Locating European Mission in a Wounded World in Deep Transformation

2020 ◽  
Vol 37 (3) ◽  
pp. 333-353
Author(s):  
Robert Schreiter
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Christian Mission ◽  
Building Community ◽  
The One ◽  
Prophetic Witness

Abstract This article explores the challenges to engaging in Christian mission in Europe in these times. It takes as two defining characteristics of the current moment woundedness and the need for deep transformation. The woundedness of Europe is marked by the consequences of globalization which, on the one hand, give people the sense of losing control over their own world and, on the other, the influx of migrants and refugees escaping political and economic disorder in Asia and Africa. A spirituality of woundedness, based on the wounds of Jesus Christ, is offered as a basis for attending to wounds as a missio ad vulnera. The profound transformation to which Europe is called will require a spirituality based on conversion, kenosis, building community, and prophetic witness.

Karl Barth, Kirchliche Dogmatik, IV, 3: The Doctrine of Reconciliation, Part 3

1962 ◽  
Vol 15 (2) ◽  
pp. 193-203
Author(s):  
G. W. Bromiley
Keyword(s):  
Jesus Christ ◽  
English Translation ◽  
Karl Barth ◽  
The Other ◽  
Great Length ◽  
Church Dogmatics ◽  
The One

There is good hope that the present year will see the appearance of the English translation of IV, 3 of the Church Dogmatics, and with it the conclusion of the doctrinal treatment of the atonement1 and the publication of all the Dogmatik thus far available. Necessarily divided into two halves because of its great length, this third part is devoted to the prophetic work of Jesus Christ in reconciliation. It thus represents an original attempt on the part of the author to work out in detail a theme which has often been suggested in earlier theology, but which has never been given the treatment accorded to the priestly work on the one side or the kingly work on the other.

The Necessity and Limit of a Contextual Theology

2003 ◽  
Vol 20 (1) ◽  
pp. 78-92
Author(s):  
Craig L. Nessan
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Contextual Theology ◽  
Culture Period ◽  
Christian Life ◽  
Christian Doctrine ◽  
The One

AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.

scholarly journals MENGIMANI YESUS KRISTUS SANG PEMBEBAS: SUATU UPAYA BERKRISTOLOGI DALAM KONTEKS PEMISKINAN GEREJA INDONESIA

2019 ◽  
Vol 18 (1) ◽  
pp. 71-91
Author(s):  
Meki Mulait
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Political Issues ◽  
Religious Plurality ◽  
The World ◽  
The One

In the Gospels there are various titles for Jesus. The name is given by the peoples of his name when he meets Jesus. There are times when they call Jesus “Christ the Son of the living God” (Matthew 16:16). They also call Jesus a teacher or rabbi. Jesus is also called the savior of the world for delivering salvation from God to the world. The meaning of Jesus’ titles based on the encounter provides an opportunity for the reflection of Christology in the context of different problems. Jesus the Liberator who is to be reflected in this article is a part of Christological reflection in the context of mission tension and religious plurality and culture on the one hand and socio-political issues and impoverishment on the other. Jesus liberator becomes an alternative reflection of christology in response to the question.   Dalam Injil ada berbagai sebutan untuk Yesus. Sebutandiberikan oleh orangorang yangberjumpa dengan Yesus. Suatu waktu mereka memanggil Yesus “Kristus Anak Allah yang hidup” (Matius 16:16). Ada juga yang menyebut Yesus sebagai seorang Guru atau Rabi. Yesus juga disebut Penyelamat Dunia karena Dia diutus Allah untuk menyelamatkan dunia. Arti gelar-gelar Yesus yang didasarkan pada perjumpaan itu, memberi kesempatan bagi refleksi Kristologi dalam konteks persoalan yang beragam. Yesus Pembebas yang akan dibahas dalam artikel ini merupakan bagian dari refleksi Kristologis dalam konteks ketegangan antara misi dan pluralitas agama dan budaya di satu sisi dan masalah sosial-politik dan pemiskinan di sisi lain. Berhadapan dengan ketegangan dialektis di atas, dalam artikel ini penulis nenawarkan refleksi tentang Yesus Pembebas.

Kimbanguism Going Astray

Exchange ◽  
2009 ◽  
Vol 38 (4) ◽  
pp. 355-364
Author(s):  
Heinrich Balz
Keyword(s):  
Jesus Christ ◽  
Future Development ◽  
Holy Spirit ◽  
The Other ◽  
The Holy Spirit ◽  
The Common ◽  
The One

AbstractThe doctrinal controversy within the Kimbanguist Church, Église de Jésus-Christ sur la Terre par son Envoyé Spécial Simon Kimbangu, reached a new climax in July 2008: Moderate teaching on the person of Simon Kimbangu on the one hand and on the divine Trinity on the other, which had been the church's official doctrine since 2005, was solemnly revoked by an assembly in Nkamba, D.R. Congo and by the church's leader, the Chef spirituel, to be replaced more or less directly by the common popular Kimbanguist belief: Simon Kimbangu is God, the Holy Spirit incarnate. But the theologians who had formulated the former moderate teaching do not accept this new turn in the Kimbanguist Church's doctrine. The article gives the arguments and strategies of both sides and reflects on the possible future development of the Kimbanguist Church.

Two Forgotten Creeds

1913 ◽  
Vol 6 (3) ◽  
pp. 294-315
Author(s):  
Benjamin Wisner Bacon
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Short Interval ◽  
The Other ◽  
Son Of God ◽  
Right Hand ◽  
The New Testament ◽  
The Creation ◽  
Faithful Servant ◽  
The One

For the modern theologian there is an all-encompassing bond of perfectness in the New Testament in the doctrine of the Logos, found in the Johannine gospel and epistles. It links together the christology of the Synoptic writings, Mark, Matthew, Luke-Acts, and that of the epistles. It combines the primitive doctrine of Jesus the faithful “Servant” of God, glorified and exalted to God's right hand—a doctrine of “apotheosis,” as Baur called it—with the Pauline doctrine of “incarnation,”—Christ a pre-existent being, agent of creation, in the form and likeness of God, but self-emptied and abased, made for a little while lower than the angels, that for the suffering of death he might be made eternally higher than they, heir and lord of the creation. In the one—the Petrine christology, as we may call it because it is mainly represented in the speeches of Peter in Acts 2–5—the residence in heaven is an episode. God has taken up his faithful Servant for a short interval to his own right hand, delivering him out of the power of death, that, when his people have repented of their wicked rejection of him, he may send him again as the Christ, to restore the kingdom to Israel and reign forever on the throne of David in the renewed and glorified Jerusalem. In the other christology—the Pauline—the residence on earth is the episode. The drama's beginning and ending is in heaven. Viewed thus “under the aspect of the eternal” the brief period of abasement, poverty, and suffering, undertaken for the “reconciliation” of the animate world, is scarcely a moment of time. For our sakes the eternal Son of God “became poor,” he emptied himself and took upon him the form of a slave, and became obedient unto death, yea, even the (slave's) death of the cross; but therefore also “God highly exalted him and gave him the Name which is above every name, that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

scholarly journals “Hey there, Brian”: Voicing Mormon Cosmopolitanism in a College Apartment

2021 ◽  
Vol 11 (2) ◽  
pp. 56-75
Author(s):  
Clayton Van Woerkom
Keyword(s):  
Jesus Christ ◽  
Linguistic Anthropology ◽  
Social Consequences ◽  
The Other ◽  
Latter Day Saints ◽  
Negative Consequences ◽  
Brigham Young University ◽  
The One ◽  
The Church ◽  
Tools And Methods

In this paper, I discuss a humorous form of voicing called Brian Voice (BV) used by myself and my former roommates, all of whom are students at Brigham Young University and members of the Church of Jesus Christ of Latter-day Saints. Bringing the tools and methods of linguistic anthropology together with the anthropology of morality (especially ordinary ethics), I demonstrate the ways in which my roommates and I use this voicing to simultaneously inhabit the two seemingly contradictory identities of, on the one hand, a reverent Mormon and, on the other, a modern cosmopolitan. BV facilitates this identity by enabling speakers to voice both irreverence and anti- cosmopolitanism without incurring the normal social consequences associated with those stances. I contend that BV accomplishes this mitigation of negative consequences through indexing ridiculousness and absurdity. By situating BV within its Mormon context, I demonstrate that in distancing speakers from both hyper-reverence and irreverence, BV entails a practical engagement with the ethics, principles, and ideals of both Mormon morality and cosmopolitan morality, thus allowing speakers to inhabit a simultaneously Mormon and cosmopolitan self.

scholarly journals Die betekenis en funksie van die himnes in Openbaring 12-22

2002 ◽  
Vol 23 (2) ◽  
pp. 558-574
Author(s):  
F. V. Viljoen
Keyword(s):  
Jesus Christ ◽  
Active Role ◽  
The Other ◽  
Implied Reader ◽  
Narrative Time ◽  
The Creation ◽  
The One ◽  
And Function ◽  
Meaning And Function

The meaning and function of the hymns in Revelation 12-22 The hymns in Revelation 12-22 function as type of commentary, as they interpret the narrative events of the kernel plot. Being separated spatially and in some instances temporally, the hymns offer interpretations on the events and emphasise the basic themes of God’s accomplishment of salvation and judgement through Jesus Christ in the narrative. The final set of hymns in 19:1-8 recall the prior themes recounted through the hymns to form a musical climax. The hymns function as both prolepsis and analepsis in the narrative time, to the creation of the cosmos by God on the one hand, and the final victory of God on the other. As satellelites, the hymns maintain contact with the readers. The hymns function in an assuring sense throughout, constantly reminding of the final victory, one in which the implied reader plays an active role. A better understanding of the use of hymns in Revelation could enrich the use of songs in our liturgy today.

Theological Unitarianisms

1983 ◽  
Vol 40 (2) ◽  
pp. 150-157
Author(s):  
H. Richard Niebuhr
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
The Third ◽  
The One

“The Unitarianism of the Creator…. The Unitarianism of Jesus Christ or of the Son…. The third sort of Unitarianism for which the Spirit is the one and only God…. In every case it appears true that none of the positions can stand alone but must borrow something from the other positions, so that the three Unitarianisms are interdependent.”

scholarly journals Kristianitas Inklusif atau Pluralis? Diskusi dengan Edward Schillebeeckx

MELINTAS ◽  
2015 ◽  
Vol 31 (1) ◽  
pp. 13
Author(s):  
Adrianus Sunarko
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Son Of God ◽  
Other Hand ◽  
Edward Schillebeeckx ◽  
The One ◽  
Character Of God ◽  
To Receive

Confronted with the inescapable fact of plurality of religions, Christians are called out as well to reformulate their self understanding contextually. This challenge has been thought up by Edward Schillebeeckx as a task to rediscover Christian self understanding which is more open, undiscriminating to other religions, but in the same breath remains authentic to its colour and identity. On the one hand we might see some similarities of Schillebeeckx’s position with the pluralist theologians, given that revelation is viewed as both highlighting the limitless character of God as its subject and admitting human being’s limited horizon to receive it. On the other hand Schillebeeckx never claimed to have been a follower of pluralistic theory. His criticism of Paul Knitter shows a tendency that the former seems to be closer to those adopting inclusivistic theory. This proclivity is related with his christology that gives a unique place to Jesus Christ as the Son of God and the only saviour. Such position need not be discriminative to other religions in so far as the uniqueness of Jesus Christ is situated concretely in relation to the universal character of his salvation and providing that the grace characteristic of faith is not neglected.<br /><br />

Conversion in Post-secularity

2016 ◽  
Vol 33 (3) ◽  
pp. 275-298
Author(s):  
Mechteld Jansen
Keyword(s):  
Religious Faith ◽  
The Other ◽  
Critical Study ◽  
Christian Mission ◽  
Other Hand ◽  
Mind Set ◽  
The One ◽  
Religious Imaginary

This article takes the post-secular mind-set as a heuristic lens to see the concept of conversion in a new, and perhaps refreshing, way. Missiology, taken here as the theological and therefore critical study of Christian mission, has always had a keen eye on conversion as a concept covering manifold experiences of change in religious faith, behaviour, and allegiance. However, the modern secular outlook has not been able to cater for a good missiological explanation and understanding of ongoing conversions. We will assess the work of two outspoken missiologists of our day, Marion Grau and Bryan Stone, in order to find out what a post-secular outlook on conversion may bring to light. Post-secularity may encourage missiologists to move beyond the secular imaginary of conversion as only a socioeconomic phenomenon on the one hand, and beyond the religious imaginary of conversion as only an answer to a divine call on the other hand. Post-secularity opens up to see the complex contextual entanglement of the religious and the secular realm involved in conversion.1 本文以后世俗的思想倾向作为启发式的透镜，用全新的方式来看待转化的概念。宣教学，作为神学和基督教宣教的重要研究，总是对转化很关注， 因它覆盖了多层面的宗教信仰和行为上的改变和拥护。但是，现代世俗观点不能对不断的转化作一个好的宣教的解释和了解。我们会对两位当今坦率的宣教学者，马瑞恩·葛若和布瑞·斯彤的著作做个评估，以发现后世俗的观点会对转化带来什么亮光。后世俗主义可能会鼓励宣教学者们，一方面逾越将转化当作社会经济现象的世俗虚构，另一方面逾越将转化当作唯一回应上帝呼召的宗教虚构。后世俗主义打开了转化在宗教与世俗领域里的复杂的处境化的缠绕。 Este artículo utiliza una lente investigativa pos-secular para tratar el concepto de la conversion a través de un método quizás nuevo y refrescante. La misionología, tomada aquí como el estudio teológico y, por lo tanto, crítico de la misión cristiana, ha puesto siempre una mirada perspicaz sobre la conversión como un concepto que abarca múltiples experiencias de cambio en la fe religiosa, en el comportamiento y en la fidelidad. Sin embargo, la perspectiva secular moderna no ha sido capaz de proveer una buena explicación y comprensión misionológicas sobre conversiones que se producen de manera continua. Se evaluará el trabajo de Marion Grau y Bryan Stone, dos misiólogos muy francos de nuestros días, para saber si esta perspectiva pos-secular puede aportar algo nuevo sobre la conversión. Por un lado, la pos-secularidad puede ayudar a que los misiólogos vayan más allá del imaginario social sobre la conversión como un fenómeno socio-económico; y por el otro, ir más allá del imaginario religioso de la conversión como sólo una respuesta al llamado divino. La pos-secularidad permite observar la compleja situación contextual entre el ámbito religioso y el secular involucrados en el tema de la conversión. This article is in English.

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