scholarly journals Teologi, Studi Biblika, dan Misi

2018 ◽  
Vol 5 (1) ◽  
pp. 99-131
Author(s):  
Ailsa Barker
Keyword(s):  
The Other ◽  
Missio Dei ◽  
People Of God ◽  
Biblical Story ◽  
Ministerial Training ◽  
The People ◽  
God's People ◽  
Missional Engagement ◽  
To Come ◽  
The Church

Missional hermeneutics is the interpretation of Scripture as it relates to the missionary task of the church. Four elements comprise a missional hermeneutics: 1) the missional trajectory of the biblical story being the foremost element, which also underlies the other three, 2) a narrative throughout Scripture centered on Christ and intended to equip the people of God for their missional task, 3) the missional context of the reader, in which attention moves from the task of equipping to the community being equipped, a community that is active, and 4) a missional engagement with culture and the implications thereof. Through the life of God’s people an alternative is offered, together with an invitation to come and join. Because the separation of theology from the mission of the church has distorted theology, all theology needs to be reformulated from the perspective of missio Dei and from the realization that the church is a sent community, missional in its very being. A missional hermeneutics bears implications upon the congregation, worship, preaching, discipleship, education, ministerial training, and the missionary task in multicultural contexts.

scholarly journals Jean-Marc Éla’s Hut and Empty Granary: Rethinking the Social Significance of Theology in Africa

2021 ◽  
Vol 47 (1) ◽  
Author(s):  
Valentine Ugochukwu Iheanacho
Keyword(s):  
Social Context ◽  
Social Significance ◽  
People Of God ◽  
Pope Francis ◽  
The People ◽  
The Social ◽  
God's People ◽  
Village Life ◽  
The Church

Jean-Marc Éla, in his book My Faith as an African (1988), articulates a pastoral vision for the church in Africa. According to Éla, the “friends of the gospel” must be conscious of God’s presence “in the hut of a mother whose granary is empty.” This awakening arises from the capacity of theologians “to catch the faintest murmurs of the Spirit,” and to stay within earshot of what is happening in the ecclesial community. The vocation of an African theologian, as a witness of the faith and a travelling companion of God’s people, obliges him/her “to get dirty in the precarious conditions of village life.” Decades later, this thought of Éla echoes in Pope Francis’ pastoral vision: “I would prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its security” (Evangelii Gaudium, 49). The purpose of this article is to espouse the pastoral vision of Éla in light of the liberating mission of African theologians. This mission goes beyond armchair theologising toward engaging the people of God “under the tree.” With the granary understood as a metaphor for famine—and famine itself being the messenger of death—the article will also argue that the “friends of the gospel” are not at liberty to shut their eyes and drift off to sleep with a clear conscience, amidst a declining African social context.

scholarly journals Khotbah Pengajaran Versus Khotbah Kontemporer

2016 ◽  
Vol 1 (1) ◽  
pp. 31 ◽  
Author(s):  
Kevin Tonny Rey
Keyword(s):  
Daily Life ◽  
People Of God ◽  
The People ◽  
God's People ◽  
Church Service ◽  
The Church

Khotbah merupakan bagian dari proses ibadah di gereja yang bertujuan memberikan penjelasan kepada warga gereja. Namun demikian, beberapa kotbah yang disampaikan bukannya memberikan penjelasan yang alkitabiah sebaliknya hanya memberikan pernyataan-pernyataan yang ambigu dan ambivalensi, bahkan cenderung provokatif. Khotbah yang disampaikan kiranya kembali pada pola alkitabiah, yaitu khotbah pengajaran seperti yang dilakukan Tuhan Yesus Kristus dan para rasul. Khotbah pengajaran berorientasi pada berita Alkitab yang memiliki wibawa ilahi. Khotbah pengajaran bukanlah kotbah yang memberikan banyak alasan-alasan tertentu, tetapi yang memiliki makna teologi dan aplikatif.Disisi lain, khotbah kontemporer telah diterima dengan tangan terbuka oleh beberapa gereja yang tingkat pemahaman terhadap Alkitab dan iman Kristen masih sah untuk dipertanyakan. Hal itu tidak menjadikan gereja tersebut memiliki perspektif negatif, melainkan semakin meningkatkan kesadaran teologis secara normatif; apakah khotbah yang disampaikan selama ini sudah sehat atau menjadi beban warga gereja sehingga tidak memberikan pertumbuhan spiritualitas seperti yang diharapkan. Kajian ini bersifat eksplanatif-argumentatif, tentang khotbah pengajaran versus khotbah kontemporer, sehingga pada akhirnya pembaca mampu merekonstruksi makna kotbah yang selama ini telah dihidupi dan menghidupkan dalam kehidupannya sehari-hari. Sermon is one of element in church service, which aim to explain the people of God. Nevertheless, some sermons preached not to give biblical explanation, otherwise make some ambiguous, even tend to be provocatively. Sermon presumably back to biblical pattern, that is a teaching sermon what Jesus ever did and also with the apostles. Teaching sermon is biblical oriented, which has divine authority. It is not about giving many reasons, but having theological sense and applicable. In other side, contemporary sermon has been received with hand opened by some churches which their biblical understanding is proper to be questioned. That doesn’t make the church has negative perspective, but more increases theological awareness normatively; either sermon has been preached sensely or become burden for God’s people, so they couldn’t grow up spiritually as expected. This article explains argumentatively about teaching sermon versus contemporary one, which at least the reader can reconstructing the meaning of sermon that has been lived within and living by in daily life.

scholarly journals God at work: An exploration of the dynamic inter-relationship between the reign of God and the people of God

2016 ◽  
Vol 2 (1) ◽  
pp. 203
Author(s):  
Peter Langerman
Keyword(s):  
Kingdom Of God ◽  
Missio Dei ◽  
People Of God ◽  
The People ◽  
Triune God ◽  
Specific Shape ◽  
Reign Of God ◽  
The Church

In this article, it is argued that we must take seriously the missional invitation of the Triune God to communion and fellowship. Further, it is argued that it is this invitation which informs, shapes and forms the nature of our understanding of the <i>missio Dei</i>. The expression of the <i>missio Dei</i> is most clearly and visibly demonstrated in terms of the metaphor of the kingdom, the reign of God. It is the reality of the reign, the kingdom of God that creates a community, the <i>ecclesia</i>, the church. If we are to take seriously the link between the nature of God and the <i>missio Dei</i> and the link between the <i>missio Dei</i> and the kingdom, and the link between the kingdom and the community that the kingdom calls into being, then we must ask ourselves what the nature of that community should be. Ultimately, the community that derives its nature from the Trinitarian nature of God should have a specific shape and form and act in a certain way and it can be expected that those who act as leaders in this community should act in a certain way.

scholarly journals MINISTÉRIOS E SERVIÇOS LITÚRGICOS NUMA IGREJA TODA MINISTERIAL A MINISTERIALIDADE EM DOCUMENTOS DO MAGISTÉRIO PÓS-CONCILIAR (I)

2009 ◽  
Vol 38 (106) ◽  
pp. 349
Author(s):  
José Raimundo de Melo
Keyword(s):  
Second Vatican Council ◽  
Christian Community ◽  
People Of God ◽  
The People ◽  
Vatican Council ◽  
The World ◽  
Liturgical Texts ◽  
Christian Commitment ◽  
The Church

A multiplicidade e variedade dos serviços ministeriais que se fazem presentes na celebração litúrgica do povo de Deus é elemento chave na compreensão da comunidade cristã, pois os ministérios, em definitivo, exprimem e definem a própria realidade da Igreja. A inteira assembléia é ministerial porque a Igreja mesma é toda ministerial. E esta ministerialidade se expressa na liturgia através da diversidade de funções e ofícios que cada um é chamado a desempenhar. Ao contrário do que quase sempre sucede no mundo, porém, a hierarquia de funções na Igreja não denota prestígio e nem pode conduzir à acepção de pessoas. Ancorada na mais pura linha evangélica, deve ela indicar compromisso cristão e serviço fraterno em total doação a Deus e aos irmãos. Para uma reflexão sobre esta importante realidade eclesial, que a partir sobretudo do Concílio Vaticano II a Igreja tem aprofundado e se esforçado em viver, empreenderemos a seguir, ancorados em alguns textos litúrgicos, um estudo a respeito dos ministérios presentes no momento celebrativo da comunidade cristã. Publicamos aqui a primeira parte do artigo.ABSTRACT: The multiplicity and variety of ministerial services which are present in a liturgical celebration of the People of God is a key element in the understanding of the Christian community, since ministries, of themselves, express and define the very reality of the Church. The entire assembly is ministerial because the Church itself is all ministerial. And this ministeriality expresses itself in the liturgy through the diversity of functions and offices which each one is called on to fulfill. Contrary to what almost always happens in the world, however, the hierarchy of functions in the Church does not denote prestige, nor can it lead to the classification of persons. Anchored in the purest evangelical tradition, it should indicate Christian commitment and fraternal service in total self-giving to God and to others. For a reflection on this important ecclesial reality, which, especially from the Second Vatican Council, the Church has struggled to live out, we undertake a study – anchored in some liturgical texts – of the ministries present in the celebrative moment of the Christian community. We publish here the first part of the article. 

The People of God, Discipleship and Ministry in the Anglican Church Today and Tomorrow

2021 ◽  
pp. 1-18
Author(s):  
John Littleton
Keyword(s):  
Potential Outcomes ◽  
Christian Church ◽  
Anglican Church ◽  
People Of God ◽  
Parish Ministry ◽  
The People ◽  
The Church

Abstract People of God is a well-known biblical term used to describe and understand the inclusive, holistic and serving nature of the Christian Church. Currently, members of the worldwide Anglican Communion are discussing discipleship and ministry. This paper explores the deep connection between describing the church as the People of God and the practice of discipleship and ministry. That exploration occurs through an examination of the considerable literature on the topic, and by discussing discipleship and ministry in light of understanding the church as the People of God. Discoveries made from the journey may surprise. Suggestions for church practice emerged with implications for: ecclesial language; parish ministry and mission; the processes of Anglican Diocesan Synods; and potential outcomes for the 2022 Lambeth Conference.

scholarly journals Towards a New Homiletic

2020 ◽  
Vol 29 (1) ◽  
pp. 48-60
Author(s):  
Liz Shercliff
Keyword(s):  
Biblical Text ◽  
Feminist Methodology ◽  
People Of God ◽  
Women's Voices ◽  
New Homiletic ◽  
Women Preachers ◽  
The Bible ◽  
The People ◽  
The Church ◽  
Shared Narrative

Feminism’s contribution to homiletics so far has arguably been restricted to exploring gender difference in preaching. In 2014, however, Jennifer Copeland identified a need not merely to ‘include women “in the company of preachers” but to craft a new register for the preaching event’. This article considers what that new register might be and how it might be taught in the academy. It defines preaching as ‘the art of engaging the people of God in their shared narrative by creatively and hospitably inviting them into an exploration of biblical text, by means of which, corporately and individually, they might encounter the divine’ and proposes that in both the Church and the Academy, women’s voices are suppressed by a rationalist hegemony. For the stories of women to be heard, a new homiletic is needed, in which would-be preachers first encounter themselves, then the Bible as themselves and finally their congregation in communality. Findings of researchers in practical preaching discover that women preachers are being influenced by feminist methodology, while the teaching of preaching is not. In order to achieve a hospitable preaching space, it is proposed that the Church and the Academy work together towards a new homiletic.

scholarly journals The New Apostolic Reformation: The critical reflections of the ecclesiology of Charles Peter Wagner

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Kelebogile Resane
Keyword(s):  
Church Leadership ◽  
Balance Of Power ◽  
Phenomenological Approach ◽  
Orthodox Christianity ◽  
Entertainment Media ◽  
People Of God ◽  
The Earth ◽  
The People ◽  
Protestant Christianity ◽  
The Church

Charles Peter Wagner is a well-known missiologist and ecclesiologist of the latest era. He is the author, trainer and prayer warrior who founded the New Apostolic Reformation (NAR) that seeks to establish a fourth house. The NAR is a heterodox movement in Protestant Christianity sometimes known as the apostolic-prophetic movement, commonly associated with both the Pentecostal and Charismatic churches worldwide since the beginnings of the 1990s. Central to their theology is their locus of dogma that the task of the church, under the leadership of the apostles and prophets, is to take dominion of the earth within Christendom (distinct from Catholicism, Protestantism and Orthodox Christianity). The ekklesia is the people of God, whether they are gathered in their congregations on Sunday as the nuclear Church, or scattered in the workplace Monday through Saturday as the extended Church. The extended Church, just like the nuclear Church, is founded on apostles and prophets, but in the extended Church these are the different people who operate differently under a different rule book. It is these extended church leaders who will be most effective in transforming society. Workplace apostles are called to take dominion in business, government, arts and entertainment, media, family and education. Panoramically, Wagner’s ecclesiology, like mainstream evangelical ecclesiology, is trinitarian, communal, missiological and eschatological in nature and character. The weaknesses on his ecclesiology include the notions of polity based on fivefold ministries, balance of power and authority on church leadership, phenomenological approach to texts, exegetical shortcomings, and secular models in ecclesiastical governance.

scholarly journals Uitsig op sending in ’n Israelitiese 'oeslied': Psalm 67

1998 ◽  
Vol 32 (3) ◽  
Author(s):  
J. Du Preez
Keyword(s):  
Hebrew Text ◽  
Missio Dei ◽  
Intercessory Prayer ◽  
People Of God ◽  
God's People ◽  
The World ◽  
Insight Into

This article starts with a translation of the Hebrew text of Psalm 67, some remarks on introductory questions and some exegetical notes. The following dimensions of mission are identified: insight into the missionary character of the Abrahamitic covenant; the notion of missio Dei; exemplary living among the nations; intercessory prayer for the world; generosity towards non-Israelites. Other aspects that are touched upon include the following: the longing that life-giving knowledge may reach the nations; that Israel and the nations should form one worshipping people of God; viewing the cosmos as part and parcel of God's renovating work; realising that everything leads to God's glorious final reality; praising God for what He is and does. In conclusion, attention is drawn to the liturgical context within which these dimensions function; thus stressing the significance of divine worship for the mission of God's people in the world.

Implications of an Eschatological View of the Church

2000 ◽  
Vol 13 (1) ◽  
pp. 11-24
Author(s):  
Christiaan Mostert
Keyword(s):  
Community Living ◽  
People Of God ◽  
The People ◽  
The Dead ◽  
The Church ◽  
Critical Reflections

The church is the “people of God” in a particular way, namely as an eschatological community, living in the present in the light of God's promised future, already made real proleptically in the ministry of Jesus and in his resurrection from the dead. This eschatological character shapes every aspect of ecclesial life and work. In particular, it makes the church an anticipatory sign of the unity of humankind. Among the implications that follow from such a view of the church are ecumenical ones, with challenges at both local and wider levels. The article concludes with some critical reflections on the three great problems of faith and order: baptism, eucharist and (especially) ministry.

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