Proclamation Of Gospel Research Articles

The Many for One or One for the Many? Reading Mark 10:45 in the Roman Empire

In his expository remarks on 1 Pet 5:13, Clement of Alexandria portrays Mark as the preserver of the apostle Peter's gospel proclamation to those who not only dwell in Rome, but also belong to the Roman elite. In this regard, Clement's testimony coincides with the near unanimous voice of the Church Fathers, who locate the composition of the Gospel of Mark in the city of Rome (e.g., IrenaeusHaer. 3.1.1; EusebiusHist. eccl.2.15.2).

Reign of God, Trinity, or Promise? Alternative Missiological Keys for Engaging Religious Pluralism

The fact of religious pluralism demands a theological response. Recent models for engaging religious pluralism overcome the shortcomings of traditional models. However, they inadequately address the categories of sin and divine hiddenness, while struggling to articulate a coherent relationship between dialogue and proclamation. The classic Lutheran tradition offers three fruitful resources (the gospel as promise, the law/gospel distinction, and the hiddenness of God) for engaging religious pluralism and balancing interreligious dialogue and gospel proclamation.

Engaging the Congregation: The Place of Metadiscourse in Contemporary Preaching

Most forms of contemporary preaching elevate the role of the listeners, who are seen as co-constructors of the sermon. This article investigates how preachers may respond to a call from homiletics to ‘turn-to-the-listener’ through their deployment of metadiscourse, operationalized as a framework for understanding preaching not primarily as gospel proclamation, but as a form of social and communicative engagement. A quantitative analysis of 150 sermons from three well-established English Christian denominations finds that metadiscourse is a prolific feature in preaching, with almost one word in 10 performing a metadiscursive function, most prominently by recourse to interactional metadiscursive resources. A qualitative analysis shows that, across the three denominations, preachers adopt metadiscursive practices that may serve to address expectations in the turn-to-the-listener preaching paradigm. The findings will inform further applied analysis of religious discourse, and will add constructively to discussions within homiletics, not least by suggesting how empirical and applied approaches to language can be of service to homiletics and the teaching of preaching.

„Nie odtrącaj mnie w starości”. O potrzebie profilowanego przepowiadania dla seniorów

Ludzie starsi w Kościele mają prawo do przepowiadania specjalnego, profilowanego, tzn. ukierunkowanego na nich, obejmującego ich swoim oddziaływaniem. Słowo Boże powinno być głoszone wszystkim ludziom w każdym czasie, w każdej sytuacji, na każdym etapie ich życia. Jeśli zatem widzimy potrzebę profilowanego przepowiadania do dzieci, do młodzieży czy do dorosłych, to nie możemy nie zauważać jej w odniesieniu do seniorów. Konieczność taką tłumaczą też względy duszpasterskie. Według nauczania Kościoła duszpasterze powinni pomóc osobom starym realizować swoje powołanie w Kościele i świecie, tak aby pojmowali swoją starość jako naturalny etap życia, jako czas wartościowy, który należy i można przeżywać w postawie zaufania Bogu, a także – jeśli to możliwe – zaangażowania dla wspólnoty. Specjalne kaznodziejstwo dla seniorów stanowi jeden z istotnych przejawów tej troski. Można je realizować, posługując się albo tradycyjnymi i sprawdzonymi formami przepowiadania, takimi jak homilie, kazania, nauki rekolekcyjne czy katechezy, albo ostrożnie wprowadzając nowe – np. homilie dialogowane czy świadectwa. Ważne jest przy tym, aby kaznodzieje zadbali o odpowiedni język przekazu ewangelicznego, adekwatny do sytuacji, mentalności, doświadczeń i problemów seniorów. Podstawowym motywem przepowiadania dla ludzi starych, tych, których życie doczesne dobiega kresu, powinno być życie, życie silniejsze niż śmierć.

THE POWER OF THE GOSPEL VICTORIOUS OVER THE POWER OF EVIL IN ACTS OF THE APOSTLES

This research focuses on how the author of Acts managed, rhetorically, to communicate his ideological standpoint regarding “the power of proclaiming the good news about the kingdom of God and the power that exist in the name of Jesus Christ” (8:12). In three related texts (8:4-25; 13:1-12; 19:1-20) he addresses the practices of magic which occurred in the society or even in the early Church, to prove to his readers that the proclamation of the gospel overpowers the practice of evil. In these texts there are references to magic or magicians (Acts 8:4-25, mageiva, mageuvw 13:1-12, mavgo~ (bis); 19:8-20, prav xei~, pariverge~) which refer to the occurrences of magical practices. In addition references to 'exorcism' (ejxorkistw`n), 'deceit' (d.ast..f..) and 'evil' (p....) also occur. Complementary to this is the considerable frequency of references to the proclamation of the gospel and the occurrences of miracles (duvnami~ and shmei`a) within the same historical context. When these texts are compared with one another, it becomes evident that other similarities also occur. The reason for making such a comparison is to point out how the author used the interaction of events such as 'magic,' 'exorcism of evil spirits,' 'miracle' and 'gospel proclamation' to explain his understanding of the supreme power of the 'gospel' as victorious over the power and influence of 'evil.'

Book Review: The Preaching of Jesus: Gospel Proclamation, Then and Now

Book Review: The Preaching of Jesus: Gospel Proclamation, Then and Now

William Brosend, The Preaching of Jesus: Gospel Proclamation, Then and Now

William Brosend, The Preaching of Jesus: Gospel Proclamation, Then and Now

Walking the Tightrope: The Missiology of Tom Allan for Today

This article considers the contribution of Tom Allan, a minister, evangelist and theologian of particular public prominence in Scotland and beyond in the period from 1946 to 1964, to contemporary questions of new expressions of church. It examines Allan's concept of "missionary parishes" of constant witness and service and relates this radical missiology, centred on the "apostolate of the laity," to diverse sources in Scottish and European theology. The article argues that Allan united the need for Gospel proclamation with contextualization to the lives of ordinary people, and with social and political action alongside the urban underclass. It is concluded that Allan's work speaks to the present as it reflects necessary elements of postmodern missiological thinking in its key aspects, offers an appraisal of the "emerging church" conversation in re-asserting a role for the institutional Church in mission, and bridges evangelical/ecumenical polarisation.

The Preaching of Jesus: Gospel Proclamation, Then and Now – By William Brosend

The Preaching of Jesus: Gospel Proclamation, Then and Now – By William Brosend

The Missions Theology Of Early Pentecost: Call, Challenge, and Opportunity

AbstractThis article explores three historical components of Pentecostal theology that influenced Pentecostal missionary women by examining missions after the Pentecostal revival of the early twentieth century. This article presents four case studies of such Pentecostals and their responses to Pentecostal experiences and missionary careers for ongoing theological consideration about what it means to 'Go into all the world' as a Pentecostal. According to this study, the Pentecostal experience and reliance on the Holy Spirit was a significant part of Pentecostal women's call to and empowerment for missions, in facing the challenges of missionary service with Pentecostal eschatology, and in following the biblical mandate and narrative to serve in the power of the Spirit with gospel proclamation and accompanying 'signs and wonders'.

Questions About the Perception of “Christian Truth”: On the Affective Effects of Sin

AbstractThis article engages David Bentley Hart's critique of coercive “demonstration” in apologetics in favor of Gospel proclamation in the mode of “persuasion.” More specifically, I evaluate Hart's articulation of persuasion as a discourse that is primarily aesthetic and traffics primarily in beauty. After expressing an appreciation for Hart's critique of the traditional apologetics of demonstration, I suggest that Hart's own proposal still has elements of an “apologetic”—a kind of natural “aesthetic” theology, but a natural theology nonetheless. I conclude by extrapolating the Reformed critique of natural theology (based on the “noetic effects of sin”) to include a critique of Hart's aesthetic quasi‐natural theology by providing an account of the “affective” effects of sin.

Gospel Proclamation of the Ascended Lord

As missionaries proclaim the gospel among people of the major religions, especially in shame-based societies, they find a great deal of resistance and confusion. The traditional Western church formulation of substitionary atonement in particular does not make sense and even seems morally and aesthetically repulsive. Instead, missionaries find that many people come to faith in the gospel through their experience of Jesus in visions, healing, miracles, inner peace, prayer, etc. The article suggests that we recognize how people are following the same path that St. Paul did, first personal experience of the ascended Lord and then intellectual conviction about his suffering, death, and resurrection. They are seeking divine help in sanctification, rather than divine forgiveness through justification. The article concludes with alternative approaches from Scripture that we have largely ignored in our proclamation.

THE SPIRIT, HEALING AND MISSION: AN OVERVIEW OF THE BIBLICAL CANON*

AbstractThis article examines the relationship in the biblical canon between healing, the Spirit, and the mission of the church. The piece begins with a section devoted to the author's Pentecostal context, and his theological and ministerial interest in this topic. Relying primarily upon a literary reading of the relevant texts, this study seeks to hear the distinctive voices in the biblical canon, from the torah to the book of Revelation, before assembling the biblical choir in order to hear its rich, textured and dissonant sound on this topic. This careful reading of the biblical texts suggests that the healing ministry of Jesus and the church does not simply “confirm” the proclamation of the gospel, but is itself gospel proclamation. The preponderance of the evidence indicates that there is an intricate and significant connection between the ministry of healing and the mission of the church.

Whose Apocalypse? The Identity of the Sons of God in Romans 8:19

(ProQuest Information and Learning: Foreign text omitted.) ... For I am not ashamed of gospel; it is power of salvation to all who believe-to Jew first and also to Greek. For it righteousness of is being apocalypsed from faith to faith, just as it is written, the one who is righteous faith will (Rom 1:16-17) For anxious longing of waits eagerly of of God. (Rom 8:19) these of God Rom 8:19, and how does their awaited relate to present of righteousness of Rom 1:17? The question at first seems odd. Surely we already know who these sons are: they those who now have of Christ, who Spirit of God, and who know through that same Spirit of that they children and heirs of (Rom 8:9, 14-18). If this is case, then their future will be public revelation of their now-hidden status as God's children, when through bodily resurrection they share divine glory.1 This is most common reading of Paul's statement Rom 8:19. The present article will propose a different interpretation, reading 8:19 light of letter's thematic proclamation of gospel as saving power of for Jew first, and also Greek, and thus as ... of God's righteousness (Rom 1:16-17).2 Such a reading illuminates ways Rom 8:19 contributes to structure and argument of Romans as a unified whole. It also attends to scope of eschatological vision that Paul limns Rom 8. If 8:19 refers only to those already in Christ, then chapter holds forth hope of bodily resurrection individual Christians suffering under weight of present suffering and mortality, and hope of deliverance from bondage of decay natural order (8:10-11, 21). Oddly, resulting picture of eschatological redemption leaves out rest of humanity, not least Jews mentioned 1:16. How can such a picture accord with breadth of apostle's vision, both Rom 1:16-17 and 11:32? I propose that apocalypse of of God enacts, completes, and vindicates God's rectifying activity gospel of Jesus Christ. This anticipated picks up theme of epistle from Rom 1:16-17 and drives argument forward into chs. 9-15 raising question, Who these of whose eagerly longs? This is question that will drive our discussion forward as well, as we explore: (1) of God? and (2) What or who is creation? What might identity of of God Rom 8:19 tell us about relationship between Rom 1-8 and 9-15? How inclusive is hope of redemption that Paul proclaims here? What might identities of both of God and creation tell us of Paul's understanding of church relationship to Israel, time between apocalypses? I. Are Sons of God? In immediate context of Rom 8, of God qualified Spirit a dialectical movement between present experience and future promise. Paul first identifies of God as those who are being led Spirit of God Rom 8:14. What then marks of Spirit's leadership? First, Spirit enables a paradoxical death, which brings with it promise of life, so that, v. 13, as one is led Spirit one puts to death deeds of body by Spirit, with attendant paradoxical promise that so doing one will live. Second, v. 15 expands role of Spirit as of adoption, who establishes believers as children or of (here, apparently, Paul uses terms interchangeably), inspiring cry of Abba, Father! This cry expresses present experience of adoption ... which is present work of Spirit bearing witness with our spirit that we children of God (8:16). …

Shortcut to Language Preparation? Radical Evangelicals, Missions, and the Gift of Tongues

In the last decades of the nineteenth century, radical evangelicals on the fringe of the Protestant missions movement longed for the restoration of apostolic power in “signs and wonders” (Acts 5:12) to expedite gospel proclamation before the imminent return of Christ. The slow pace of conversions overseas and the unprecedented opportunities for evangelism had created what was widely referred to as the crisis of missions.1 This essay traces how radical mission enthusiasts proposed that according to Jesus’ promise in Mark 16:17—“And these signs will accompany those who believe . . . they will speak in new tongues”—God might confer intelligible human languages on missionaries.2 I shall also examine the frustrations over failure to acquire language proficiency, the appeal of the “gift of tongues” (glossolalia), criticisms of such expectations, and the legacy of this interest.

The Sudan Interior Mission (SIM) in Ethiopia (1928-1970)

movement was a loose, diverse, and changing federation of cobelligerents, united in their fierce opposition to attempts to bring Christianity into line with modern thought. 1 New discoveries in the field of natural science, rapid industrial growth, and urbanization had led to the secularization of public culture, and emerging fundamentalist faiths found their expectations characterized as incompatible with contemporary views of social reform and religious thought. Evangelical Christian groups who in one way or another were associated with the fundamentalists legitimated their worldview by adhering strictly to biblical truth and defending their beliefs against modernist thought. The SIM was influenced by these ideological undercurrents of fundamentalist evangelicalism, which emphasized, among other things, the inerrancy of the Bible; Gospel proclamation, as distinct from Christian service, which was the main concern of liberal mission institutions; individual conversion, resulting from genuine repentance and an admission of one's sins; radical behavioral change as evidence of regeneration; and the formation of new communities as the inevitable consequence of spiritual regeneration. The SIM can also be identified with the new faith mission agencies of the time, such as Hudson Taylor's China Inland Mission, which were not attached to a single church or denomination for financial support and base of recruit-

ONE GOSPEL AND DIVERSE CULTURES:TOWARDS AN INTERCULTURAL MUTUALITY

One of considerations expressed at Conference on World Mission and Evangelism (Salvador de Bahia, Brazil, 1996) was importance of local church in taking responsibility for and evangelism. The report of section IV stressed: the primary responsibility for mission, there is a local church, is with that church in its own place. This responsibility implies that where churches are not engaged actively in evangelism efforts, there is a to challenge each other, in affirming ways, authentic proclamation of gospel. But churches cannot act separately from one another, they need each other both locally and globally. In other words, churches must sustain a certain in mission. The question here is how should in mission be related to an intercultural mutuality? How far are churches and missionary agencies rooted in their own cultural context? If you take European context, then you have to ask: how can some traditional ways of be related to search for new ways of inculturation of faith? Participants representing different churches or agencies at a consultation organized by Conference of European Churches jointly with Missionsakadamie Hamburg on Gospel and Cultures (May 1996), shared comments towards new ways of inculturation of faith in secularised Europe. In this respect they declared: we have only just begun! The Christian past in Europe is mixed, but churches should begin a mutual learning process: what is it to live as a community of faith with confidence and humility?(1) Whatever Europe means, it is evident that culturally Europe is very diverse. Here it is important to question this diversity of European cultures, what can enable a mutuality between these cultures? What is distinctive uniting in European culture? One replies that this uniting factor is Enlightenment.(2) The question of Enlightenment and European churches is not new, but it seems to be reconsidered in context of issue and culture. The Enlightenment did not touch all European churches with their respective theologies in same way. theology, for example, a completely different approach to Enlightenment than, for example, Lutheran theology. But problem is also that cultures of Orthodox tradition have been influenced by Enlightenment. However, question remains: how far is Enlightenment criteria for a cultural mutuality common of European churches? The cultures are constantly changing today. The modernity understood as the sceptical rejection of traditional and religious sources of authority seems to be more and more replaced by post-modernity. Through this new development in western European cultures the intellect is no longer understood as only basis of knowing. In post-modernity and feeling have greater pride of place. Since post-modernity appears to be a less hostile environment for religious belief and it could be both a uniting factor of European cultures and a challenge for new ways of to churches in world of today. Facing new cultural developments, Christianity has opportunities to make its way by authenticity and excellence of its presentation, but should not seek anymore to rely on what is left of its entrenched power base, as was stated at above-mentioned consultation. The new cultural context is first of all pluralistic: multi-cultural, multi-confessional, multi-religious, etc. Mono-cultural contexts hardly exist anymore. The inculturation of gospel in culturally pluralistic contexts to find new ways. The churches should share their experience and assist one another in finding new methods and ways for their for world of today. In multi-cultural and multi-religious contexts, new forms of witness, cooperation and dialogue should be developed. …

Faith and Cultures: Challenges to a World Church

Paul Tillich's well-known dictum sets up tension between two of most dynamic principles of human life, but principle does not of itself illumine their complex relationship. For Christianity, relationship of religion—or better, faith or gospel—to many cultures in which it now finds itself has been subjected to ever-greater scrutiny in last half century. This has been so not only because of multiplication of cultures in which Christianity is now present in some form, but also because modernization process has accelerated process of cultural change to a pace that no one has been able to accommodate. The yawning divide between proclamation of gospel and exigencies of culture was called by Paul VI the drama of our time. John Paul II has been even more dramatic: I have considered Church's dialogue with cultures of our time to be a vital area, one in which destiny of world at end of this twentieth century is at stake.

The Rise of Moralism: The Proclamation of the Gospel from Hooker to Baxter

The Rise of Moralism: The Proclamation of the Gospel from Hooker to Baxter

The Rise of Moralism: The Proclamation of the Gospel from Hooker to Baxter. C. Fitzsimons Allison

Previous articleNext article No AccessCritical ReviewsThe Rise of Moralism: The Proclamation of the Gospel from Hooker to Baxter. C. Fitzsimons Allison Paul ElmenPaul Elmen Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 47, Number 4Oct., 1967 Article DOIhttps://doi.org/10.1086/486077 Views: 9Total views on this site Copyright 1967 The University of ChicagoPDF download Crossref reports no articles citing this article.