Author
Andy Lord
Bio: Andy Lord is an academic researcher from St. John's University. The author has contributed to research in topics: Missiology & History of religions. The author has an hindex of 6, co-authored 11 publications receiving 74 citations.
Topics: Missiology, History of religions, Baptism, Ecclesiology, Pneumatology
Papers
More filters
••
TL;DR: In this paper, a review of the development of renewalist identity against the wider background of missiology is presented, which suggests elements of a renewalist approach to mission with reference to both practice and theology.
Abstract: Studies of mission have started using the category of “renewalist” particularly in regard to the statistics of Christian growth across the world. This embraces those with links to classical Pentecostal, charismatic and evangelical approaches to faith. It is a helpful way of seeing the growth of pentecostal-like movements over the last century. However, little has been done to clarify renewalist identity and what might constitute a renewalist approach to mission. This article seeks to review the development of this identity against the wider background of missiology to then clarify key aspects of renewalist identity. It then suggests elements of a renewalist approach to mission with reference to both practice and theology. These highlight the work of the Holy Spirit, the importance of the gospel and community, the desire for wider integration and the emphasis on transformation. In providing more depth to existing terminology this article seeks to contribute to wider mission studies.特别在使用世界上基督徒快速成长的数据时,宣教研究开始使用‘更新者’这样的类别。这包括了那些信奉传统的五旬宗,灵恩派及福音派的信徒。这样的使用很帮助我们了解过去一个世纪来五旬宗式运动的成长。但是,更新者的身份及他们宣教的方式却很少被阐明过。本文寻求在广泛的宣教背景下查考这身份的发展及其主要方面,然后提出更新者在实践和神学上宣教的模式。借此显明的乃是圣灵的工作、福音及群体的重要、人们对整合的渴求以及对转化的重视。透过对现存的术语更深的解读,本文试图对宣教研究做出些许贡献。Los estudios de la mision han empezado a utilizar la categoria de “carismaticos o de renovacion”, especialmente en relacion a estadisticas sobre el crecimiento cristiano global. Abarca a aquellos que tienen vinculos con enfoques de fe de tipo pentecostal clasico, carismatico y evangelico. Es una manera util de observar el crecimiento de movimientos similares a los pentecostales durante el siglo pasado. Sin embargo, poco se ha hecho para esclarecer el significado de una identidad carismatica o de renovacion y lo que podria conformar un enfoque carismatico o de renovacion de la mision. Este articulo busca revisar el desarrollo de esta identidad en el contexto mas amplio de la misionologia para luego aclarar aspectos clave de la identidad carismatica o de renovacion. A continuacion, sugiere elementos de un enfoque carismatico o de renovacion de la mision con referencia tanto a la practica como a la teologia. Estos destacan la obra del Espiritu Santo, la importancia del evangelio y la comunidad, el deseo de una mayor integracion y el enfasis sobre la transformacion. Al trabajar con mas profundidad la terminologia existente, este articulo busca contribuir a un estudio mas amplio de las mision.This article is in English.
2 citations
Cited by
More filters
01 Jan 2016
TL;DR: In this paper, a transforming mission paradigm shift in the theology of mission is presented. But, as a result, people have search hundreds of times for their favorite readings like this transforming mission shift, but end up in harmful downloads, and instead they juggled with some infectious virus inside their computer.
Abstract: Thank you for downloading transforming mission paradigm shifts in theology of mission. As you may know, people have search hundreds times for their favorite readings like this transforming mission paradigm shifts in theology of mission, but end up in harmful downloads. Rather than enjoying a good book with a cup of coffee in the afternoon, instead they juggled with some infectious virus inside their computer.
519 citations
••
TL;DR: Theology of the Old Testament as discussed by the authors is the most complete volume on the subject in English, or perhaps in any language, and it is a book that one takes up with enthusiastic anticipation of pleasure and profit in reading it, but one lays it down with a feeling of disappointment.
Abstract: Professor Davidson was one of the greatest Old Testament scholars of our generation. His Hebrew Grammar is the best student's manual in the field. His commentaries on Job, Ezekiel, Nahum, Habakkuk, and Zephaniah in the Cambridge Bible are masterpieces of exposition. His articles in the Encyclopedia Britannica, in Hastings' Dictionary of the Bible, and in numerous theological and critical reviews are epoch-making contributions to the study of the Old Testament. From his classroom have gone out such famous scholars as Robertson Smith, George Adam Smith, Elmslie, Thomson, and Skinner. To his quiet influence is mainly due the general adoption by the Free Church of Scotland of modern critical views in regard to the Old Testament. It was with great satisfaction, therefore, that we learned a number of years ago that he had promised to write the volume on Old Testament theology in the International Theological Library. We have looked forward eagerly for the appearance of this book, and have anticipated that, when it appeared, it would be the greatest work on the subject in English, or perhaps in any language. When we heard of the author's death in I902, we were grieved to think that this longexpected volume would probably never be finished; but were presently comforted by the news that the manuscript had been left nearly complete and would soon be published under the able editorship of Principal Salmond. Dr. Salmond has at last completed his arduous labor of love in collecting and editing the notes left by his friend, and the result lies before us in this Theology of the Old Testament.' It is a book that one takes up with enthusiastic anticipation of pleasure and profit in reading it, but one lays it down with a keen feeling of disappointment. The material in it may all be Davidson's, but we miss the masterly power of co-ordination that is seen in his earlier writings. Apparently his notes were left in a scattered, fragmentary form, and the editor, who is not an Old Testament critic, was not able to fit them into a consistent
209 citations
•
31 May 2016
TL;DR: Moltmann as mentioned in this paper argued that oppressors are also trapped in these deformed relations as inhumane oppressors, exploiters, alienators, apathetic and godless alongside the oppressed, exploited, alienated, godforsaken and dehumanised.
Abstract: hovering above lived realities, passive, waiting for God to accomplish things, or repressive, denying the realities of present suffering, but calls Christians to practice ‘pathic’ hope-in-action imbued with the Source of all Life. It is in this third movement forwards that the ‘church’ practices public, participatory witness-in-action. 5.3.1 Created for freedom reforming our understanding. Moltmann demonstrates a consistent concern with freedom. He points specifically to the need for “freedom from: systems of oppression but he is also concerned about “freedoms for” as 463 He suggests that oppressors are also trapped in these deformed relations as inhumane oppressors, exploiters, alienators, apathetic and godless alongside the oppressed, exploited, alienated, godforsaken and dehumanised.(1974/2001:343-344, 1979b:24). 464 Moltmann has engaged with Pentecostal movements, seeing their openness to the Spirit as a place for church renewal as well as being critical of the ways in which many strands promote individualised understandings of the person and distorted utopias of affluence. 465 Moltmann contrasts the ‘utopias of the status quo’ of success, power and happiness that can lead to forms of apathy in relation to change, with ‘utopias of justice’ with its ‘Sitz im Leben’ in the suffering of the present and which hopes instead for change. (1976c:24).
73 citations
•
01 Jan 2018
TL;DR: In this paper, Nel et al. explored how Ghanaian Pentecostal spirituality informs their leadership paradigms towards addressing poverty in their societal contexts, and they proposed the concept of spiritual leadership capital (SLC).
Abstract: The title of the study is ‘Spiritual
Leadership Capital: A Theology of Poverty in
Congregational
Development’. It is a study which tried to understand how Ghanaian
Pentecostal spirituality informs their leadership paradigms towards
addressing poverty in their
contexts.
The basic assumption of
this study is, Pentecostal congregations can be a force to help
Ghana
address poverty if they are missionally built-up and have
cultivated spiritual leadership capital
(SLC).
The research
problem is, do leadership in Ghanaian Pentecostal congregations
have spiritual
leadership capital (SLC)? (Chapter three outlines
SLC). What has been the Pentecostal
understanding of poverty, have
they a sustainable missional (practical) theology of poverty?
(Chapter 4 outlined this). To what extent could their having or the
lack of SLC, help or prevent
them from developing missional
congregations which are able to theologically address the
problem
of poverty? (Chapter two addressed missional theology). In what
ways might the
adoption of SLC in congregational development by
Pentecostals contribute to the addressing of
poverty in Ghana?
The study is in the broad disciplinary area of practical theology,
and specifically under the subdiscipline
of congregational
development (ecclesiology). The Researcher advances ‘spiritual
leadership capital’ (SLC) theory, which he argues provides inner
virtues which spirituality
affords people, shaping them with
resilient leadership paradigms that contribute to the formation
of
social capital for the sustainable addressing of social problems
such as poverty. It comes to
enrich earlier theories on social
capital.
With the main concern of this project being missional
theology as regards leadership in
congregational development
within the context of Ghanaian Pentecostalism, researcher contests
that, SLC can be used to address questions posed to the church and
the world by the problem of
poverty. The word ‘missional’ has been
understood within the missional conversation to have a
bigger
scope than missionary activity. Leadership’s understanding of
mission must determine the
structures and systems of a missional
congregation. Using Osmer’s (2008) four task practical theology
approach to research, SLC comes as a
practical theology of poverty
in congregational development. Using SLC in view of the backdrop
of Nel’s (2015:273-278) congregational analysis, contextual
analysis and diagnosis; the
empirically the study looked at the
Church of Pentecost, Assemblies of God Church, Ghana, and
Global
Evangelical Church. Its aim was to understand their concept of
being missional and how
they see poverty within the scope of their
ecclesiology and how SLC can improve their praxis in
this
direction. The researcher draws on historical lessons from the
spiritualities of historic
pneumatic Christian movements, such as
Quakers, Moravians, Huguenots, and Puritans in
overcoming poverty.
And as part of SLC, argues transformational diaconia, as a
missional
response to poverty beyond existing social…
68 citations