scholarly journals Missio hominum guided by an understanding of Ubuntu for missio Dei: Nico Smith’s discovery

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Jonas S. Thinane

Missio hominum as a theological framework within the discipline of missiology in understanding missio Dei still lacks proper exploration. Few attempts have been made by theologians in the past but in different disciplines other than missiology. The exception is the previous studies by Nico Smith who investigated and conceptualised the subject at great length. This article builds on Smith’s perspectives on missio hominum with the aim of providing an in-depth understanding of the subject in an African context. This shall be achieved by juxtaposing missio hominum with an African concept of Ubuntu through a literary analysis. Ubuntu is imperative in understanding the significance of human beings within the Christian mission in fulfilling the purpose of missio Dei.Contribution: This article makes two important contributions in the field of missiology – first, by illustrating through missio hominum that human beings are God’s partners in accomplishing his mission on earth, and second, by illustrating through Ubuntu that human beings should partner with one another for the same purpose.

2019 ◽  
Vol 45 (1) ◽  
Author(s):  
Mookgo Solomon Kgatle

The name African Independent Churches (AICs) refers to churches that have been independently started in Africa by Africans and not by missionaries from another continent.There has been extensive research on (AICs) from different subjects in the past. There is, however, a research gap on the subject of leadership in the AICs, especially with reference to women leaders. To address this gap, this article discusses leadership in the AICs with special reference to the leadership of Christina Nku in St John’s Apostolic Faith Mission (AFM). A historical examination of Christina Nku’s leadership is studied by looking at her roles as a family woman, prophet, church founder, faith healer and educator in St John’s AFM. The aim of this article is twofold. First it is to reflect on gender in the leadership of the AICs. Second it is to apply the framework of leadership in the AICs to Christina Nku’s leadership in St John’s AFM. Consequently, the article is an interface between gender and leadership in an African context. The purpose of this article is to demonstrate that Christina Nku was a remarkable woman in the leadership of the AICs.


2020 ◽  
Vol 4 (1) ◽  
pp. 1
Author(s):  
Okelloh Ogera

Purpose: This article looks at the role played by agents: the people responsible for articulating and implementing inculturation in Africa. The article asks the simple question of are these agents useful or a hindrance in the process of inculturation? The article begins by identifying these agents then discusses the challenges they face in the process of inculturation. The article concludes by giving a way forward and that is an integrated approach in inculturation.Methodology: This study will review the available literature on the subject with a view to examining what previous research says concerning the role of the agents, that is human beings, in the process of inculturation. This was done with the main objective of examining the challenges that he agents of inculturation face, and concluding by exploring an integrated approach to inculturation, where all the agents are brought on board. Findings: This study found out that if inculturation is to truly take root in African Christianity, it must bring on board all actors, not just Church leaders, and trained theologians, but also the laity. All these actors also need to overcome some of the challenges that have hindered the prospects of inculturation which include but not limited to fear of syncretism, lack of enthusiasm by some Church leaders, answering the question of culture in a post-modern and globalized world.Unique Contribution to Theory, Practice and Policy: This paper will offer unique contributions to policies and practices governing the attempts to make the Church in Africa truly African by proposing a re-evaluation of the way inculturation has been carried out in the past. This has tended to be spearheaded by professional theologians and some church leaders, neglecting the biggest constituency in the entire process, and that is the consumer of inculturational processes; the laity.


PMLA ◽  
1951 ◽  
Vol 66 (4) ◽  
pp. 295-315
Author(s):  
Charles Richard Sanders

Human beings are too important to be treated as mere symptoms of the past. They have a value which is independent of any temporal processes—which is eternal, and must be felt for its own sake.“ These two sentences, embedded in the well-known Preface to Eminent Victorians, must always be the starting point and a constant point of reference in any discussion of Strachey's conception of biography. The basis of all good biography must be, he firmly held, the humanistic respect for men—men in their separateness as distinct from lower creatures and in their separateness apart from economical, political, ethical, and religious theories; men in their separateness as distinct from one another, men as individuals, various, living, free. It has been well said that Strachey wrote with ”a glowing conviction that character is the one thing that counts in life“ and with a realization that individual human beings, however simple they may appear, are enigmatical, complex, and compact of contending elements. Each person carries his secret within him, and the biographer is one who has the gift for discerning what it is. Hence individual human beings are not only highly important; they are also highly interesting. The puzzle which the biographer has to solve in dealing with ordinary people is fascinating enough; but when the subject is a great man, the biographer works with his problem in an atmosphere of intense excitement, for about all great men there is something wondrous and incredible.


Author(s):  
Alexandr V. Maslikhin

The subject of this paper is social time-the peculiarities of the Past-Present-Future in social processes, and their unbreakable connection. I also focus on the necessity of taking stock of time in human activities and in the societal development. The Past in progress of society signifies the Already-happened which has become the possession of history. This Past exerts an enormous influence on the Present, determining it both directionally and functionally. The Present includes the Present itself, a part of the Past, and some elements of the Future. It represents the only reality for human beings as life is lived in the Present only. The Present creates the material and spiritual preconditions for the Future. Resolution of contemporary global problems is crucial for our Future which runs sequentially in three stages: immediate Future, visible Future and distant Future. All three exert influence on the Present by providing ideological and informational images. Time disciplines our minds and wills, organizes our actions and promotes our cognitions of the Past, the Present and the Future.


2018 ◽  
Vol 15 (1) ◽  
pp. 1-26
Author(s):  
Abidin Abidin

This paper will discuss about al-Wāqi’ al-Ijtimā’iyyah review of Islamic law. The main problem is how al-Wāqi’ al-Ijtimā’iyyah views Islamic law. The subject matter is formulated into the sub-issue of how the nature of al-Wāqi’ al-Ijtimā’iyyah is. The approach method used in analyzing this sub-issue is the qualitative and descriptive approach of Islamic law and term. The goal to be achieved in this paper is to know the nature of al-Wāqi’ al-Ijtimā’iyyah. From the data obtained can be concluded that the nature of al-Wāqi’ al-Ijtimā’iyyah is a social fact that contains real events that actually exist or occur as a result of human interaction with other human beings, good or bad, empirical or idea, written (text) or habits (contextual), both that happened in the past and now associated with Islamic law in the sense of jurisprudence is not a worship whose nasal passages ẓannī al-dalālah and qaṭ’ī al-dalālah.


2020 ◽  
Vol 80 (315) ◽  
pp. 161
Author(s):  
Antonio Alves de Melo

Por muito tempo a pregação em torno do inferno distorceu a compreensão e a vivência da fé, contribuindo assim para a pastoral do medo. Atualmente pesa quase um silêncio em torno do assunto. Não obstante os equívocos do passado apoiados na pastoral do medo, a questão não pode ser silenciada, embora não seja central no anúncio do Evangelho. As Sagradas Escrituras anunciam a vontade salvífica universal de Deus por meio de Jesus Cristo agindo no Espírito Santo, mas não escondem a misteriosa possibilidade de uma recusa por parte do ser humano. Na reflexão teológica foram influentes a apocatástase e a predestinação. O debate prossegue. A esperança de salvação para todos não pode fazer-nos fechar os olhos para aquelas pessoas e grupos humanos, especialmente ricos e poderosos, em cujo agir transparece uma íntima sintonia com o mistério da iniquidade e sua multiforme ação na história. O anúncio da esperança de uma salvação universal deve acontecer sempre em primeiro lugar, mas acompanhada do alerta em relação a uma entrega definitiva e total ao mistério da iniquidade, entrega que se inicia nas ações e decisões cotidianas.Abstract: For a long time the preaching about hell distorted the comprehension and the experience of the faith, thus contributing for a pastoral of fear. At present, there is almost silence around the subject. In spite of the mistakes of the past based on the pastoral of fear, the issue cannot be silenced, even if it is not central in the announcement of the Gospel. The Sacred Scriptures announce God’s will of universal salvation through Jesus Christ acting upon the Holy Spirit, but they do not hide the mysterious possibility of a refusal on the part of the human being. In the theological reflection the apocatastasis (the ultimate salvation of all human beings) and the predestination were influent. The debate continues. The hope of salvation for all cannot let us close our eyes to those people and human groups, especially the rich and powerful, whose actions show an intimate harmony with the mystery of the iniquity and its manifold action on history. The announcement of the hope in a universal salvation must always happen in the first place, but followed by a warning with regard to a definite and total surrender to the mystery of the iniquity, a surrender that begins in the everyday actions and decisions.Keywords: Salvation: Hell; Apocatastasis; Predestination; Hope.


2018 ◽  
Vol 15 (1) ◽  
pp. 1-19
Author(s):  
Abidin Abidin

This paper will discuss about al-Wāqi’ al-Ijtimā’iyyah review of Islamic law. The main problem is how al-Wāqi’ al-Ijtimā’iyyah views Islamic law. The subject matter is formulated into the sub-issue of how the nature of al-Wāqi’ al-Ijtimā’iyyah is. The approach method used in analyzing this sub-issue is the qualitative and descriptive approach of Islamic law and term. The goal to be achieved in this paper is to know the nature of al-Wāqi’ al-Ijtimā’iyyah. From the data obtained can be concluded that the nature of al-Wāqi’ al-Ijtimā’iyyah is a social fact that contains real events that actually exist or occur as a result of human interaction with other human beings, good or bad, empirical or idea, written (text) or habits (contextual), both that happened in the past and now associated with Islamic law in the sense of jurisprudence is not a worship whose nasal passages ẓannī al-dalālah and qaṭ’ī al-dalālah.


2014 ◽  
pp. 141-150
Author(s):  
Svetomir Bojanin

Our quest have discovered the reasonableness and the past of our given reality, while the future appeared suddenly in our prime. This is the subject of the paper. The future always comes suddenly. It comes from mere imagination and, despite the light surrounding us, makes us understand that we are walking in the dark, looking for ourselves as human beings in the vastness of the world. In this quest, we try to walk with the shoreless future towards solutions above the ambient which, somewhere at daybreaks, are being born in front of us.


2014 ◽  
Vol 44 (2) ◽  
pp. 262-279 ◽  
Author(s):  
Ted Toadvine

In a 1951 debate that marked the beginnings of the analytic-continental divide, Maurice Merleau-Ponty sided with Georges Bataille in rejecting A. J. Ayer’s claim that “the sun existed before human beings.” This rejection is already anticipated in a controversial passage from Merleau-Ponty’s Phenomenology of Perception, where he claims that “there is no world without an Existence that bears its structure.” I defend Merleau-Ponty’s counterintuitive position against naturalistic and anti-subjectivist critics by arguing that the world emerges in the exchange between perceiver and perceived. A deeper challenge is posed, however, by Quentin Meillassoux, who argues that the “correlationism” of contemporary philosophy rules out any account of the “ancestral” time that antedates all subjectivity. Against Meillassoux, and taking an encounter with fossils as my guide, I hold that the past prior to subjectivity can only be approached phenomenologically. The paradoxical character of this immemorial past, as a memory of the world rather than of the subject, opens the way toward a phenomenology of the “elemental” past. Drawing on Merleau-Ponty’s descriptions of the absolute past of nature and the anonymity of the body, as well as Levinas’ account of the elements at the end of the world, I argue that our own materiality and organic lives participate in the differential rhythms of the elements, opening us to a memory of the world that binds the cosmic past and the apocalyptic future.


Author(s):  
Volker Scheid

This chapter explores the articulations that have emerged over the last half century between various types of holism, Chinese medicine and systems biology. Given the discipline’s historical attachments to a definition of ‘medicine’ that rather narrowly refers to biomedicine as developed in Europe and the US from the eighteenth century onwards, the medical humanities are not the most obvious starting point for such an inquiry. At the same time, they do offer one advantage over neighbouring disciplines like medical history, anthropology or science and technology studies for someone like myself, a clinician as well as a historian and anthropologist: their strong commitment to the objective of facilitating better medical practice. This promise furthermore links to the wider project of critique, which, in Max Horkheimer’s definition of the term, aims at change and emancipation in order ‘to liberate human beings from the circumstances that enslave them’. If we take the critical medical humanities as explicitly affirming this shared objective and responsibility, extending the discipline’s traditional gaze is not a burden but becomes, in fact, an obligation.


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