God Calls Research Articles

ARMED CAMPS OF FAITH?

We were accustomed during the cold war to think of the world divided into two great powers, of groups of powers. When the Wall carne down and the USSR dissolved we then had to live with the imbalance of one great power with no competitor. The terrorist threats of the last few years are partly the result of such imbalance, for there is no formal or national way in which the smaller forces can rival the US. In place of the cold war confrontation we now see the possibility of another kind of rivalry between Christianity and Islam dividing the globe. Is this inevitable? Is it sustainable? Can it be the Christian calling? The 18th and 19th centuries were the great period of Christian advance, which itself coincided with the growth of the Western empires. From the European heartlands the missionaries spread to all continents, and in all there was some response; least in the countries with ancient and literary religious traditions, most in communities with oral traditions and primal religions. There was passion and conviction behind the great expenditure of life and talent. The assurance was solid from the Catholic right to the non-conformist left that God willed the evangelization of all nations so that all might know the grace of Christ and enter into faith. This conviction has waned with the political empires. There are many Christians in Europe and North America who now question the missionary endeavour, who wonder if it is really better to let everyone remain as they are, or who doubt whether the New Testament has universal application. The political change has been contemporaneous with the rise in religious doubt. It is in this scene that Christian fundamentalism makes its present appearance, as it assures us all that the old calling to mission is indeed for ever and for all, that we must never relax from total dependence on the written word of the Bible, and that those who do not believe in Christ ate lost souls. We have the fullness of light; they are in the total dark. It can be very stirring stuff. It has a strange popularity in university campuses. Its heartland is in the USA and so merges into the thought patterns of the new imperialists. The swing towards conservative and literalist Christian faith is affecting all the churches, and dominates some. I find the sharpness of the black and white view of the world that this approach promotes to be a very dangerous understanding of our complex planet. We meet Islamic fundamentalism across the new Wall. The onrush of Islamic expansion coincides with the oil wealth that has given the Middle East its power base and confidence. Islamic expansion is partly a protest movement against Western culture which strict Muslims may see as driven by commerce, soaked in sex, fuddled by drugs and crippled by crime. May there not be a purer society where the faith orders the common life and where the reality of community is preserved by the unity of prayer? And, if there is this better way can we not destroy all others? It is easy to point to the misfit. Islamic society today cannot return to a medieval synthesis. It depends on the scientific technology of the West, and it lives in a competitive world. There is a tension between the qur'anic word and the global revolution in communications, between Sharia law and the Universal Declaration of Human Rights, between Jihad and the United Nations. But it is not hard to imagine the attraction of simple, absolute doctrine. It may appear as the religion of triumph over ungodly enemies. Therefore, the extreme edges of Christianity and Islam share some common attitudes and they grab the headlines. The danger is that they come to stand for the whole reality of the two worlds of faith so that we all begin to imagine ourselves in, not a cold war, but a word war, a faith war, a war of the cultures, which can turn to violence. Can this be what God calls for? As I live within the world of Christian faith and have made Christian ministry my personal journey, I cannot answer that question from a Muslim viewpoint, but I have to attempt an answer from my own. …

Field-ground reversal in Islamic art as a model for confronting indeterminancy in theology

Field-ground reversal underlies Islamic art's use of repeating geometric patterns or tessellations. Encounter with field-ground reversal suggests the notion of ‘oscillationism’ to mean willingness to oscillate between two equally plausible opposites rather than to affirm one or the other of them. This article explores oscillationism as a move for confronting theories of evil and for assessing the merits of foundationalism without succumbing to cognitive dissonance. The article goes on to examine F.D.E. Schleiermacher's suggestion of 1799 that the infinitude of God calls for more, not fewer religions. His reversal of Christian and Muslim assumptions puts contemporary debate in the theology of religions into a postmodernist perspective. Without supplying fresh answers, the spiritual practice of oscillationism provides a fresh way to frame some of the weightiest questions.

Witnessing Christians from Karl Barth’s Perspective

Why does God call people to be Christians? After considering the different answers that people give to this question, Karl Barth offers his own view of what it means to be a Christian. In refuting many of the common assumptions about this, including views that God calls people to live moral lives or to evangelise, Barth looks back to a more ‘New Testament’ approach to the matter, one that regards the task of evangelism to be at the very heart of being a Christian and not just something they do.

Graced Encounters: Liturgy and Ethics from a Balthasarian Perspective

ABSTRACTThe theological aesthetic framework of Hans Urs von Balthasar can be used to develop a “continuity” model for relating liturgy and the moral life: each supports the Christian's response of faith but in distinctive ways. The fundamental source of Christian faith is the graced encounter with Christ. For Balthasar, this encounter occurs narratively: our stories are invited into Christ's story where we discover a personal God calling us by name. Both liturgy and the moral life mediate the Christian's entrance into this salvific narrative; however, each does so by emphasizing a different aspect of it: liturgy underscores the eschatological fullness of the narrative; the moral life invites us into Christ's story at a point “between the times.” This different eschatological emphasis leads liturgy and the moral life to take on complementary roles in nurturing the Christian's encounter with Christ.

The Spiritualities of Therapists' Lives

Summary We situate how the personal spiritual quests of our own lives have influenced our work as family therapists, particularly influencing our chosen theories of change. We provide a definition of and approach to spirituality that centers its ethical, moral, and deeply relational nature, and propose that therapists' own spirituality can be a beneficial resource in the relationships they build and foster with those who consult them. Careful attention is given to how God calls us into relationships with others. Narrative therapy and spirituality are both defined as inherently relationalist practices and ways of being. Drawing on narrative therapy ideas, we describe a four step process we have used to explore therapists' spirituality in supervisory contexts specifically focusing on the relational nature of their work, and illustrate this process by giving supervision dialogues from some of our experiences.

Church, Theology and Society in Postwar Mozambique

This paper focuses on two terms that require specific definitions for a correct understanding of the relationship between them-church and society. According to Vocabulary of the Bible by Von Allmen, the word church comes from the Greek term ekklesia, a term with no religious significance in its original Hellenistic context. The Hellenistic world understood ekklesia to be the regularly convened assemblies of determined social groups and even of the entire population (Acts 19:39-40). The fact that this term was used to refer to the Christian community is a result of word roots drawn from the Jewish tradition. In Hebrew, qiihtil means "assembly" and in the hiphil it means "to call together for the assembly." For the Israelites, this calling is related to God. It is God who convokes his assembly. In Greek translation, this term became associated with the verb kaleo (to call). In using this term, the Christian community expressed its consciousness that it is God who calls, through his Son Jesus Christ, all those who belong. In the Christian community, ekklesia, meaning those who are called together, ceased to be a purely secular term and became a religious term. Ekklesia expresses exactly that which the church ought to be in the world. As its mission the church is called to be present in the world in order to communicate to it the calling of God. It cannot withdraw from the world.

:God Calls Us to His Service. The Relation between God and His Audience in Calvin's Sermons on Acts

De 1549 a 1551, Jean Calvin prechait le dimanche a partir des Actes des apotres : c’est une part importante de ces sermons qu’etudie de maniere detaillee W. Moehn. Plutot qu’un dogmaticien rigoriste, c’est un orateur attentif a son auditoire qui se degage et dont les preoccupations pastorales integrent autant le cadre social – politique, travail, interdependance – que les particularites confessionnelles de ses ouailles.

On Call: An Institutional Initiative to Explore Students’ Understandings of and Responses to Vocation

Who among us has not, at one time or another, asked ourselves these questions? For many students, these questions persist throughout their college years as they seek to explore, identify, and clarify what they want to do with the remainder of their adult lives. Students’ responses to these questions vary widely: some let their parents answer them, others respond more to the promise of financial and social rewards than to the questions themselves, and still others chose to ignore the questions altogether. Some college students, however, take these questions seriously, trying, in the words of St. Ignatius Loyola, to remember that “only one thing is important - to seek and find what God calls me to at this point in life.” These students - however rare or common - are interested in understanding and following their calling or vocation, what Frederick Buechner (1973) has defined as “the place where your deep gladness and the world’s deep hunger meet.”

Answering the Call of God

Answering the Call of God

The Third Millennium and the Unity of Humankind

AbstractAt the beginning of the third millennium, with so many people in the world suffering from the negative effects of globalization and neoliberal capitalism, it is time for the world's religions to risk the "impossible possibility" of global interreligious community. God as such is a community of love, and God calls women and men to live lovingly. Actions of love are more important than doctrinal orthodoxy. The Hindu proverb, "let the world be healthy" is exactly right. The author proposes that there be established a "United Religious Organization" which will promote such a "healthy world."

ISLAMICDA ‘WAAND CHRISTIAN MISSION: TOWARDS A COMPARATIVE ANALYSIS

DAVID A. KERR [*] 1:0 Introduction Christianity and Islam have in common fact that -- like Buddhism -- they are missionary religions. While this is acknowledged by missiologists and comparative religionists, little scholarly attention has yet been given comparative study of Islamic da 'wa and mission. Nearly twenty-five years ago, in 1976, International Review of Mission devoted an issue Christian Mission and Islamic Da 'wah. It contained papers by Muslim and participants in a week-long dialogue conference held in Chamb[acute{e}]sy (June 1976), together with verbatim excerpts from conference discussions, and a final conference statement agreed among participants. [1] Although several Muslim and groups subsequently republished some of papers and common statement, no significant attempts have been made advance discussion of substantive issues. The present paper seeks regenerate interest in this topic, problems and opportunities of which have become more evident in last two decades of Christian-Muslim encounter. The paper is written as part of an international research project of theologians concerned with future of theological education in Muslim societies. [2] It contains material that was presented an international seminar of missiologists and missionaries in Overseas Ministries Study Center, New Haven, Connecticut, in October 1999. [3] It also reflects issues discussed at a consultation on Religious Freedom, Community Rights and Individual Rights: a Christian-Muslim Perspective, sponsored by World Council of Churches at Hartford Seminary, Connecticut, also in October 1999. The paper is not intended address issues of Islam or, in practical terms, Muslim da 'wa among Christians. It offers a summation of various studies of and da 'wa since 1976, and sets out a basis for certain comparisons between and Islamic understandings of and da 'wa. In conclusion it proposes ten theses for renewed discussion about and da 'wa among Muslims and Christians. 1:1 The Meaning of Da'wa The Arabic word da'wa [4] expresses sense of or invitation. [5] It comes from verb da'a, to call, of which da'i is active participle, one who calls or invites. The question immediately arises whether words da'wa and da'i bear English translation of mission and missionary. In Arabic they imply a centripetal action of calling into, whereas implies centrifugal action of sending. Whether this etymological distinction has any comparative significance is a question be addressed in last section of this paper. In order not prejudge issue, words da'wa and da'i (plural du'ah) will be transliterated rather than translated, unless they are cited in quoted translation in which case translated terms will be italicized. [6] 2:0 Da'wa in Qur'an The verb da'a occurs frequently in Qur'an. Sometimes its subject is God: for example, God calls Home of Peace (dar al-islam), and He guides whom He pleases a straight path. [7] On other occasions subject is prophet: for example, the Messenger invites you believe in your Lord. [8] Frequently subject is people of faith who call upon God: for example, They cry unto God, making sincere their religion unto Him. [9] The noun da'wa also occurs several times in Qur'an, in reciprocal senses of God's call humankind, and believers' call or prayer God. In relation concerns of this paper, locus classicus of verb da'a is found in Sura Al Imran (The Family of Imran: Q3:104). I quote it in variant translations from two widely respected English versions of Qur'an: And there may spring from you a nation [umma] who invite [10] goodness, and enjoin right conduct and forbid indecency. …

MISSION THROUGH THE EYES OF THE EIGHTH ASSEMBLY OF THE WORLD COUNCIL OF CHURCHES

The Eighth Assembly of the World Council of Churches affirmed for me the importance of the body of Jesus Christ. It is only within the body of Christ, as it brings together all Christians of every culture and land, that we can catch a glimpse of what we are to be as the living community of faith. The witness of any and every Christian denomination is incomplete without the testimony, challenge and encouragement that comes from other Christian sisters and brothers as they experience faith in their own life context. I went to the assembly expecting to have my ecumenical commitment strengthened, and it was. What I did not expect was to hear and see that in the complexity and multiplicity of the situations that the body of Christ is called to be in mission there are some fundamentals which do not change. Those fundamentals are prayer, ministering to people wherever they are, and placing one's faith in the transcendent power of God. I remember very little about the prayers we prayed during the assembly worship services. I know that they touched me while we prayed together, prepared me for the days of meetings and decision making. At night they enabled me to set aside work and weariness for rest and renewal. These were blessed prayers, but the prayers that most affected me were the prayers that persons lifted up as the very prayers that had been sustenance for them in their struggles and vision bearers in their efforts to be faithful to God's calling in their lives. At a commemoration of the United Nations Declaration of Human Rights, a brother from Chile spoke about the horror of the downfall of the Chilean President Salvador Allende, and the repression that followed. He himself had been detained and tortured. Family, friends and colleagues had also suffered, many of them had been murdered. He lauded the Declaration of Human Rights as a strong arm of justice and advocated for its continuance. As much as he appreciated the human rights efforts made in behalf of his country and his people, he stated that what had most sustained him were the prayers of persons from all over the world. They had provided for him a sense of care in the midst of the beatings by those who sought to destroy him, a measure of confidence in knowing that he was not alone, and an unwavering hope in the One who hears all prayers. A woman came and assumed the vacant delegate seat next to me one afternoon. Her church had just been accepted as a new member of the World Council of Churches. During a recess I asked her about her church. Her enthusiasm and her reports of a young church experiencing phenomenal growth led me to ask her how the church had come to be. Her answer was simple. prayed and God gave us a vision of what we were to do. Not all persons and churches at the assembly were experiencing the joy and growth that the sister from this new member church was experiencing. There were persons from declining churches, others from divided churches, and others who felt their church had lost its direction in ministry and mission. The divisions and tensions among member churches of the WCC were also quite evident. This was the stuff of conversations at the meal table, during recesses, and late into the night. Histories were shared, concerns were unpacked, ideas and strategies were considered. Sharing and struggling and thinking together helped, but in all the conversations that I was a part of, there always came a moment in which it became obvious that human explaining, planning and effort were not sufficient to renew spirits, overcome brokenness, or provide a clear vision for our mission together. Transformation, reconciliation and clarity of vision for witness and mission are possible only through the grace of God. We all committed to continue working for the wholeness of the body of Jesus Christ and for its witness. In every expression of commitment there was the primary commitment to pray with and for each other, that God would look down upon us, and guide us and fill us with divine grace for healing and faithful discipleship. …

Traditional ethical ideas on life and organ transplantation in Japan.

For us doctors, especially neurosurgeons, a day hardly passes without confronting the death of people. However, all people are travelling from birth to death, which is the destination of all our lives. Until a few decades ago, birth and death of people were entirely in God’s providence, and medicine was considered to be a discipline to prevent and cure diseases to allow people to enjoy more healthy lives until God calls them. Recently, however, with the remarkable advances of medicine, concepts of birth and death have been diversified and become artificially manipulable. Concerning birth, for example, in vitro fertilization, artificial insemination, surrogate mothers, selection of sex at conception, and planning of the time of birth have become available, and more recently, the production of human clones has become an issue. Concerning death, also, the position to recognize brain death as well as conventional cardiac death as death of an individual has been introduced in association with organ transplantation.

GOD'S GRACIOUS TURNING: SPIRITUALITY AND REPENTANCE IN INDIA TODAY

The exhortation to turn to God is made in the context of God's prior turning towards his creation. Two observations are relevant. First, God's turning towards creation has a universal scope. The exhortation to turn to God also has a universal scope. Second, while the universal scope remains true, God's turning to us and our turning to him take place in specific historical contexts. In this brief reflection the focus is on the Indian context. 1. The Mood of Spiritual Searching All over the world science and technology have placed enormous power into human hands. One way in which humans have responded to this situation is by denying the reality of God, on the basis of human power. A purely materialistic, atheistic view of life is the result. In India, political freedom from British rule, coupled with the new-found power granted by science and technology, did give rise to a mood of materialism and atheism among the intelligentsia for a while. It is to the credit of the Indian church that it did not run a polemic tirade against this trend, but remained willing to search for the meaning of human life in dialogue with those who thought in this way. Today, the materialistic, atheistic mood has given way to a theistic-spiritualistic mood, which has both good and bad sides. The roots of this new mood are worth exploring. Several observations are pertinent here. Human behaviour in traditional Indian society was tightly controlled by social customs. There was not much individual freedom. At the same time there existed a high degree of social support for the individual in the event of any crisis. The spread of education has resulted in upward social mobility for a large segment of the population. Consequently there is a lower level of social control as well as social support for the individual. This results in greater demands on personal coping skills. The power granted by science and technology is offset by a feeling of powerlessness resulting from the ambiguities one has to face because of the loss of social support. Another source of powerlessness for modern men and women in India is the trap of modern living. One may have escaped the severe grip of the caste system; however, powerful social, political and economic forces determine vital areas of human life in the globalised world which is emerging. This again causes the individual to experience helplessness, in new ways. The ambiguities and powerlessness cited above have at least in part favoured a new mood of spiritual searching in the Indian soul. This search has diverse manifestations. A larger number of people now visit temples, mosques and churches. Places of pilgrimage overflow with visitors. Christian conventions and charismatic gatherings have multiplied, and attract great numbers of people. It is not uncommon for people to cross religious boundaries in order to participate in these religious gatherings. One might say that the prevailing mood in India is one of openness to a theistic view of life. This is resulting in a search for the meaning of human life. Many people are also willing to engage in this search by going beyond the boundaries of their inherited religious tradition. Certainly the above picture does not cover the whole of India. There are rather powerful fundamentalist groups within all the major religions of India. The media often give an unrealistically extensive coverage to the fundamentalist movements. It is my conviction that despite the promotion of fundamentalism, including backing from political parties, the spiritual hunger of the people is real and the openness of this search is a reality. It is also my conviction that this is God's doing and a sign of God's gracious turning towards my country. 2. Distortions in Spirituality The spiritual hunger of the people finds an appropriate response in a genuine turning to God. God calls us and continually invites us to Repent, and believe in the gospel. …

Consagración bautismal: alcance y límites

Baptismal consecration, brought to its fulness in Confirmation, is the foundation of Christian life as life consecrated by the Father, the Son and the Holy Spirit. The foundation however is not everything; this is why in the concrete development of Christian life that first consecration aquires different forms and figures in accordance with the vocation to which God calls us and for which he empowers us by an new personal intervention or consecration. Baptismal consecration does not render the others superfluous: on the contrary, it finds its development and comes to fruition in the variety of gifts and charisms for the building up of the body of Christ.

MISSION 2000 — PERSPECTIVES AND CHALLENGES

Psalm 24 in general and the first verse specifically, earth is the Lord's, and everything in the world, and all who live in it, can become an ecumenical starting point the stimulation of further discussion as we renew and reaffirm our commitment to mission and evangelism and unfold our common agenda of the visions and challenges that the universal church is facing on the threshold of the twenty-first century. The title added for the first day of the week to Psalm 24 is an indication that it was dedicated to the creator and the creation, and the Jewish festival of the New Year. In the Armenian Apostolic Church, Psalm 24:7-10 is recited by the celebrant and the deacon as the responsory of the great entrance of the holy liturgy. Therefore, by confirming the fact of the universal authority of our creator, venturing to enter and to bring many others into God's presence and reinstating the importance of eucharistic fellowship as the visible sign of our unity, I would like to offer the following eight short statements in contribution to our common concerns, visions and challenges: 1. The church universal is called to evangelize. Its main mission is to reach out to others. Renewal in mission is imperative because the Christian mission to evangelize the whole world is not a human ambition nor a humanitarian enterprise but the vocation of the church. Hence it should become the extension of the Pentecost (Acts 2:1-39) accentuated by the Apostle Peter's invitation: Repent, and be baptized every of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Spirit. For the promise is you, your children, and all who are far away, everyone whom the Lord our God calls to him (Acts 2:38-39). The urgency of bringing the gospel, the good news, to all humanity is based on our relationship with the creator and not only his creation. This relationship is reflected in prayer, witness, service and accountability to God. We are carrying Christ and not our own mission to the world by drawing out the gifts of the Spirit in all members of the church. 2. The mission of the church is marked by Christian love (John 13:34). We have to affirm once again that power must be subordinate to love. The power of love and the necessity unity is reflected in this prayer of Jesus his disciples, Holy Father, protect them in your name that you have given me, so that they may be one, as we are one (John 17:11). When we have love then we can become the sign of the kingdom of God in the world and heighten our relationships in mission with mutual respect, tolerance, understanding, acceptance and appreciation. Most of the time this Christian love is associated with the image of the suffering church bearing the sign of the cross as the most vivid expression of martyrdom (Luke 14:27; I Cor. 1:18; Gal. 6:14). 3. The mission of the church is carried out by the active participation of the laity. Missionary engagement should be reflected on a local level as much as on a global one. Religious life and missionary calling are not isolated from our daily life. To bridge the gap separating the milieu of Sunday worship from everyday demands of life, to get the involvement of all the members of the local parish, to fulfil the social needs of the marginalized people of the community and to establish a strong bond between the family nucleus and the church unit should be on the agenda of developing the strategy of our mission and evangelism. 4. The mission of the church is entrusted to the missionaries by the triune God. Thus, the people who are spreading the good news of salvation in Jesus Christ (Eph. 1:13; II Tim. 2:10, 3:15), engaging in local and global mission, proclaiming the kingdom of God (Mark 1:15), converting individuals and nations must live as genuine Christians and become credible witnesses, trustworthy disciples and commissioned apostles of their calling (John 20:21; Acts 20:17-38; I Peter 5:2-4; John 1: 2-3). …

Canonical Hermeneutics: Childs and Barth

‘The Bible is not concerned with transmitting general truths about God, but is the Word of God calling forth a response.’ This declaration, which sounds as if it might be found in the first volume of theChurch Dogmaticsin one of the other early writings of Karl Barth, is actually a quotation from an early article by Brevard Childs entitled, ‘Jonah: A Study in Old Testament Hermeneutics’.

CHRISTIAN WITNESS IN RELATION TO THEOLOGICAL EDUCATION AND MINISTERIAL FORMATION

Introduction South Africa is in a state of transition, and if a process of democratization can be achieved, bringing end to violence and oppression, it could serve as example to world, since South Africa presents a microcosm of world's population and its problems. The peaceful transition in Namibia gives encouragement that, even after prolonged conflict, peaceful democracy can happen. In both countries churches have played a significant role, sometimes for good, but also for ill, since part of church had a hand in creating apartheid monster, which is now repudiated by almost all churches, and which has been opposed strenuously by many since its conception. In seeking to identify values essential to effective Christian witness, we find a good summary in Pobee,(1) who mentions six guide-posts or kingdom values: sacrificial love, truth, righteousness-justice, freedom, reconciliation, and peace. Without these, Christian witness may be so far off mark that it is fit only to be compared with religiosity of those who crucified Christ or conceived apartheid. That is not to say that either pharisees or proponents of apartheid were all wittingly corrupt. However, I have witnessed enough in South Africa to know that political exponents of apartheid have seldom listened to anyone, not even to their own expert commissions. In 1956, Tomlinson Report of early apartheid regime listed costs for its implementation, which regime was not prepared to pay. The Hervormde Kerk appointed commissions in early 1960s, and again in late 1970s, to examine biblical basis for clause three of their constitution, which restricts church membership to whites only, but in those days biblical scholars who challenged that clause were like voices crying in wilderness.(2) The apartheid era has done severe damage to kingdom values, and theological education must grapple with task of rebuilding church, if there is to be meaningful Christian witness. However, not all our problems can be blamed on apartheid, for human sin and pride, struggle for power and unwillingness to change -- even when God calls -- cannot hide behind that excuse. Power struggles are not unknown in church, though they are seldom admitted. Theological education and ministerial formation are probably most strategic areas for planning and shaping future of churches to meet challenges of times. The dosage as before, with what was considered right proportion of daily worship, accompanied by biblical and theological lectures during a period of seclusion for three or more years, may not have desired effect any longer. What is needed is inspiration, clear thinking, prayer, a good insight into Bible, church history and present context. We must prove wrong quip that the only thing that we learn from history is that we don't learn from history. We need to learn from past, as well as from present experience. Those who have been imprisoned in banking method of education need to make a determined effort to get out there where action lies, and think about it. Ron Kraybill stated at a recent conference(3) that lecture and sermon are very poor methods of giving information, and should have been left behind in last century. Fr Albert Nolan describes one of his books as an attempt at doing theology in our context.(4) When Nolan talks of doing theology he means action, not just thought and talk, or writing and reading. He states later that the gospel is, and has always been, contextual.(5) The learning process must be experiential. I have had opportunity of serving in parish and mission work, from Western Cape to North Eastern KwaZulu, and including white subrubia, farming areas, industrial areas, and remote homeland. In theological education I have lectured at university and seminary, and recently have been engaged in Theological Education by Extension (TEE). …

God Calling: Women in Assemblies of God Missions

God Calling: Women in Assemblies of God Missions

The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. Robert B. Shaw

<i>The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert</i>. Robert B. Shaw