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CHRISTIAN MISSION (christian + mission)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

ISLAMIC DA ,WA AND CHRISTIAN MISSION: TOWARDS A COMPARATIVE ANALYSIS

INTERNATIONAL REVIEW OF MISSION, Issue 353 2000
David A. Kerr
First page of article [source]

ARCHITECTURE, INCULTURATION AND CHRISTIAN MISSION

INTERNATIONAL REVIEW OF MISSION, Issue 353 2000
AND THEIR MEANING FOR THE CHURCH TODAY, THE BUILDINGS OF THE CAMBRIDGE MISSION TO DELHI
First page of article [source]

JDDJ and the Christian Mission in the Context of Multi-Cultural and Multi-Faith Realities1

DIALOG, Issue 1 2006
By Winston D. Persaud
First page of article [source]

Beyond Cultural Imperialism: Cultural Theory, Christian Missions, and Global Modernity

HISTORY AND THEORY, Issue 3 2002
Ryan Dunch
"Cultural imperialism" has been an influential concept in the representation of the modern Christian missionary movement. This essay calls its usefulness into question and draws on recent work on the cultural dynamics of globalization to propose alternative ways of looking at the role of missions in modern history. The first section of the essay surveys the ways in which the term "cultural imperialism" has been employed in different disciplines, and some of the criticisms made of the term within those disciplines. The second section discusses the application of the cultural imperialism framework to the missionary enterprise, and the related term "colonization of consciousness" used by Jean and John Comaroff in their influential work on British missionaries and the Tswana of southern Africa. The third section looks at the historiography of missions in modern China, showing how deeply the teleological narratives of nationalism and development have marked that historiography. The concluding section argues that the missionary movement must be seen as one element in a globalizing modernity that has altered Western societies as well as non,Western ones in the nineteenth and twentieth centuries, and that a comparative global approach to the missionary movement can help to illuminate the process of modern cultural globalization. [source]

RECONCILIATION AS A PNEUMATOLOGICAL MISSION PARADIGM: SOME PRELIMINARY REFLECTIONS BY AN ORTHODOX

INTERNATIONAL REVIEW OF MISSION, Issue 372 2005
Petros Vassiliadis
This article underlines the importance of reconciliation and healing in the life and mission of the church. It develops a new theology of mission that is no longer based on the old Christocentric uni-versalism but on a new trinitarian (i.e. pneumatological) understanding of the witness of the church. This is possible nowadays because of the reinforcement of pneumalology into missiologi-cal reflections, which together with the amazing expansion worldwide of the Pentecostal movement, determines the present day Christian mission. The article it based on the assumption that the Holy Spirit in both the biblical and patristic traditions is first and foremost eschatologically- (Acts 2:17ff) and communion- (2 Cor. 13:13) oriented. Since, however, a pneumatological approach of Christian mission cannot be received in the wider Christian constituency unless it is christologically conditioned, the article makes Christology its starting point. It argues that on the basis of Christ's teaching, life and work, the apostles were, and all Christians thereafter are commissioned to proclaim not a set of given reli-gious convict urns, doctrines and moral commands, but the coming kingdom. The message, therefore, is the good news of a new reality of full-scale reconciliation. From the epistemological point of view, the article builds upon the existence of two types of pneumatology in the history of the church. One type is "historical" and is more familiar in the West. It understands the Holy Spirit as fully dependent upon, and being the agent of Christ in order to fulfil the task of mission. The other type is "eschatological", and id more widespread in the East. It understands the Holy Spirit as the source of Christ, and the church in term more of ,coming together', i.e., as the eschatological synaxis of the people of God in hut Kingdom, than of ,going forth'for mission. Taking thu second type of pneumatology one step further, the article argues that mission in the conventional sense is the outcome and not the source of Christian theology. That is why for the Orthodox what constitutes the essence of the church is not her mission but the Eucharist, the divine Liturgy; the mission is the meta-liturgy, the Liturgy after the Liturgy. Nevertheless, reconciliation being the primary precondition of the Eucharist, it also automatically becomes a source of mission. [source]