Views Fall Short of a Thorough Biblical Realism
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The Significance of Lesslie Newbigin for Mission in a New Millennium
The Significance of Lesslie Newbigin for Mission in the New Millennium Michael W. Goheen A Remarkable Life Bishop Lesslie Newbigin is one of the most important missiological and theological thinkers of the twentieth century. The American church historian Geoffrey Wainwright, from Duke University, once remarked that when the history of the church in the twentieth century comes to be written, if the church historians know their job, Newbigin will have to be considered one of top ten or twelve theological figures of the century. In his book, he honours Newbigin’s significant contribution by portraying him in patristic terms as a “father of the church.”1 Newbigin was first and foremost a missionary; he spent forty years of his life in India. But he was much more: he was a theologian, biblical scholar, apologist, ecumenical leader, author, and missiologist. The breadth and depth of his experience and his contribution to the ecumenical and missionary history of the church in the twentieth century have been “scarcely paralleled.”2 Newbigin was born in England in 1909. He was converted to Jesus Christ during his university days at Cambridge. He was married, ordained in the Church of Scotland, and set sail for India as a missionary in 1936. He spent the next eleven years as a district missionary in Kanchipuram. He played an important role in clearing a theological impasse that led to the formation of the Church of South India (CSI)—a church made up of Congregationalists, Anglicans, Presbyterians, and Methodists. He served as bishop of Madurai for the next twelve years. -
Pope Benedict XVI's Invitation Joseph Mele
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Summer 2008 Homiletics at the Threshold: Pope Benedict XVI's Invitation Joseph Mele Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Mele, J. (2008). Homiletics at the Threshold: Pope Benedict XVI's Invitation (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/919 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. HOMILETICS AT THE THRESHOLD: POPE BENEDICT XVI‘S INVITATION A Dissertation Submitted to The McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for The degree of Doctor of Philosophy By Joseph M. Mele May 2008 Copyright by Joseph M. Mele 2008 HOMILETICS AT THE THRESHOLD: POPE BENEDICT XVI‘S INVITATION By Joseph M. Mele Approved Month Day, 2008 ____________________________ ____________________________ Name of Professor Name of Professor Professor of Professor of (Dissertation Director) (Committee Member) ____________________________ ____________________________ Name of Professor Name of Professor Professor of Professor of (Committee Member) (Committee Member) ___________________________ ____________________________ Name of Dean Name of External Reviewer Dean, The McAnulty -
1 Didache: Faithful Teaching 19N1 (Spring 2019
1 ‘YOU WILL RECEIVE POWER TO CROSS THE BOUNDARIES’ (ACTS 1:8): THE HOLY SPIRIT AS THE BOUNDARY CROSSER AND THE BOUNDARY MARKER1 MiJa Wi, NTC Manchester Introduction Acts 1:8, “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judaea and Samaria, and to the ends of the earth”, speaks both of our identity as witnesses of Christ and of our vocation as those who bear witness to Christ in the world. It is the Holy Spirit who marks our identity and empowers us to fulfil our vocation. Hence, this paper seeks to explore in what sense the Holy Spirit is the empowering agent to the crossing of the boundaries (missions) and becomes the key boundary marker (identity) in the book of Acts. Particularly following “a roadmap”2 offered in Acts 1:8, it aims to show how the narrative of Acts, especially in its first half (Acts 1—15), depicts the crossing of geographical and ethnic boundaries with the empowerment of the Spirit. The prominence of the Holy Spirit in Acts and its relation to the spread of early Christianity is axiomatic. However, the specific nature of the relationship between mission and the Holy Spirit has been much debated. Robert P. Menzies, supporting “classical Pentecostal perspectives on Spirit-Baptism”, argues that the Holy Spirit is an empowering gift for witness, and thus it is exclusively the Spirit of prophesy in Luke-Acts.3 James Dunn, while admitting the dominance of the Spirt of prophecy in Luke-Acts, maintains a “soteriological” role of the Holy Spirit.4 For Max -
Website History
HISTORY OF SHAWNEE CHURCH OF THE NAZARENE She prayed that a Church of the Nazarene would be established in her little village called Shawnee. Ruth Hieronymous was a faithful member of Kansas City First Church of the Nazarene. Twice on Sunday, at midweek, and no doubt many other times as well, she made the eight- mile trek from her home to her church. She was happy to do that, but longed for the day there would be a Church of the Nazarene in her town. She prayed and believed for nearly 25 years. It all came together on June 8, 1960 with a preliminary organizational meeting. The site was the old campground at 7700 Antioch Road, Overland Park, Kansas. Lakeview (now Antioch) Church of the Nazarene contributed nine members and a thousand dollars to the dream. Others joined later at the August organizational service, from several other churches to comprise 26 charter members. Thus on August 28, 1960, Shawnee became the second Nazarene congregation in northeast Johnson County and the 24th in greater metropolitan Kansas City. It was Wayne Brunson's neighbor, Elmer Johnson, who helped the new church find a meeting facility. Elmer was treasurer of the Masonic Lodge. Wayne asked if the Lodge Hall on Johnson Drive was available for Sunday services. Lodge officials said, "yes, if you agree to rent it for $5.00 per Sunday." The members of the church met each Sunday morning at 7:00 a.m. to sweep out the mess from the night before. They would set up the chairs for Sunday school and church, bring in portable cribs for a nursery, and then dedicate the building to God for use as a sanctuary for the day. -
Constructing the Witch in Contemporary American Popular Culture
"SOMETHING WICKED THIS WAY COMES": CONSTRUCTING THE WITCH IN CONTEMPORARY AMERICAN POPULAR CULTURE Catherine Armetta Shufelt A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY December 2007 Committee: Dr. Angela Nelson, Advisor Dr. Andrew M. Schocket Graduate Faculty Representative Dr. Donald McQuarie Dr. Esther Clinton © 2007 Catherine A. Shufelt All Rights Reserved iii ABSTRACT Dr. Angela Nelson, Advisor What is a Witch? Traditional mainstream media images of Witches tell us they are evil “devil worshipping baby killers,” green-skinned hags who fly on brooms, or flaky tree huggers who dance naked in the woods. A variety of mainstream media has worked to support these notions as well as develop new ones. Contemporary American popular culture shows us images of Witches on television shows and in films vanquishing demons, traveling back and forth in time and from one reality to another, speaking with dead relatives, and attending private schools, among other things. None of these mainstream images acknowledge the very real beliefs and traditions of modern Witches and Pagans, or speak to the depth and variety of social, cultural, political, and environmental work being undertaken by Pagan and Wiccan groups and individuals around the world. Utilizing social construction theory, this study examines the “historical process” of the construction of stereotypes surrounding Witches in mainstream American society as well as how groups and individuals who call themselves Pagan and/or Wiccan have utilized the only media technology available to them, the internet, to resist and re- construct these images in order to present more positive images of themselves as well as build community between and among Pagans and nonPagans. -
Lesslie Newbigin's Missional Ecclesiology Explored
Preston Graham Jr. DM44, Prof. Alan Falconer Lesslie Newbigin’s Missional Ecclesiology Explored: A Christo-Centric Proposal For Ecumenism in Today’s Global Context of Spirituality Awe came upon everyone… All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together with one accord in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having favor with all the people. And day by day the Lord added to them those who were being saved. Acts 2:43-47 Such is the vision we get of the ascended ministry of Christ in the present redemptive age at Pentecost It is the description of a Christo-centric, sacramental, confessional, multi-cultural and organic kind of unity that was in, not of, and for the world to the “praise of God” and in “favor with all the people.” It was, in summary, the description of a missional ecclesiology! And according to Lesslie Newbigin, it was an ecclesiology that had been tragically lost needing to be rediscovered in today’s global city. The truth is… that the unity of the Church is something given to it at its inception, and given by its Lord. That unity had its outward form, first in the fact that the first disciples were visibly grouped around one Lord, and then in the close-knit fellowship of the days immediately following Pentecost, in the sharing in a common baptism, a common tradition of teaching, a common Supper, and a common acknowledgment of the leadership of the Apostles.1 And does anyone doubt for a moment that if today’s global Christian ecclesia looked more like Acts 2, then large numbers of people in every place and culture would know that Jesus is real and that Christianity is true? that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. -
Polling Place Listing August 3, 2021 Primary Election Johnson County Election Office
Polling Place Listing August 3, 2021 Primary Election Johnson County Election Office Polling Place Address City Ward and Precinct 151st Street Church of Christ 13875 W 151st St Olathe Olathe 3-13 Abc Olathe 3-16 Abc Olathe 3-18 Abc Olathe 3-19 Abc Abdallah Shriners 5300 Metcalf Ave Overland Park Overland Park 1-01 Abc Overland Park 1-02 Abc Overland Park 1-03 Abc Abundant Life Church 12400 Antioch Rd Overland Park Overland Park 4-12 Abc Advent Lutheran Church 11800 W 151st St Olathe Olathe 3-05 Abc Overland Park 4-19 Abc Overland Park 6-07 Abc Aldersgate United Methodist Church 15315 W 151st St Olathe Olathe 3-03 Abc Olathe 3-04 Abc American Legion 153 of Olathe 410 E Dennis Ave Olathe Olathe 1-01 Abc Olathe 1-03 Abc American Legion 370 of Overland Park 7500 W 75th St Overland Park Overland Park 1-04 Abc Overland Park 1-05 Abc Overland Park 1-20 Abc Overland Park 1-21 Abc Arts and Heritage Center 8788 Metcalf Ave Overland Park Overland Park 1-15 Abc Overland Park 1-16 Abc Overland Park 1-17 Abc Overland Park 1-18 Abc Overland Park 2-06 Abc Overland Park 2-07 Abc Overland Park 2-08 Abc Overland Park 2-12 Abc Overland Park 2-13 Abc Ascend Church 15865 S Ridgeview Dr Olathe Olathe 1-08 Abc Olathe 1-14 Abc Olathe 1-16 Abc Atonement Lutheran Church 9948 Metcalf Ave Overland Park Overland Park 2-01 Abc Overland Park 3-16 Abc Overland Park 3-20 Abc Blue Valley Baptist Church Antioch Campus 8925 W 151st St Overland Park Overland Park 6-01 Abc Overland Park 6-17 Abc Blue Valley Library 9000 W 151st St Overland Park Overland Park 6-04 Abc Overland -
On Being an Apostolic Church Endorsed by the ASC in July, 2010
On Being an Apostolic Church Endorsed by the ASC in July, 2010 1. The Basis of Union affirms, “The Uniting Church in Australia lives and works within the faith and unity of the One Holy Catholic and Apostolic Church” (BU par 2). It seeks to be an apostolic church by being true to the apostolic tradition and in relationship with other churches that are also seeking to do so. When the Uniting Church makes public statements it does so as a church that is endeavouring to be faithful to the way of Jesus Christ its Lord and Christian tradition in the context of contemporary Australia. Belief, behaviour, relationships with other churches 2. Being an apostolic church involves beliefs, behaviour and connections with other parts of the Church. Right belief is important as it bears on the faithful way of discipleship and ecumenical relationships. Within the broad framework of orthodox conviction, the Uniting Church embraces diversity of theological expression. Elsewhere the Doctrine working group has pointed out that there are three kinds of theological statements with differing authority: dogma, doctrine and theological reflection.1 Some doctrinal beliefs are foundational and while they can be explored are not to be rejected. Other aspects of theology can tolerate very different positions or be issues that are still in the process of theological reflection and discussion. 3. There are nevertheless limits to diversity of belief within the Uniting Church once people make the basic confession “Jesus is Lord”, a confession that is guided by the Holy Spirit (1 Corinthians 12:3). Christian faith holds that we know God through Jesus Christ and in the Spirit. -
Disagreeing in the Service of God: Jews and Christians Need One Another, Argues an Esteemed Orthodox
Disagreeing in the Service of God Jews and Christians need one another, argues an esteemed Orthodox rabbi in his latest book. An interview with Rabbi Irving Greenberg After the publication of "For the Sake of Heaven and Earth," Rabbi Irving "Yitz" Greenberg spoke to Beliefnet senior editor Alice Chasan about the book, which traces the development of his thinking about Jewish-Christian relations and argues for a pluralist theology that commands followers of each religion to embrace the unique contributions of the other. You've spent many years dedicating yourself to Jewish-Christian dialogue. What is your goal? Who said I have a goal? What I mean by that is that, as I indicated in the book's opening essay, some of this grew out of the experience. I didn't necessarily know what I was doing when I started. Therefore, my comment is, this is all retrospection. I think the big issue that I stumbled into unintentionally, perhaps, is one of the big issues of religion of our time—the encounter of powerful and meaningful religions with each other, in what I think is unprecedented in human history. It is a direct and unmediated encounter—and in what is in many ways a highly open and sympathetic environment between religions, identities, and cultures. This is the underlying issue of pluralism and of freedom. I confess I didn’t start with those ideas. In the modern era, people for the first time in history were brought together geographically in the cities, culturally open to one another. For the first time, the "Other" is no longer other. -
As We Have All Been Very Eager to Get Back Into the Church Building to Worship and Celebrate Our Lord Jesus, We Must Remember Th
As we have all been very eager to get back into the Church building to worship and celebrate our Lord Jesus, we must remember that although we haven’t been meeting in the physical Church building, we are still the Church and I am glad to say that our Church has continued to spread the Good News of Jesus through our live-stream services. I am excited to share that through these online services many people have been touched by the Good News of Jesus. Over the past month, I have received numerous texts, calls, and emails of praise reports and victories with all Glory to God. With all that being said, I am happy to announce the process of gathering again in the Church building. As the pastor, I wish I could just throw open every door in the church and people would file in with no problem, but due to the current situation it is important that precautions be taken. It is important to stress that this is a process, a progressive process. This will be a marathon and not a sprint. This is particularly tough for me because my nature and personality are more sprinter than marathon runner. So for all my sprinters out there, I feel your pain. Church service isn’t going to be normal for a while but I say that with a smile on my face. Instead of focusing on all of the inconveniences and precautions that have to take place, let’s choose to join together, adapt and overcome and worship the Lord as the body of Christ. -
What Is a Sacrament? So
So . You Want to Be Baptized? Leader’s Guide So . You Want to Be Baptized? Leaders’ Guide Scripture: “When they believed . they were baptized” (Acts 8:12). Purpose: The purpose of this Leader’s Guide is to provide you with the basic resources to conduct a class in preparation for baptism. Resource List What Is a Sacrament? So . You Want to Be Baptized? Sacraments are very important to the life of the Church. Student Booklet They are a means of grace. John Wesley said, “By ‘means of grace’ So . You Want to Be Baptized? I understand outward signs, words, or actions, ordained of God, Leader’s Guide and appointed for this end, to be the ordinary channels whereby So . You Want to Be Baptized? he might convey to men, preventing, justifying, or sanctifying Parent Guide grace” (The Means of Grace. http://Wesley.nnu.edu/john_wesley/ The Bible sermons/016.htm). This means a sacrament is an outward action that represents God’s giving His grace on the inside. They are Church of the Nazarene Manual. Be sure it is current. God’s channels for supplying His grace to human beings. The historical Church has recognized many different means Staples, Rob. Outward Sign and Inward Grace. Beacon Hill of grace through the centuries. Of the means of grace, the church Press: Kansas City, 1991. defines some as sacraments. The Catholic Church recognizes seven sacraments (Baptism, Confirmation, Communion, Confession, Last Rites, Ordination, and Marriage). The Protestant Church typically recognizes two sacraments (Baptism and © WordAction® 2009. Permission to copy for local church use granted by WordAction® . -
Nazarene (Sect)
Nazarene (sect) From Wikipedia, the free encyclopedia Derivation of Nazarene According to the standard reference for Koine Greek, the Greek-English Lexicon of the New Testament, Bauer-Arndt-Gingrich-Danker, University of Chicago Press, 2nd ed., 1979: Ναζωραῖος/Nazoraios (plural: Nazoraioi) is translated into English as: "Nazoraean, Nazarene, quite predominantly a designation of Jesus, in Mt, J, Ac and Lk 18:37, while Mk has Ναζαρηνός [coming from Nazareth]. Of the two places where the later form occurs in Lk, the one, Lk 4:34, apparently comes from Mk (1:24), the other, 24:19, perhaps from a special source. Where the author of Lk-Ac writes without influence from another source he uses Ναζωραῖος. Mt says expressely 2:23 that Jesus was so called because he grew up in Nazareth. In addition, the other NT writers who call Jesus Ναζωραῖος know Nazareth as his home. But linguistically the transition from Ναζαρέτ [Nazareth] to Ναζωραῖος is difficult ... and it is to be borne in mind that Ναζωραῖος meant something different before it was connected with Nazareth ... According to Ac 24:5 the Christians were so called;" In the NASB translation, Jesus is called the Nazarene in Matthew 2:23; Mark 10:47; 14:67; 16:6; Luke 24:19; John 18:5; 18:7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8. According to Acts 24:1-9, Paul of Tarsus was apprehended and accused by the attorney of the Jerusalem High Priest Ananias and Pharisaic Jews of being "a ringleader of the sect of the Nazarenes" after having been advised in Acts 21:23 to accompany four men having taken a Nazarite vow into the temple.