Artykuły w czasopismach: „Christian Mission”

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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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Njoroge, John Ngige. "Roles of the Diaspora Christians in Mission and Evangelism From an African Orthodox Perspective". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, nr 2 (30.12.2021): 69–78. http://dx.doi.org/10.24193/subbto.2021.2.05.

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"This paper will focus on the specific roles that the diaspora orthodox Christian can play in mission and evangelism today. The main objective is to bring into the attention, and especially from a missiological point of view, the fact that the diaspora Christians can have an active role to play in the mission of the church. The active Orthodox Church missions has been understand to mean overseas mission and especially in Africa, Asia and in the Albania. However, in the course of the orthodox Christian migration history, there has been missiological connection between the diaspora Christians in the hosting countries and their respective home countries. The focus of this paper is on this missiological connection and how it can translate to an active role of the involved Christians to the mission of the church in Africa. The paper tracks the mission praxis of the diaspora Christians in Africa and beyond. Keywords: roles, diaspora Christians, mission and evangelism, philanthropic works, diakonia, witness. "

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Tembo, Dorothy. "Mission Rivalries, Conflicts, and the Construction of Protestant Christian Identities in Colonial Malawi". International Bulletin of Mission Research 48, nr 2 (kwiecień 2024): 262–76. http://dx.doi.org/10.1177/23969393231182440.

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This article delves into the historical background of mission work in colonial Malawi, specifically focusing on the crucial link between mission boundaries and the development of Christian and ethnic identities. The study examines the collaboration and conflicts that arose among missions due to overlapping spheres of influence and territories. It highlights the extent of cooperation between the Livingstonia Mission, Dutch Reformed Church Missions, and other missions operating under the Federated Board of Nyasaland Mission. In particular, the article will discuss the extent to which missionary boundaries affected the self-understanding of Christians and other ethnic groups and how they were expressed in the communities in which they lived. It is argued that Christian identity in colonial Malawi was a by-product of mission rivalries, which manifested in boundary disputes.

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Pearce, Cameron, i Chris Prior. "Re-Generation: The Missional Imperative of Christian Schooling". TEACH Journal of Christian Education 17, nr 1 (2023): 25–27. http://dx.doi.org/10.55254/1835-1492.1534.

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We live in a time where the Christian church and our Christian faith have been pushed to society's peripherals. Operating in environments that are increasingly secular, where consumerism abounds, it can be easy to define Christian schooling in almost oppositional terms. There is another way. What if those of us involved in Christian schooling were to reimagine Christian education through a shared missional lens grounded in the foundation of the Missio Dei (God's Mission)? The potential of the missional lens for Christian schooling is considerable. It grounds the Christian school movement, and the identity of the teacher, in the larger biblical narrative. Additionally, with each generation invited to engage in mission in a way that is contextual, it allows for a multiplicity of ways to participate in the outworking of God's mission within the context and setting in which each school has been placed.

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Zorgdrager, Heleen E. "Homemade Mission, Universal Civilization: Friedrich Schleiermacher’s Theology of Mission". Mission Studies 30, nr 2 (2013): 221–47. http://dx.doi.org/10.1163/15733831-12341286.

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Abstract Though it is generally acknowledged that Friedrich Schleiermacher (1768–1836) was the first to put mission studies in the curriculum of theology, the contents of his theology of mission are not very well known. This article offers a careful reconstruction of his mission theology based on a gender-critical and postcolonial reading of the main sources, in particular Christian Ethics. Schleiermacher made a case for a family-based type of mission, closely linking mission activity to religious education. He favored an organic and grassroots approach to mission. By highlighting his upbringing in the Moravian mission-oriented community and by analyzing his reluctance to morally justify modern foreign missions, the author replies to recently voiced criticisms that Schleiermacher’s theology takes a colonialist stance and contributes to the export of a “cult of female domesticity”. His views on the superiority of Christian religion can be counterbalanced and modified by his actual theology of the missional encounter. The article proposes to retrospectively regard Schleiermacher as one of the first theologians who convincingly expressed the notion of a missional church which is as inclusive as possible.

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Kollman, Paul. "The Urgent Demands of the Present: Missiological Discernment in a Wounded World". Mission Studies 39, nr 2 (7.06.2022): 139–62. http://dx.doi.org/10.1163/15733831-12341844.

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Abstract This article considers implications of the IAMS 15th Assembly theme “Powers, Inequalities, and Vulnerabilities: Mission in a Wounded World.” After describing the theme’s origins and reflecting on wounds and woundedness in Christian mission, it develops a framework to consider missiology shaped by the theme, that is, when prioritizing mission as constituted by its setting in a wounded world shaped by powers, inequalities, and vulnerabilities. After presenting that framework, which features the medical terms triage, diagnosis, therapy, and prophylaxis, it offers brief and tentative missiological discernment of the present moment, highlighting, besides climate change, 1) rampant religious disaffiliation among onetime Christians and 2) intra-Christian polarization and divisions as particularly urgent priorities for missional engagement and contemporary mission studies.

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Thomas, Joy. "Mission as Dialogue". Mission Studies 14, nr 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.

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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.

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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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Indarto, Nico Dwiyadi Koes, i Thomas Nanulaitta. "Misi Kontemporer: Utilitas Teknologi Dalam Misi Kristen Masa Kini". Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, nr 2 (2.05.2024): 130–50. http://dx.doi.org/10.46974/ms.v4i2.107.

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This research aims to describe the importance of using or exploiting technology in carrying out the mission of today's church. Contemporary Christian mission cannot be accomplished by itself, even ignoring the importance of technology in it. Based on an investigation using the library research method, this research found that the role of technology in today's Christian Mission is vital and cannot be ignored. However, the use of technology in the context of Christian Missions must also pay attention to Christian ethical principles and consider the consequences of unethical use of technology. With the right strategy and adequate development of technological skills, technology can be an effective tool to assist Christian Missions in sharing the message of God's truth and love.

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Sharkey, Heather J. "The Mission of Social Sciences and Missions". Social Sciences and Missions 37, nr 1-2 (12.06.2024): 5–27. http://dx.doi.org/10.1163/18748945-bja10093.

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Abstract This article assesses the “mission” of the journal Social Sciences and Missions as it approaches its twentieth anniversary, starting from its origins as a forum for interdisciplinary study of colonial-era Christian missions, especially in Africa. It surveys major debates that the journal has followed regarding gender, migration, and more. It reflects on its revised manifesto of 2021, committing to the study of missions as neither a “theological category” nor exclusively Christian phenomenon “but rather [as] a type of social action” and mode of “religious intervention in social space.” Building on this history, this article argues, the journal should critically question the nature of religion and the “religious;” cover non-Christian topics more fully; and encompass organizations that may not be recognizably “faith based.” Broader comparative focus will sharpen the journal’s focus on missions as movements that have aimed to channel and promote social change, often with far-reaching and ambiguous consequences.

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Darko, N. Darko. "Pentecostalism and Africa-to-Africa missions-financing praxis". Pentecost Journal of Theology and Mission 3 (31.12.2019): 87–100. http://dx.doi.org/10.62868/pjtm.v3i1.124.

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This article briefly introduces the missions-financing praxis of four Pentecostal churches that are prominent in the emerging African-to- Africa missions, and how this could form a basis for missional practice. The four major churches are, The Church of Pentecost of Ghana, The Apostolic Faith Mission of South Africa, Light House Chapel International of Ghana, and The Redeemed Christian Church of God of Nigeria. Before we examine the missions-financing of these missional Pentecostal churches, it will be helpful to explain some of the terms that are used in this article, namely, Mission, Missions and Africa-to-Africa missions.

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Köstenberger, Andreas J. "Early Christian Mission". Bulletin for Biblical Research 17, nr 2 (1.01.2007): 357–59. http://dx.doi.org/10.2307/26423947.

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Larkin, William J., i Joel F. Williams. "Early Christian Mission". Bulletin for Biblical Research 18, nr 1 (1.01.2008): 174–76. http://dx.doi.org/10.2307/26423757.

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Larkin, William J., i Joel F. Williams. "Early Christian Mission". Bulletin for Biblical Research 18, nr 1 (1.01.2008): 174–76. http://dx.doi.org/10.2307/bullbiblrese.18.1.0174.

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Worsley, Howard John. "Mission as public theology: Bridging the worlds of mission and Religious Education (RE) in Church of England schools". Missiology: An International Review 46, nr 2 (25.01.2018): 171–82. http://dx.doi.org/10.1177/0091829617748938.

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At a time when RE is being reviewed and reassessed in England, this article offers a vision as to how the insights of Christian theology can offer a possible future that connects RE to the mission of God. In the UK there is a tension in Church schools between inclusivity and Christian distinctiveness, an area of misunderstanding between faith groups and the wider public. This article suggests that the problem can be navigated by applying the concept of the missio Dei to the work of the Church school, so that Christian mission can be advanced in the public sector. By connecting the educational concepts of religious literacy and community cohesion in the teaching of RE, the article suggests that the missio Dei is achieved. It is argued that these concepts can be bridged by a theological understanding of missio Dei using prophetic dialogue in a way that is wholly compatible with the school’s Christian mission. The article unpacks the four definitions; of “ missio Dei,” of “Church schools (as places of inclusive mission),” of “religious literacy,” and of “prophetic dialogue.”

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Paas, Stefan. "Missional Christian Communities in Conditions of Marginality: On Finding a ‘Missional Existence’ in the Post-Christian West". Mission Studies 38, nr 1 (20.05.2021): 142–60. http://dx.doi.org/10.1163/15733831-12341778.

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Abstract There is a particular vulnerability to mission in the secularized societies of Western Europe. Much of this has to do with a loss of confidence, which hinders participation in the mission of God. This article presents an analysis of this vulnerability that comes from a loss of heart, and it offers possible solutions for a bold minority mission as participation in the missio Dei. This includes the de-instrumentalization of mission and rooting it in a doxological approach. Furthermore, the biblical metaphors of exile and priesthood are explored to redefine what it means to do mission from a position of joyful weakness.

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Abolade, Gabriel Oluwaseyi. "Transformational Leadership Approach for Sustainable Christian Mission Engagement in the Community". Edumania-An International Multidisciplinary Journal 02, nr 02 (1.04.2024): 60–74. http://dx.doi.org/10.59231/edumania/9038.

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The transformational leadership approach emphasizes the leader`s ability to inspire and persuade individuals towards a shared vision, fostering a sense of commitment and empowerment within the organization. In the context of Christian missions, this leadership style is particularly relevant as it aligns with the principles of servant leadership and the mission to bring about positive change in communities. Transformational Leadership in Christian Mission Engagement involves four crucial components: idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration. By inspiring and empowering individuals, leaders can foster a sense of ownership and commitment among team members, leading to increased motivation and dedication to the mission. Moreover, sustaining a transformational leadership approach requires ongoing effort and vigilance to ensure that the values and vision remain central to the mission`s activities. Therefore, the transformational leadership approach is instrumental in driving sustainable Christian mission engagement. By embodying fundamental principles such as inspiration, empowerment, and individualized support, leaders can cultivate a culture of commitment and resilience within their organizations. While challenges exist, the potential for a positive impact on mission outcomes makes transformational leadership an essential consideration for those involved in Christian missions.

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Stryzhachuk, Fedir. "MISSIO DEI AND MISSION OF THE CHRISTIAN CHURCH". European philosophical and historical discourse 6, nr 2 (2020): 80–87. http://dx.doi.org/10.46340/ephd.2020.6.2.11.

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Sundermeier, Theo. "MISSIO DEITODAY: ON THE IDENTITY OF CHRISTIAN MISSION". International Review of Mission 92, nr 367 (październik 2003): 560–78. http://dx.doi.org/10.1111/j.1758-6631.2003.tb00429.x.

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Copeland (郭麦克), Michael L. "“The Hatred in My Heart”: Challenges and Opportunities of Han Christian Identity in Engaging Uyghur Muslims". Mission Studies 39, nr 3 (5.12.2022): 400–417. http://dx.doi.org/10.1163/15733831-12341865.

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Abstract As Han Christians continue to engage in Christian mission, understanding their interaction with Uyghur Muslims gives insights into growing barriers and future possibilities. Oral histories and relevant historical sources qualitatively explain the challenges and opportunities involved in Han Christian interaction with Uyghurs Muslims. The article assesses the historical and current backgrounds of both groups. Comparing self-reported identities and interactions reveal not just their distinctives but also opportunities for connection. Finally, this article discusses these specific opportunities, despite escalating tensions, for continued Han Christian engagement in Christian mission with Uyghurs, especially as it relates to sharing translated scripture.

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Pike, Patricia L., Mark R. McMinn i Clark D. Campbell. "Market and Mission". Journal of Psychology and Theology 25, nr 2 (czerwiec 1997): 278–83. http://dx.doi.org/10.1177/009164719702500212.

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The focus of this article is how the market forces in the field of professional psychology affect the Christian training programs. After a brief review of some of the changes in the field over the past three decades, current national and Christian community trends are presented. Although market forces affect the manner in which the Christian training programs move forward, they do not change the mission of these programs. The mission has not been accomplished. Therefore, the task of training Christian professional psychologists continues.

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Hall, Josiah D. "Christian Mission in the Contemporary World: A Dialogue between 1 Peter and Postcolonial Critics". Horizons in Biblical Theology 43, nr 2 (23.08.2021): 119–45. http://dx.doi.org/10.1163/18712207-12341429.

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Abstract The modern missions movement’s relationship with colonialism has brought to light many problems with contemporary conceptions of Christian mission. For many, the Bible often becomes, in the words of Tinyiko Sam Maluleke, the “colonial text par excellence.” This paper seeks to highlight – in dialogue with postcolonial critics – how 1 Pet 2:9–17 can instead provide the foundation for a theology of mission relevant to the contemporary context. First Peter distinctively anchors Christian mission in one’s Christian identity and clarifies how that identity transforms one’s relationship to one’s culture as well as to power structures in that culture. In doing so, 1 Peter eschews a triumphalist attitude and instead embodies values shared by theorists of postcolonial mission, namely narrativity, mutuality, and humility.

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Malik, Malik, Mesal Mesal, Hasahatan Hutahaean i Immerius Sakerebau. "AKTUALISASI NILAI MISI DALAM DINAMIKA BUDAYA PADA KELUARGA KRISTEN DI MENTAWAI". Manna Rafflesia 10, nr 1 (25.10.2023): 102–17. http://dx.doi.org/10.38091/man_raf.v10i1.342.

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This study discusses the importance of involving all congregation members in carrying out missions. The involvement of church members begins with the Christian family knowing the values of the mission. This is inseparable from how Christian leaders apply it in ministry. The purpose of the study was to explain the application of mission values in Christian families in Mentawai, by considering the condition of diversity that continues to grow in culture, religion, and tribe in Mentawai, West Sumatra. The method used is qualitative by collecting data from the literature. The results of the study found that the application of mission values in the Christian family can be made by being a bearer of good news, being a congregation of disciples, being a congregation that grows in teaching, and being a congregation that supports missions. The diversity of cultures, religions, and tribes in Mentawai can trigger the enthusiasm and persistence of the Church, both GKPM and other churches that serve there.

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Muck, Terry C. "Theologies of Mission". International Bulletin of Mission Research 44, nr 1 (12.09.2019): 34–42. http://dx.doi.org/10.1177/2396939319872361.

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A review of volume 2, Theologies of Mission, of Henning Wrogemann’s three-volume Intercultural Theology. This work is a textbook appropriate for courses in the theology and history of mission, focusing especially on Christian missions in the twentieth and twenty-first centuries.

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Cruz, Gemma Tulud. "Christian Mission and Ministry in the Context of Contemporary Migration". International Journal of Practical Theology 20, nr 2 (1.11.2016): 242–60. http://dx.doi.org/10.1515/ijpt-2015-0030.

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Abstract The twenty-first-century saw the considerable rise of the movement of peoples largely due to the structures and processes of globalization. The gifts and challenges associated with the massive flow of people on the move, almost half of whom are Christians, constitute a locus for exploring Christian mission and ministry. The following text explores some of the faces of Christian mission and ministry as a result of, or in response to, the gifts and challenges posed by contemporary human mobility. The text shows how an authentically inclusive church that works for justice, particularly for the most vulnerable migrants, constitutes the key expression of Christian mission and ministry in the context of global migration.

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Robert, Dana L. "What Happened to the Christian Home? The Missing Component of Mission Theory". Missiology: An International Review 33, nr 3 (lipiec 2005): 325–40. http://dx.doi.org/10.1177/009182960503300306.

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One of the most important mission theories for the past two centuries has been the idea of the “Christian home.” Historical research, interviews with current missionaries, and studies of Christianity in the non-western world all show that the Christian home remains a central metaphor for how women conceptualize what it means to be a witness for Christ. In this paper, I will discuss why the Christian home remains important for mission practice, examine reasons for its omission from academic discussions of mission theory, look briefly at its history and changing definition, and conclude by urging that the Christian home be a renewed priority in discussions of missionary contextualization for the twenty-first century.

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Poston, Larry. "Christian Reconstructionism and the Christian World Mission". Missiology: An International Review 23, nr 4 (październik 1995): 467–75. http://dx.doi.org/10.1177/009182969502300406.

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Christian Reconstructionism is a movement which seeks to expand the kingdom of God in an external and institutional fashion. Advocates promote obedience to the Mosaic Law and seek to transform the political, economic, judicial, and social institutions of every nation into structures that would be modern equivalents of Old Testament Israel. For Reconstructionists, who are postmillennialists, this process fulfills the great commission. This essay shows that contrary to the missiological paradigm of Reconstructionism, the apostles of the New Testament operated in accordance with an internal and personal approach to salvation, allowing for culturally flexible philosophies of evangelism and discipleship which evangelicals should continue to appropriate for their outreach strategies.

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Chapman, Colin. "Premillennial Theology, Christian Zionism, and Christian Mission". International Bulletin of Missionary Research 33, nr 3 (lipiec 2009): 137–44. http://dx.doi.org/10.1177/239693930903300307.

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Keramidas, Dimitrios. "Mission and Christian Unity". International Review of Mission 110, nr 2 (listopad 2021): 196–216. http://dx.doi.org/10.1111/irom.12383.

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Searle, John D. "Book Review: Christian Mission". Expository Times 116, nr 6 (marzec 2005): 208–9. http://dx.doi.org/10.1177/001452460511600613.

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Choi, Jongin. "Celtic Christian Community Mission". Theology of Mission 35 (28.02.2014): 335–63. http://dx.doi.org/10.14493/ksoms.2014.1.335.

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Gardner, Helen, i Jude Philp. "Photography and Christian Mission". Journal of Pacific History 41, nr 2 (wrzesień 2006): 175–90. http://dx.doi.org/10.1080/00223340600826086.

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Armet, Stephen. "Christian Mission in Colombia". Transformation: An International Journal of Holistic Mission Studies 20, nr 1 (styczeń 2003): 47–54. http://dx.doi.org/10.1177/026537880302000105.

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Wim, Chandra. "To the Nations for the Earth: A Missional Spirituality". Veritas: Jurnal Teologi dan Pelayanan 19, nr 2 (5.01.2021): 229–31. http://dx.doi.org/10.36421/veritas.v19i2.359.

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In the last two or three decades, we have witnessed a renewed interest in spirituality in Christian academic circles. More recently, we have also seen a growing number of publications on the mission and missional church—both on popular and academic levels. While one can easily find many quality works on Christian spirituality and some decent books on mission/missional church, one would only find a few works that combine both themes in a single volume. In this work, Charles Fensham, professor of theology at Knox College, Toronto, attempts to do just that—as one may discern from the book’s subtitle: A Missional Spirituality. As such, this book addresses those who have interest in spirituality and/or in mission but particularly to those who would like to see how biblical missional impetus shapes a particular understanding of Christian spirituality.

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Jeremiah, Wilson. "Middle Knowledge: Human Freedom in Divine Sovereignty". Veritas: Jurnal Teologi dan Pelayanan 20, nr 1 (21.07.2021): 153–56. http://dx.doi.org/10.36421/veritas.v20i1.417.

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In the last two or three decades, we have witnessed a renewed interest in spirituality in Christian academic circles. More recently, we have also seen a growing number of publications on the mission and missional church—both on popular and academic levels. While one can easily find many quality works on Christian spirituality and some decent books on mission/missional church, one would only find a few works that combine both themes in a single volume. In this work, Charles Fensham, professor of theology at Knox College, Toronto, attempts to do just that—as one may discern from the book’s subtitle: A Missional Spirituality. As such, this book addresses those who have interest in spirituality and/or in mission but particularly to those who would like to see how biblical missional impetus shapes a particular understanding of Christian spirituality.

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Jongeneel, Jan A. B. "The Mission of Migrant Churches in Europe". Missiology: An International Review 31, nr 1 (styczeń 2003): 29–33. http://dx.doi.org/10.1177/009182960303100105.

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Most of the new migrants in Europe live in the Western part of the continent. Although the number of Muslim migrants exceeds that of the Christian migrants, it is still remarkable that in Europe there are more than one million new immigrants who adhere to Christianity. These Western and non-Western Christians have established their own Bible and prayer groups, congregations, churches, and so on. They are also active in mission: Internal mission (in their own circles), reverse mission, and common mission. They can help Western Christians to renew their own mission.

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Telaumbanua, Arozatulo, i Rikardo Dayanto Butarbutar. "Misi Pendidikan Agama Kristen Berbasis Digital di Tengah Masyarakat Plural". CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 2, nr 1 (19.09.2022): 86–99. http://dx.doi.org/10.54592/jct.v2i1.69.

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The mission of digital-based Christian education in a plural society has a significant impact. This is based on the use of digital by Christians in conveying God's Word through social media, such as Facebook and YouTube which is quite high. Mission through teaching digital-based Christian religious education is one of the mission strategies in a pluralistic society. The rapid development of technology is an opportunity for Christians to have a mission and convey the gospel through Christian education. In addition, online learning is also a place and opportunity for missionaries through teaching and Christian education materials that are delivered openly. The purpose of this research is to explain the mission of digital-based Christian religious education in a plural society and to find strategies and forms of digital-based Christian religious education mission in a plural society. In this study, the researcher used a qualitative research method with a library research approach. Based on the results of the analysis and literature research conducted, it can be stated that the mission of digital-based Christian education in a plural society is quite significant, the mission material is conveyed and has an influence, although it is not too exposed on a large scale among the wider community.AbstrakMisi pendidikan agama Kristen berbasis digital di tengah masyarakat plural memiliki pengaruh yang signifikan. Hal ini disebabkan jumlah penggunaan digital oleh orang masyarakat pada umumnya mayoritas termasuk orang Kristen baik facebook dan youtube. Selain itu, Indonesia merupakan masyarakat plural yang hidup dalam berbagai suku, ras, agama dan budaya. Salah satu strategi bermisi melalui pendidikan agama Kristen yakni dengan memanfaatkan perkembangan teknologi yang sangat pesat dengan melakukan postingan materi pembelajaran lewat media sosial dan disampaikan secara terbuka. Melihat situasi masyarakat plural yang saat ini sensitif terhadap misi yang disampaikan secara langsung, maka misi berbasis digital merupakan salah satu metode yang dapat digunakan oleh orang Kristen. Adapun tujuan penelitian ini adalah untuk menjelaskan misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural dan menemukan strategi serta bentuk misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural. Dalam penelitian ini, peneliti menggunakan metode penelitian kualitatif dengan pendekatan penelitian pustaka. Berdasarkan hasil analisis dan penelitian pustaka yang dilakukan, maka dapat dikemukakan bahwa misi pendidikan agama Kristen berbasis digital di tengah masyarakat plural cukup signifikan, materi misi tersampaikan dan memiliki pengaruh walaupun tidak terlalu terekspos secara besar-besaran dikalangan masyakarat luas. Kata Kunci: Misi, Pendidikan Kristen, Digital, Masyarakat, Plural

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Prayitno, Iky Sumartina Putri, K. Katarina i Theresia Tiodora Sitorus. "Implikasi Religiusitas dalam Alkitab Guna Membangun Kerukunan Umat Beragama Sebagai Tujuan Misi Kristen di Indonesia". Integritas: Jurnal Teologi 3, nr 1 (30.06.2021): 285–94. http://dx.doi.org/10.47628/ijt.v3i1.57.

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This article discusses religiosity in the Bible in order to build religious harmony as the goal of Christian mission in Indonesia. This study uses a literature research approach using relevant sources and elaborated into a concept of the implications of religiosity in the Bible in order to build religious harmony as the goal of Christian missions in Indonesia. As a result, someone who has an attitude of religiosity will bring harmony, love one another, and produce positive changes, so that in this part the Christian mission is presented and carried out in Indonesia.

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Stanley, Brian. "Mission and Human Identity in the Light of Edinburgh 1910". Mission Studies 26, nr 1 (2009): 80–97. http://dx.doi.org/10.1163/157338309x442317.

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AbstractChristian theology makes two bold claims relevant to the theme of reconciliation and human identity: first, that the propagation of the gospel of Christ offers the best prospect for reconciliation between human persons; and second, that human beings find their identity most completely by being "in Christ". These two claims are, however, hotly disputed. Both non-Christian writers (such as Jonathan Sacks) and Christian ones (such as S.J. Samartha) regard the Christian missionary project of conversion as a denial of the "dignity of difference", and hence as a serious obstacle to human reconciliation. The second claim is also subject to challenge, not least because of historical evidence from European encounters with the successive New Worlds of the Americas and the South Pacific that Christians have used it to deny that indigenous peoples beyond Christendom deserve to be treated as fully human. Nevertheless, both claims may still be defended by Christians. The Christian idea of reconciliation is distinctive, based on the idea of exchange and the prior initiative of unmerited forgiveness which is at the heart of the doctrine of the atonement. As with the atonement itself, it does not ignore the demands of justice. The experience of the Truth and Reconciliation Commission in South Africa offers one example of how a distinctively Christian approach to reconciliation can work politically. Equally, the second claim that humanity finds its true identity in Christ is rightly understood as an affirmation that the several (and developing) identities of different cultures all have a crucial contribution to make to the catholicity of the Christian faith: this perception was expounded at the World Missionary Conference at Edinburgh in 1910 by Bishop Charles Gore.

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Manullang, Megawati. "INKULTURASI DALIHAN NA TOLU BENTUK MISI KRISTEN DI TANAH BATAK". Jurnal Teologi Cultivation 2, nr 1 (27.07.2018): 15–28. http://dx.doi.org/10.46965/jtc.v2i1.193.

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AbstrakMisi Kristen dalam perjalanannya selalu mengalami perkembangan dimana perkembangan tersebut seiring perkembangan paradigma teologi. Perkembangan paradigma teologi tersebut juga mengalami sentuhan dengan budaya-budaya yang mengakibatkan perubahan perkembangan misi Kristen. Orang Kristen di tanah Batak memiliki keunikan tersendiri dalam menjalankan misi Kristen di tanah Batak karena misi tersebut dipahami sebagai inkulturasi budaya didalamnya dan budaya yang cocok adalah budaya kekerabatan orang Batak yaitu Dalihan Na Tolu.Kata Kunci : Inkulturasi, Dalihan na ToluAbstractThe Christian mission always has development progress in its journey, as a the development of the theological paradigm. The development of the theological paradigm is also experiencing when it touched with the cultures that lead to changes in the development of Christian mission. Christians in the land of Batak have their own uniqueness in carrying out the Christian mission in Batak land because the mission is understood as cultural inculturation and a suitable culture is the Batak kinship culture that is called Dalihan Na Tolu.Keyword : inculturation, Dalihan Na Tolu

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Tze Ming Ng, Peter. "Global Christianity and Local Contexts: the Case of K.H. Ting and the Three-Self Church in China". Exchange 40, nr 1 (2011): 57–70. http://dx.doi.org/10.1163/157254311x550731.

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Abstract‘Local Contexts’ is the qualifier of ‘Global Christianity’ as ‘the global must become localized’ in the process of globalization of Christianity. The case of Bishop Ting, together with the Three-Self Patriotic Movement and the National Christian Council in China will be studied for illustration. Ting was well aware of his socio-political realities and his mission to work out ways to keep alive Christian faith in the Communist state of China. He was committed to serve the Church and the Christians in China and to work out ‘Christianity with Chinese socialist characteristics’. It was found that Chinese Christianity must fulfil its bi-characteristic functions, namely the ‘Chinese’ and ‘Christian’ functions. Regarding the mission of Chinese theology, Chinese theologians must address to the socio-political and cultural contexts, to the needs of Chinese Christians, as well as to bear witness to the Christian faith within the living contexts of the Church in China.

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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives". Studies in World Christianity 22, nr 1 (kwiecień 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.

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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.

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Knitter, Paul F. "Mission and Dialogue". Missiology: An International Review 33, nr 2 (kwiecień 2005): 200–210. http://dx.doi.org/10.1177/009182960503300206.

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Given the seismic shift from church-centeredness to kingdom-centeredness in the Christian understanding of mission, given the growing awareness that to pursue the kingdom as Jesus did requires a preferential concern for the poor and marginalized, given the recognition that Jesus went about his ministry by means of a self-emptying dialogue with others — putting together all three of these new perspectives in Christian theology, we can describe the contemporary Christian understanding of mission as follows: Mission is dialogue with others in service of God's kingdom for the poor and marginalized. In such mission-as-dialogue, conversion remains a goal, but it is primarily (not exclusively) conversion to the service of God's kingdom.

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Miyamoto, Ken Christoph. "Mission, Liturgy, and the Transformation of Identity". Mission Studies 27, nr 1 (2010): 56–70. http://dx.doi.org/10.1163/157338310x497955.

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AbstractThis article considers the significance of liturgical worship for the purpose of overcoming the problem of intellectualism and rationalism that have been prevalent in the modern Christian missions since the 19th century. Despite its centrality in Christian life, worship has been given a marginal place in the discussions of Christian mission. The author, however, maintains that it should play a crucial and powerful role in mission at the age when human identity is increasingly becoming fluid and problematic, as it is capable of producing profound spiritual transformation among worshippers and thus establishing in them a new identity centered on Christ without eradicating “primordial attachments.” This is because liturgy has a holistic nature with its rich symbolism and is able to reach the non-rational level of personality where the primordial attachments operate. The author, who teaches courses in Christianity at a Christian college in Kobe, Japan, takes as his starting point the apparent impasse of Christian higher education in today’s Japan which still operates on the Enlightenment model of mission with its emphasis on knowledge as the foundation of faith. He takes advantage of some insights of recent Ritual Studies to illuminate the identity-forming character of liturgical rituals.

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Kim, Paulus Jinu. "The Role of Christians in The Correlation between The Notion of Lex Orandi, Lex Credendi, Lex Vivendi and The Commitment of Cape Town". Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, nr 2 (31.07.2022): 85. http://dx.doi.org/10.46445/ejti.v6i2.490.

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Lex orandi, lex credendi, lex vivendi is conventional concepts of the Christian life, but those are still relevant to solve problems of modern society. The interconnectedness of worship (lex orandi), theology (lex credendi), life (lex vivendi) is emphasized in the Christian sphere. Nevertheless, God's mission as the role of Christians was not highlighted in their relationship. The Commitment of Cape Town strongly stresses that Christians accomplishes God's mission with holistic ways in domains of gospel, world, church. In this study, the notion of lex orandi, lex credendi, lex vivendi will be explained about relationship and interaction. Then the Commitment of Cape Town will be analyzed in detail in connection with lex orandi, lex credendi, lex vivendi. The researcher uses the literature review method with answer to one question, that is ‘what is the true role of Christians in the world?’ The result of this study concluded that when Christians stand before God holistically in the notion of lex orandi, lex credendi, and lex vivendi, Christians can live by accomplishing God's mission in the church, with gospel, and into the world.

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Nggebu, Sostenis. "Mengaktualisasikan strategi pelayanan misi kontekstual kiai Sadrach pada era posmodern". KURIOS 9, nr 2 (31.08.2023): 377. http://dx.doi.org/10.30995/kur.v9i2.727.

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This research aims to show the holistic mission of the Pentecostal perspective, which departs from the Christian concept of holistic mission, namely Missio Dei, where God initiates mission. The trinitarian framework of sending becomes a biblical philosophical foundation for understanding the Christian mission centered on God rather than the church, a shift from an ecclesiocentric mission to a theocentric mission. The church's place is important as the administrator of God's work in the world. The method used is descriptive qualitative with a library research approach, which brings the concept of holistic Christian mission, in general, closer to the potential of Pentecostal pneumatic spirituality. Suppose the Pentecostal movement can continue to realize the potential of a friendly pneumatic spirituality (hospitality) and embrace all of creation. In that case, that solid mission drive will enable Pentecostals to present the church as an administrator of social justice. AbstrakTujuan dari penelitian ini untuk menunjukkan misi holistik perspektif Pentakostal yang bertolak dari konsep misi holistik Kristen, yakni Missio Dei, di mana Allah sebagai inisiator misi. Kerangka pengutu-san trinitarian menjadi fondasi filosofis alkitabiah untuk memahami misi Kristen yang berpusat pada Allah ketimbang gereja, sebuah pergeseran dari ecclesiocentric mission ke theocentric mission. Tempat gereja menjadi pen-ting sebagai administrator dari pekerjaan Allah di dunia. Metode yang di-pergunakan adalah kualitif deskriptif dengan pendekatan library research yang mendekatkan konsep misi holistik Kristen pada umumnya dengan pontensi spritualitas pneumatik Pentakostal. Jika gerakan Pentakostal da-pat terus menyadari akan potensi spiritualitas pneumatik yang ramah (hospitalitas) dan merangkul semua ciptaan, maka dorongan misi yang kuat itu memungkinkan orang-orang Pentakostal mampu menghadirkan gereja sebagai administrator keadilan sosial.

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Gultom, Junifrius. "Gereja sebagai administrator misi keadilan sosial: Sebuah panggilan misional holistik Pentakostal". KURIOS 9, nr 2 (31.08.2023): 364. http://dx.doi.org/10.30995/kur.v9i2.782.

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This research aims to show the holistic mission of the Pentecostal perspective, which departs from the Christian concept of holistic mission, namely Missio Dei, where God initiates the mission. The trinitarian framework of sending becomes a biblical philosophical foundation for understanding the Christian mission centered on God rather than the church, a shift from an ecclesiocentric mission to a theocentric mission. The church's place is important as the administrator of God's work in the world. The method used is descriptive qualitative with a library research approach, which brings the concept of holistic Christian mission, in general, closer to the potential of Pentecostal pneumatic spirituality. Suppose the Pentecostal movement can continue to realize the potential of a friendly pneumatic spirituality (hospitality) and embrace all of creation. In that case, that solid mission drive will enable Pentecostals to present the church as an administrator of social justice. AbstrakTujuan dari penelitian ini untuk menunjukkan misi holistik perspektif Pentakostal yang bertolak dari konsep misi holistik Kristen, yakni Missio Dei, di mana Allah sebagai inisiator misi. Kerangka pengutusan trinitarian menjadi fondasi filosofis alkitabiah untuk memahami misi Kristen yang berpusat pada Allah ketimbang gereja, sebuah pergeseran dari ecclesiocentric mission ke theocentric mission. Tempat gereja menjadi penting sebagai administrator dari pekerjaan Allah di dunia. Metode yang dipergunakan adalah kualitif deskriptif dengan pendekatan library research yang mendekatkan konsep misi holistik Kristen pada umumnya dengan pontensi spritualitas pneumatik Pentakostal. Jika gerakan Pentakostal dapat terus menyadari akan potensi spiritualitas pneumatik yang ramah (hospitalitas) dan merangkul semua ciptaan, maka dorongan misi yang kuat itu memungkinkan orang-orang Pentakostal mampu menghadirkan gereja sebagai administrator keadilan sosial.

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Haede, Wolfgang. "Christian Missiology as a Field of Christian-Muslim Dialogue". Exchange 42, nr 4 (2013): 392–402. http://dx.doi.org/10.1163/1572543x-12341287.

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Abstract The Muslim theologian Süleyman Turan has written an expressly objective portrayal about Christian missiology as a discipline from an Islamic perspective. He wrote his book in open exchange of ideas with Christian missiologists. That makes the book a successful example of a constructive Christian-Muslim dialogue. As the discussion about Christian mission in Turkey was very biased in the past, Turan’s dissertation could help to introduce perspectives into this discussion that were neglected until now. Turan confirms that mission is one of the natural characteristics of Christianity. He also demonstrates that missiology is critically evaluating errors of Christian mission in the past. Some self-criticism towards the Muslim side would have given the book even more credibility. Nevertheless, I hope that it can contribute to a more objective and realistic discussion about Christian mission in a Muslim context.

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McKinzie, Greg. "Missional Hermeneutics as Theological Interpretation". Journal of Theological Interpretation 11, nr 2 (1.10.2017): 157–79. http://dx.doi.org/10.5325/jtheointe.11.2.0157.

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ABSTRACT Recently, scholars suggest that the emerging practice of missional hermeneutics is a form of theological interpretation. This essay develops that notion by arguing that (1) the church's participation in God's mission is constitutive of Christian theology and (2) theological interpretation should be reoriented accordingly. The readerly formation of the church and the interpretive function of the Rule of Faith serve as examples of what this reorientation might entail. When the embodied faith commitments of theological interpretation are understood as the church's practices of participation in the missio Dei, mission becomes the locus theologicus from which a theological reading emerges. If theological interpretation embraces the ancient way of faith seeking understanding, missional hermeneutics clarifies this as works seeking understanding—a praxeological hermeneutic in which participation in God's mission is an epistemological precondition of faithful interpretation.

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Brandner, Tobias. "Chinese Missionaries in Cross-Cultural Overseas Mission: Emergence of a New Missionary Nation?" International Bulletin of Mission Research 47, nr 3 (22.06.2023): 356–69. http://dx.doi.org/10.1177/23969393221138714.

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This article traces the emergence of Chinese Christians’ participation in cross-cultural overseas mission. It shows how Chinese Christians emerge as a significant new force in world mission and how they navigate their path between China’s growing economic clout and repressive religious policies at home and in most of their targeted destinations. Based on contacts with Chinese missionaries and mission trainers and facilitators, it identifies different groups engaged in mission and analyzes motives in the Chinese missionary endeavors and how the presence of Chinese Christian missionaries adds a different layer to the complexities of Chinese overseas activities.

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