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Transforming Mission Paradigm Shifts In Theology Of Mission

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

Theology of the Old Testament

After our likeness: the church as the image of the Trinity

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).

Reimagining the human : the role of the churches in building a liberatory human rights culture in South Africa today.

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…

Andy Lord

Papers