Commissioned for Mission: the Co-Relation between Mission Theology and Praxis in Contemporary Aotearoa New Zealand

<p>In the 1993-4 Northern Hemisphere academic year, I had the privilege of studying at Birmingham University and the Mission Studies department of the Selly Oak Colleges. I also had the opportunity to peruse original letters and reports from London Missionary Society and Church Missionary Society missionaries who came to Aotearoa New Zealand and the Pacific Islands last century. The content of these documents revealed personal stories of dramatic proportions; childbirth, death, drownings, loneliness and cultural shock. Alongside the personal stories lay the pragmatic accounts of establishing schools and mission stations with appropriate accompanying statistics in order to ensure continued funding Interwoven throughout were intensely evangelical sentiments about the salvation of the heathen.</p>

Commissioned for Mission: the Co-Relation between Mission Theology and Praxis in Contemporary Aotearoa New Zealand

<p>In the 1993-4 Northern Hemisphere academic year, I had the privilege of studying at Birmingham University and the Mission Studies department of the Selly Oak Colleges. I also had the opportunity to peruse original letters and reports from London Missionary Society and Church Missionary Society missionaries who came to Aotearoa New Zealand and the Pacific Islands last century. The content of these documents revealed personal stories of dramatic proportions; childbirth, death, drownings, loneliness and cultural shock. Alongside the personal stories lay the pragmatic accounts of establishing schools and mission stations with appropriate accompanying statistics in order to ensure continued funding Interwoven throughout were intensely evangelical sentiments about the salvation of the heathen.</p>

Kajian Teologi Misi dalam Roma 10:13-15 terhadap Aktualisasi Misi Kristen

Evangelism as a means of bringing people together with God through testimony or example must continue to be echoed. However, there are many different paradigms and concepts of evangelism. Moreover, churches and believers are reluctant to do evangelism because they do not consider it their duty and responsibility. Indeed, believers do not escape the actualization of the mandate of the Great Commission of the Lord Jesus in preaching the gospel to humans. Using a descriptive qualitative method with a literature study approach, it can be concluded that the study of mission theology in Romans 10:13-15 on the actualization of Christian missions studied through exegesis can be concluded, First, evangelism must be carried out as part of the actualization of the mandate of the Great Commission by giving oneself to preach the news to others so that People who don't know Jesus can hear salvation only in Jesus. Second, the task of the believer is continued as a person who continues to preach by listening and proclaiming the gospel of salvation for humans. The three churches or leaders are obliged to send messengers of evangelists for the sake of saving souls. Abstrak:Penginjilan sebagai sarana mempertemukan manusia dengan Tuhan lewat kesaksian ataupun keteladannan harus terus digaungkan. Namun banyaknya perbedaan paradigma dan konsep pengijilan. Terlebih gereja maupun orang percaya enggan melakukan penginjilan karena bukan mengangap bahwa tugas dan tanggung jawabnya. Sejatinya orang percaya tidak luput dari aktualisasi mandat Amanat Agung Tuhan Yesus dalam melakukan pemberitaan Injil kepada manusia. Mengunakan meotode kualitatif deskritif dengan pendekatan studi literature bahwa kajian Teologi misi dalam Roma 10:13-15 terhadap aktualisasi misi Kristen yang dikaji melalui eksegesa dapat disimpulkan, Pertama Penginjilan harus terus dilakukan sebabgai bagian aktualisasi mandat Amanat Agung dengan memberi diri untuk memberitakan kabar bagi sesama sehingga orang yang belum mengenal Yesus dapat mendengar keslematan hanya didalam Yesus. Kedua, Tugas orang percaya dilanjutkan sebagai pribadi yang terus menerus melakukan pemberitaan dengan Memperdengarkan dan memberitakan Injil keselamatan bagi manusia. Ketiga Gereja atau pemimpin wajib mengirimkan utusan Pemberita Injil demi jiwa jiwa diselamatkan.

Ecological Challenges and Injustice from a Missiological Perspective

Coupled with ecological challenges, injustice such as unfair resource distribution and exploitation over nature and the poor has been disproportionately inflicted upon the powerless. As we look at the nexus of ecological challenges and injustice, we find establishing social sustainability like redressing the issues of injustice is closely linked with attaining environmental sustainability. This paper attempts to look into the nexus of ecological challenges and injustice from a missiological perspective. In a missiological paradigm, a biblical concept of justice for the poor and the integrity of creation help us understand the relations of ecological challenges and injustice and offer insights into how to address these two interlinked issues. This article has academic significance of expanding the horizon of mission theology in linking missiology and environmental issues.

METHODOLOGICAL INNOVATIONS IN THE RESEARCH OF PENTECOSTAL THEOLOGIANS IN THE NATIONAL PEDAGOGICAL DRAGOMANOV UNIVERSITY

Within the framework of cooperation of the National Pedagogical Dragomanov University with Protestant seminaries and their associations, more than ten defenses of dissertations on Pentecostalism took place. These defenses prove that Pentecostal theologians were able to overcome the closed nature of their own tradition to the development of theology. The ideological leadership of Protestant theology in Ukraine, especially Pentecostal theology, became possible due to the assimilation and development of the best methodological achievements of Western theology of the beginning of the 21st century. Ukrainian Pentecostal theologians actively use the methodology of theological hermeneutics, taking into account the achievements of post-liberal and post-conservative Western theology, modern biblical studies, mission theology and eschatology. The central point for the entire methodology was the recognition of the narrative character of the religious ideology. The analysis of narratives is complemented by the research of key narrative concepts, the research of the interaction of narrative theology and other post-metaphysical methodologies. The vision of the history of Christianity and the history of theology as processes characterized by periodic paradigm shifts allows us to conceptualize narratives and then create new narratives about these stories and about the prospects of both Christianity and theology. A particularly great achievement is the systematic presentation of the history of the Pentecostal movement as the history of communities that have special narratives, cultivate special virtues, and use special narrative concepts.

Konstanta dalam Konteks: Teologi Misi pada Era Postmodern

Efforts to write articles related to "Constants in the Context of Mission Theology" are very important, because mission is always loyal to its six constants, namely: "Christology, ecclesiology, soteriology, eschatology, anthropology and diology with human culture". Constructing a mission theology that is inspired by God's continuous act of mission in the world and is imperative to write a history of the Christian movement in a multi-directional world. The important foundation in what is stated here is mission that comes from the heart of God. This means that the land and mission must be properly understood. Stevri Lumintang wrote, "Understanding mission without a fundamental understanding of mission theology will fall into two tendencies, namely mission without meaning and mission losing meaning". On the other hand, the correct understanding will help us to see mission as the infinite work of God in, “God's infinite mercy establishes mission, (mission) and gospel, (mission) first through Israel and now through His church " Furthermore, Paul David said, "To get the news, you must understand the story". That means there is no need for an interpretation process between willing and unwilling in the task of carrying out God's mission, but it is the duty of His Church, because the gospel is an eternal heavenly treasure entrusted to us, and we owe it to those who have not heard the gospel, (Romans 1 : 16-17). It is necessary to build the awareness that, our time is limited, (John 9: 4), from this the Constants in Context: "Mission Theology in the Postmodern Era". Stay relevant, keep changing, and be faithful to the biblical text as a guide for the mission of the church until Christ returns.Upaya menuangkan tulisan yang ada kaitan dengan “Konstanta dalam konteks teologi Misi” sangat penting, karena misi senantiasa setia kepada enam konstantanya yakni: “Kristologi, eklesiologi, soteriologi, eskatologi, antropologi dan dialog dengan kebudayaan manusia”.Stephen Menyusun teologi misi yang diilhami oleh tindakan misi Allah yang terus-menerus di dalam dunia dan sangat perlu menulis sejarah gerakan Kristen di dunia yang bersifat multi-directional. Landasan penting dalam apa yang dituangkan di sini adalah Misi bersumber dari hati Allah. Hal ini berarti landasan misi harus dipahami secara benar. Stevri Luminang menulis, “Memahami misi tanpa pemahaman secara mendasar mengenai teologi misi, maka akan jatuh pada dua kecenderungan yaitu misi tanpa arti dan misi kehilangan arti”. Sebaliknya dalam pemahaman yang benar akan menolong kita untuk melihat misi sebagai karya Allah yang tak terbatas dalam, “belas kasihan yang tak terbatas Allah menetapkan pengutusan, (misi) dan pekabaran Injil, (mission) mula-mula melalui Israel dan sekarang melalui gereja-Nya”. Selanjutnya Paul David mengungkapkan, “Untuk mendapatkan berita itu maka harus memahami ceritanya”. Itu artinya tidak perlu adanya proses interpretasi antara mau dan tidak dalam tugas pelaksanaan misi Allah, tetapi itu adalah kewajiban dari Gereja-Nya, karena Injil adalah harta kekal sorgawi yang dipercayakan kepada kita, dan kita berhutang kepada orang yang belum mendengarkan Injil, (Roma 1:16-17). Perlu membangun kesadaran bahwa, waktu kita terbatas, (Yohanes 9:4), dari hal inilah Konstanta Dalam Konteks: “Teologi Misi Pada Era Postmodern”. Tetap relevan, terus berubah, dan setia pada teks Alkitab sebagai pedoman misi gereja sampai Kristus datang kembali. Upaya menuangkan tulisan yang ada kaitan dengan “Konstanta dalam konteks teologi Misi” sangat penting, karena misi senantiasa setia kepada enam konstantanya yakni: “Kristologi, eklesiologi, soteriologi, eskatologi, antropologi dan dialog dengan kebudayaan manusia”.Stephen Menyusun teologi misi yang diilhami oleh tindakan misi Allah yang terus-menerus di dalam dunia dan sangat perlu menulis sejarah gerakan Kristen di dunia yang bersifat multi-directional. Landasan penting dalam apa yang dituangkan di sini adalah Misi bersumber dari hati Allah. Hal ini berarti landasan misi harus dipahami secara benar. Stevri Luminang menulis, “Memahami misi tanpa pemahaman secara mendasar mengenai teologi misi, maka akan jatuh pada dua kecenderungan yaitu misi tanpa arti dan misi kehilangan arti”.[1] Sebaliknya dalam pemahaman yang benar akan menolong kita untuk melihat misi sebagai karya Allah yang tak terbatas dalam, “belas kasihan yang tak terbatas Allah menetapkan pengutusan, (misi) dan pekabaran Injil, (mission) mula-mula melalui Israel dan sekarang melalui gereja-Nya”.[2] Selanjutnya Paul David mengungkapkan, “Untuk mendapatkan berita itu maka harus memahami ceritanya”.[3] Itu artinya tidak perlu adanya proses interpretasi antara mau dan tidak dalam tugas pelaksanaan misi Allah, tetapi itu adalah kewajiban dari Gereja-Nya, karena Injil adalah harta kekal sorgawi yang dipercayakan kepada kita, dan kita berhutang kepada orang yang belum mendengarkan Injil, (Roma 1:16-17). Perlu membangun kesadaran bahwa, waktu kita terbatas, (Yohanes 9:4), dari hal inilah Konstanta Dalam Konteks: “Teologi Misi Pada Era Postmodern”. Tetap relevan, terus berubah, dan setia pada teks Alkitab sebagai pedoman misi gereja sampai Kristus datang kembali.[1] Stevri Indra Lumintang, Misiologi Kontemporer, Menuju Ke Rekonstruksi Theologia Misi Yang Seutuhnya (Batu: Departemen Multi Media, YPPII, 2009),125.[2] George W. Peters, Theologia Alkitabiah Tentang Pekabaran Injil (Malang: Gandum Mas, 2006),19.[3] Paul David Tripp, Alat Di Tangan Sang Penebus (Surabaya: Momentum, 2014),2.