Mission Theology of the Church

Kim, Kirsteen

doi:10.1111/j.1758-6631.2010.00035.x

Cited by 7 publications

(5 citation statements)

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“…This vision of the church on the way or road suggests that the church is a movement, a migration, which is particularly fitting for the church in mission. These three aspects present a more dynamic understanding of church, in keeping with current awareness of global mobility, migration and diaspora and, I suggest, biblical images of the church …”

Section: Changing Missionmentioning

confidence: 70%

Mission's Changing Landscape: Global Flows and Christian Movements

Kim¹

2011

Intl Review of Mission

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Since Christianity is a world religion, changes in worldwide Christianity both reflect and affect global affairs and transnational issues. From its inception the IRM has demonstrated this in its holistic approach and global scope. In its pages are developments in the global landscape over the last one hundred years, although with significant shifts in the contributors. These developments include the breakdown of imperial Christendom and the rise of the present world order, how the people of the world are described and relate to one another, and the configuration of religions. Three trends in world Christianity impinge on contemporary mission: the rise of independent Christian movements and the migration of Christians result in an ever-increasing plurality of Christian expression. In view of this, this article argues that mission should be contextual, mission theology expressed in pneumatological terms, and the church understood as a dynamic movement.

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Section: Changing Missionmentioning

confidence: 70%

Mission's Changing Landscape: Global Flows and Christian Movements

Kim¹

2011

Intl Review of Mission

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“…The life and work of Christ presents his body, the church, with an ongoing challenge of doing missions 'under the cross', as the International Missionary Council recognised anew at its gathering in Willingen in 1952. Kirsteen Kim (2010) refers to this event by stating:…”

Section: A Theology Of Power In Vulnerabilitymentioning

confidence: 99%

Mission-minded pastoral theology and the notion of God’s power: Maturity through vulnerability

Watt

2023

In die Skriflig / In Luce Verbi

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This article contributed to constructive missional theology by grappling with the issues of God’s power and Christian maturity. This is important, because we live in a wounded world fraught with injustice, violations of human dignity, and power abuse. Pastors and other caregivers are called to be involved with caring for people to promote more just societies where human dignity flourishes. Such caring practices form a crucial and practical part of the human embodiment of God’s loving mission in our wounded living spaces. The main research question that was addressed, is as follows: How can pastoral theology be directed by a missional understanding of the church so that it can become clear how caring practices embody the missio Dei? Considering this question, this article explicated what kind of theology is appropriate when mission-minded Christian caregivers want to interpret God’s power in a fractured world. The author indicated – through a careful and methodical literature study – that the recovery of a missional, trinitarian understanding of God, offers fresh resources for reconceptualising spiritual formation, focusing on mission as authentic discipleship. While unravelling this article’s main argument, it was deemed of paramount importance to harmonise our ideas about the power of God, because such notions (about God’s power) often dictate how we act within human relationships, which are also replete with power. It was concluded that preference needs to be given to viewing ‘power as love’ (vulnerability) rather than ‘power as force’ (control). Eventually the analysis of relevant literature resources indicated that pastoral care done in congregations, does not merely find its end goal in strengthening believers to grow into maturity in Christ, but also fosters our missional calling as sent disciples of the triune God. In addition, Christian faith maturity was found to be essential if pastoral theology and pastoral care practices – mostly performed by pastors or other caregivers in faith communities – aim to promote justice and human dignity as integral part of the missio Dei.Contribution: The dearth of consideration for the vital issue of Christian maturity presents a challenge for the field of mission studies, when pastoral theology and care practices engage with views regarding God’s power. The rigorous literature study contributed constructive insights for missional churches that value God’s justice and dignity to all.

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“…Very broadly, Christian mission is a deliberate expression of Christian belief for a specific purpose (frequently the propagation of this belief). Mission is integral to Christian faith (Kim, 2010;Wright, 2006). A missionary can be defined as someone (lay or ordained) commissioned to a particular taskgenerally overseas or to a different communityof specifically Christian ministry or more general humanitarian work.…”

Section: Background and Rationalementioning

confidence: 99%

“…Missionaries may come from any Christian denomination or background. Missionaries participate in various activities ranging from social service provision to evangelisation (Deneulin & Bano, 2009;Kim, 2010).…”

Section: Part Three: Religious Development Workersmentioning

confidence: 99%

Exploring the Mission-Development Nexus Through Stories from Christian ‘Missionaries’ in Bangladesh

Thompson¹

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<p>Over the past decade, development research and policy has increasingly paid attention to religion and belief. Donors and researchers have progressively engaged with faith-based organisations and recipients. However, Christian mission and ‗missionaries‘ remain underexplored aspects within religion and development discourses. In response, this research explores stories from eleven Christian ‗missionaries‘ in Bangladesh. Firstly, I assess how the changing non-governmental sector in Bangladesh influenced participants‘ activities. Secondly, I contextualise their stories within religion and development discourses with reference to analyses of development workers. Finally, I reflect on the significance of spirituality in participants‘ lives. I also describe how spirituality played a role in my research. I frame this research within feminist and poststructuralist ways of knowing. Methodologically, I conducted semi-structured interviews and ‗hung out‘ with participants. I ‗wrote myself-in‘ to this research to highlight how the process intersected with my own subject positions. I found that participants‘ engaged with development in similar ways to development workers as analysed by others. They reproduced discourses of modernisation, expertise, altruism, and the ‗third world‘. They additionally responded to Christian discourses, such as ‗calling‘. Participants‘ activities and subjectivities were shaped by these intersecting discourses, and were also shaped by the historic and current setting of Bangladesh. Missionaries‘ stories revealed some aspects of the ‗mission-development nexus‘ in Bangladesh (Fountain, 2012). Participants‘ stories and my own research experience, also demonstrated that engagement with belief in God can be difficult within development and within ‗the academy‘ (Shahjahan, 2005).</p>

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Mission Theology of the Church

Cited by 7 publications

References 0 publications

Mission's Changing Landscape: Global Flows and Christian Movements

Mission's Changing Landscape: Global Flows and Christian Movements

Mission-minded pastoral theology and the notion of God’s power: Maturity through vulnerability

Exploring the Mission-Development Nexus Through Stories from Christian ‘Missionaries’ in Bangladesh

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