The day of Pentecost serves as a central integrative theme for the practices, theological concepts, and biblical narratives nurturing Pentecostal soteriology. The so-called "full gospel" provides the basic contours for ritual reflection among Pentecostals and recognizes salvation as both initial metaphor for Pentecostal theology and principal theological theme. The foundational soteriological plot of Pentecost is appropriated by Pentecostals in diverse contexts through the foundational rite of the altar call and response. A Pentecostal reading of salvation from the biblical account of Pentecost and a subsequent articulation of Pentecostal soteriology cast in the image of Pentecost identifies the Pentecostal contribution to Christian soteriology as a persistent emphasis on salvation as praxis.
This paper studies the key issue of how the concept of baptism is translated into Chinese. The primary source material is a series of papers written by Zhang Yijing (张亦镜) and published in True Light during the 1920s. Reviewing Zhang’s work, I argue that translation strategies alone are insufficient to explain the choice of translation used. This conclusion is supported by a text analysis of his translation choices and a survey of the methods used. Building on the theory of identity (the fruits of current scholars whose common roots lead back to Eric Erickson), it is argued that the perspective of identity provides a fuller understanding of the motives behind the translator’s choices.
If we reflect upon Edinburgh as a movement, many voices participated, demonstrating different visions and concerns for the advancement of the gospel. From 1910 to 2010 there were subsequent conferences that took place in many corners of the world. The message of Jesus Christ was presented as relevant to all people groups.
Many theological institutions, seminaries and bible schools1 are reconsidering the appropriateness of their training procedures for future ministerial practitioners in contemporary society, partly for extrinsic practical and financial reasons and partly for more intrinsic reasons – reviewing how suitable their training actually is for the future church leaders in ministry and mission. Such questions are being asked in the UK and around the world. The author spent much of his professional life in education and teacher training where similar questions have been asked over the past decades, and notes very close parallels between training for school teaching and training for mission and the ministry. This paper considers the insights that have come through the development of teacher education and asks parallel questions which should be addressed by those reshaping theological and mission education. It concludes with some clear recommendations, showing how lessons learnt in teacher education could be applied to theological and mission training.
This paper surveys the relationship between mission and Christian unity from the Edinburgh 1910 conference to the present. It then identifies several factors that cohere in recent missiological reflection, and concludes with a scriptural model for our contemporary pilgrimage together.
A short response to ‘One Christ – Many Witnesses: Vision of Mission and Unity, Edinburgh and Beyond’ by Dana Robert.
In summary, the books and papers develop and interpret the content and meaning of the Edinburgh 2010 statement and show its significance for contemporary and future theory and practice of mission. They also prove that the Edinburgh event and statement reflect a reality as fruit of processes of dialogue and common search for authentic Christian witness among the various sectors of contemporary Christianity. The series testifies to the provisional station we have reached on the pilgrimage towards the final breaking in of God’s kingdom.
This is an edited version of the final address of the "One Christ—Many Witnesses" symposium, which celebrated the Regnum Edinburgh Centenary Series at the Oxford Centre for Mission Studies, on September 4, 2015, and was first published on the Covenant website on October 22, 2015. (See: http://www.missiontheologyanglican.org/interweavings/sent-into-changing-landscapes/).
A short response from an Orthodox perspective to Prof. Dana Robert’s paper. It contains some specific information and focuses, not fully highlighted in her keynote address. The present situation in global mission is what the Orthodox expected as the very first step the ecumenical movement should take, as it was requested by the Orthodox even before the 1910 Edinburgh mission conference. The social and economic nuances of the new mission statement are underlined, together with the ecclesial dimension of mission, the implicit liturgical aspect, the explicit environmental and inter-faith consequences of an authentic Christian witness, and the clear connection between mission and unity. A plea is finally made that the missiological consequences of the deification theology of the Orthodox become an integral part of today’s world mission.
The article is a response to Dana Robert’s keynote address "One Christ – Many witnesses: Visions of Mission and Unity, Edinburgh and Beyond" at the Celebration Symposium of the Regnum Edinburgh Centenary Series, 4 September 2015 in Oxford. The author wonders whether Dana Robert has sufficiently taken into account the awareness in the World Council of Churches of the diversity in and among Christian traditions. He highlights the more dynamic understanding of unity, which does not find expression in new (super-)structures but in a commitment to travel together in a pilgrimage of justice and peace.
The origins of the Regnum Edinburgh 2010 Series can be traced to a lecture given in Edinburgh by John Pobee of Ghana in 2000. Pobee highlighted the importance of the upcoming centenary of the Edinburgh 1910 World Missionary Conference. This prompted a series of annual conferences in Scotland that yielded the material for Volume 1 of the Series. It also resulted in the international meeting that identified the themes on which the Edinburgh 2010 study process, conference and publications would be concentrated. A distinctive unifying thread in a diverse series of studies of Christian mission is the pneumatogical turn in Missio Dei thinking that is evident in this literature.
The Edinburgh Centenary Series is a series for today’s global church. It is about global concerns—migration, children, interfaith dialogue, social justice, reconciliation, secularism, and globalization itself. It has contributions from every part of our world, across denominations, women and men. It is sold at a global price—free downloads for personal use. It is the fruit of global collaboration. The editors of the various volumes come from every continent, and from every Christian church or denomination. The series presents a wonderful portrait of today’s global, ecumenically conscious, and contextualized church.
This series gathers together in one place a snapshot of understanding of mission today from right across the world church spectrum. I am not aware of anywhere else where that is so. In years to come, people will be able to read these books and peer into the minds and hearts of men and women across the church families and from around the world.
The paper relates to the classic issue of Islam and the Cross of Christ. It is in two parts. The first part tackles the "textual" issues of the crucifixion (or not) in the Qur’an and tafsir, including some of the "minority reports" in Islamic thought. The second part moves on to a Christian theological engagement with the mainstream Islamic (if not qur’anic) denial of the crucifixion of the Messiah. Some of this section springboards off of the well-known discussion of these issues by Kenneth Cragg and others, but (perhaps) the most original emphasis in this "theological" half of the paper is the attempt to bring the Christus Victor model of the Atonement into interaction with Islamic denials of the cross of Christ.
How would representatives of World Christianity respond to the key issue which Dana Robert has posed? Allow me to speak as one such representative, and whose view is probably shared by a substantial majority from the Global South.
Killing in the name of God is complex and someone could arrive at the conclusion that God participates in their actions through a variety of channels. This article examines one common practice among many who believe their killing pleases or is willed by God—inhabiting biblical texts. Focusing on the Abrahamic and Mosaic narratives and on eschatology, I will explain part of the process whereby individuals and groups come to believe that they are participating in killing patterned on or prophesied in scripture. Finally, this article will suggest a scripture-based approach aimed at moving an individual or group away from the harmful habitation of sacred texts.
The Carolingian empire in western Europe (c. AD 700–900) has long been defined by its military expansion and Christian renewal. Carolingian historical narratives portrayed their victories as divine gifts and so encouraged soldiers and commanders to interpret their actions within a theological hermeneutic. Previous scholars have seen this hermeneutic as justifying war. This paper shall argue instead that these narratives reflected and reinforced the hermeneutic with which soldiers interpreted their campaigns and the military spirituality practised as a result. It shall examine how various histories interpreted military events and how these interpretations related to their audiences’ spirituality and military experience.
During August–September 2013, this research was conducted in two sites of World Vision India’s GRACE Project that specialize in providing care and support to children/adolescents (ages 11–19) impacted by HIV/AIDS in Chennai.1 This qualitative report presents the findings alongside a literature review that focuses on building resiliency upon the "innate capacities" of children/adolescents impacted by HIV/AIDS towards psychosocial, vocational, and spiritual flourishing. In order to better understand the ways in which programs can respond to the true needs of this demographic, the interviews and focus groups were framed with a participatory grassroots approach to discover unique challenges, future dreams, and existing capabilities.2 This study addresses the nature of resiliency in transformational development by exploring its engagement with the interlocking dimensions of well-being in four sections: 1) framing immediate needs and integrated programming, 2) social support and the role of kinship in transformational development, 3) enhancing vocational resiliency through participatory development, and 4) identity reformation and redeemed relationships within the Kingdom of God.
In light of the increasing presence of Muslims in the US, this article elucidates the perspectives, attitudes and practices of American evangelicals towards Muslims in the US. The discussion is informed by data that were gathered through a qualitative study of 40 lay American evangelicals and four pastors, as well as through a focus group study of an evangelical outreach ministry among Muslims. Literature on religious diversity in the US forms the background within which the information drawn from the qualitative interviews and focus group study is discussed and analyzed.
The respondents’ perspectives and attitudes towards Islam and Muslims in general are quite negative, as well as conflicted in that while the respondents claimed to be open to interacting and dialoguing with Muslims, their practices towards Muslims were often not so hospitable. This inhospitality was a result of a general fear of Islam and Muslims exhibited by the respondents.
Advances in the study of Paul’s anthropology during the past century have been limited, particularly because of dominant theological approaches that leave many unresolved issues regarding the apostle’s understanding of humans. This article introduces a new approach, which grounds Paul’s anthropological discourse in eschatology, and underscores the importance of transformation. Through the application of this new approach, the esō anthrōpos, instantiated in believers through the Holy Spirit, is shown to be the locus of renewal, and to encompass the entire human. A clear understanding of this concept provides support for the postulation of an intermediate state in Paul’s symbolic universe, a claim that is contested by many scholars.
During the 20 years since the Rwandan genocide a number of younger Rwandan theologians have reflected on the terrible events that ravaged their country in 1994. They have presented PhD theses at different universities in Africa and Europe. Four of these deal explicitly with the 1994 genocide. The basic main question of this review article is how these theologians are looking to reconstruct the broken Rwandan society. This analysis reveals that, while exploring a variety of subjects, each of these theologians is looking for a way in which reconciliation may be achieved in Rwandan society, which has been torn apart by the consequences of the genocide. This article indicates the main issues put forward by these scholars and highlights what they have in common and to what extent they differ.
‘Vulnerable mission’ as a technical term was devised by a small team in 2007. There has been considerable Internet and conference debate on this issue since 2007. The issue for which vulnerable mission was formed is to create a way through dependency syndromes. For those working in areas of patron–client cultures where it is too easy to allow a dependency syndrome to develop, how can a vulnerable approach by the one sent be realistically engaged? This paper is an attempt to consider the definition and biblical warrant for the concept of missional vulnerability. Surveying various biblical scenes even in so brief a paper brings a prophetic challenge.
Christian theology can and should interact with modern philosophical trends and ideas to remain relevant to contemporary society. The roots of critical engagement between theology and philosophy are ancient, going back to the nature of the Triune God and the Bible itself and his broad kingdom redemptive commission to the Church. Scripture is finite, anchored in space and time, but the truths within it can generate responses to new situations. Theology sits alongside other disciplines in a relationship of ‘first among equals’, benefitting from and critiquing human thought.
Migration is a global phenomenon. An essential part of the mission of the Catholic Church is to love Christ particularly in the poor and the weak, which includes migrants. The Magisterium of the Church has consistently stressed on reaching out to migrants. However, issuing documents would mean nothing, if Christians do not implement them in letter and spirit. Christian charity would be meaningless if it remains only as a part of orthodoxy without orthopraxis. The phenomenal rise in global migration has created unfavorable conditions for many migrants. The Church being an ‘expert in humanity’ has a great task to reach out to the least in the society.1 In this article, we shall examine the role of the Catholic Church in bridging the gap between the orthodoxy and orthopraxis in their mission for migrants. We shall base our study on the documents of the Church and actual cases of migrant ministry in the Church.
This article explores the complex position of British women missionaries under the Raj at a time of rising Indian nationalism in the 1920s, 1930s and 1940s. By 1920, 311 unmarried female recruits were serving the two leading Anglican societies in India – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – as opposed to 270 men. Although they transgressed imperial norms of ‘pukka’ female behaviour, these single women had numerous ties to the British regime. Missionary and imperial ideals of service intertwined, and mission institutions frequently enjoyed imperial patronage. Sometimes, as at the Criminal Tribes Settlement in Hubli, women missionaries were even employed in direct government service. Using letters and reports, this article examines women missionaries’ negotiation of their complicated status, traversing the gap between the ruling race and its awakening subjects. It highlights their reticence with regards to all-India nationalist politics and their concentration on immediate, local affairs, arguing that such apoliticism and parochialism were consequences of their distinctive, gendered position within mission and imperial hierarchies. Their responses to nationalism and Independence were also conditioned by their Christianity, in particular their ultimate aim to ‘Indianize’ the Mission, promoting swaraj – not necessarily for India as a nation – but for the indigenous Indian Church. After Independence, this ongoing work, and the ambiguities of women missionaries’ connections to Empire, legitimated their continued presence in the subcontinent.
This study examines the character and imagery of the apocalyptic visions of a rural evangelist in Korea at the end of the Second World War. Pak Tonggi, a charismatic figure who founded a millennarian movement called the Empire of Mount Sion, experienced five major visions which shaped both his ministry and his understanding of world history. This article examines these visions and compares them with the form and motifs of apocalyptic visions recorded in the Old and New Testaments. While Pak’s visions owe much to the ethos of the Biblical visions, their precise content and imagery are seen to be very ‘local’.
This article argues that religious conversion cannot be explained simply as a psychological process, but involves a spiritual dimension which gains greater significance from a phenomenological perspective. Analysing a single narrative of conversion in light of the other studies, the author argues for an integrated, psycho-spiritual, approach, and points out the centrality of religious experience in conversion. He claims that conversion triggers transformation in various aspects of the converts’ life.
This study discusses the growing role of women from the Church of the global South. With the shift of the centre of global Christianity towards the South, today, two-thirds of the world’s Christians live in the southern hemisphere, namely Africa, Asia and Latin America. This implies growing and significant roles for southern churches to play. The role of women from the South is the focus of this study. It attempts to answer the following question: In what areas can the women from the South contribute both in local and global settings? The study explores specific areas of potential contribution by the women from the global South, particularly reflecting on the author’s own mission engagements in diverse areas of academic circumstance. The study is to challenge and encourage them to actively pursue academic careers in international platforms to provide active leadership in the shaping of future global Christianity.
This article examines the missionary spirit of the Edinburgh Conference 1910 and that of the Pentecostal movement. While the optimistic confidence of Edinburgh to evangelize the entire world by the best human resources of the Western church was waned away in a couple of decades after the Conference, the Spirit empowered missionaries of the Pentecostal movement were more effective in accomplishing the same task. Although Pentecostals did not complete the task of world evangelization yet, they became the fastest growing missionary movement in the world today. A definite missiological shift seems to be the key in Pentecostal mission – from an anthropological dimension to a theological dimension of mission – which leads this article to propose a pneumatological Pentecostal missiology. A pneumatological missiology has the potential to serve multiple purposes, as it takes into consideration several aspects of mission, including evangelism, social action, and engaging with people of other faiths.
The PhD is one of the most demanding investments (in terms of time, energy and money) made by most aspiring theologians. This article argues that apart from thinking about the topic of the PhD, the student needs to think through some basic questions about why she/he wants to go through this process. How does one see one’s topic in relation to the work one is going to do? How does it related to your interests in life and religion? And are you willing to engage in the change/growth in your own theology that is part of the process?