Pub Date : 2022-07-01DOI: 10.1177/02653788221112747
Chris Morton
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Pub Date : 2022-07-01DOI: 10.1177/02653788221112666
Lalfakawma Ralte
In the past years, the Northeast people linked the BJP with the principle of Hindutwa (a Hindu way of life) that made it unattractive for them. In recent years, the Party surprisingly takes the area like wildfire by dictating who is to rule in many states. Now, switching from old history to that of a fresher one, a historian may significantly raise a question in this transition: “Is the Hindu way of life entering the region with the emergence of the BJP?” One perception which robustly stands against this question is that the native inhabitants view the coming of the BJP in the Northeast as “a politics of convenience and expediency” to boost up their deprived economic situations. They do not perceive it as a politic of conviction to and assurance for the BJP.
{"title":"An Exploration of Christianity in Northeast India in the Emerging Political Context: Trials and Opportunities","authors":"Lalfakawma Ralte","doi":"10.1177/02653788221112666","DOIUrl":"https://doi.org/10.1177/02653788221112666","url":null,"abstract":"In the past years, the Northeast people linked the BJP with the principle of Hindutwa (a Hindu way of life) that made it unattractive for them. In recent years, the Party surprisingly takes the area like wildfire by dictating who is to rule in many states. Now, switching from old history to that of a fresher one, a historian may significantly raise a question in this transition: “Is the Hindu way of life entering the region with the emergence of the BJP?” One perception which robustly stands against this question is that the native inhabitants view the coming of the BJP in the Northeast as “a politics of convenience and expediency” to boost up their deprived economic situations. They do not perceive it as a politic of conviction to and assurance for the BJP.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"2 1","pages":"193 - 204"},"PeriodicalIF":0.8,"publicationDate":"2022-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87370338","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 : 2022-06-28DOI: 10.1177/02653788221110780
Alan Howell
The Three-Selves paradigm of establishing indigenous churches that are Self-Propagating, Self-Supporting, and Self-Governing (later including Self-Theologizing as a Fourth “Self”) has been influential in shaping the “end goal” of Protestant missions. While this paradigm oriented missions towards independence, that objective was still shaped by Colonial ideals. This paper proposes a shift from the goal of independent “Selves” to an interdependent posture of “One-Another-ing” (or “Belonging”) for hosts and guests. That proposal is framed by listening to the language of hospitality from the margins: a reading of oft-neglected texts (2 and 3 John) in the context of northern Mozambique, Africa.
{"title":"From ‘Selves’ to ‘One Another’: A Hospitable Proposal for a Post-Colonial Missions Paradigm of Interdependence","authors":"Alan Howell","doi":"10.1177/02653788221110780","DOIUrl":"https://doi.org/10.1177/02653788221110780","url":null,"abstract":"The Three-Selves paradigm of establishing indigenous churches that are Self-Propagating, Self-Supporting, and Self-Governing (later including Self-Theologizing as a Fourth “Self”) has been influential in shaping the “end goal” of Protestant missions. While this paradigm oriented missions towards independence, that objective was still shaped by Colonial ideals. This paper proposes a shift from the goal of independent “Selves” to an interdependent posture of “One-Another-ing” (or “Belonging”) for hosts and guests. That proposal is framed by listening to the language of hospitality from the margins: a reading of oft-neglected texts (2 and 3 John) in the context of northern Mozambique, Africa.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"21 1","pages":"181 - 192"},"PeriodicalIF":0.8,"publicationDate":"2022-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90044543","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 : 2022-06-16DOI: 10.1177/02653788221108908
Beneamin Mocan
Peace building in our societies should be central to Christian theology. In a postcommunist culture as is the case of Romania, part of the task of Christian theology is to construct the proper trajectories to peace building by looking back at the time when the Church was trapped in dictatorial clutches. Referring to the Pentecostal Church in Romania, we will see that the best way of bringing to light the possible contributions towards peace building is by making use of the category of “imaginary”. This category helps us both to uncover the decisive identity markers of a given spirituality and to find those much-needed contributions towards peace building.
{"title":"“Not by Might, Nor by Power”: Spirit-filled Imaginary for Peace Building in Romania","authors":"Beneamin Mocan","doi":"10.1177/02653788221108908","DOIUrl":"https://doi.org/10.1177/02653788221108908","url":null,"abstract":"Peace building in our societies should be central to Christian theology. In a postcommunist culture as is the case of Romania, part of the task of Christian theology is to construct the proper trajectories to peace building by looking back at the time when the Church was trapped in dictatorial clutches. Referring to the Pentecostal Church in Romania, we will see that the best way of bringing to light the possible contributions towards peace building is by making use of the category of “imaginary”. This category helps us both to uncover the decisive identity markers of a given spirituality and to find those much-needed contributions towards peace building.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"29 1","pages":"263 - 270"},"PeriodicalIF":0.8,"publicationDate":"2022-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83453778","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 : 2022-05-13DOI: 10.1177/02653788221095595
Elina Hankela, I. Swart, Clementine Nishimwe
Scholarship on Pentecostal potential and practice forms a significant part of the debate on religion and development, not least when the focus is on sub-Saharan Africa. Yet in this debate African Pentecostal migrant communities have scarcely been represented. The article focuses on two such communities in South Africa, arguing that they may be regarded as developmental agents in the context of racialized xenophobia, even if they do not portray themselves as such. The argument is based on ethnographic fieldwork and shaped through employing the concept of transformational development that centers on restoring relationships. The article concludes that the two communities – living in a context affected by racialized xenophobia – contribute meaningfully towards restoring relationships between people and God, one's relationship with oneself, relationships within the church community as well as relationships between the church community and the neighborhood.
{"title":"African Pentecostal Churches and Racialized Xenophobia: International Migrants as Agents of Transformational Development?","authors":"Elina Hankela, I. Swart, Clementine Nishimwe","doi":"10.1177/02653788221095595","DOIUrl":"https://doi.org/10.1177/02653788221095595","url":null,"abstract":"Scholarship on Pentecostal potential and practice forms a significant part of the debate on religion and development, not least when the focus is on sub-Saharan Africa. Yet in this debate African Pentecostal migrant communities have scarcely been represented. The article focuses on two such communities in South Africa, arguing that they may be regarded as developmental agents in the context of racialized xenophobia, even if they do not portray themselves as such. The argument is based on ethnographic fieldwork and shaped through employing the concept of transformational development that centers on restoring relationships. The article concludes that the two communities – living in a context affected by racialized xenophobia – contribute meaningfully towards restoring relationships between people and God, one's relationship with oneself, relationships within the church community as well as relationships between the church community and the neighborhood.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"56 1","pages":"133 - 149"},"PeriodicalIF":0.8,"publicationDate":"2022-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77702763","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 : 2022-05-12DOI: 10.1177/02653788221098330
Alokasih Gulo, B. Subandrijo, Simon Rachmadi
In the moment of grief, people need consolation coming from the very core of human existence: living communication with one’s source of being. This communication ensues stories of life-sustaining one’s self-identity and spiritual vitality. When a story of life enlightens one’s experience of grief, it becomes a curative force for one’s soul-healing process. Yet if the life story becomes ineffective, it needs an “editing” process—or a revision—to get a meaning reconstruction that is more compatible with the grief situation. Using a postcolonial ethnography, we evaluate the pastoral care done by Nias Christian Church for people experiencing grief. We will describe a theoretical framework to argue that pastoral care is fundamentally an editing process of the story of life-sustaining the well-being of the human soul. We, then, will describe the Nias tradition on grief. Finally, we will discuss how the church should develop pastoral care interculturally.
{"title":"Editing the Story of Life in the Experience of Grief: An Intercultural Pastoral Care of the Nias Church in Indonesia","authors":"Alokasih Gulo, B. Subandrijo, Simon Rachmadi","doi":"10.1177/02653788221098330","DOIUrl":"https://doi.org/10.1177/02653788221098330","url":null,"abstract":"In the moment of grief, people need consolation coming from the very core of human existence: living communication with one’s source of being. This communication ensues stories of life-sustaining one’s self-identity and spiritual vitality. When a story of life enlightens one’s experience of grief, it becomes a curative force for one’s soul-healing process. Yet if the life story becomes ineffective, it needs an “editing” process—or a revision—to get a meaning reconstruction that is more compatible with the grief situation. Using a postcolonial ethnography, we evaluate the pastoral care done by Nias Christian Church for people experiencing grief. We will describe a theoretical framework to argue that pastoral care is fundamentally an editing process of the story of life-sustaining the well-being of the human soul. We, then, will describe the Nias tradition on grief. Finally, we will discuss how the church should develop pastoral care interculturally.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"268 1","pages":"163 - 180"},"PeriodicalIF":0.8,"publicationDate":"2022-05-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72403588","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 : 2022-04-24DOI: 10.1177/02653788221096152
Rowland Onyenali
In African spiritual exercises, there is so much talk about the menace of demons or evil spirits. These spirits are conceived of as the antithesis of God or as the spiritual opposition to the benign activities of God. Modern African religion sees them as the causes of sicknesses and any form of catastrophe in the lives of people. The paper takes off from Karl Barth's conception of evil and demons as nothingness and argues that when correctly understood, the so-called evil spirits or demons are nothing but the active agents of God in His relationship with humans. Since African cosmology sees the world as a universe of forces held in harmony by God, it seems that the African idea of the deities and spirits as subordinates of God better captures the idea of the evil spirits or demons as nothingness outside the purview of God than the Barthian conception.
{"title":"An African Response to Karl Barth's Notion of Evil as Nothingness","authors":"Rowland Onyenali","doi":"10.1177/02653788221096152","DOIUrl":"https://doi.org/10.1177/02653788221096152","url":null,"abstract":"In African spiritual exercises, there is so much talk about the menace of demons or evil spirits. These spirits are conceived of as the antithesis of God or as the spiritual opposition to the benign activities of God. Modern African religion sees them as the causes of sicknesses and any form of catastrophe in the lives of people. The paper takes off from Karl Barth's conception of evil and demons as nothingness and argues that when correctly understood, the so-called evil spirits or demons are nothing but the active agents of God in His relationship with humans. Since African cosmology sees the world as a universe of forces held in harmony by God, it seems that the African idea of the deities and spirits as subordinates of God better captures the idea of the evil spirits or demons as nothingness outside the purview of God than the Barthian conception.","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"1 1","pages":"150 - 162"},"PeriodicalIF":0.8,"publicationDate":"2022-04-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79636039","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 : 2022-04-01DOI: 10.1177/02653788221092929
K. Franklin
Credible people give their endorsement to this work. For example, Scott Moreau of Wheaton College Graduate School states that it is ‘a perfect book for those who want an overarching view of contemporary missiology from an evangelical vantage.’ Enoch Wan from Western Seminary notes how the gap within ‘the scarcity of textbooks in missiological research methodology’ is filled by this book. Nehrbass’s use of ‘advanced’ in the book’s title draws from a cross-section of primarily evangelical theologians and missiologists and assumes the text will guide the discipline of mission studies into a steadier and relevant future. Nehrbass’s biography mentions his experience of teaching missiology in two US evangelical institutions, and this lends credibility to his work. From the outset, the author acknowledges the crowded and complex field of missiology because of its integration with many academic fields (p. 2). Therefore, the book’s purpose is to help the reader ‘integrate multiple academic fields to increase [one’s] understanding of how Christianity spreads across cultures’ (p. 1). The author’s definition of missiology is ‘the utilization of multiple academic disciplines to develop strategies for making disciples across cultures’, and therefore the missiologist is ‘someone whose primary work is to study the way Christianity spreads across cultural boundaries’ (p. 14). In other words, missiology is viewed as the study of cross-cultural disciple-making. This perspective is apparent in mapping a missional hermeneutic of the crosscultural nature of mission with the ‘heart goal’ of ‘commit[ting] to joining in God’s desire to make Himself known throughout the world’ (p. 36). This is further developed in chapter 8, where cross-cultural discipleship is defined as ‘the process of teaching people to obey all that Jesus commanded’ and needs to include both teaching and action (p. 199). Essential to the structure of the book is the distinction drawn between theories and models; the former being ‘descriptive explanations, grounded in data, of the way the world works’ (p. 6) and the latter are ‘prescriptive ways of doing things [or] “best practices” that emerge from empirical research’ (p. 8). Mission theories and models are passed down through generations of researchers and practitioners. Some stand the test of time, and others go into dormancy. These are signs of how missiology as an academic discipline has matured through the rigorous pursuits of past and current participants in the field. Nehbrass is clear about the interdisciplinary nature of missiology by stating how it draws from other academic disciplines in its pursuit of creating new theories and models. Examples within the scholar’s work of drawing from other fields include globalisation studies, anthropology, theology and biblical studies. The author’s missiological framework departs from the conventional three-legged stool metaphor for ‘theory, history, and anthropology (more broadly, the social sciences)’
可靠的人对这项工作给予认可。例如，惠顿学院研究生院(Wheaton College Graduate School)的斯科特·莫罗(Scott Moreau)说，对于那些想从福音派的角度全面了解当代宣教学的人来说，这是一本完美的书。西方神学院的以诺·万(Enoch Wan)指出，这本书填补了“宣教学研究方法论教科书匮乏”的空白。Nehrbass在书名中使用“先进”一词，主要来自福音派神学家和宣教学家的交叉部分，并假设文本将指导宣教研究的学科进入一个更稳定和相关的未来。尼赫巴斯的传记提到了他在两家美国福音派机构教授宣教学的经历，这为他的工作增加了可信度。从一开始，作者就承认宣教学是一个拥挤而复杂的领域，因为它与许多学术领域相结合(第2页)。因此，本书的目的是帮助读者“整合多个学术领域，以增加对基督教如何跨文化传播的理解”(第1页)。作者对宣教学的定义是“利用多个学科来制定跨文化门徒的策略”。因此，宣教学家是“一个主要工作是研究基督教跨越文化界限传播方式的人”(第14页)。换句话说，宣教学被视为跨文化门徒培养的研究。这一观点在描绘宣教跨文化性质的宣教解释学中是很明显的，宣教的“核心目标”是“致力于加入上帝的愿望，使他自己在全世界被认识”(第36页)。这在第8章得到了进一步的发展，跨文化门徒被定义为“教导人们服从耶稣一切命令的过程”，需要包括教导和行动(第199页)。本书的基本结构是区分理论和模型;前者是“以数据为基础的对世界运行方式的描述性解释”(第6页)，后者是“从实证研究中得出的做事的规定性方法(或)“最佳实践””(第8页)。使命理论和模型是通过几代研究人员和实践者传承下来的。有些经受住了时间的考验，有些则进入了休眠状态。这些都是宣教学作为一门学科如何通过过去和现在的参与者在该领域的严格追求而成熟的迹象。内布拉斯很清楚宣教学的跨学科本质，他阐述了宣教学如何在追求创造新的理论和模式的过程中汲取其他学科的经验。在学者的工作中，从其他领域汲取的例子包括全球化研究、人类学、神学和圣经研究。作者的宣教框架与传统的“理论、历史和人类学(更广泛地说，是社会科学)”的三脚凳比喻不同(第16页)。相反，宣教学虽然是跨学科的，但它就像一条有无数支流(理论学科)的河流，汇聚在跨文化背景下培养门徒的共同目标上。当河流向下游移动时，它提供了多种书评
{"title":"Book Review: Advanced Missiology: How to Study Missions in Credible and Useful Ways by Kenneth Nehrbass","authors":"K. Franklin","doi":"10.1177/02653788221092929","DOIUrl":"https://doi.org/10.1177/02653788221092929","url":null,"abstract":"Credible people give their endorsement to this work. For example, Scott Moreau of Wheaton College Graduate School states that it is ‘a perfect book for those who want an overarching view of contemporary missiology from an evangelical vantage.’ Enoch Wan from Western Seminary notes how the gap within ‘the scarcity of textbooks in missiological research methodology’ is filled by this book. Nehrbass’s use of ‘advanced’ in the book’s title draws from a cross-section of primarily evangelical theologians and missiologists and assumes the text will guide the discipline of mission studies into a steadier and relevant future. Nehrbass’s biography mentions his experience of teaching missiology in two US evangelical institutions, and this lends credibility to his work. From the outset, the author acknowledges the crowded and complex field of missiology because of its integration with many academic fields (p. 2). Therefore, the book’s purpose is to help the reader ‘integrate multiple academic fields to increase [one’s] understanding of how Christianity spreads across cultures’ (p. 1). The author’s definition of missiology is ‘the utilization of multiple academic disciplines to develop strategies for making disciples across cultures’, and therefore the missiologist is ‘someone whose primary work is to study the way Christianity spreads across cultural boundaries’ (p. 14). In other words, missiology is viewed as the study of cross-cultural disciple-making. This perspective is apparent in mapping a missional hermeneutic of the crosscultural nature of mission with the ‘heart goal’ of ‘commit[ting] to joining in God’s desire to make Himself known throughout the world’ (p. 36). This is further developed in chapter 8, where cross-cultural discipleship is defined as ‘the process of teaching people to obey all that Jesus commanded’ and needs to include both teaching and action (p. 199). Essential to the structure of the book is the distinction drawn between theories and models; the former being ‘descriptive explanations, grounded in data, of the way the world works’ (p. 6) and the latter are ‘prescriptive ways of doing things [or] “best practices” that emerge from empirical research’ (p. 8). Mission theories and models are passed down through generations of researchers and practitioners. Some stand the test of time, and others go into dormancy. These are signs of how missiology as an academic discipline has matured through the rigorous pursuits of past and current participants in the field. Nehbrass is clear about the interdisciplinary nature of missiology by stating how it draws from other academic disciplines in its pursuit of creating new theories and models. Examples within the scholar’s work of drawing from other fields include globalisation studies, anthropology, theology and biblical studies. The author’s missiological framework departs from the conventional three-legged stool metaphor for ‘theory, history, and anthropology (more broadly, the social sciences)’","PeriodicalId":41530,"journal":{"name":"Transformation-An International Journal of Holistic Mission Studies","volume":"17 1","pages":"122 - 125"},"PeriodicalIF":0.8,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73508250","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 : 2022-04-01DOI: 10.1177/02653788221099504
Tiatemsu Longkumer
Understanding the Ao Naga traditional religion detached from its colonial and Christian theological imprints is still in a very nascent stage. Literature review reveals that there are copious writings on Ao traditional religion, seemingly indicating that it is one of the most studied aspects of Ao society. Even though Ao traditional religion is the most studied aspect of Ao society, it is also one of the most misunderstood aspects of the society. Such misunderstanding stems from the bubble of references among the academic writers concentrated on colonial and Ao theologians’ writings with negligible scrutiny. This paper is an attempt to break the bubble and challenge the mindscape by giving an alternative proposal. The first section critiques the colonial writings of J. P. Mills and W. C. Smith. The second section critiques work by Ao Christian theologians. In the last section, I propose a way of understanding Ao traditional religion gleaning from the work of contemporary animism.
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