scholarly journals From Theocentric to Theopraxis: Renegotiating Theology in the Context of the Plurality of Traditions in Asia

2021 ◽  
Vol 2 (2) ◽  
Author(s):  
Clarence Devadass
Keyword(s):  
Good News ◽  
Christian Faith ◽  
Colonial Era ◽  
Post Colonial ◽  
Political Landscape ◽  
Colonial Expansion ◽  
The Gift ◽  
Long Time ◽  
The Church

The Church in Asia received first the gift of the Christian faith through missionary activity, starting with the Apostles and then later through the colonial expansion. For a long time, the good news has been spread through various means – conversion, persuasion and sometimes compulsion, primarily when most of Asia was colonized by the ‘Christian West’. The post-colonial era (in Asia) has seen a revival in the Christian faith and many other Asian traditions and religions. Does this now call for a reimagining of what it means to be a ‘Church in Asia’?  The Church in Asia has to “redefine” her mission in the light of the changing socio-economic-political landscape, and for this to happen, there is a need also to look at the merging theology that brings ‘uniqueness’ to the Church in Asia. Here I propose to look at emerging theology as put forward by the Federation of Asian Bishops’ Conferences (FABC) and discover the changing landscape of doing theology from theocentric towards the direction of being theopraxis.

scholarly journals Failure to Meet up to Expectation: Examining Women’s Activist Groups in the Post-Colonial Period in Nigeria

2020 ◽  
Vol 4 (1) ◽  
pp. 23-35
Author(s):  
Adebukola Dagunduro ◽  
Adebimpe Adenugba
Keyword(s):  
Colonial Period ◽  
Women's Activism ◽  
Women's Groups ◽  
Colonial Era ◽  
Nigerian Women ◽  
Post Colonial ◽  
Liberal Feminism ◽  
Political Landscape ◽  
Women’S Groups ◽  
Activist Groups

AbstractWomen’s activism within various ethnic groups in Nigeria dates back to the pre-colonial era, with notable heroic leaders, like Moremi of Ife, Amina of Zaria, Emotan of Benin, Funmilayo Kuti, Margaret Ekpo and many others. The participation of Nigerian women in the Beijing Conference of 1995 led to a stronger voice for women in the political landscape. Several women’s rights groups have sprung up in the country over the years. Notable among them are the Federation of Nigerian Women’s Societies (FNWS), Women in Nigeria (WIN), Kudirat Initiative for Democracy (KIND) and Female in Nigeria (FIN). However, majority have failed to actualize significant political, social or economic growth. This paper examines the challenges and factors leading to their inability to live up to people’s expectations. Guided by patriarchy and liberal feminism theories, this paper utilizes both historical and descriptive methods to examine these factors. The paper argues that a lack of solidarity among women’s groups, financial constraints, unfavourable political and social practices led to the inability of women’s groups in Nigeria to live up to the envisaged expectations. The paper concludes that, for women’s activist groups to survive in Nigeria, a quiet but significant social revolution is necessary among women. Government should also formulate and implement policies that will empower women politically, economically and socially.

Der Geist und das Reich im Lukanischen Werk: Konkurrenz oder Konvergenz zwischen Pneumatologie und Eschatologie?

2013 ◽  
Vol 59 (3) ◽  
pp. 325-345
Author(s):  
Klaus B. Haacker
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
The Gift ◽  
The Holy Spirit ◽  
Long Time ◽  
The Church

Since 1950, studies of Luke–Acts have been influenced by a downgrading of eschatology (at least of the expectation that the goal of history would be near). Conzelmann's slogan ‘Die Mitte der Zeit’ (the earthly mission of Jesus as the ‘centre of history’) suggested a long ‘time of the Church’ with the gift(s) of the Holy Spirit as a substitute (and not a foretaste) of the kingdom of God. The present study challenges this influential view of Luke's theology and its impact on definitions of the genre of Acts.

Localization and Indigenization of Christianity in the Pacific

2019 ◽  
pp. 387-408
Author(s):  
Brian M. Howell ◽  
Michael A. Rynkeiwich
Keyword(s):  
Pacific Islands ◽  
Colonial Era ◽  
Post Colonial ◽  
The Pacific ◽  
The Church

This chapter explores the mission of nonconformist and dissenting missionaries throughout the Pacific Islands, including the Philippine Islands. A wide variety of Christian denominations have taken root in the Pacific, as well as a great number of examples of localization and indigenization of Christianity, particularly emerging from the wake of dissenting missionary efforts. So, we ask several questions. What kinds of dissenting mission have there been, especially in the Colonial Era, and now in the post-colonial Era? In what ways have the Pacific Islands and Filipino peoples, as agents in their own right, cooperated, resisted, and indigenized and localized the gospel and the church? Finally, what can we learn from these Protestant/dissenting mission histories that contributes to our overall project in this encyclopaedia; that of analysing and explaining the historical, theological, and missiological dynamics of mission from a particular perspective?

An Eighth-century Poem on St. Ninian

Antiquity ◽  
1940 ◽  
Vol 14 (55) ◽  
pp. 280-291 ◽  
Author(s):  
Wilhelm Levison
Keyword(s):  
Church History ◽  
Eighth Century ◽  
Fifth Century ◽  
Christian Faith ◽  
Northern Province ◽  
Ecclesiastical History ◽  
Spiritual Instruction ◽  
Long Time ◽  
History Of ◽  
The Church

Whithorn in Galloway and Kirkmadrine nearby are famous to the archaeologist and historian as the homes of the oldest Christian monuments in Scotland, namely the memorial stones still to be found there. They were erected in a district where the church history of Scotland originated through the efforts of St. Ninian. A few lines in Bede’s Ecclesiastical History, III, 4, contain the earliest traditions about him which have come down to us. According to this late record, ‘Nynia’ was a British bishop who brought the Christian faith to the southern Picts (australes Picti). He had got his spiritual instruction in Rome, and had his episcopal see and his last resting-place amidst other saints-at Whithorn, Ad Candidam Casam, so called after the church dedicated to St. Martin which he built of stone, a fashion unusual to the Britons. As to his age, Bede merely says that he was at work a long time before St. Columba came to the northern Picts in 565. The intercourse with Rome can hardly have been later than the fifth century; a dedication to St. Martin who probably died in 397, cannot have been made before the same century. When Bede finished his History in 731, Whithorn was under Northumbrian rule, belonging to the northern ‘province’ of Bernicia. An English episcopal seat had been erected there shortly before, having Pecthelm as first bishop (Hist. eccl v, 23); he had been a long time deacon and monk in Wessex with Aldhelm, the abbot of Malmesbury and bishop of Sherborne, famous for his writings, who died in 709. Pecthelm was one of Bede’s authorities (ib., v. 13, 18); so it has been suggested that the latter was indebted to Pecthelm for his knowledge of Ninian. Pecthelm was one of the correspondents of St. Boniface who also came from Wessex, and who wrote him a letter on a question of canonical law shortly before he (Pecthelm) died in 735. It must also be noted that Bede distinguishes clearly between Whithorn, situated amongst the British, and the Pictish country, the scene of Ninian’s missionary efforts.

scholarly journals Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan

2020 ◽  
Vol 6 (2) ◽  
pp. 153-171
Author(s):  
Aris Elisa Tembay
Keyword(s):  
Jesus Christ ◽  
Good News ◽  
Eternal Life ◽  
Missionary Work ◽  
God's Love ◽  
The World ◽  
The Future ◽  
The Gift ◽  
God's Mission ◽  
The Church

Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia. One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.

scholarly journals Book Review: Misi Dalam Pandangan Ekumenikal dan Evangelikal Asia 1910-1961-1991

2021 ◽  
Vol 17 (2) ◽  
pp. 209-213
Author(s):  
Arthur Aritonang
Keyword(s):  
Colonial Period ◽  
Western Civilization ◽  
The West ◽  
Colonial Era ◽  
Post Colonial ◽  
Western Religion ◽  
The Church

The background of the research conducted by Richard Siwu stems from the events of the Western colonial period to countries in Asia and Africa. Previously, Siwu wanted to divide this era into two periods: the colonial era and the post-colonial era. The colonial era meant the expansion of western civilization into Africa and Asia. While the post-colonial era where the end of Western domination and the birth of new nations in Africa and Asia. In colonial times, most of the countries in Asia and Africa were colonies of European nations and were politically under the control of the West. Awareness of nationalism only grew when the influence of modernization brought by Western colonialism to Africa and Asia created a form of resistance to the West which eventually gave birth to new countries. At that time there was an assumption that Christianity was a Western religion because it came along with the expansion of the West into Asia and Africa. However, the awareness of nationalism at that time encouraged the churches in Asia in particular to break away from the domination of the Western churches and also indigenize the churches in Asia with a local style. Does the end of colonialism end the mission of the church? The answer is no because from the beginning Christianity was a missionary religion read Matthew 28:19. So, this research will analyze Protestant views in Asia regarding mission from 1910 to 1991. This research shows that after the colonial era they were polarized in two main streams: ecumenical and evangelical.

scholarly journals Apologetika Imajinatif: Sebuah Proposal bagi Apologetika dalam Konteks Pascamodern

2021 ◽  
Vol 20 (1) ◽  
pp. 1-20
Author(s):  
Abel Kristofel Aruan ◽  
Keyword(s):  
Christian Faith ◽  
Christian Life ◽  
Long Time ◽  
Verification Tools ◽  
The Church ◽  
Rhetorical Tools

Setelah sekian lama pendekatan apologetika klasik dan evidensial kokoh sebagai cara mempertahankan iman Kristen, pascamodernisme muncul untuk mengkritik penggunaan alat verifikasi absolut terhadap klaim-klaim iman. Kendati demikian, James K. A. Smith dan Alister McGrath melihat pascamodernisme sebagai kawan ketimbang lawan, kesempatan ketimbang tantangan. Karena itu, memperhatikan kritik-kritik penting dari semangat pascamodernisme justru akan menolong gereja menjawab tuntutan pascamodernisme itu sendiri. Artikel ini mengusulkan pendekatan apologetika imajinatif sebagai solusi untuk menjawab kritik tersebut. Berbeda dengan apologetika klasik/evidensial, apologetika ini bertendensi menggunakan imajinasi lebih daripada sebelumnya dalam upaya-upaya mempertanggungjawabkan iman Kristen. Di kala apologetika menerima tuduhan kering dan terkesan mengesampingkan aspek eksistensial yang nyatanya berdiam dalam diri manusia, apologetika imajinatif dapat menjadi usulan solusi untuk menghindari tuduhan ini. Dua implikasi muncul dari penalaran ini. Pertama, dalam dialog-dialog apologetika, seorang apologist harus lebih banyak menggunakan alat-alat retoris imajinatif. Kedua, gereja harus menolong pendengar untuk mendapatkan presentasi imajinatif tentang bagaimana rasanya hidup menjadi seorang Kristen, dengan cara menampilkan kisah kehidupan Kristen sehari-hari kepada mereka. Dengan demikian, alih-alih gereja menggunakan apologetika, gereja adalah apologetika itu sendiri. For a long time, classical and evidential apologetics have been firmly established as a way of defending the Christian faith. However, postmodernism appears to criticize the use of absolute verification tools for faith claims. Nevertheless, James K.A. Smith and Alister McGrath see postmodernism as friend rather than foe, opportunity rather than challenge. Therefore, paying attention to important criticisms of the spirit of postmodernism will actually help the church to answer the demands of postmodernism itself. This article proposes an imaginative apologetics approach as a solution to answer this criticism. In contrast to classical/evidential apologetics, this apologetics tends to use imagination more than before in efforts to account for the Christian faith. When apologetics accepts dry accusations and seems to override existential aspects that actually dwell in humans, imaginative apologetics can be a proposed solution to avoid these accusations. Two implications emerge from this reasoning. First, in apologetic dialogues, an apologist must use more imaginative rhetorical tools. Second, the church must help listeners get an imaginative presentation of what it’s like to live as a Christian, by presenting them with stories of everyday Christian life. Thus, instead of the church using apologetics, the church is apologetics itself.

scholarly journals Bahasa Lidah dalam Ibadah Bersama Berdasarkan I Korintus 14

2017 ◽  
Vol 2 (1) ◽  
pp. 45
Author(s):  
Murni Hermawaty Sitanggang
Keyword(s):  
Qualitative Approach ◽  
1 Corinthians ◽  
Literature Research ◽  
Speaking In Tongues ◽  
The Gift ◽  
Long Time ◽  
Church Service ◽  
The Church

Abstract: Speaking in tongues in the chruch service together has become a controversy for a long time.  Some considered it as a positive thing because of its special gift. Otherwise, many views of its contemporary as negatively, doubted it as from God. This article is a literature research with a qualitative approach using an exposition methode on 1 Corinthians 14. The aim of this research is to show clearly Pauline conception of speaking in to tongue amid the church service teogether. The conclusion is that speaking in tongue must be followed by a gift of interpreting, in order to edify people. Thus, the gift shall be useful amid God’s church. Abstrak: Penggunaan bahasa lidah dalam ibadah bersama telah lama menjadi sesuatu yang menimbulkan pro dan kontra.  Ada yang menganggapnya sebagai sesuatu hal positif sebab dianggap sebagai salah satu dari karunia rohani yang istimewa.  Akan tetapi, tidak sedikit yang memandang negatif karena meragukan bahasa lidah kontemporer memang berasal dari Tuhan. Artikel ini merupakan penelitian literatur dengan pendekatan kualitatif yang menggunakan metode eksposisi pada 1 Korintus 14. Tujuannya, untuk menunjukkan konsep Paulus tentang bahasa lidah dalam ibadah bersama sesuai dengan teks 1 Korintus 14. Kesimpulannya, bahasa lidah dalam ibadah bersama haruslah diikuti dengan karunia menafsirkan bahasa lidah, agar jemaat dapat dibangun. Dengan demikian karunia dapat berfungsi dalam gereja Tuhan.

The Bible in the spiritual culture of Kievan Rus

1998 ◽  
pp. 46-52
Author(s):  
S. V. Rabotkina
Keyword(s):  
Full Text ◽  
Spiritual Life ◽  
The Bible ◽  
Spiritual Culture ◽  
Slavonic Language ◽  
Long Time ◽  
The Church

A huge place in the spiritual life of medieval Rusich was occupied by the Bible, although for a long time Kievan Rus did not know it fully. The full text of the Holy Scriptures appears in the Church Slavonic language not earlier than 1499.

Charismatic Movements, State Relations and Public Governance in Sierra Leone

2017 ◽  
Vol 23 (3) ◽  
pp. 237-256
Author(s):  
Joseph Bosco Bangura
Keyword(s):  
Economic Development ◽  
Sierra Leone ◽  
Good Governance ◽  
Christian Faith ◽  
Church Development ◽  
Public Governance ◽  
Socio Economic Development ◽  
State Relations ◽  
New Church Development ◽  
The Church

Sierra Leone has seen the rise of Charismatic movements that are bringing about greater levels of co-operation with the state. This new church development aims at renewing the Christian faith and projecting a more proactive role towards public governance. This ecclesial development shows that African Pentecostal/Charismatic theology appears to be moving away from the perceived isolationist theology that once separated the church from involvement with the rest of society. By reapplying the movement's eschatological beliefs, Charismatics are presenting themselves as moral crusaders who regard it as their responsibility to transform public governance. The article probes this relationship so that the Charismatic understanding of poverty, prosperity, good governance and socio-economic development in Sierra Leone can be more clearly established.

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