arguably of Lecrae’s work is to hold people of the Christian faith across all races accountable to the mission and biblical commands of unity and social justice often overlooked or dismissed in the American church.

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Stowe, David M. „Theological Reflections on the Future of Mission a Mission Executive's Perspective“. Missiology: An International Review 15, Nr. 4 (Oktober 1987): 451–64. http://dx.doi.org/10.1177/009182968701500403.

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Although theology has no concrete predictions to make about the future, it should provide necessary perspective. Two requirements are amplitude and critical edge. Such amplitude is visible in the convergences in conciliar, Roman Catholic, and evangelical theologies of mission, centering on the kingdom of God. Missionary relations with other faiths should be comprehensive and dialogical, with continuing emphasis on the importance of viable indigenous churches for all peoples.

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Stokes, Ethan, und Rebecca Schewe. „Framing from the Pulpit: A Content Analysis of American Conservative Evangelical Protestant Sermon Rhetoric Discussing LGBT Couples and Marriage“. Journal of Communication and Religion 39, Nr. 3 (2016): 59–75. http://dx.doi.org/10.5840/jcr201639317.

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Despite the Supreme Courts’ June 26, 2015, ruling, which nationally legalized same-sex marriage, many conservative evangelical Protestants continue to oppose equal marriage rights for LGBT couples. Through a content analysis of online sermon transcripts, this project examines major themes in American conservative evangelical Protestant pastors’ rhetoric surrounding LBGT rights and marriage. Using framing theory and subcultural identity theory, three primary themes emerge from this sermon rhetoric: 1) alienating the LGBT community as a dangerous out-group, 2) enhancing in-group evangelical Protestant identities by emphasizing solidarity, and 3) mobilizing those identities to call for political action. The study’s results and implications for future research are discussed at length.

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Nami, Kim. „A Mission to the “Graveyard of Empires”? Neocolonialism and the Contemporary Evangelical Missions of the Global South“. Mission Studies 27, Nr. 1 (2010): 3–23. http://dx.doi.org/10.1163/157338310x497946.

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AbstractThis essay examines how contemporary evangelical overseas missions carried out by the churches of the so-called majority world are imbricated with neocolonialism, especially U.S. neocolonialism underpinned by its military hegemony, in light of the South Korean mission fiasco in Afghanistan in summer 2007. Author situates the 2007 South Korean missionary hostage case within the transnational social field of evangelical Christians, which helps the reader understand the South Korean hostage incident as not just a single isolated case of Korean Christianity. Through the examination of the common biblical, theological, and cultural references in which transnational connections among evangelical Christians are rooted, this essay illuminates how contemporary evangelical missions are involved in the neocolonial systems of power in the current global context. This essay also pays closer attention to the ways in which the 2007 South Korean mission in Afghanistan has revealed, wittingly or unwittingly, “cracks and contradictions” in the U.S. imperialist military interventions in Afghanistan, a region once called the “graveyard of empires.”

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Dube, Saurabh. „Paternalism and Freedom: The Evangelical Encounter in Colonial Chhattisgarh, Central India“. Modern Asian Studies 29, Nr. 1 (Februar 1995): 171–201. http://dx.doi.org/10.1017/s0026749x0001266x.

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This paper traces aspects of the evangelical encounter in Chhattisgarh, a large region bound through linguistic ties in Central India. Evangelical missionaries, bearing the Cross and signs of civilization, arrived in Chhattisgarh in the 1860s. Oscar Lohr, the pioneer missionary of the German Evangelical Mission Society, chanced upon a group of heathens, the Satnamis, whose faith enjoined them to believe in one god and to reject idolatory and caste. Was this not the hand of ‘divine providence’? The missionary, it seemed, had only to reveal the evangelical ‘truth’ to the Satnamis before they would en masse‘witness’ and be redeemed by Christ-the-Saviour. The group did not see the coming of the millennium. It did not go forward to meet its destiny. The missionaries persevered. The halting enterprise of conversion in the region grew primarily through ties of kinship among indigenous groups and the prospects of a better life under the paternalist economy of mission stations.

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Solty, Ingar. „Neoliberalismus und Evangelikalismus in den USA“. PROKLA. Zeitschrift für kritische Sozialwissenschaft 38, Nr. 153 (01.12.2008): 613–33. http://dx.doi.org/10.32387/prokla.v38i153.455.

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Recently, there has been much debate about the rise of an Evangelical Left in the United States. This debate has focused on the emergence of influential evangelical leaders breaking away from the Republican Party, such as Rick Warren. This debate mistakes a hegemonic crisis of (neo-)conservatism with a hegemonic crisis of neoliberalism. Instead, the evangelical movement in the United States needs to be analyzed in the context of neoliberalism and the decline of class-based forms of solidarity, which it replaced. Throughout their ascent, the evangelical institutions have inscribed themselves into and become a part of the neoliberal state. At the same time, the depth of the economic crisis, the remaining class character of the evangelical movement, the importance of evangelical churches as arenas of hegemonic struggles and, finally, the existing shift in national discourse in terms of the ecological question, the social question and the rehabilitation of the state vis-a-vis the market mark an opening of the political situation in the US that may eventually lead to a replacement of the current evangelical centrism by the actual Evangelical Left as part of a counter-hegemonic postneoliberal historic bloc.

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Ashworth, Justin. „How divine solidarity liberates“. Scottish Journal of Theology 72, Nr. 03 (August 2019): 324–34. http://dx.doi.org/10.1017/s003693061900036x.

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AbstractMany people have argued that God experiences the suffering of the oppressed, but does divine solidarity liberate? This article answers this question with incarnation-focused sketches of the doctrines of salvation, atonement and mission: God gives life and communion with God and neighbour (salvation) by living and communing with us in Jesus Christ (atonement); and God continues to give life and restore communion as the Spirit sent by the Father joins us to God and each other in Jesus Christ (mission). These doctrines are made explicitly liberationist by emphasising the sociopolitical dimensions and imperatives of life and communion with God and neighbour.

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IAN DICKSON, J. N. „Evangelical Religion and Victorian Women: The Belfast Female Mission, 1859–1903“. Journal of Ecclesiastical History 55, Nr. 4 (Oktober 2004): 700–725. http://dx.doi.org/10.1017/s0022046904001460.

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In 1859, following the evangelical revival in Ulster, a Female Mission was founded in Belfast as an evangelistic agency and philanthropic enterprise. It was one of many voluntary societies. Upper-class evangelical women employed the services of lower-class women of similar religious energy to work among the poor of the city. This article explores the surviving documentation of the mission to assess its work, and, more important, to ascertain if involvement in this limited public sphere was a catalyst in the broader liberation of evangelical women. The issues go beyond the relationship of inner faith and public expression in popular religion to the notion that evangelicalism, as a heightened form of Christian belief and action, was a trajectory as well as a boundary in nineteenth-century society.

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Jarvis, Peter. „The Churches' Outreach Mission: Educational and Evangelical Dilemmas“. Journal of Adult Theological Education 2, Nr. 1 (17.03.2005): 51–62. http://dx.doi.org/10.1558/jate.2.1.51.65714.

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25

Lee, Byung Sung. „The Mission Strategy of Evangelical Church of India“. ACTS Theological Journal 52 (30.07.2022): 121–58. http://dx.doi.org/10.19114/atj.52.4.

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26

Mühlhäusler, Beverly S., und Peter Mühlhäusler. „Simple English in the South Seas Evangelical Mission“. Language Problems and Language Planning 29, Nr. 1 (24.03.2005): 1–30. http://dx.doi.org/10.1075/lplp.29.1.02muh.

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The general point of this paper is to highlight the important role of Christian missions in the development of language planning. We document this with a case study: the attempt of the South Seas Evangelical Mission to devise a simplified English, intermediate between Pidgin English and full Standard English for their mission work in the south west Pacific. The relatively unsophisticated approach to corpus planning by this body is contrasted with Ogden’s more elaborate proposals for Basic English.

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Samuel, Vinay. „EVANGELICAL MISSION SOCIETIES AND THE CHURCH IN INDIA“. International Review of Mission 81, Nr. 323 (Juli 1992): 383–89. http://dx.doi.org/10.1111/j.1758-6631.1992.tb02319.x.

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28

Vincent, John. „Book Review: Dictionary of Mission Theology: Evangelical Foundations“. Missiology: An International Review 36, Nr. 2 (April 2008): 264–66. http://dx.doi.org/10.1177/009182960803600215.

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29

Chatfield, Joan, und Martin Goldsmith. „Workshop 1 Evangelical- Roman Catholic Dialogue on Mission“. Mission Studies 5, Nr. 1 (1988): 98. http://dx.doi.org/10.1163/157338388x00329.

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30

Anderson, Gerald H. „Book Review: Dictionary of Mission Theology: Evangelical Foundations“. International Bulletin of Missionary Research 32, Nr. 3 (Juli 2008): 158. http://dx.doi.org/10.1177/239693930803200314.

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31

van Veelen, Wouter Theodoor (W T. ). „The Gospel as a Life to Live: Tokunboh Adeyemo and the Evangelical Debate on Mission“. Mission Studies 40, Nr. 1 (12.04.2023): 94–119. http://dx.doi.org/10.1163/15733831-12341888.

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Abstract This article analyzes the theological legacy of Tokunboh Adeyemo, a leading voice in African evangelical circles. In academic literature on African Christianity, African evangelical theologians are often accused of endorsing a biblicist or Westernized form of theology that fails to deeply engage with African realities. This study retraces Adeyemo’s contribution to the evangelical debates on mission after the International Congress on World Evangelization held in Lausanne, Switzerland, in 1974. It will be argued that, while Adeyemo undoubtedly was influenced by North American dualism, he increasingly distanced himself from Western theological concepts, advocating for a broad, holistic, contextual, and transformational understanding of mission. Thus, this study shows that categories commonly used to describe African evangelicalism, such as “biblicist,” “conservative,” “dogmatic,” and so on, do not do justice to the complexity, heterogeneity, and contextuality of African evangelicalism.

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Frisbey, Norman. „Retirement of Evangelical Missionaries: Elements of Satisfaction and Morale“. Journal of Psychology and Theology 15, Nr. 4 (Dezember 1987): 319–27. http://dx.doi.org/10.1177/009164718701500408.

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This is a research report on a survey of missionary retirement programs of evangelical missions. The basic tool used was a questionnaire covering mission board information (vital statistics), general retirement information and calculation of mission pension. The questionnaire was sent to 105 mission boards with 61 returns (58%). Of these missions, 44 have a retirement benefits program. Supporting research has found that two factors which contribute most to satisfaction and morale in retirement are good health and financial independence. Of the missions responding, 71% find missionaries are concerned about financial security in retirement. Efforts to expand and improve retirement programs especially with respect to pension benefits appear appropriate.

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De Rosa, Marla. „Letters from the Mackinaw Mission School“. New England Quarterly 83, Nr. 4 (Dezember 2010): 705–18. http://dx.doi.org/10.1162/tneq_a_00025.

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Young Native American women from the Mackinaw Mission write to Mary Lyon and Zilpah Grant at the Ipswich Female Seminary. The 1829 letters reflect the progressive education offered to the students as well as the pressures they were under to forsake their language and culture and embrace evangelical Protestant Christianity

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Gelfgren, Stefan. „How the Nineteenth-century Evangelical Revival Strengthened Faith and Undermined Christendom“. Temenos - Nordic Journal for Study of Religion 59, Nr. 2 (19.12.2023): 157–80. http://dx.doi.org/10.33356/temenos.112471.

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This article deals with the paradoxical relationship between the nineteenth-century Evangelical Revival and secularization. It is argued here that the revival and its worldview played a role in increasing pluralism and choice in the nineteenth century – a process often related to secularization. The Evangelical movement both attempted to oppose modernity and rationalism and emphasized religious freedom, voluntarism, and individualism. It therefore induced and popularized self-reflection, doubt, and deconversion. It also favoured religious democracy in opposition to a state-imposed religious monopoly (at least in northern Europe). Furthermore, by dividing people into believers and nonbelievers, it emphasized religious polarization. This contributed to an undermining of established religious structures, fragmenting and pluralizing the religious landscape and giving people the option to abstain completely from religious commitment. The Swedish confessional (inner mission) revivalist denomination Evangeliska Fosterlands-Stiftelsen (EFS – approx. the Swedish Evangelical Mission Society), founded in 1856, is used as a case. The popular literature they published and distributed manifested an evangelical worldview. In this article four themes, based on the popular literature, are used to study empirically the changing role of religion in relation to nineteenth-century revivalism: ‘the dualistic worldview’; ‘conversion’; ‘activism’; and ‘self-reflection’.

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Beliakova, Nadezhda, und Vera Kliueva. „Diversity of Shades of Silence: Russian Evangelicals during the War in Ukraine“. Review of Ecumenical Studies Sibiu 15, Nr. 3 (01.12.2023): 478–504. http://dx.doi.org/10.2478/ress-2023-0030.

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Abstract This article analyses the range of positions among Evangelicals in the context of Russia’s attack on Ukraine. The “silence” characterizes evidence of the evangelicals’ strategies that had long been developed in the context of continued marginalization of religious minorities by the Russian authorities, with the state’s determination to create a loyal contingent of religious leaders. Some of the Evangelical leaders who were close to the centres of power were caught in a so-called trap of patriotism and have been compelled to demonstrate their support and solidarity to officials. However, public silence is far from heterogeneous and has many shades and nuances. This article analyses the anti-war statements of Evangelical leaders and shadow communication strategies in different evangelical communities. Particular attention is paid to a “guide” who suggested that Evangelical Christians-Baptists in Russia should take a consistent position, based on theological and political arguments, in Russia’s war against Ukraine.

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Gustafson, David M. „Mary Johnson and Ida Anderson“. PNEUMA 39, Nr. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).

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Oyakawa, Michelle. „Racial Reconciliation as a Suppressive Frame in Evangelical Multiracial Churches“. Sociology of Religion 80, Nr. 4 (2019): 496–517. http://dx.doi.org/10.1093/socrel/srz003.

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ABSTRACT This article analyzes interviews with evangelical multiracial church pastors from the Religious Leadership and Diversity Project (RLDP), drawing on the framing literature from social movements. While a small number of evangelical pastors in the sample utilize a racial justice frame to understand and address racial issues, consistent with prior research, the data indicates that most evangelical multiracial church pastors use a racial reconciliation frame. This frame holds that racial conflict can be eliminated through shared faith, which allows churches to avoid politics and prioritize internal unity. However, findings reveal that the racial reconciliation can function as a suppressive frame that precludes discussions about racial inequality and discourages collective action to promote racial justice. The article discusses the implications of this for social change and cross-racial solidarity.

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Park, YoungWhan. „The Limitations, Tasks, and Alternatives to the Holistic Mission in the Evangelical Mission“. Theology of Mission 50 (31.05.2018): 152–89. http://dx.doi.org/10.14493/ksoms.2018.2.152.

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Lee, Hyun Mo. „Is Creation Care Mission? : A Study on Eco-theology from Evangelical Mission Theology“. Journal of Korean Evangelical Missiological Society 49 (31.03.2020): 277–309. http://dx.doi.org/10.20326/kems.49.1.277.

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Davies, Rachel. „Poverty and Interiority in Mother Teresa“. Theological Studies 80, Nr. 4 (Dezember 2019): 967–85. http://dx.doi.org/10.1177/0040563919874512.

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This article examines how Mother Teresa’s practice of evangelical poverty developed and diverged from some of the great mendicant traditions. It argues that she linked evangelical and interior poverty by establishing existential communion with the poor—not material renunciation—as the deepest expression of Christ-imitation. While mendicant Neoplatonists believed a certain kind of interior poverty was necessary for spiritual growth, Mother Teresa’s aim was to console the suffering Jesus through self-denial and solidarity. The article traces how this understanding developed for her, and some of the ways it may have contributed to her feelings of darkness.

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Yong-Bock, KIM. „MISSION AND CHRIST'S SOLIDARITY WITH THE PEOPLE“. International Review of Mission 80, Nr. 318 (April 1991): 165–79. http://dx.doi.org/10.1111/j.1758-6631.1991.tb02628.x.

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Supriadi, Made Nopen. „IMPLIKASI RELASI SEKOLAH TINGGI TEOLOGI ARASTAMAR BENGKULU BAGI PENGEMBANGAN PELAYANAN MISI GEREJA KRISTEN INJILI DI INDONESIA JEMAAT KOTA BENGKULU“. Jurnal PKM Setiadharma 1, Nr. 2 (28.09.2020): 1–12. http://dx.doi.org/10.47457/jps.v1i2.54.

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This paper is entitled "Implications of the Relationship between Arastamar Bengkulu College of Theology for the Development of Missionary Services for the Evangelical Christian Church in Indonesia, the City of Bengkulu Congregation." The facts show that not necessarily a graduate of the Theological College can be accepted into a church. This condition is shown by the lack of support from the Church to an Theological College and Theological College does not give graduates to a church. Despite these facts, the author sees different facts between the Arastamar Bengkulu Theological Seminary (STTAB) and the Evangelical Christian Church in Indonesia (GEKISIA) Bengkulu City. The author obtained data that there are many developments specifically in mission services since the arrival of STTAB and collaborating with GEKISIA, Bengkulu City. This development is very important for the writer to research and describe in scientific work. From the observation, it shows that the development of mission services in GEKISIA, Bengkulu City occurs because of the large use of mission personnel from STTAB graduates. Pioneering Evangelical Service Posts (PI) increased to 6 PI Posts. This development needs to be studied theoretically so that through writing it can contribute to the development of missionary services in the Church and other Christian institutions, and revitalize the relationship between Theological College and the Church.

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Nyquist, John. „Book review: Evangelical Mission in Co-operation with Catholics: A Study of Evangelical Missiological Tensions“. Missiology: An International Review 43, Nr. 1 (15.12.2014): 90–91. http://dx.doi.org/10.1177/0091829614556057c.

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Suoth, Vanny Nancy, Linda P. Ratag, Hein Arina und Franky R. Tulungen. „GMIM’s Mission as God’s Mission and Its Reflection in Improving the Quality of Education at GMIM Schools Post COVID-19 Pandemic“. International Journal of Research and Innovation in Social Science VII, Nr. XII (2024): 1493–500. http://dx.doi.org/10.47772/ijriss.2023.7012115.

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This research aims to explain the understanding of the mission of the Evangelical Christian Church in Minahasa (GMIM) as God’s mission and explain the reflection of God’s mission in improving the quality of GMIM school education post COVID-19 Pandemic. This research uses a qualitative approach with a literature study research method. Locus of research on the Mission of God carried out by the Evangelical Christian Church in Minahasa in education. The information collected was analyzed descriptively. The research results show that GMIM’s mission in education is holistic service to humans, both through the GMIM Congregation/Church and GMIM’s schools. Holistic service is reflected in the three tasks of the GMIM Church, namely testimony, fellowship, and Diakonia. Education teaches the values of service, love, and caring for others. As a social and spiritual entity, the Church (GMIM) has an important role in influencing and supporting improvements in the quality of education in schools post COVID-19 Pandemic. The Church (GMIM) must realize its mission to improve the quality of school education with full commitment and dedication, by adhering to theological principles that include moral, spiritual, inclusiveness, and social responsibility dimensions. Churches can be valuable partners in joint efforts to create a better and more equitable education system for future generations.

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Wachsmuth, Melody J. „„Bezreligijska“ misija?“ Kairos 17, Nr. 2 (08.12.2023): 169–82. http://dx.doi.org/10.32862/k1.17.2.4.

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Our world continues to change as a result of things such as rapid technological and scientific advances, the rapidly spiraling climate crisis, and shifting geopolitical dynamics. If mission is defined as God’s ongoing work to reconcile, heal, and renew all of creation, the Church must spend serious time reflecting on what God might be currently doing and how to best participate in it. Dynamic missional praxis emerges from a robust missional theology reflecting upon the realities in both local and global contexts—thus, missional praxis must always be creatively adapting. This paper urges evangelical churches in Croatia to reflect on their past understanding of mission and engage in a missional hermeneutic involving the witness of scripture, the context, and the theology of the church. In this regard, it highlights a central issue in current mission theology and praxis—a missing doctrine of creation in evangelical theology. This has contributed to a church with a disembodied mission ill-equipped to speak to the crises of today. However, because of the current challenges, there is also a significant opportunity for missional engagement in Croatia.

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Glasser, Arthur F. „Vatican II and Mission, 1965–1985 An Evangelical Appraisal“. Missiology: An International Review 13, Nr. 4 (Oktober 1985): 487–99. http://dx.doi.org/10.1177/009182968501300407.

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Dzubinski, Leanne M. „Taking on power: Women leaders in evangelical mission organizations“. Missiology: An International Review 44, Nr. 3 (21.04.2015): 281–95. http://dx.doi.org/10.1177/0091829615583732.

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Willey, Robin D. „Shifting the sacred: Rob Bell and the postconservative evangelical turn“. Critical Research on Religion 7, Nr. 1 (18.02.2019): 80–99. http://dx.doi.org/10.1177/2050303218823260.

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For sociologist Emile Durkheim, the “sacred” constitutes all those things “set apart and forbidden.” Within Evangelical Christianity, and to a lesser degree Protestantism in general, the sacred has arguably centered on the individual believer and her/his personal relationship with God and scripture. Recently, however, a growing movement within Evangelical Christianity has emphasized the sacred nature of relationships and community, culminating in the mantra “God is love.” This shift has set community above the personal in the hierarchy of sacred Evangelical things, and is reminiscent of earlier progressive forms of Evangelicalism, such as Social Gospel Christianity. Rob Bell, an Evangelical author, pastor, and Oprah Network star, possibly best exemplifies this change and its ramifications, which extend from a postcolonial critique of mission work and evangelism to a move to more inclusive and even Universalist soteriology. Such efforts that have left Bell labeled as a heretic in some Evangelical circles.

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Michalak, Jakub. „Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej“. Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, Nr. 2 (31.10.2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.

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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.

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Murthy, Jayabalan. „Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu“. Religions 14, Nr. 5 (27.04.2023): 582. http://dx.doi.org/10.3390/rel14050582.

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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.

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