Early Christian Mission. Volume One: Jesus and the Twelve – Eckhard J. Schnabel

2006 ◽  
Vol 32 (2) ◽  
pp. 120-120
Author(s):  
Fred W. Burnett
Keyword(s):  
Christian Mission ◽  
Early Christian

scholarly journals Menuju Misi Kristen yang Mengedepankan Dialog Antariman

2020 ◽  
Author(s):  
Yohanes Krismantyo Susanta
Keyword(s):  
Colonial Period ◽  
Colonial Era ◽  
Christian Mission ◽  
Early Christian ◽  
Library Research ◽  
Doctrine Of The Trinity ◽  
Unity In Diversity ◽  
The Trinity

This paper uses library research to several kinds of literature that address issues of Christian mission. This paper shows that the early Christian mission came together and was used as a tool in the colonial era to conquer the Indonesian people. Christian mission in the colonial period was understood narrowly to make someone become a Christian. The mission paradigm affects the encounter between Christianity and other religions in Indonesia, especially Islam. Therefore, it is necessary to reconstruct the understanding of Christian mission amid diversity in the context of Negara Kesatuan Republik Indonesia. Christian mission centred on the doctrine of the Trinity is understood as a joint dialogue to solve social, humanitarian problems. The mission is not a barrier to dialogue, but rather an affirmation of the importance of unity in diversity.

Early-Christian Epitaphs from Phrygia

1955 ◽  
Vol 5 ◽  
pp. 25-38 ◽  
Author(s):  
W. M. Calder
Keyword(s):  
Second Century ◽  
The West ◽  
Christian Mission ◽  
Early Christian ◽  
The Face

The earliest Christians of Phrygia were the nameless converts made by Paul the Apostle when he preached to a congregation of Jews and “Godfearing” gentiles (the latter being Greek or Greco-Phrygian incolae or cives of the colonia and Greek-speaking members of Roman colonial families in the synagogue at Colonia Caesareia Antiocheia in A.D. 49; and before Paul's death the Christian mission to Phrygia had been launched from bases both in the east (Iconium and Antioch) and in the west (Laodicea, Hierapolis and Colossae). Between the middle of the first and the end of the second century, five generations of Phrygian Christians (as Paul expressed it on the same occasion) “fell on sleep and were laid unto their fathers”—in surface family sepulchres along the roads outside the cities and in country graveyards throughout all the hellenised districts of Phrygia. During this period the strong conservatism of Phrygian sepulchral custom, reinforced by the prudence in the face of persecution or proscription held to be enjoined by Scripture (had not Jesus himself withdrawn into Gethsemane?), precluded the open display on tombstones—in all ages the consecrated tokens of sorrow and of hope—of any trace of the Christian profession.

scholarly journals Die etiek van sending as anti-Kyriargale bemagtiging en liefdesdiens: ‘n Fokus op 1 Tessalonisense en mag of bemagtiging

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Jacobus Kok
Keyword(s):  
Race And Ethnicity ◽  
Early Church ◽  
Negative Term ◽  
Christian Mission ◽  
Early Christian ◽  
Modern Context ◽  
Male Dominated ◽  
Moral High Ground ◽  
Definition Of ◽  
Symbolic Universe

The Christian concept ‘mission’ is experienced by some as a negative term in the post- modern age of relativism and sensitivity with regard to the perspective and the rights of others. In this article it is postulated that the term ‘mission’ is only negative when mission is understood as an aggressive propagandistic persuasion of others from a position of power (moral high ground). This definition however, is a result of a male-dominated, Kyriarchal (male dominated) perspective, and by implication is ethnocentric and reductionistic in nature. Feminist and postcolonial perspectives open the way for an alternative definition of ‘mission’, which can open up fresh perspectives about mission and ethics in the early Church and these could be considered and in turn could have far-reaching implications for the manner in which the Christian mission is understood in a post-modern context. In this article it is investigated in which way the early Christian ethics of mission created the space within which traditional imperial dominance, gender, race and ethnicity was transformed with an alternative symbolic universe resulting from a reconceptualisation of power or empowerment and loving service from a Christological perspective.

scholarly journals Reading Stephen’s Speech as a Counter-Cultural Discourse on Migration and Dislocation

Open Theology ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 289-316
Author(s):  
Albert L. A. Hogeterp
Keyword(s):  
Identity Politics ◽  
Speech Acts ◽  
Cultural Discourse ◽  
Close Reading ◽  
Story Telling ◽  
Biblical Story ◽  
Christian Mission ◽  
Early Christian ◽  
Migration Narratives ◽  
Cultural Stereotyping

Abstract The speech of Stephen in Acts 7:2–53 contains a wealth of references to biblical migration narratives, but their significance for understanding the message of Luke–Acts has been understudied. This is partly due to a recurrent focus on either accusations against Stephen (Acts 6:8–15) or the polemical conclusion of the speech (Acts 7:47–50.51–53). It also partly relates to a teleological interest in early Christian mission narrative. This article reads Stephen’s speech as a counter-cultural discourse on migration and dislocation. It provides a close reading of its biblical story-telling in conjunction with its polemical upshot, and further compares Lucan narrative choices with early Jewish and Jewish Hellenistic literary cycles about patriarchal and Mosaic discourse. It applies a critical lens to the use of ancient narratives of migration and dislocation in discussions about identity, ethnicity, and “othering;” this is of further importance for contemporary identity politics around migration. Through comparing the speech with intra-Jewish dimensions and Graeco-Roman contexts, Stephen emerges as a counter-cultural speaker whose discourse appeals to human–divine intersectionality, specifically regarding the cause of justice for the ill-treated stranger; at the same time, it avoids cultural stereotyping through categories of Hebrews vs Hellenists, Jews vs Christians, Graeco-Roman elite standards vs supposedly “non-European” profiles.

Conversion, apostasy, or hybridity? The terrible, troubled, transformative experience of Paul as exemplar for missiology in an age of multiplicity

2021 ◽  
pp. 009182962110395
Author(s):  
Amanda Avila Kaminski
Keyword(s):  
Religious Life ◽  
1 Corinthians ◽  
Transformative Experience ◽  
Apostle Paul ◽  
Religious Imagination ◽  
New Creation ◽  
Christian Mission ◽  
Early Christian ◽  
Unity In Diversity ◽  
Symbolic Universe

Scholars and practitioners alike celebrate the Apostle Paul as an exemplar of Christian mission. But few emphasize how the ministry and practices of the biblical author developed amid incredible intrareligious conflict and relational wreckage. Embroiled in tension over doctrinal and ritual changes, plagued by vitriolic attacks on his character, and caught up in a web of splintered relationships, Paul offers contemporary people of faith a lesson on unity in diversity for mission in an age of hybridity. Embracing the “terrible and troubled” experience of Paul enables us to bring into relief a transformative hermeneutical strategy for negotiating new forms of religious life and multiplicity in belonging. This article will show how competing cultural and religious codes shaped the Apostle’s symbolic universe, causing violence, tension, conflict, and rejection, before reconciling in an ethic of love in hybridity. After making a case for the reclamation of the troubled textual Pauline experience over an idealized picture of early Christian mission, I will argue for the critical importance of Paul’s Damascus Road experience by narratively resituating it from typological “conversion” story to mystical encounter with the Holy Other that catalyzed a new religious imagination for cultivating a revolutionary egalitarian, inclusive pattern of religious life. Then, I will use Paul’s narrative from Galatians and his treatment of holiness in 1 Corinthians to show how ruptures in the Apostle’s journey led him through fractures and failures into spiritual maturity. By welcoming the gendered, classed, and cultic other into fellowship, Paul also found his quintessential theological insights: the new creation and life in the Spirit. Paul’s response to the invitation of the risen Jesus and his record of the missional life that followed offers missiology a way through monocultural approaches and theological exclusivism into a constructive spirituality that unifies radically different factions into one holy, hybrid body.

Early Christian Missionaries as Physicians Healing and its Cultural Value in the Greco-Roman Context

2009 ◽  
Vol 51 (3) ◽  
pp. 232-251 ◽  
Author(s):  
Giovanni Battista Bazzana
Keyword(s):  
Cultural Value ◽  
Social Critique ◽  
Medical Practitioners ◽  
Christian Mission ◽  
Early Christian ◽  
Greco Roman ◽  
Ancient Society ◽  
Patronage System ◽  
The Prestige

AbstractQ 10 shows some features that equate Jesus' missionaries to Greco-Roman medical practitioners. Moreover, some early Christian texts developed the same imagery, accompanying it with some hints of social critique. Conversely, under the early empire, the prestige and the privileges of doctors, who had good patronage connections, were significantly increased through imperial legislation. The Christian choice of representing missionaries as physicians may be understood by employing the anthropological category of “mimesis”. This entailed a critique of the patronage system and, hence, it arguably won the Christian mission a part of its success in some sectors of the ancient society.

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