Journal articles on the topic 'Evangelistic work'
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1
Zwarsa Silalahi, Rudolf Weindra Sagala, and Alvyn C. Hendriks. "The Function of Leadership and Work Motivation on the Performance of Literature Evangelists within the Organizational Scope of the Seventh-day Adventist Church." Jurnal Multidisiplin Madani 3, no. 3 (March 30, 2023): 504–17. http://dx.doi.org/10.55927/mudima.v3i3.2482.
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Literature is a word that refers to print media or online media whose purpose is as a medium of communication to convey news or general knowledge information to mankind. This ministry is engaged in the dissemination or distribution of spiritual print media in the form of tracts, magazines, health books and spiritual books with the sole aim of spreading the everlasting gospel throughout the world. To distribute such books need evangelist literature. Literature Evangelists are the ones who are at the forefront of this evangelistic ministry because they are the ones directly involved in interacting with the community, so they need to have a spirit of good performance and full of submission to God. However, the reality is that the Literature Evangelist Service has not been running effectively and efficiently. This research uses qualitative methods by analyzing and concluding the data obtained related to research. The purpose of this study was to determine the influence of leaders in improving the performance of literature evangelists and literature evangelists who have the right motivation to be involved in literature evangelism services. In doing a job a person needs one or more motivations that can be the spirit or basis for doing a job. Strong motivation will encourage someone to be able to do his job well. In this case the leader has the responsibility to provide motivation in improving the performance of literature evangelists.
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Stamper, Amber M. "Building the Narrow Gate: Digital Decisions for Christ and the Draw of Rhetorical Space." Journal of Religion, Media and Digital Culture 3, no. 2 (December 6, 2014): 116–51. http://dx.doi.org/10.1163/21659214-90000054.
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For evangelicals, the allure of mass media evangelism has always been the potential to reach ever-more-distant “unsaved” populations across the globe. However, as the print and broadcast revolutions quickly revealed, targeting individuals’ needs and developing a sense of personal intimacy between evangelists and audience via these media proved a perpetual challenge. The digital revolution transformed this relationship: the interactive capabilities of the Internet and the ability to inexpensively target niche audiences re-shaped mass media evangelism. However, a close examination of evangelistic practices online reveals that, in fact, this latest “revolution”—rather than representing entirely novel ground—actually more closely approximates the type of evangelism that has taken place in brick and mortar churches and non-virtual environments since Christianity’s origins. The concept of “rhetorical space”—drawn from rhetorician Roxanne Mountford’s work on how the design of pulpits and church buildings directly impacts the types of pastoral and congregational behaviors promoted—helps us to see why. Using Global Media Outreach’s Jesus2020.com and The Billy Graham Evangelistic Association’s PeacewithGod.net websites as exemplars, I explore how, by conceptualizing evangelistic websites as rhetorical spaces with architectural features functioning persuasively in a manner similar to physical spaces, scholars of digital religion gain a theoretical framework for effectively describing the unique draw of these sites. Three elements of design in particular reveal how web design works imperceptibly to create a personalized, intimate, and interactive experience, while quickly moving users to make the decision to convert: the rhetorics of interface, navigation, and virtual relationship design. Understanding evangelistic websites as rhetorical spaces thus allows scholars of digital religion to see ways in which Internet evangelism has many similarities with evangelism in non-virtual spaces, pushing us to view it as a more familiar and historical strategy than is commonly recognized.
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Cai, Ellen Xiang-Yu. "The Itinerant Preaching of Three Hoklo Evangelists in Mid-Nineteenth Century Hong Kong." Itinerario 33, no. 3 (November 2009): 113–34. http://dx.doi.org/10.1017/s0165115300016284.
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Karl Gützlaff set up the Chinese Union in 1844, which was a missionary society based on the principle that China's millions could never be converted to Christianity by foreign missionaries: Chinese Christians themselves must carry out the evangelisation of the empire while Western missionaries would serve as instructors and supervisors. Ever since the founding of the Chinese Union, the effectiveness of this evangelistic methodology has given rise to heated debates among contemporary missionaries and subsequent generations of Christian mission historians. Both Jessie G. Lutz and Wu Yixiong discussed the employment of this evangelistic methodology from the perspective of foreign missionaries, such as Gützlaff's evangelistic thought, the founding and development of the Chinese Union, and its crisis. By making use of more substantial mission archives, Jessie G. Lutz's research is more detailed; she even included Gützlaff's European tour from 1849 to 1850. It was Gützlaff's absence from Hong Kong that gave the other missionaries, such as Theodor Hamberg (1819-54) of the Basel Mission, Gützlaff's co-worker, the opportunity to investigate the function of the Chinese Union, and which eventually caused the dissolution of the Chinese Union during 1852 to 1853. How Gützlaff came to the idea of utilising native agency to evangelise the Chinese and how he managed to maintain his enterprise are quite clear. Although it did not come to a respectable result in his time, this idea of “self-propagation” was inherited by the missionaries who were sent to China by the other missions. Yet how did the Chinese evangelists carry out the evangelistic work independent from the missionaries? This is a question Jessie G. Lutz focused on for years.
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Martyn, Louis. "A Law-Observant Mission to Gentiles: The Background of Galatians." Scottish Journal of Theology 38, no. 3 (August 1985): 307–24. http://dx.doi.org/10.1017/s0036930600040989.
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That the early church was intensely and passionately evangelistic is clear to every reader of the documents that make up the New Testament. Equally clear, or so it would seem, is the scholarly consensus that when Christian evangelists took the step of reaching beyond the borders of the Jewish people, they did so without requiring observance of the Jewish law. The work of these evangelists, in turn, is said to have sparked a reaction on the part of firmly observant Jewish Christians, who, seeing the growth of the Gentile mission, sought to require observance of the Law by its converts. Struggles ensued, and the outcome, to put the matter briefly, was victory for the mission to the Gentiles, for the Law-free theology characteristic of that mission, and for the churches produced by it.
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Budiatmaja, Rudy, and Willy Rumpia. "Belief in God's Word in the Bible as an Indestructible Means of Evangelism." Indonesian Journal of Christian Education and Theology 3, no. 2 (June 1, 2024): 75–82. http://dx.doi.org/10.55927/ijcet.v3i2.8784.
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The current article writing aims to provide a perspective overview of Bible's criteria are the original Word of God as a means of evangelization for all humans and criteria of an evangelist in the Gospel of John 1:19-28 to add insight into knowledge and as a reference for evangelists when carrying out the duties and responsibilities of evangelizing in the church community so that the Great Commission is fulfilled. Writing this article is focused on qualitative methods of examining literature. The results of the study state the visionary perspective of the evangelist in preparing for the coming of Christ with the characters of humility, simplicity, honesty and firmness towards sin in serving with the concept of grace and being consistent with the orientation of heavenly calling. The end of this research concludes that the qualifications of the evangelist style in integrity evangelism must be possessed by every evangelist who wants to carry out evangelistic missions such as a spiritual and natural soul, simple and honest, humble and firm against sin, visionary in nature, service with the concept of the principle of grace and integrity when facing any problems with solutions to these problems have implications for today's evangelism for every child of God and evangelists.
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TEDJO, Tony, Tjutjun SETIAWAN, Ferry SIMANJUNTAK, Tomi YULIANTO, and Kroliyus Puji SANYOTO. "Contextualization of the Gospel in the Context of the Life of the Dani Tribe in Papua." International Journal of Environmental, Sustainability, and Social Science 3, no. 1 (March 31, 2022): 130–36. http://dx.doi.org/10.38142/ijesss.v3i1.170.
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Before the ascension of Jesus Christ into heaven, He gave the commandment, a Great Commission to preach the gospel to all nations. Dani tribe is one of the tribes in Papua and is certainly one of the objectives of the evangelistic mission. And it is not only Christianity that wants to reach out there but other religions as well. To carry out this mission, in this study the author formulated how the gospel could be understood and accepted by the Dani tribe. The authors used qualitative methods with a literature study approach. Each nation has a different culture and life from each other, even if the area is in the same country, When the Gospel will be preached in that area, the evangelists must study the context of the people's lives so that the gospel can be contextualized into the culture of life of the people. The authors hope it will benefit evangelists who will carry out missions on the Dani tribe through stone-burning ceremonies, work, and daily life.
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Lemcio, Eugene E. "The Intention Of The Evangelist, Mark." New Testament Studies 32, no. 2 (April 1986): 187–206. http://dx.doi.org/10.1017/s0028688500013059.
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The aim of this essay is to extend a course charted over twenty years ago by the Reverend Professor C. F. D. Moule. My debt to him extends even to the title, derived as it is from his ‘The Intention of the Evangelists’. But more substantially, it was his independent thesis and insightful method which provided the stimulus for this study. Against the developing consensus, especially among continental scholars in the 1950s, that the gospel was a creative theological work designed to support or correct the beliefs of Christians, i.e. for those who were advanced in the faith, Professor Moule argued that Mark's aim was apologetic and evangelistic, focused upon the outsider who needed to know the essentials of the story. Even if Mark intended his gospel for Christians, it was written for believers engaged in evangelism to remind them of the facts on which the superstructure of their faith stood or fell.
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Santiago-Vendrell, Angel, and Misoon (Esther) Im. "The World Was Their Parish: Evangelistic Work of the Single Female Missionaries from the Methodist Episcopal Church, South, to Korea, 1887–1940." Religions 14, no. 2 (February 15, 2023): 262. http://dx.doi.org/10.3390/rel14020262.
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The Woman’s Foreign Missionary Society (WFMS) (1897–1909) and the Woman’s Missionary Council (WMC) (1910–1940) of the Methodist Episcopal Church, South (MECS) worked in Korea from 1897 to 1940. Their work used a distinctive mission philosophy, hermeneutics, and implementation of strategies in their encounters with Korean women. Over the course of their years in Korea, Southern Methodist missionary women initiated the Great Korea Revival, established the first social evangelistic centers, educated the first indigenous female church historian, and ordained women for the first time in Korea. This article argues that, even though the missionary activities of the single female missionaries occurred in the context of “Christian civilization” as a mission theory, their holistic Wesleyan missiology departed from the colonial theory of mission as civilization. The first section of the article offers background information regarding the single female missionaries to help understand them. What motivated these females to venture in foreign lands with the Gospel? What was their preparation? The second section presents the religious, cultural, social, and political background of Korea during the time the missionaries arrived. The third section describes and analyzes the evangelistic and social ministries of the female missionaries in the nascent Korean mission. The final section describes and analyzes the appropriation and reinterpretation of the Bible and Christianity by Korean women, especially the work of Korean Bible women and Methodist female Christians in the quest for independence from Japanese control in the Independence Movement of 1919.
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Ming, David. "Theological Foundation: The Apostle Paul and his Framework of thinking." International Journal of Indonesian Philosophy & Theology 4, no. 1 (June 29, 2023): 16–28. http://dx.doi.org/10.47043/ijipth.v4i1.43.
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The author identifies several related problems in this scientific work. These problems are evident from the points that have been compiled as follows: First, there are indications that some Christians themselves think that evangelism is only a social activity or just a good life behaviour in society. Second, there are indications that most of our evangelism is direct evangelism. Third, there are indications that not all Christians are passionate about sharing the gospel. The author sees the danger in contextualization: “If contextualization is not carried out, theology will not be relevant; and the same danger is that if contextualization is carried out too vigorously, compromise and syncretism will occur. It is hoped that this research can be input for Christian educators, pastors, and elderly congregations to implement an evangelistic lifestyle under 1 Corinthians 9:1-27 and call the churches to follow him as he followed Christ. Furthermore, it is hoped that this research can be input for Christian educators, pastors, and elderly congregations in implementing an evangelistic lifestyle.
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Purwoto, Paulus, and Asih Rachmani Endang Sumiwi. "Pola Manajemen Penginjilan Paulus Menurut Kitab Kisah Para Rasul 9-28." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (December 31, 2020): 113–31. http://dx.doi.org/10.38189/jan.v1i2.71.
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The ideal evangelism is evangelism that has directed growth, both qualitatively and quantitatively, management is fundamental and absolutely necessary in evangelistic services, so that the running of evangelism services can be coordinated and carried out well. Evangelism management is the process of handling, controlling and directing the work of evangelism by working with others. This study aims to find patterns in Paul's evangelistic management according to the Book of Acts 9-28 from the perspective of modern management science. This study uses a qualitative method with a library research approach and hermeneutics, where the researcher tries to answer the research problem by looking for literary sources that correlate with the research problem. These sources are the study of the text of the Book of Acts 9-28 as well as textbooks, both physical books and e-books, and journals. The conclusion of this research is that there is Paul's evangelistic management pattern in Acts 9-28, namely setting a clear vision, planning evangelism, organizing evangelism, conducting evangelism, and controlling evangelism. Paul's evangelistic management pattern can be used as a pattern for church evangelism today.Penginjilan yang ideal adalah penginjilan yang mengalami pertumbuhan yang terarah, baik secara kualitatif maupun kuantitatif, olehnya manajemen merupakan hal fundamental dan mutlak diperlukan dalam pelayanan penginjilan, sehingga berjalannya pelayanan penginjilan dapat terkoordinir dan terlaksana dengan baik. Manajemen Penginjilan adalah proses menangani, mengontrol dan mengarahkan pekerjaan penginjilan dengan bekerja sama dengan orang lain. Penelitian ini bertujuan untuk menemukan pola manajemen penginjilan Paulus menurut Kitab Kisah Rasul 9-28 dalam perspektif ilmu manajemen modern. Penelitian ini menggunakan metode kualitatif dengan pendekatan penelitian kepustakaan dan hermeneutika, dimana peneliti berusaha menjawab permasalahan penelitian dengan mencari sumber-sumber literatur yang berkorelasi dengan masalah penelitian. Sumber-sumber tersebut adalah kajian teks Kitab Kisah Rasul 9-28 serta buku teks, baik buku fisik maupun e-books, dan jurnal. Kesimpulan penelitian ini adalah terdapat pola manajemen penginjilan Paulus dalam Kisah Rasul 9-28 yaitu penetapan visi yang jelas, perencanaan penginjilan, pengorganisasian penginjilan, pelaksanaan penginjilan, dan pengendalian penginjilan. Pola manajemen penginjilan Paulus tersebut dapat dijadikan sebagai pola penginjilan gereja masa kini.
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Sim, Daowei (Joshua). "Bringing Chinese Christianity to Southeast Asia: Constructing Transnational Chinese Evangelicalism across China and Southeast Asia, 1930s to 1960s." Religions 13, no. 9 (August 24, 2022): 773. http://dx.doi.org/10.3390/rel13090773.
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This paper takes its cue from studies in Chinese religious transnationalism to offer an interpretation of how a group of Chinese evangelical leaders constructed their visions and versions of transnational Christianity across China and Southeast Asia through the 1930s and 1960s. Two representative organisations are examined. The first concerns the transnational network of Chinese evangelistic bands that the prominent revivalist-evangelist John Sung established across China and Southeast Asia in the 1930s and 1940s. The bands’ sources reveal how they played a key role in imbuing a transnational landscape and communal sense of spiritual revival into the imaginations of the Chinese churches. The second case evaluates the cross-border institutional-building work of the Evangelize China Fellowship, a major transnational Chinese evangelical grouping founded by Sung’s colleague Andrew Gih after World War II. The analysis reveals how the Fellowship utilised a faith-based developmental agenda to promote Christianity among the overseas Chinese communities across Southeast Asia, Taiwan and Hong Kong in the 1950s to 1960s. In all, paying attention to Chinese Christian imaginaries of Southeast Asia enables us to understand how they formed faith adherents across Asia into transnational ethno-religious communities.
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Snow, Jennifer. "The Christian Home in Missional Transition." Studies in World Christianity 25, no. 3 (December 2019): 324–44. http://dx.doi.org/10.3366/swc.2019.0270.
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The Christian Home remains an under-examined aspect of the world Christian historical context. By examining the work of three individuals in this arena, the paper traces the development of Christian Home missiology and its relationship to the development of global ecumenical structures in the mid- to late-twentieth century, focusing on a missional transition from evangelistic (holistic, contextualised, and relationship-driven) to expert (narrowly focused, universalised knowledge and skill-building) models of the Christian Home.
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Walton, Steve. "The Acts – of God?" Evangelical Quarterly 80, no. 4 (April 30, 2008): 291–306. http://dx.doi.org/10.1163/27725472-08004001.
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This article argues that the true focus of the ‘Acts of the Apostles’ is God and the work and purposes God is now carrying out in the world. Four lines of evidence point this way: an analysis of clause and sentence subjects (following Richard Burridge’s work on the Gospels as Graeco-Roman ‘lives’); terms assuming or implying divine action; a consideration of the focus of the speeches (within and outside the believing community, and in a variety of circumstances); and the development and growth of the mission in Acts. Acts thus facilitates and feeds apologetic and evangelistic proclamation, especially in the Gentile world.
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Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (April 11, 2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.
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Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.
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Jackson, Alicia R. "Wesleyan Holiness and Finished Work Pentecostal Interpretations of Gog and Magog Biblical Texts." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 168–83. http://dx.doi.org/10.1163/17455251-02502002.
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This article surveys both Wesleyan Holiness and Finished Work Pentecostal interpretations of the Gog and Magog biblical texts (Ezekiel 38–39 and Rev. 20.7–10), examines the theology of these interpretations (observing the influence of dispensational eschatology), and evaluates how such theology affects Pentecostal mission, ethics, and politics. As dispensationalism dominated Pentecostal eschatology, readings of these texts reflected eager anticipation of the coming annihilation of God’s enemies in the Gog and Magog war or wars. Celebration of violence against those nations considered ‘doomed to divine destruction’ altered missional, ethical, and political perspectives toward these nations and peoples, contradicting the following values of early Pentecostals: (1) embrace of pacifism, (2) expectation for Christ’s imminent return, and (3) evangelistic zeal for all nations. This article demonstrates the dangers of dispensational eschatology and calls for the articulation of hopeful eschatologies that align more copacetically with Pentecostal values.
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Slate, C. Philip. "Two Features of Irenaeus' Missiology." Missiology: An International Review 23, no. 4 (October 1995): 431–42. http://dx.doi.org/10.1177/009182969502300404.
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Irenaeus flourished toward the end of the second century as a bishop in Lugdunum (modern Lyons, France). He is important for several reasons, but scholarly interests in Irenaeus have focused chiefly on his place in the history of Christian thought and his churchmanship. Although his mission/evangelistic work is routinely mentioned by church historians, little effort has been made to extract from his apologetical-catechetical writings something of his missiology. As a native of Asia Minor, he engaged in cross-cultural work among the pagan Celtic peoples of southern Gaul. Two aspects of his missiology are probed: cultural adjustment in linguistics and his motivation for the task. Missiologically, he stands as a thoughtful combination of missionary-theologian-churchman.
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NISHIKAWA, SUGIKO. "The SPCK in Defence of Protestant Minorities in Early Eighteenth-Century Europe." Journal of Ecclesiastical History 56, no. 4 (October 2005): 730–48. http://dx.doi.org/10.1017/s0022046905004306.
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The Society for Promoting Christian Knowledge, the SPCK, has been much discussed as the epitome of Anglican evangelistic zeal and is well known for its dedicated work in the distribution of Christian literature. Whereas the fact that continental Protestants were in regular contact with the SPCK has been noted, few attempts have so far been made to examine SPCK relations with continental Protestants. In fact, the SPCK emerges as more and more concerned with its responsibilities towards its persecuted foreign brethren. Thus it is important to place the SPCK in the context of the Europe-wide Protestant Reformation.
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Hans, Rebecca. "That Hideous Strength and Till We Have Faces : C.S. Lewis, Evangelism, and the Role of Story." Journal of Inklings Studies 7, no. 2 (October 2017): 7–57. http://dx.doi.org/10.3366/ink.2017.7.2.3.
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C.S. Lewis and other Christians have often struggled with the apparent conflict between culture, or the arts, and evangelism. Lewis, however, concluded that while evangelism is the duty of all Christians, culture could serve as a road to conversion for some, particularly as a praeparatio evangelica. Evangelicals, however, approach culture and evangelism with the desire to use the work as an explicitly evangelistic tool and therefore tend to interpret Lewis's works in such a light. Using Lewis's own conversion narrative, non-fictional writings, and his fictional depictions of conversion in That Hideous Strength and Till We Have Faces, this article explores conversion as a necessary but gradual process in which the non-believer is prepared both imaginatively and mentally, through works of literature, for a more explicit and direct gospel presentation. These works are each inseparable from the influence of literature, fairy-tale, story, and myth, demonstrating how culture may act as a pre-conversion stimulus, but also, as a work itself, may also stimulate such a transformation in the reader.
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IAN DICKSON, J. N. "Evangelical Religion and Victorian Women: The Belfast Female Mission, 1859–1903." Journal of Ecclesiastical History 55, no. 4 (October 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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YING, FUK-TSANG. "Evangelist at the Gate: Robert Morrison's Views on Mission." Journal of Ecclesiastical History 63, no. 2 (March 15, 2012): 306–30. http://dx.doi.org/10.1017/s0022046910001107.
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The arrival of Robert Morrison in Macau on 4 September 1807 marked the beginning of the nineteenth-century Protestant missionary movement in China. The most familiar and important legacy of Morrison is his translation of the Bible into Chinese and the compilation of A dictionary of the Chinese language. When Morrison concluded his work in 1832, only ten Chinese had been baptised. However, the true measure of his accomplishment is not to be sought in the harvest of souls, but in the foundations that laid for future work. As a pioneer missionary in the nineteenth century, Morrison lived in an alien ‘heathen’ world for twenty-five years. How did he hold on to his evangelistic vision and passion in such an adverse and unfavourable environment? This essay aims to sketch Robert Morrison's views on mission, focusing on the way in which he responded to traditional Chinese culture and religion and the huge political obstacles in early nineteenth-century China.
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Mwangi, John Kamau, and John Kiboi. "Athanasius’ Physical-Substitutionary Theory of Atonement & the Agikuyu Christians’ Fear of Kirumi." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 6, no. 1 (September 19, 2023): 1–9. http://dx.doi.org/10.35544/jjeoshs.v6i1.51.
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This research article sets out to explore Athanasius’ physical-substitutionary theory of atonement, and eventually demonstrate how it can be a remedy for the Agikuyu fear of kirumi (curse). This will drive us to construct an existentialtranscendental theology of atonement. Through an analytical design, the research article will methodologically strive to retrace the curse from the Garden of Eden tree to the reversing of the curse on the tree - the Cross of Christ. In retrospect, this evangelistic-remedial work intends to generate the Agikuyu Christians’ deeper understanding of the Christian doctrine of atonement towards overcoming the fear of kirumi. Theoretically, thus, it employs existential-transcendentalism as the concept that guides the construction of an existential-transcendental theology of atonement towards addressing the Agikuyu Christians’ fear of kirumi.
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Sim (沈道偉), Joshua Dao Wei. "Making the South Seas a “Chinese” Mission Field: Chinese Evangelical Missionaries to Southeast Asia, 1920s to 1950s." Mission Studies 39, no. 3 (December 5, 2022): 304–30. http://dx.doi.org/10.1163/15733831-12341861.
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Abstract The emergence of Chinese evangelicals as missionaries in the first half of the twentieth century is an understudied topic. This paper thus seeks to foreground their voices by focusing on their Southeast Asian evangelistic work. By drawing on publications related to the Chinese Foreign Missionary Union and Alliance Bible Seminary, it is clear these missionaries were able to show their competency as transnational, inter-cultural workers that could undertake effective missionary work. This is shown in three ways. First, I argue that these evangelicals sought to carve out the South Seas (Nanyang) as a “Chinese” mission field by constructing narratives that emphasized a Chinese-Christian obligation to evangelize the region. Second, these evangelicals added a racial dimension to these narratives by claiming that they were more suited to evangelize the Nanyang peoples. Thirdly, I suggest that they eschewed “top-down” missionary methods and employed a grassroots approach in their engagement with different communities.
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Killingray, David. "Transatlantic Networks of Early African Pentecostalism: The Role of Thomas Brem Wilson, 1901–1929." Studies in World Christianity 23, no. 3 (December 2017): 218–36. http://dx.doi.org/10.3366/swc.2017.0193.
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Proto-Pentecostalist ideas in Britain owe a debt to the activities of the Gold Coast businessman Thomas Brem Wilson (1865–1929), who settled in London in 1901. His recently discovered diaries and personal papers detail his commercial interests and activities in West Africa and his relationships with a number of fellow Africans living in London. The diaries also record Brem Wilson's transatlantic involvement with J. A. Dowie's faith healing Catholic Apostolic Church in London and Zion City, Illinois, which he visited in 1904; evangelistic work among his African friends in London and in the Gold Coast; and his personal and financial relations with Alexander Boddy. In 1908 Brem Wilson helped found the first black-led Pentecostal church in Britain, where he was a pastor for the rest of his life.
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COCHRAN, TIMOTHY B. "‘Crying Out With Life and Truth’: Simulating Immersion in Messiaen'sDes Canyons aux étoiles. . ." Twentieth-Century Music 14, no. 2 (June 2017): 179–207. http://dx.doi.org/10.1017/s1478572217000202.
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AbstractInDes Canyons aux étoiles. . ., a work commissioned to celebrate the American bicentennial, Olivier Messiaen defines the United States through representations of Utah's birds and canyons. Focusing on the phenomenological power rather than the pictorial intentions of Messiaen's music, this article examines ways that Messiaen uses textural saturation and varied repetition to draw the listener into a musically mediated Bryce Canyon. The music challenges a stable subject/object relationship for the listener by promoting humility and awe within the landscape over more visually oriented touristic encounters. Simulations of immersion serve implicit political and evangelistic goals as city-dwelling listeners are invited to embrace dwelling in the natural environment as a means of revaluing faith and breaking free from what Messiaen perceived as the twin hindrances of mechanized civilization and secularism.
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LARSON, PIER M. "ENSLAVED MALAGASY AND ‘LE TRAVAIL DE LA PAROLE’ IN THE PRE-REVOLUTIONARY MASCARENES." Journal of African History 48, no. 3 (November 2007): 457–79. http://dx.doi.org/10.1017/s0021853707002824.
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ABSTRACTMalagasy speakers probably formed the single largest native speech community among slaves dispersed into the western Indian Ocean between 1500 and 1900. In the eighteenth-century Mascarenes, Malagasy parlers (dialects) served as a contact language, understood both by persons born in Madagascar and by those with no direct ties to the island. Catholic missionaries working in Bourbon and Île de France frequently evangelized among sick and newly disembarked Malagasy slaves in their own tongues, employing servile interpreters and catechists from their ecclesiastical plantations as intermediaries in their ‘work of the word’. Evangelistic style was multilingual, in both French and Malagasy, and largely verbal, but was also informed by Malagasy vernacular manuscripts of Church doctrine set in Roman characters. The importance of Malagasy in the Mascarenes sets the linguistic environment of the islands off in distinctive ways from those of Atlantic slave societies and requires scholars to rethink the language and culture history of the western Indian Ocean islands, heretofore focused almost exclusively on studies of French and its creoles.
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Komline, David. "“If There Were One People”: Francis Weninger and the Segregation of American Catholicism." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 218–46. http://dx.doi.org/10.1525/rac.2017.27.2.218.
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AbstractThis article uses the career of Francis Weninger—an Austrian Jesuit who traversed the United States preaching mostly to German audiences—to trace the development of Roman Catholic approaches to African American missions from the end of the Civil War to the rise of Jim Crow. The study proceeds in two parts, each of which addresses three themes. The first half treats Weninger's work among American Germans, examining the historical context, mission strategy, and revivalistic activity involved in Weninger’s work among his fellow immigrants. The second half details Weninger's evangelistic efforts among African Americans, reversing the order of these themes: first, it describes his activity, then, his strategy and motivation, and, finally, how Weninger's work fits into the broader context of Catholic race relations. The paper shows that the activism of Francis Weninger, the most significant Catholic advocate of missions to African Americans during the key time period in which the American Catholic church adopted an official policy of racial segregation, helped both to stimulate and to define later Roman Catholic initiatives to evangelize African Americans. Weninger modeled his approach to evangelizing African Americans directly on his work among German immigrants, encouraging both groups to establish their own ethnically and racially segregated parishes.
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Gao, Bo. "The Evangelical Aim in the History of the Great and Mighty Kingdom of China by Juan González de Mendoza, a 16th Century European Work on China." Religions 15, no. 5 (April 23, 2024): 517. http://dx.doi.org/10.3390/rel15050517.
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For over five centuries, the History of the Great and Mighty Kingdom of China, written by Spanish missionary Juan González de Mendoza and published in 1585 in Rome, has captured the interest of the international academic community. However, scholarship has primarily focused on Mendoza’s depiction of China as rich and powerful, potentially overlooking the evangelical purpose of his narrative and failing to explain the correlation between the positive Chinese image and the author’s evangelical intention. This study aims to clarify the image of China presented by the Spanish author through a detailed textual analysis, concluding that Mendoza portrayed China as a rich and great nation that also had misguided beliefs and was open to evangelization. The Spanish author’s identity as an Augustinian preacher and ambassador of King Philip II of Spain to the Ming dynasty of China, as well as the global and evangelistic social context in which he lived, significantly influenced his perceptions of China. Furthermore, his hybrid profile of China was accepted in Europe at the time and became a collective memory because it embodied the spiritual context shared by the European community in the 16th century. This spiritual purpose was achieved through the idealized imagination, which serves as an affective medium in the formation of collective memory.
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Tanui, Philemon Kipruto, and Josephine K. Mutuku Sesi. "Evangelizing to the Somali Muslims of Eastleigh: Interrogation of A.I.C. Christians Preparedness in Nairobi Central Region, Kenya." IRA International Journal of Education and Multidisciplinary Studies 14, no. 3 (March 26, 2019): 37. http://dx.doi.org/10.21013/jems.v14.n3.p1.
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<span lang="EN-GB">Evangelistic work among the Muslims has never been easy. The Gospel of the Lord has been hindered from reaching the Muslim devout by a number of factors found by expected Christian Ministers along with their mission. As a result, missionary work has realised little impact among Muslims. Specifically, less has been achieved by the Christians among the Eastleigh Muslim community. This is attributed to lack of preparedness among the Christians. This paper, therefore, endeavoured to interrogate the extent to which African Inland Church Christians in Nairobi Central Region are prepared to evangelize to Muslims in Eastleigh, Nairobi with an aim to recommend best practices in winning Muslim souls to Christ. A sample of 12 informants was drawn and interviewed. Ethnographic interviews elicited important data that was used to generate themes and sub-themes for analysis after which conclusions were made. It was found that many Christians know very little about other religions particularly Islam. Thus, it was not easy to convince the Muslims as their attempts would lead to heated and endless debates. The authors recommend that the church should create mission awareness by encouraging frequent interactions between her members and the Somali Muslim Community in Eastleigh.</span>
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TACHIN, PHILIP. "Witnessing in Word and Deed in the Context of Religious Persecution." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art13.
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Abstract: Witnessing in word and deed in the context of religious persecution is a challenge. The issue of “word and deed gospel” concerns not only the living of blameless lives; it also involves extending active love towards unbelievers. To show charity towards a harmless unbeliever is easier than to do the same towards a harmful one. In other words, we are asking, can we truly love a harmful unbeliever to the extent of demonstrating good deeds to him or her, or are we permitted simply to maintain a disposition of non-hatred towards that person? This question can be restated as the questions answered by this research: Is it possible to witness in love by word and deed under religious persecution? What are the theological foundations for “word and deed” evangelism in the context of persecution? What are the preconditions for effective witness under persecution? The argument for the necessity of both word and deed in evangelism is built on the Christological structures of the person and work of Christ and the specific teachings of Christ that our deeds are as critical as our words in the proclamation of the gospel, even in the current context of global religious terrorism. The purpose of this research is to deepen our understanding of the truth that witnessing in word and deed is the most comprehensive evangelistic approach, even in hostile environments. The goal of this perspective is to inspire zeal and courage for a deliberate pursuit of the mission of God until his kingdom is fully realized.
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Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.
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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.
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Lung (龍歐陽可惠), Grace. "Internalized Oppression in Chinese Australian Christians and Its Mission Impact." Mission Studies 39, no. 3 (December 5, 2022): 418–42. http://dx.doi.org/10.1163/15733831-12341866.
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Abstract This paper argues that Chinese Australian Christians have unaddressed wounds of internalized racism and a colonized and colonizing mentality that adversely impacts their evangelistic witness and mission work by elevating Anglo-centric Christianity and subordinating their own ethno-racial status. Drawing on theoretical analyses, the sources of internalized racism and colonial mentality in Chinese Australians are first outlined within their ancestral countries of Hong Kong and Malaysia, and then their host country of Australia. Second, the essay explains how Anglo-centric Christianity impacts Chinese Australian Christians in the academy and then in missions, perpetuating prejudice towards one’s own ethnic group, complicity in racialized systems, as well as elevating Anglo-centric Christian thought as biblically normative. Third, the paper shows how the rise of Asian Christianity could further privilege Anglo-centric theologies at the expense of indigenous and/or Asian theologies. Consequently, internalized racism and a colonial mentality negatively affect the mission endeavours of Chinese Australians, particularly to new Chinese migrants and other people of colour. Finally, proposed ways to combat internalized oppression will be offered so that Chinese Australian Christians and other diasporic Christians living in the West do not perpetuate systems of racial injustice in the name of Christ locally or overseas through mission.
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Roberts, Amy E., and Gerard O’Shea. "The Integral Formation of Catholic School Teachers." Religions 13, no. 12 (December 19, 2022): 1230. http://dx.doi.org/10.3390/rel13121230.
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The Catholic Church has a long history of conducting schools as part of its mission to evangelize. This paper will contend that in order for teachers to implement the evangelistic mission of Catholic schools, they themselves need an integral formation that puts every dimension of their human nature—body, emotions, will, and intellect—in ongoing communion with Christ and His Church. A brief examination of the impact of secularization in the United States on the Catholic school mission indicates that teachers are inadequately formed to fulfill that mission. Contemplative practice, a common faith formation practice used for Catholic school teachers, will be evaluated as insufficient for achieving its goal because it does not fully account for the way God created human beings. Contemplative practice relies heavily on the work of John Dewey, who applied inadequate anthropological principles to the task of human learning and teacher education. By contrast, faith formation efforts that account for human nature engage both the intellectus and the ratio, and in so doing engage the teacher’s whole integrated person. Teacher faith formation can facilitate the teacher’s encounter with God, allowing Him to form her, by providing analogical encounters with Him through the transcendentals and sacramental encounters with Him in the liturgy.
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Shipton, Warren, Jared Wright, Tonya Wright, and Nilubon Srisai. "Reaching Thai Buddhists and Those with a Background in Thai Buddhist Beliefs." Journal of Adventist Mission Studies 14, no. 2 (2018): 66–73. http://dx.doi.org/10.32597/jams/vol14/iss2/12/.
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"One of the greatest challenges for those working across cultures is to understand the unique features of the host culture and the dominant religious beliefs and practices found in the society represented. If this is to be done acceptably, the written and spoken language must be mastered and personal friendships formed with community members. Much damage has been done by Western missionaries arriving with preconceived ideas on evangelism taken from their home country and with an attitude of being holders of superior knowledge in many areas of thought beyond that held by the host culture. Catholic missionary activity has been on-going in Thailand since 1665, Protestants since 1828, and by Adventists since 1906 (Insom 2006:43; Carmody 2017:54). The early pioneers showed great energy and persistence and one cannot help but have great admiration for them. The experiences and successes recorded have been many and varied. The techniques adopted have included literature evangelism, evangelistic outreach efforts, healing ministries, health promotion, education (primary to tertiary), radio ministry, relief work, and other activities. The overall impact of the total mission effort by all denominations has been minimal with Christians representing an estimated 0.74-1.2 percent of the population (Carmody 2017:49; Christian Presence Map 2018)."
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Wilson, Walter T. "Works of Wisdom (Matt 9,9–17; 11,16–19)." Zeitschrift für die neutestamentliche Wissenschaft 106, no. 1 (January 31, 2015): 1–20. http://dx.doi.org/10.1515/znw-2015-0001.
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Abstract: Matthäus’ Fassung des Weisheitslogions in 11,19 veranlasst den Leser zum einen dazu, Jesu Essen und Trinken als „Werke“ der Weisheit (vgl. 11,2) zu deuten, und ruft zum anderen die Szene in 9,9–17 in Erinnerung, die Jesus bei einer der in 11,19 angesprochenen Mahlzeiten zeigt. Ein Vergleich mit Texten aus Prov, Sir, mit Werken Philos, Qumran-Schriften und rabbinischen Midraschim legt nahe, dass der Evangelist Elemente des so genannten Motivs des Mahls der Weisheit aufnimmt und damit zur Entwicklung seiner impliziten Weisheitschristologie beiträgt (vgl. Mt 11,25–30; 23,34–39). Ferner wird gezeigt, dass dieser Befund Implikationen für die Interpretation der Mahlszenen im Evangelium und für die Deutung des Hauses durch den Evangelisten als sozialen und symbolischen Ort hat.
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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.
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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.
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Maxwell, David. "Photography and the Religious Encounter: Ambiguity and Aesthetics in Missionary Representations of the Luba of South East Belgian Congo." Comparative Studies in Society and History 53, no. 1 (January 2011): 38–74. http://dx.doi.org/10.1017/s0010417510000629.
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William F. P. Burton's career straddled several worlds that seemed at odds with each other. As a first-generation Pentecostal he pioneered, with James Salter, the Congo Evangelistic Mission (CEM) at Mwanza, Belgian Congo in 1915. The CEM became a paradigm for future Pentecostal Faith Mission work in Africa, thanks to Burton's propagandist writings that were published in at least thirty European and North American missionary periodicals. His extensive publications, some twenty-eight books, excluding tracts and articles in mission journals, reveal that the CEM was a missionary movement animated by a relentless proselytism, divine healing, exorcism, and the destruction of so-called “fetishes.” The CEM's Christocentric message required the new believer to make a public confession of sin and reject practices relating to ancestor religion, possession cults, divination, and witchcraft. It was a deeply iconoclastic form of Protestantism that maintained a strong distinction between an “advanced” Christian religion, mediated by the Bible, and an idolatrous primitive pagan religion. Burton's Pentecostalism had many of its own primitive urges, harkening back to an age where miraculous signs and wonders were the stuff of daily life, dreams and visions constituted normative authority, and the Bible was immune to higher criticism. But his vision also embraced social modernization and he preached the virtues of schooling and western styles of clothing, architecture, and agriculture. It was this combination of primitive and pragmatic tendencies that shaped the CEM's tense relations with the Belgian colonial state.
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Wrzos, Marcin Jan. "Paradygmat krajowego, instytucjonalnego zaangażowania misyjnego na podstawie działalności Prokury Misyjnej Misjonarzy Oblatów Maryi Niepokalanej (1969-2022)." Annales Missiologici Posnanienses 27 (March 31, 2023): 75–98. http://dx.doi.org/10.14746/amp.2022.27.5.
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The Missionary Procuration of the Missionary Oblates of Mary Immaculate (1969-2022) is a national institution supporting Oblate, but not only, missionary activity ad gentes. Its structure also includes: Public Association of the Faithful “Friends of the Oblate Missions” (since 1969), Association Oblacka Pomoc Misjom “Lumen Caritatis” (since 2009), the Missionary Roads magazine and website (since 2014), and the Mazenodianum Institute Foundation (since 2021). These institutions, apart from the association of “Friends of the Oblate Missions”, previously operated separately. From the very beginning, the Missionary Procuration has been associated with the basic areas of its activity: providing spiritual and material assistance to missionaries and the works they carry out; supporting the awakening of missionary vocations; propagating the missionary idea both among the clergy and lay people, also through: the activities of the Friends of the Mission, the activities of the “Lumen Caritatis” association, the publishing of the “Missionary Roads” magazine, the www.misacyjne.pl website, books and ephemeral publications, presence in other social media, parish animations and mission retreats, conducting social campaigns, other evangelistic, cultural and scientific events related to the promotion of Oblate missions. The conducted research shows, among others, that: this activity in many of its aspects may be paradigmatic for other national mission institutions (eg WYD or the missionary secretariat of the Divine Word Missionaries work in a similar way). The realities of missionary activity and research have also shown that the centralization of missionary activities in one institutional entity within the religious or diocesan jurisdiction is a better solution than their atomization. The purpose of missionary institutions is not only spiritual and material help for the mission, but also a much wider multifaceted activity; in the activities of ecclesial missionary institutions, both proven and modern missionary tools should be used, and in-depth mission formation, as well as the creation of communities, groups of people engaged in mission is a condition of permanent missionary assistance.
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Setyarini, Lilis. "Prioritas Pemberitaan Injil Dalam 2 Korintus 4:1-6." Journal Kerusso 2, no. 1 (March 22, 2017): 55–71. http://dx.doi.org/10.33856/kerusso.v2i1.41.
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Priority Evangelists will be the object of study in this chapter focus on letter 2 Corinthians 4: 1-6. Where this topic is divided into four parts: Basic Services evangelist is because of God's mercy and receives the service. The second part talks about Exemplary Evangelists who should not lose heart in preaching the Gospel, Refuse act sneaky hidden and does not apply in the gospel. The third is the method in which the Not Faking Preaching the Word of God, Expressing Truth, Submit Yourself to Consider All People in the Face of God. Then the fourth is the focus of the preaching of the Gospel, in which the preacher must declare Jesus Christ as perso nal Lord and Herald as a servant who proclaim the greatness of Christ. Furthermore, the final section concludes with Affirmation of the news it self is Personal Testimony of Paul (of the light shine in the dark.
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Arifianto, Yonatan Alex, and Ferry Purnama. "Misiologi dalam Kisah Para Rasul 13:47 Sebagai Motivasi Penginjilan Masa Kini." Kharisma: Jurnal Ilmiah Teologi 1, no. 2 (December 31, 2020): 117–34. http://dx.doi.org/10.54553/kharisma.v1i2.39.
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The concept of saving mankind in God's initiative continues to work to this day. Believers and the church must express the attitude that missionary activities to fulfill the Great Commission are an important part that cannot be separated from the lives of believers and God's church. The church or believers sometimes experience a lack of understanding of the concept of mission so they experience obstacles in evangelizing. The evangelistic motivation that is born from the missiological concept in Acts 13:47 will equip the believer today. The author describes this article using a descriptive qualitative approach, this research can be started with Paul's Call in Evangelism and then text analysis so as to produce findings, among others: first, Preographical and God's Will, Being Light for the Nation and Motivation to Bring the news of salvationKonsep menyelamatkan manusia dalam inisiatif Allah terus bekerja sampai hari ini. Orang percaya dan gereja haraus menyatakan sikap bahwa kegiatan misi untuk memenuhi Amanat Agung merupakan bagian penting yang tidak bisa dipisahkan dari kehidupan orang percaya maupun gereja Tuhan. Gereja atau orang percaya terkadang mengalami ketidak pahaman tentang konsep misi sehingga mengalami rintangan dalam menginjil. Motivasi penginjilan yang lahir dari konsep misiologi dalam Kisah Para Rasul 13:47 akan memperlengkapi orang percaya masa kini. Penulis mendeskripsikan artikel ini dengan menggunakan pendekatan kualitatif deskriptif, penelitian ini dapat dimulai dengan Panggilan Paulus dalam Penginjilan selanjutnya analisa teks sehingga menghasilkan hasil temuan antara lain: pertama, Preogratif dan Kehendak Tuhan, Menjadi Terang bagi Bangsa dan Motivasi Membawa kabar keselamatan
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Kostorz, Jerzy Henryk. "The cooperation between teacher of religion and parents according to The religious education core curriculum of the Catholic Church in Poland (2018)." Family Forum 9 (February 27, 2020): 233–43. http://dx.doi.org/10.25167/ff/1059.
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Currently one can observe the recession in involvement of parents in the process of education of their own children in faith. One of the symptoms is lack of interest of parents to actively cooperate with religion teachers. That is why the reflection on cooperation between parents and religion teachers is necessary and required. This article focuses on this issue in the light of The new core curriculum of the Catholic Church in Poland (2018), which will take its effect on the 1st of September of 2020. At the beginning the understanding of the term "cooperation of parents and religion teacher" was described. Following train of thoughts of authors of the new document the work and dialog focused on education in faith of children and youth were emphasized. The author of the article took under consideration evangelization, catechization and education of parents. Then the focus moved toward goals and content, within the core curriculum itself, that are crucial to this kind of cooperation. Religion teacher must support parents in raising their children in faith by reminding them about their parental duties as first educators as well as through faith education of parents and their evangelization which can be accomplished through formation meetings. Such forms, according to authors of the new curriculum, are crucial in cooperation of religion teacher and parents. They need personal contact and relationship building, based on dialog and trust. Authors, though, are skeptic about indirect contact with parents (such as on-line class registry).
To sum up all of the proposals of the cooperation of religious teachers and parents included in new core curriculum, some pastoral postulates were formulated. The need for thorough diagnosis through empirical exercises has been highlighted. New technologies as ways for dialog with parents were deemed important, as well as initiating evangelistic actions and religious education of parents too.
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Fajardo de Rueda, Marta. "Grabados europeos y pintura en el Nuevo Reino de Granada." HiSTOReLo. Revista de Historia Regional y Local 6, no. 11 (January 1, 2014): 68–125. http://dx.doi.org/10.15446/historelo.v6n11.41977.
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La recepción de los numerosos grabados europeos que a través de estampas y libros ilustrados llegaron con propósitos evangelizadores y su influencia en la pintura aún no ha sido suficientemente estudiada por nuestra historiografía. No se aceptaba plenamente por temor a desconocer la originalidad de los artistas. Pero la investigación documental confirma muchas correspondencias entre grabados y pinturas que sugieren otra manera de interpretar la creatividad de los pintores. Con el propósito de abrir nuevos caminos para la investigación y reconocer esta importante fuente, se propone estudiar en el contexto de la época la forma en que se recibieron los grabados, cómo se adaptaron, modificaron y a veces enriquecieron, a la vez que contribuyeron a la formación de los artistas. Para ello conviene examinar las condiciones en que se ejecutó la obra; cuál fue su tratamiento y a qué otras fuentes acudió el artista. Precisar las condiciones de apropiación de los grabados por parte de los pintores y de sus comitentes, contribuye muy probablemente a una mejor comprensión de las obras y de su tiempo. Palabras clave: grabados, estampas, pintores, comunicación, evangelización, correspondencias.European Prints and Painting in New Granada Reyno AbstractReceiving numerous European engravings and prints through picture books came with evangelistic purposes and its influence on the painting has not yet been sufficiently studied by our historiography. No fear fully accepted by ignoring the originality of artists. But the documentary research confirms many correspondences between prints and paintings that suggest another way of interpreting the creativity of painters. In order to open up new avenues for research and recognize this important source, intends to study in the context of the time the way the prints were received, how they adapted, modified and sometimes enriched, while contributing to the training of artists. This should examine the conditions under which the work was executed, what was your treatment and what other sources came the artist. The conditions of ownership of the prints by painters and their constituents, most likely contributes to a better understanding of the work and your time. Keywords: engravings, prints, painters, communication, evangelism, correspondences.
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Davitian, Lauren-Glenn. "An evangelist’s work is never done." Afterimage 14, no. 2 (September 1, 1986): 3. http://dx.doi.org/10.1525/aft.1986.14.2.3a.
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Campbell, Alastair. "‘Do the Work of an Evangelist’." Evangelical Quarterly: An International Review of Bible and Theology 64, no. 2 (September 6, 1992): 117–30. http://dx.doi.org/10.1163/27725472-06402002.
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Ashwell, Anamaría. "Un lingüista en la selva amazónica perdió su fe en Dios." Revista Científica Arbitrada de la Fundación MenteClara 3, no. 2 (October 19, 2018): 43–52. http://dx.doi.org/10.32351/rca.v3.2.46.
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Este artículo muestra las dificultades que encontró un evangelizador, convertido posteriormente en antropólogo, para realizar un estudio académico de la etnia Pirahá que habitan la selva amazónica. Después de veinte años de cohabitación con los Pirahá, este evangelizador/antropólogo pudo comprobar lo que los misioneros anteriores reportaron: a los Pirahá les entretenía y hasta interesaba el relato bíblico pero como una historia más. La autora relata las dificultades linguisticas que impide a estos sujetos, sujetados a un lenguaje casi único que contrasta la gramática universal de Chomsky, atribuírle alguna categoría espiritual o salvífica a la palabra de Dios. La autora también describe el regreso del evangelista / antropólogo, unos años después, a la jungla y la forma en que se reencuentra con los Pirahá, pero esta vez sin su fe ni su dios.Abstract:This article presents the difficulties encountered by an evangelist, later converted into an anthropologist, when conducting an academic study of the Pirahá ethnic group living in the Amazon rainforest. Following twenty years of cohabitation with the Pirahá, this evangelist/anthropologist was able to confirm what previous missionaries had reported: the Pirahá were entertained by the biblical account and they were even interested in it but only as a mere story. The author examines the linguistic difficulties that prevent the Pirahá, subjected to an almost unique language contrasting Chomsky's universal grammar, from assigning any spiritual or salvific category to the Word of God. The author also describes the evangelist/anthropologist’s return, a few years later, to the jungle and the way he is reunited with the Pirahá but this time without his faith and god.
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Sampe, Febpriani. "PEMURIDAN: BERGERAK DENGAN ORANG YANG MAU BERGERAK DALAM KONTEKS KISAH PARA RASUL 15:35-41 DAN IMPLEMENTASINYA BAGI GEREJA MASA KINI." Sabda: Jurnal Teologi Kristen 3, no. 1 (June 10, 2022): 71–83. http://dx.doi.org/10.55097/sabda.v3i1.45.
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Abstract:Discipleship is a familiar term used in pastoral or evangelistic ministries. However, discipleship is also not something that is easy for a pastor, pastor or spiritual person to do. Many Christians eho have become Christians but only use the status od christianity as a status that they consider as something ordinary. Not many Christians interpert Christianity as a gift to be grateful for. Not a few Christians also only focus on their salvation or enough to hold the status as christians, but they forget to pay attention, to their fellow human beings who still do not know christ. The term that is then held by Christians is work on their salvation, but this is misinterpreted ehich then makes some Christians are selfish and do not pay attention to their neighbors who also need Jesus in their lives. Not many Christians are aware that anyone can preach the good news about Jesus, the mistaken view that exists in christian society is that only pastors and councils are responsible for it. Abstrak:Pemuridan adalah istilah yang sudah tidak asing lagi digunakan dalam pelayanan penggembalaan atau penginjilan. Namun, pemuridan juga bukanlah sesuatu yang mudah dilakukan oleh seorang pendeta, gembala, atau yang berada dalam lingkup kerohanian. Banyak orang kristen yang sudah menjadi kristen tetapi hanya memakai status kekristenan itu sebagai suatu status yang dianggap mereka sebagai sesuatu yang biasa saja. Tidak banyak orang kristen yang memaknai kekristenannya sebagai sesuatu anugerah yang patut disyukuri. Tidak sedikit juga orang kristen hanya fokus kepada keselamatannya saja atau cukup dengan menyandang status sebagai orang kristen, tetapi mereka lupa memperhatikan sesama mereka yang masih belum mengenal Kristus. Istilah yang kemudian dipegang oleh orang kristen adalah kerjakanlah keselamatannya, namum hal ini disalah artikan yang kemudian membuat beberapa oknum orang kristen bersifat egois dan tidak memperhatikan sesamanya yang membutuhkan Yesus pula dalam hidupnya. Tidak banyak Kristen yang menyadari bahwa siapapun bisa memberitakan kabar sukacita tentang Yesus, pandangan keliru yang ada dalam masyarakat kristen adalah hanya pendeta dan majelis saja yang bertanggung jawab akan hal itu.
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Pobuti, Kezia Inriyani, and Rohani Siahaan. "LAGU HIMNE KARYA CHARLES WESLEY DAN RELEVANSINYA BAGI PENGINJILAN MASA KINI." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 4, no. 1 (February 10, 2021): 1–19. http://dx.doi.org/10.36972/jvow.v4i1.60.
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Penulisan karya ilmiah ini dilatar belakangi dengan sebuah tujuan untuk melihat lagu hymn karya Charles Wesley memiliki relevansi di dalam sebuah penginjilan, yang dilakukan oleh Wesley bersaudara. Wesley bersaudara merupakan salah satu tokoh gerejawi yang mempunyai peran besar dalam berkembangnya pelayanan penginjilan di Inggris. Masing-masing diantara Wesley bersaudara mempunyai peran tersendiri ketika menjalankan pelayanan. John Wesley terkenal dengan khotbahnya yang membangun dan displin dalam iman kepada Yesus Kristus, sedangkan Charles Wesley terkenal dengan kemampuannya dalam menulis lirik lagu. Metode penelitian yang digunakan dalam penulisan karya ilmiah ini adalah dengan menggunakan metode kualitatif. Dan untuk melakukan metode penelitian tersebut hal yang akan dilakukan, yaitu: Pertama, pengambilan dan pengumpulan data melalui buku, jurnal, dan skripsi online yang berkaitan dengan judul yang dibahas dalam karya tulis ini. Kedua, observasi lagu-lagu ciptaan Charles Wesley. Dalam karya ilmiah ini, penulis mencoba untuk membuktikan bahwa lagu hymn karya Charles Wesley mempunyai relevansi di dalam penginjilan Wesley bersaudara berperan sejauh mana nyanyian yang diciptakan oleh Charles Wesley, mendukung khotbah dari John Wesley, dan pelayanan penginjilan yang dikerjakan menghasilkan makna baru. Setiap syair mengandung makna yang mendalam dalam menggugah hati jemaat, sehingga lewat nyanyian mampu membuat jemaat bertobat, dan mengalami peneguhan iman di dalam Yesus kristus.The writing of this scientific work was motivated to see the role of a song in evangelism, carried out by the Wesley brothers. The Wesley brothers were one of the ecclesiastical figures who had a large role in developing evangelistic services in England. Each of the Wesley brothers has its role when running services. John Wesley is famous for his constructive preaching and discipline in faith in Jesus Christ, while Charles Wesley is famous for writing song lyrics. The research method used in writing this thesis is to use qualitative methods. And to do the research method, the things that will be done are: First, data collection and collection through books, journals, and online thesis related to the title discussed in this paper. Second, observation of songs by Charles Wesley. In this scientific work, the author tries to prove that the role of singing in the Wesley evangelization of brothers plays the extent to which the song was created by Charles Wesley, supporting John Wesley’s sermon. Each poem contains a profound meaning in moving the congregation's hearts so that singing can make the church repent and experience the confirmation of faith in Jesus Christ.
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Rees, Paul S. "Book Review: The Work of an Evangelist." Missiology: An International Review 15, no. 1 (January 1987): 146–47. http://dx.doi.org/10.1177/009182968701500145.
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Sriyanto, Bambang, and Roberto Ganda. "Persepsi Gembala Sidang tentang Peran Penginjil, Gembala dan Guru dalam Pelayanan Gerejawi di GPdI se-Kabupaten Bondowoso." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 2 (December 23, 2019): 76–90. http://dx.doi.org/10.53547/diegesis.v2i2.57.
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The purpose of this paper is to find out the extent of the perception of the pastor about the role of evangelists, pastors, and teachers in ecclesiastical services in GPdI throughout Bondowoso District. The research method used in this research is descriptive qualitative research. Research data obtained directly in the field using a research instrument in the form of a questionnaire. The results show that most pastors understand the role of the evangelist who proclaims Jesus is God; understand the pastor's role as an elder, someone who is skilled in ministry and people who are gifted to serve the church (75%); understand the role of teachers having the gift of teaching, opening the secrets of God's Word and teaching through exemplary living (66.67%). In conclusion, the perception of the pastor about the role of evangelists, pastors, and teachers in ecclesiastical ministers in GPdI in Bondowoso Regency, has very high understanding.AbstrakTujuan dari penulisan ini adalah untuk mengetahui sejauh mana persepsi gembala sidang tentang peran penginjil, gembala dan guru Injil dalam pelayanan gerejawi di GPdI se-Kabupaten Bondowoso. Metode penelitian yang digunakan dalam penelitian adalah penelitian kualitatif deskriptif. Data-data penelitian diperoleh langsung di lapangan dengan menggunakan instrumen penelitian berupa angket. Hasil penelitian menunjuk-kan bahwa sebagian besar gembala sidang memahami atas peran penginjil yang memproklamirkan Yesus adalah Tuhan; memahami atas peran gembala sebagai penatua, orang yang terampil dalam pelayanan dn orang yang diberi karunia untuk melayani jemaat (75%); memahami atas peran guru memiliki karunia mengajar, membuka rahasia Firman Allah dan mengajar melalui keteladanan hidup (66,67%). Kesimpulannya, persepsi gembala sidang tentang peran penginjil, gembala dan guru dalam pelayan gerejawi di GPdI se-Kabupaten Bondowoso, telah memiliki pemahaman yang sangat tinggi.
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Sianipar, Rikardo P., and Imam Teguh Setiawan. "STRATEGI PENGINJILAN DILINGKUNGAN KAUM WARIA KAMPUNG BANDAN JAKARTA." Way Jurnal Teologi dan Kependidikan 6, no. 1 (April 30, 2020): 54–70. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v6i1.17.
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This researh reviews the evangelistic strategies of transvestites in the Jakarta bandan village, who are entitled to the way of salvation through the gospel. Judging from the number of transvestites who do not understand the direction and purpose of escaping, a biblical evangelistic strategy can lead them to repentance that is truly and pleasing to their original nature as men. The form of research carried out is qualitative with methods of observation, literature and interviews with sources in the Jakarta Bandan village area. Resource persons, discuss that they have not been able to solve the lives of transvestites. Researchers see very significant results to restore the lives of transvestites through biblical evangelistic strategies. A change of life and a smarter mindset for the personal awakening of transvestites. Researchers concluded, evangelism is a request that must be done for every person who believes in the word of God. Of course, by applying biblical evangelism, one must go through competent education, training and learning. It seems to be big enough so that transvestites from the Jakarta bandan village can do the word of God that they have received.
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Missa, Antonius, and Rajiman Andrianus Sirait. "Misi Bagi Pertumbuhan Gereja." Journal of Religious and Socio-Cultural 3, no. 1 (August 22, 2022): 61–80. http://dx.doi.org/10.46362/jrsc.v3i1.106.
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Mission is crucial in determining whether a church will grow or not. Talking about the mission, the church must ask what the real mission is, and why we (the church) have and must have a mission. In answering this, the writer wrote that using a qualitative method, literature study was an option. In addition to looking at the Bible, the author also uses other literature as a supporting object to be considered and additional insight in determining the concepts covered in writing. Christian missions always pay attention to church growth. The type of growth described in this case must be quantitative and qualitative. All of these things can start from within the family, work or business partners, and can also be in certain hobby communities. This function must be maximized in the lives of Christ's disciples (congregations) who are taught by the church so that they can be salt and light. Therefore, it is necessary to carry out missions so that the congregation is also engaged in evangelistic missions. A growing church must be able to reach souls, not move souls from one church to another. The church must be able to innovate with today's challenges, without leaving the essence of God's Word itself. A growing church must be strong on the basis of the truth of God's Word that has been written in the Bible, in order to answer and counteract the influence of heresies that are increasingly rampant and also the frenetic world that is increasingly tempting.
Misi menjadi hal krusial dalam menentukan gereja itu berumbuh atau tidak.Misi bukan hanya milik untuk kalangan tertentu saja, melainkan tanggung jawab setiap orang Kristen untuk mengemban misi. Berbicara tentang misi, gereja haruslah bertanya apa misi yang sebenarnya, dan mengapa kita (gereja) memilik dan harus bermisi Dalam menjawab hal tersebut, penulis menuliskan dengan menggunakan metode kualitatif studi pustaka menjadi pilihan. Selain melihat dari Alkitab penulis juga menggunakan literatur lainnya sebagai objek pendukung untuk dapat menjadi bahan pertimbangan dan tambahan wawasan dalam menentukan konsep-konsep yang tercakup dalam penulisan.Misi-misi Kristen selalu memperhatikan pertumbuhan gereja. Jenis pertumbuhan yang digambarkan pada hal ini yaitu harus bersifat kuantitatif dan kualitatif.Semua hal tersebut dapat saja dimulai dari dalam keluarga, pekerjaan maupun rekanan bisnis, dan bisa juga dalam komunitas hobby tertentu. Fungsi tersebut harus dimaksimalkan dalam hidup murid Kristus (jemaat) yang diajarkan oleh gereja agar dapat menjadi garam dan terang. Oleh karena itu perlu melakukan pengutusan agar jemaat juga bergerak dalam misi penginjilan. Gereja yang bertumbuh haruslah dapat menjangkau jiwa-jiwa, bukan memindahkan jiwa-jiwa dari gereja satu menuju gereja yang lainnya. Gereja harus mampu berinovasi dengan tantangan zaman sekarang, tanpa meninggalkan esensi dari Firman Tuhan itu sendiri. Gereja yang bertumbuh haruslah kuat dalam dasar kebenaran Firman Tuhan yang telah di tuliskan pada Alkitab, guna menjawab serta menangkal pengaruh ajaran sesat yang semakin marak dan juga hingar bingar dunia yang semakin menggoda.