History of Missions

Manusia ialah ciptaan Allah yang memiliki gambar dan rupa-Nya. Tetapi, setelah kejatuhan manusia ke dalam dosa, mengakibatkan gambar dan rupa Allah menjadi rusak dalam diri manusia. Oleh karena besarnya kasih Allah kepada manusia, maka Ia menganugerahkan Anak-Nya yang Tunggal yaitu Yesus Kristus sebagai Juruselamat manusia. Bagi setiap manusia yang percaya kepada-Nya akan hidup menjadi ciptaan baru. Makna ciptaan baru dalam 2 Korintus 5:17 menjadi hal yang penting untuk dikaji secara teologis. Sebab, tidak dapat dipungkiri bahwa banyak orang yang seringkali salah mengartikan maksud dari ciptaan baru tersebut, bahwa menjadi ciptaan baru menjadi hal yang mustahil, sebab tidak mungkin seseorang dapat dilahirkan secara biologis untuk kedua kalinya. Oleh sebab itu, penulis menulis jurnal ini dengan tujuan memberikan pencerahan bagi setiap pembacanya terkait makna ciptaan baru, terutama bagi peserta katekisasi Gereja Toraja tahun 2023. Adapun dalam penulisan jurnal ini, metode yang digunakan penulis yaitu penelitian pustaka dengan pendekatan kualitatif deskriptif serta wawanara kepada beberapa peserta katekisasi Gereja Toraja tahun 2023. Peserta katekisasi yang dalam tahap pengenalan akan Yesus Kristus dan menerima-Nya sebagai Tuhan dan Juruselamat akan hidup sebagai ciptaan baru dengan pertolongan Roh Kudus. Setelah mengetahui makna ciptaan baru, maka setiap peserta katekisasi diharapkan mampu merefleksikannya bagi perubahan hidup sesuai yang dikehendaki Allah dengan meneladani Yesus Kristus.

I'd like you to meet Maddi. Little Madeline Paterson attends an Adventist school in Adelaide- Prescott Primary Northern. One afternoon last year, when she was 5, she went out to the car to get her schoolbag. Her mother who was feeding the baby at the time became anxious when Maddy didn't return. On investigation, she was confronted by a horrifying spectacle. An aggressive Rottweiler had attacked Maddy, knocked her to the ground, and savaged her back and thighs laying bare the bone in a number of places. She was rushed to the hospital. During the ordeal of cleaning and stitching Maddi’s wounds, the doctors and nurses were amazed at her relative composure. Strangely, the expected trauma and shock appeared to be less than usual. Then, as they worked, they became aware of quiet humming, then words. As they paused and bent to listen, they could heard the small girl quietly singing, My God is so big, So strong and so mighty, There's nothing my God cannot do! Amazed, and dee...

Christianity from its beginning is a missionary religion. Within a century of its beginning, Christianity had reached several parts of the world through the evangelistic works of several missionaries. Although the missionary movements became limited during the Medieval period, the Reformation and Counter-Reformation boosted the missionary fervour among Catholics and Protestants alike. The following paper is a brief discussion and comparison of the missionary methods used by Roman Catholics and Protestants during the 17 th and 18 th centuries.

ADA dua tulisan sebelumnya kita sudah diajak untuk memahami bagaimana Mgr Soegijapranata hidup dan berkarya dengan digerakkan oleh spiritualitas inkarnasi. lnkarnasi menyangkut kepedulian dan keaktifan menghadirkan Allah dalam semua aspek hidup dan dalam segala situasi baik situasi suka maupun duka, dalam berbagai persoalan hidup. Semua manusia apapun perbedaannya. Satu di antara aspek hidup manusia adalah rumah tangga; rumah tangga merupakan bagian dari upaya pembinaan iman umat Katolik. Karena itu rumah tangga perlu dipersiapkan dan perlu memelihara kesuciannya karena merupakan sakramen kehadiran Tuha

Tulisan ini merupakan bagian kedua dari penulisan bahan rekoleksi para imam diosesan UNIO Keuskupan Agung Semarang (KAS) yang berlangsung pada tanggal 17-18 Maret 2020 di Pusat Patoral Sanjaya Muntilan dan penulis . menjadi pendampingnya. Rekoleksi ini mengolah tema "Belajar dan Meneladan Sosok Soegijapranata

This article places colonial Cuzco's Nombre de Jesús confraternity within early modern global history. The Nombre de Jesús served as a focal point for collaboration between Indigenous elites and Jesuit proselytizers in the old Inca capital. An ambiguous archive and forgeries related to the confraternity have led to sensationalist narratives about the confraternity. While compelling from the perspective of archival and forgery studies, this discussion ultimately distracts from a more thoroughly-grounded history of a mixed European and Indigenous institution. This article draws on evidence outside the forgeries to show how Indigenous mission history was globally connective and collaborative rather than European-dominated.

Albania has a weak political culture that is chiefly legacy of its recent communist past. Albania’s communism
that lasted for more than five decades was of a pure totalitarian type, making it an exception even among its
peers in former Eastern Europe. This combined with weak democratization standards and feeble institutions
in the pre-communist era, were one of the main impediments of establishing strong rule of law that is a
pre-condition for fast democratic consolidation in the aftermath of the communist era. Therefore, Albania
is still suffering from a protracted transition, with little headway toward strengthening its institutions and
building a vibrant deliberative democracy. This paper deliberates on how the lack of political culture is one
of the chief reasons to explain the existing conundrum. Therefore, I use both a historical vantage point as
well as a comparative framework to analyze Albania’s situation vis-à-vis the Central and Eastern European
countries to understand why lack of a consolidated political culture can influence the present reality not just
from institutional point of view but also the rules, norms and perceptions of people today.

What are the origins of differences in fertility and economic transition across African societies? This paper addresses this question by causally estimating average and heterogeneous effects of colonial-era Christian missions on human capital accumulation, fertility decline, and household wealth in Nigeria. Our identification strategy exploits discontinuities in mission stations around the borders of the Emirates of Northern Nigeria, where missionary activities were restricted by the colonial administration. We find that areas with greater historical missionary activities have higher levels of schooling, lower levels of fertility, and higher household wealth today. The long-run effect of missions is not found in areas with early access to government schools, and is larger for population subgroups—women and Muslims—that have historically suffered disadvantages in access to education. Importantly, we show that the restriction of missions from the Emirates of Northern Nigeria has led t...

Care, in lowland South America, is an ethical practice that is constitutive of kinship relations. Drawing on the case of the Warao, an indigenous people of Venezuela, I attempt to complicate this link between care and kinship in two interrelated ways: first, by focusing on the impossibility of perfect care (the particularizing orientation of care makes neglect inevitable and creates constant everyday ethical dilemmas); and second, by acknowledging the necessity for disconnection in a world where-because relationality is always at risk of becoming excessive-kinship must not only be made, but also unmade. Both strands of this argument contribute to an effort to show that the dark side of the care/kinship nexus is relationally productive. Since kinship relations are constituted by the memory of past acts of care and nurture, quarrels that arise from reciprocal accusations of laziness and stinginess trigger dynamics of separation with long-term implications. Care is remembered but its limits are also acknowledged, especially at death, and such reflexivity contributes to its properly ethical character.

La investigación presenta un estudio basado en Diseñar un plan estratégico y
metodológico para el crecimiento y desarrollo de la Iglesia Ministerio
Internacional Vida Las Naciones “Iglesia Roca de Fe” Arauca - Arauca, para
el año 2022-2023. El tipo de estudio será cuantitativo de manera que se
resaltará cualidades de la iglesia en estudio tomando la cantidad de muestra
necesaria. En cuanto a la metodología usada, será llevada a cabo a través
de una encuesta aplicada a la totalidad de miembros de “Iglesia Roca de Fe”,
los cuales son en total 20 miembros. Así mismo, la recolección de datos se
obtendrá a través de un cuestionario de preguntas cerradas, con alternativas
de respuesta: siempre, algunas veces, nunca. El mismo indicará la validez de
juicios de expertos con quince (15) ítems. Concluyendo que los miembros de
la iglesia requieren ser formados en todas las áreas, para lograr generar
avances desde lo cualitativo y cuantitativo para el crecimiento y desarrollo de
la congregación.
Palabras Claves: Crecimiento. Desarrollo. Iglesia Ministerio Internacional
Vida Las Naciones “Iglesia Roca de Fe”.

Entretien avec Jean-Dominique Merchet dans L'Opinion du 20 septembre 2022. 1. Dans votre livre Comment notre monde a cessé d'être chrétien vous parlez d'un « effondrement » du catholicisme en France depuis le milieu des années 60. Où en eston dans la France d'aujourd'hui ? Notre pays, qui accueille le pape, est-il « déchristianisé » ? Le moyen de ne pas le voir ? Il est vrai qu'on en parlait déjà sous la Restauration quand Lamennais publiait son célèbre Essai sur l'indifférence en matière de religion en 1817, donc c'est une vieille histoire. Mais les choses se sont beaucoup amplifiées et chiffres sont sans appel. Au début des années 1960 encore, plus de 93 % des enfants qui naissaient chaque année en France étaient baptisés dans les trois mois après la naissance, contre moins de 30 % aujourd'hui dans les sept ans. Le taux de pratique dominicale, c'est-à-dire le nombre de Français qui allaient à la messe tous les dimanches, était de 25 % des adultes (avec des variations de 0 à 100 selon les régions, sans équivalents dans le monde), contre moins de 2 % aujourd'hui. Et encore ces chiffres sont antérieurs au Covid et au rapport de la CIASE sur les abus sexuels dans l'Eglise qui n'ont certainement pas arrangé les choses. Bref, on s'approche dangereusement du plancher. Cela étant dit, une courte majorité de Français continuent de se dire catholiques dans les enquêtes et les deux tiers considèrent que « la France est un pays de culture chrétienne ». Simple constat historique, en un sens, mais dont on sent bien qu'il est révélateur, à côté, probablement, d'une certaine inquiétude devant la montée de l'islam et de l'islamisme, d'un certain attachement persistant au catholicisme, aux murs des églises notamment, comme on l'a bien vu en avril 2019 lors de l'incendie de Notre-Dame. 2. Pour reprendre le titre de votre autre livre, « les catholiques ont-ils encore un avenir en France » ? Mais d'abord qui sont-ils dans la France de 2023 ? Un groupe minoritaire de plus en plus « communautariste », dans lequel la bourgeoisie « tradi » donne le ton ?

Theology of mission is the foundation, or in other words the feet of God’s plan!  The path we will trace with this paper: God’s mission focus through-out the whole biblical narrative; the importance of a trinitarian base for mission; the purpose, as well as the task of mission; finalizing with the role of individuals and local churches in the mission task at hand. All roads do not lead to Rome, as well as all mission theories do not use God’s plan for carrying the revolutionizing message of God’s love down the all the roads of this world! My hope and prayer are that I will communicate what I have understood of God’s mind and heart for the nations.

I will introduce myself. I have a Western education (US) combined with an acute awareness of the Global South. My viewpoint is feminine and as a mother. As a practical theologian, my initial training occurred within my home (my father and later my husband) and only later in life did I learn through academic establishments.  My current research  concerns mutuality (within Christian mission), which provides insights for the mutual relationship between knowledge, student and teacher.

Remembering the life and legacy of Lyman Stewart (1840-1923), on the centennial of his passing.  A chronological biographic summary of his life as a pioneering oilman, a dedicated Presbyterian churchman, a compassionate humanitarian and civic leader, and leader and financier of notable evangelical Christian institutions, foreign missions, and publishing projects.

Felső-Magyarország a reformáció kezdetétől a Magyar Királyság több nemzetiségű (magyar, német és szlovák) evangélikusságának egyik bástyájának számított, amelyen belül Sáros vármegye; illetve a vármegye területén található szabad királyi városok, mint Eperjes, Bártfa, vagy Kisszeben jelentős evangélikus lakossággal bírtak, így a vármegye ma Eperjes-Alsebesen őrzött levéltárában is sok evangélikus vonatkozású irat található. Ezek közül most egy olyan Bártfán íródott levelet kívánok bemutatni, amelynek egyháztörténeti jelentőségét az adja, hogy ez a Magyarországi Evangélikus Egyház egyik első világi vezetőjének, Szirmay Miklósnak, az 1707. évi rózsahegyi zsinaton megválasztott egyik főkonzisztóriumi elnök gyászjelentése, aki a Thököly-felkelés és Rákóczi-szabadságharc idején is, mint tekintélyes protestáns köznemesi politikus, jelentős szerepet játszott a protestánsok szabadságjogaiért az 1670-es évektől 1711-ig vívott küzdelmekben.

The article mainly focuses on the first missionary journey of Thomas the Apostle in India. Thomas, one of the twelve apostles of Jesus, known as the Apostle of India, and the founder of the Church in India had made two separate journeys to India. The first one was to the North of India, and the second to the South of the country. The second journey is already sufficiently discussed and the historicity of it is generally accepted. Therefore, this article seeks to shed more light on the first missionary journey of Thomas, and the establishment of the Christian communities in North India. In order to recreate the voyage of Thomas to India we follow the book Periplus of the Erythrean Sea which was written in the first century CE. This book gives a fairly comprehensive knowledge of the sea route to India in the first century CE. Together with it, we also make use of the Acts of Judas Thomas, the first written source for the mission of Thomas in India. Thomas might have set sail from Alexandria around 42 CE and reached the shores of Bharuch (which was known as Barygaza in that epoch), in 43 CE. After a brief stay there he directed his steps, via Ujjain (using the river Narmada and also the already existing land route), and Mathura (where the route joined the Grand Highway Taxila-Pataliputra built by the Maurayn emperors), to Taxila in the North, which today is part of Pakistan. He seems to have stayed there and preached the Gospel and established Christian communities till 50 CE when the Kushan dynasty overran Taxila and destroyed the Indo-Parthian Empire whose king Gondophares had welcomed him. After the destruction of the city of Taxila he seems to have gone back to Jerusalem and made a second voyage to India, to Cranganore in 52 CE and the Saint Thomas traditions of Malabar seem to endorse this conclusion.

Chaotic moments are parts of human recorded history. Since the emergence of humans on the earth, armed conflicts have been experienced on different levels. Such conflicts have been occasioned by the desire to conquer and dominate during ambitious territorial expansion for economic dominance or sheer adventures. Recently, such conflicts characterised by ethno-religious crises, banditry and other expressions of armed struggles have snowballed into significant security situations that have hampered normal social intercourses. Paradoxically, Christian missions, expected to be the harbinger of the message of the Prince of Peace, are always situated in such seasons of chaos. This article draws striking parallels between the contemporary armed struggles in Nigeria with the Yoruba Civil Wars of the 19 th century. The paper shows that the emergence of what can be described as the second wave of Christianisation of Nigeria was situated in the chaos surrounding the fall of the Old Oyo Empire and the accompanying fratricidal wars that convulsed Yorubaland in that century. The paper reviewed the involvement of Christian missionaries and mission agents in the war. It also draws missiological lessons that can be applied to missionary endeavours in the current security challenges confronting the nation. The article recommends that missionaries and mission agencies should be objective in their evaluation of issues that lead to armed struggle. Christian missionaries should see seasons of armed conflict as an opportunity to demonstrate God's peace. They should also perform the role of unbiased mediators, strategically arrange for relief materials for victims of insecurity, preach peace and pray for the restoration of peace to the nation.

Africa has been called the most religious place on earth. Such religiosity is manifested in several expressions of Christianity. However, the dominance of Christianity in the population has not resulted in the expected societal transformation. There is a significant disconnect between faith and daily living. This article argues that the reason for disconnection is similar to that of Frankfurt and many parts of Post-Reformation Germany. The tide of events began to change when Jakob Spenner pioneered what became Pietism. As Pietism led to a moralethical revival in Germany, the same should be replicated in Africa. This article suggests that, as part of the missiological demands of the gospel, African Christians must prioritize biblical preaching and teaching in homes, emphasize the ethical demands of the gospel on Africans, invest deliberately in transformative missions, and disciple local believers for public places.

Born in Northwestern Germany in 1931, Max Lange was indoctrinated in the Hitler Youth as a young boy. When his Lutheran pastor in April 1945 denounced Hitler and the Nazis from the pulpit for the crimes against the Jews, Max didn't believe it. He used to warn his mother against the crime of secretly listening to the BBC. At age 22, Max went to work in Liberia where he met the world-renounced Christian philanthropist and inventor R.G. Letourneau. Renowned for giving away millions of dollars to ministry and missions, Letourneau lived on a salary and had given away 90% of the share capital of his company.. After going to work for the Letourneau Foundation, Max heard the gospel and met Jesus personally in April 1961. Letourneau's missionaries had something that he wanted for himself. Before that time, faith had been a matter of the head, that never reached his heart. Max then became involved in Christian East Mission and Underground Evangelism which helped the underground church in Eastern Europe receive bibles and Christian literature. In April 1981, Max and his wife Marlies began Siloam Christian Ministries in India which helped poor blind people receive sight through cataract operations. They also gave out Vitamin A to children to prevent blindness. Many Indians received both physical and spiritual sight through this mission. They also helped in the healing of lepers who had been rejected as having bad karma. Through several TV specials, many people became supporters of Max's work. Max discovered that children were the ones who were hurting the most. This led him from eyecare to childcare. After this ministry spread to Africa, South America, and many other Asian countries, they changed the name to Childcare Worldwide. One young girl literally crawled to school every day until Childcare gave her a wheelchair, enabling her to live a more productive life. Tens of thousands of impoverished children have been sponsored through Childcare Worldwide. The core of Childcare Worldwide's impact is their Life Centers in ten countries, located in the center of communities and hosted by a local church. Life Centers provide children with an opportunity to hear the Gospel, learn about Christ's redemptive love, and trust Him as their Savior. They also receive nutritious food, clean drinking water, medicine, and are able to attend school.. These children are enabled to grow spiritually and physically into thriving young adults. The cycle of poverty is being broken one child at a time through Christ-centered education. Some have become bank officers and teachers with stable marriages and families. Max Lange gives God all the glory for countless transformed lives. Owen MacRae, a Childcare volunteer, said: Max has helped change the lives of thousands of people, impacting millions of people over the last forty years. I have greatly admired Dr. Max and count him as a dear, dear friend.

In our social life, of communication, cooperative principles and politeness principles help construct the friendly conversation. Also many cohesive devices help connect the whole passage or conversation, like reference, substitution, ellipsis, conjunction and so on. However, there is also another aspect which enhances the coherence of the passage or conversation, that is, presupposition. As a "underlying cohesive device", presupposition renders the text economic and simple while maintaining or enhancing its coherence by virtue of various kinds of quality, like impilicity or cancellability. Of literature, presupposition even produces humor or irony construction. It is by its wide use in language that many researchers are glad to further excavate its underlying use. This paper tries to analyse the pragmatic use of presupposition on the coherent construction of discourse by selecting certain conversations from TV series.

During the nineteenth century, German missionaries developed the earliest sacramental theology in China, a theology that survives in the Chinese Rhenish Church to this day. The implementation process of this theological trend can be divided into confessional, translational, and commentarial stages. In this article, we will present the Lutheran views on sacraments adopted by Rev. Karl Gützlaff, followed by the theological standardization of Rev. Ferdinand Genähr (Ye Naqing , 1823-1864). Lastly, the incorporation of Chinese culture by Rev. Ernst Faber (Hua Zhi'an , 1839-1899) will be discussed.