Pub Date : 2023-07-01DOI: 10.1177/02653788231189149
A. Moseley, Mark Oxbrow
This paper reports on a small-scale inquiry into the experience of female scholars undertaking post-graduate research in a British mission research centre working primarily with students from international backgrounds. Drawing on previous research literature, survey and interview data is used to identify social, financial, gendered and theological factors that impact women in terms of their entry into academia, flourishing and advancement in that contact. It suggests that academic institutions, systemic processes and measures of achievement are currently largely ‘designed by men for men’ and act to exclude women who do not approach research within male structures. It suggests that measures of achievement are different for men and women and that there are systemic issues in an academic system designed by men which are restrictive for men as well as women. A healthy academic institution needs to value mutual support, accomplishment and belonging, providing mentors, role models and networks of support.
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Pub Date : 2023-06-22DOI: 10.1177/02653788231184594
Robert Mao
Justin Ariel Bailey (PhD) has served as a pastor and is an associate professor of theology at Dordt University. His writing Interpreting Your World is orientated by Professor Kevin Vanhoozer’s introduction to cultural hermeneutics about 20 years ago. A pastor’s primary task is preaching and ministering the Word of God; therefore, the original and contemporary cultural contexts must be considered to bring the Word effectively to bear upon the world. As culture is like religion, it shapes one’s heart to longing for the Word of God. In the failed world, humans disconnect from God, and are formed by the culture in which we are hardwired in our everyday lives, even how we read and interpret the Bible. Bailey’s five lenses enable “the dialogue between theology and the culture” (p. xi). He did not treat theology and culture at the two ends of the spectrum, but culture as active “lived theology” that both interprets our world. The Holy Spirit and the Word of God are spiritual formation agencies. Nevertheless, understanding the culture and its function brings the Word in its cultural contexts as a “powerful means of spiritual formation on earth” (p. xii). Bailey also saw culture as broadly synonymous with the “world” as opposed to God’s world, the kingdom of God. Therefore, the dialogue between the two worlds is essential. The book aims to engage culture and theology conversation transformed from our cultural worldview to a Christian worldview in response to the Creator, the triune God. Bailey’s noble goal in his book is to discipline the cultural imagination. The strongest argument is that there is not a simple method of rejection and replacement of culture, nor a simple engagement of culture, but rather an emplacement of culture. If one sees the conversation between theology and culture as comparing what they say, theology takes a superior perspective, and the culture is always on the wrong side. Bailey introduced a new metaphor that the conversation must consider “what” is said, the content, “how” it is said, the context, and “who” is speaking, the connection to the conversation partner. In this approach, culture is treated as a text for us to discern its meaning and see it more through different lenses. Further, Bailey gives three different cultural literary prepositions for the conversation: First, the theology of culture sees culture as a “work” we do. It is renewed in every generation by evaluating, justifying, or orienting our current cultural activities in light of biblical-theological views rooted in Scripture and Christian traditions of interpretation. Second, the theology from culture sees culture as a “world” we discern. It seeks to identify and resist any theological visions of an imaginative universe that implicitly emerge from various cultural artifacts. Lastly, the theology for culture aims at our imagination and sees culture as a “web”weweave and share with others. It draws biblical-theological resources to create and cultivate our commu
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Pub Date : 2023-06-20DOI: 10.1177/02653788231178197
K. Ross
There is a symbiotic relationship between mission and theology – they need each other. Just as the conception and practice of Christian mission have been renewed and refreshed through theological creativity, this article explores how Christian theology might be enriched by insights from contemporary ecumenical missiology. It makes particular reference to the World Council of Churches 2012 mission affirmation Together Towards Life: Mission and Evangelism in Changing Landscapes and the Arusha Call to Discipleship issued by the 2018 WCC World Mission Conference held at Arusha, Tanzania. Drawing on these seminal texts, the article considers what it means to do theology with life itself at stake, the question of agency in theology, and the role of spirituality, discipleship and transformation in the construction of theology. It concludes by turning to the question of education and formation, proposing that in today's context, theologians need to be formed as “organic intellectuals.”
{"title":"Contemporary Ecumenical Missiology and the Renewal of Christian Theology","authors":"K. Ross","doi":"10.1177/02653788231178197","DOIUrl":"https://doi.org/10.1177/02653788231178197","url":null,"abstract":"There is a symbiotic relationship between mission and theology – they need each other. Just as the conception and practice of Christian mission have been renewed and refreshed through theological creativity, this article explores how Christian theology might be enriched by insights from contemporary ecumenical missiology. It makes particular reference to the World Council of Churches 2012 mission affirmation Together Towards Life: Mission and Evangelism in Changing Landscapes and the Arusha Call to Discipleship issued by the 2018 WCC World Mission Conference held at Arusha, Tanzania. Drawing on these seminal texts, the article considers what it means to do theology with life itself at stake, the question of agency in theology, and the role of spirituality, discipleship and transformation in the construction of theology. It concludes by turning to the question of education and formation, proposing that in today's context, theologians need to be formed as “organic intellectuals.”","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"40 1","pages":"181 - 191"},"PeriodicalIF":0.8,"publicationDate":"2023-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43476058","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-05DOI: 10.1177/02653788231167696
Lucius R. Burch
Building upon the foundation he laid in his doctoral dissertation at Columbia International University, Emanuel Prinz self-published Movement Catalysts: Profile of an Apostolic Leader in August of 2022. Prinz bases his book on data about church planting movements (CPMs) gleaned by Dr David Garrison while he was at the International Mission Board (IMB) of the Southern Baptist Convention, but he specifically focuses on the various characteristics and best practices of those movements’ leaders. His research produces a qualitative snapshot of the catalytic leader most common within documented CPMs. Although much has been written and discussed in missiological circles regarding CPMs, Prinz notes that relatively little attention has been given to the leadership makeup within those movements. Labeling such leadership as apostolic, his primary thesis is that “the person of the apostolic leader is the key element that determines whether or not a movement launches, not the method he or she employs” (Prinz, 2022, p. 5). Prinz analyzes those leaders’ common characteristics and best practices to craft a profile for successful missional leadership. In eight chapters, Prinz outlines his research methodology, presents a brief literature review, offers the results from the data collected, and summarizes the findings with implications and conclusions. In chapter 1, Prinz relates his rationale for the study and establishes some benchmarks. He defines his research scope within the IMB’s empirical documentation of 45 CPMs among 33 ethnic groups in fourteen countries. He also shows some biblical understanding of the apostolic leader as a catalyst in those movements. This establishes a foundation for his argument that the catalyst is the most critical factor in facilitating a CPM. Chapter 2 reviews secular and Christian literature on leadership theory and CPMs. The net result identifies 41 traits that describe an apostolic leader. However, he notes minimal consensus within the literature reviewed. Therefore, Prinz chooses to include only those traits which “have the comparatively largest amount of agreement among authors” (Prinz, 2022, p. 36). He justifies his omissions as irrelevant to the study. He also assigns a connected appendix to discuss counter ideas as rival explanations. Chapter 3 reveals the teaming data, which Prinz also illustrates in his appendices. Examining the ministry approaches of Disciple-Making Movements, Training for Trainers, Insider Movements, and C5 contextualization, he describes the team makeup of those in catalytic leadership in CPMs, with the great majority having only one or two members on a leadership team. He describes the varying roles consigned to team members within those different approaches. In chapter 4, Prinz identifies traits and competencies in effective movement catalysts using the raw data self-reported by those in leadership. Eleven of those are present in all catalysts, and an additional 23 characteristics and competencies a
在他奠定的基础上，他在哥伦比亚国际大学的博士论文，伊曼纽尔Prinz自行出版的运动催化剂:一个使徒领袖的简介在2022年8月。普林茨的书基于大卫·加里森博士在美南浸信会国际宣教委员会(IMB)工作时收集的关于植堂运动(cpm)的数据，但他特别关注这些运动领导人的各种特点和最佳实践。他的研究产生了在记录cpm中最常见的催化先导物的定性快照。尽管在宣教界有很多关于cpm的文章和讨论，Prinz指出，相对而言，很少有人关注这些运动中的领导构成。他将这种领导称为使徒式的，他的主要论点是“使徒式领袖的个人是决定运动是否发起的关键因素，而不是他或她采用的方法”(Prinz, 2022，第5页)。Prinz分析了这些领袖的共同特征和最佳实践，以打造成功宣教领导的形象。在八章中，Prinz概述了他的研究方法，提出了一个简短的文献综述，从收集的数据提供了结果，并总结了研究结果的含义和结论。在第一章中，Prinz阐述了他研究的基本原理，并建立了一些基准。他根据IMB对14个国家33个民族的45个cpm的实证文献定义了他的研究范围。他也表现出对使徒领袖作为这些运动催化剂的一些圣经理解。这为他的论点奠定了基础，即催化剂是促进CPM的最关键因素。第二章回顾了世俗和基督教关于领导理论和cpm的文献。最终结果确定了使徒式领袖的41个特征。然而，他注意到在文献综述中很少有共识。因此，Prinz选择只包括那些“作者之间的一致性相对最大”的特征(Prinz, 2022, p. 36)。他辩解说他的遗漏与研究无关。他还指定了一个相关的附录来讨论相反的观点作为对立的解释。第3章揭示了团队数据，Prinz也在他的附录中说明了这一点。考察了门徒培养运动、培训师培训、内部运动和C5情境化的事工方法，他描述了cpm中催化领导的团队组成，大多数领导团队只有一到两名成员。他描述了在这些不同的方法中分配给团队成员的不同角色。在第4章中，Prinz使用领导人员自我报告的原始数据确定了有效运动催化剂的特征和能力。其中11种存在于所有催化剂中，另外23种特征和能力至少在80%的催化剂中表现出来。从这些品质出发，Prinz在第五章中描述了27种品质是如何形成可衡量的领导实践的。书评
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Pub Date : 2023-04-01DOI: 10.1177/02653788231151358
Raymundus Sudhiarsa
The main problem highlighted in this essay is the challenges being faced by Christian migrants in Indonesia. They are expected to succeed in overcoming the cross-cultural problems within their Christian communities, and externally to take part in building a fellowship beyond their own groups. Indonesia's multireligious and multicultural landscape has suffered in the past few decades from the politics of identity. The Christian migrants have also been affected by this. Whilst they need support in formulating afresh their Christian identity, they also require a broader intercultural mindset. Through observations, focus group discussions and literature reviews, the paper tries to formulate the role Christian migrants can explore in their cross-cultural contexts. The basic position it takes is that the Catholic migrants (a case in this paper) are also agents of mission and that migration is to some extent a process of building bridges among diverse peoples in society. The paper argues that there is a need for the migrants to be equipped with intercultural competencies and interreligious spirituality.
{"title":"Christian Migrants and Their Living Faith in Mission: An Indonesian Perspective","authors":"Raymundus Sudhiarsa","doi":"10.1177/02653788231151358","DOIUrl":"https://doi.org/10.1177/02653788231151358","url":null,"abstract":"The main problem highlighted in this essay is the challenges being faced by Christian migrants in Indonesia. They are expected to succeed in overcoming the cross-cultural problems within their Christian communities, and externally to take part in building a fellowship beyond their own groups. Indonesia's multireligious and multicultural landscape has suffered in the past few decades from the politics of identity. The Christian migrants have also been affected by this. Whilst they need support in formulating afresh their Christian identity, they also require a broader intercultural mindset. Through observations, focus group discussions and literature reviews, the paper tries to formulate the role Christian migrants can explore in their cross-cultural contexts. The basic position it takes is that the Catholic migrants (a case in this paper) are also agents of mission and that migration is to some extent a process of building bridges among diverse peoples in society. The paper argues that there is a need for the migrants to be equipped with intercultural competencies and interreligious spirituality.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"59 1","pages":"119 - 130"},"PeriodicalIF":0.8,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74378470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-27DOI: 10.1177/02653788231161338
I. Ghatas
This article studies the issues of the emerging second and third generations of post-war Muslim migrants in Europe. There has always been some presence of Muslims in Europe, but immigrants who came in the post-Second World War (WWII) period represent the majority of today's Muslim diasporas in Europe. They are referred to as the ‘first generation’. This division is made to distinguish between those who had moved permanently to a country other than their country of birth, from the second/third-generation immigrants referring to those who were born in Europe. This article explores issues of second and third-generation Muslims in Europe, contrasting and comparing them with their parents’ experiences. Family socialisation has significant effects supporting the effective transmission of religious identification, belief and practices to the next generation. The younger generations may receive a ‘transmitted package of heritage’ from the first generation, but they are not born in a vacuum, rather are exposed to a different mainstream cultural identity coming from the media, non-Muslim (The term non-Muslim refers to anyone who does not define himself as belonging to or practising the Islamic faith.) friends and educational institutions in the new environments. They are not expected to be just passive recipients. They try to relate to both heritages and negotiate in such a way as to maintain relations with family and achieve full European citizenship. For the younger generations in Europe, greater contact and exchange between the races and cultures is the key towards the future even if it is contested within their own community.
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Pub Date : 2023-03-20DOI: 10.1177/02653788231163808
Hannes Knoetze
In discussing the opportunities and challenges of theological education within a ‘glocal’ context, which in the context of this article is focussing on Africa, African Traditional Religions, other living faiths, post-Christendom, illiteracy, traditionalism, secularisation and the Fourth Industrial Revolution (4IR), are all part of a paradigm shift. Addressing this paradigm shift, the article will at least address the following three issues. First, the re-examining of some methodological aspects of our curriculums. The second aspect I would call human- (student and educator) centred awareness, or it can also be called ‘knowledge-constitutive interest’. The third aspect of theological education has to do with the fact that theological education does not take place ‘out there’ but is a life transforming and very personal issue that has to do with praxis, a way of life.
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Pub Date : 2023-02-06DOI: 10.1177/02653788231151884
Sam Kim
Despite increasing numbers of converts from Islam, there are still difficulties for Believers in Christ from Muslim Backgrounds (BMBs) to become part of their local churches. Their understanding and expectation of churches are often vastly different from the reality on the ground. In addition, they also often have diverse practical issues that prevent a smooth integration within their adoptive Christian communities. This article reflects on the perspectives of BMBs related to their difficulties and barriers to fully embracing their new faith or belonging in local churches in North America. It also outlines the normative shape of faith communities in Islam and Christianity and suggests how local churches may better serve converts by encouraging closer belonging and informed discipleship.
{"title":"Barriers for Believers in Christ from Muslim Backgrounds: A Case from North America","authors":"Sam Kim","doi":"10.1177/02653788231151884","DOIUrl":"https://doi.org/10.1177/02653788231151884","url":null,"abstract":"Despite increasing numbers of converts from Islam, there are still difficulties for Believers in Christ from Muslim Backgrounds (BMBs) to become part of their local churches. Their understanding and expectation of churches are often vastly different from the reality on the ground. In addition, they also often have diverse practical issues that prevent a smooth integration within their adoptive Christian communities. This article reflects on the perspectives of BMBs related to their difficulties and barriers to fully embracing their new faith or belonging in local churches in North America. It also outlines the normative shape of faith communities in Islam and Christianity and suggests how local churches may better serve converts by encouraging closer belonging and informed discipleship.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"81 1","pages":"169 - 178"},"PeriodicalIF":0.8,"publicationDate":"2023-02-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72934996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-18DOI: 10.1177/02653788231151359
Hanna Hyun
Joseph's story in Genesis 37–50 is well-known among Christians. It is similar to the Torah's account of Yōsef's life. The Islamic version celebrates the triumph of the virtuous. In contrast, the biblical narrative highlights the unwavering loyalty of Joseph to his family and forgiveness; an account that could serve as a model for coexistence and fostering harmonious interfaith relations. In this article, the Qurʾānic story of al-Yῡsuf, as well as the Jewish and Christian interpretations of the same story, are used for an intertextual interpretation. Drawing from the idea of ‘from the foreign to the familiar,’ the author describes Joseph's story in Islamic, Jewish and Christian traditions in that sequence. Joseph's story, she suggests, has valuable lessons for the Jews, Christians and Muslims who are connected with each other in a sense through this common narrative; she argues that an intertextual reading of similar narratives in their traditional sources has promise for building bridges between them.
{"title":"‘Forgiveness’ in Building Bridges With Muslims: An Intertextual Analysis of the Joseph's Narrative","authors":"Hanna Hyun","doi":"10.1177/02653788231151359","DOIUrl":"https://doi.org/10.1177/02653788231151359","url":null,"abstract":"Joseph's story in Genesis 37–50 is well-known among Christians. It is similar to the Torah's account of Yōsef's life. The Islamic version celebrates the triumph of the virtuous. In contrast, the biblical narrative highlights the unwavering loyalty of Joseph to his family and forgiveness; an account that could serve as a model for coexistence and fostering harmonious interfaith relations. In this article, the Qurʾānic story of al-Yῡsuf, as well as the Jewish and Christian interpretations of the same story, are used for an intertextual interpretation. Drawing from the idea of ‘from the foreign to the familiar,’ the author describes Joseph's story in Islamic, Jewish and Christian traditions in that sequence. Joseph's story, she suggests, has valuable lessons for the Jews, Christians and Muslims who are connected with each other in a sense through this common narrative; she argues that an intertextual reading of similar narratives in their traditional sources has promise for building bridges between them.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"11 1","pages":"143 - 155"},"PeriodicalIF":0.8,"publicationDate":"2023-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80418054","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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