Unreached People Research Articles

Towards Reaching the Unreached People Groups in Africa: A Pentecostal Paradigm

Towards Reaching the Unreached People Groups in Africa: A Pentecostal Paradigm

Korean Christian Missionaries in High‐Risk Countries: Interaction with International Religious Networks and Domestic Response

AbstractWhy do some Christian foreign mission groups dispatch missionaries to some culturally and politically risky states where they face personal risks and political entanglements? Using world polity theory, I argue that local religious groups’ motivations are driven by their involvement in international religious networks, which mobilize missionaries to go to places such as Muslim countries. Based on 30 semistructured interviews with South Korean missionaries and leaders of churches and mission organizations, I illuminate that globally shared discourse of unreached people encouraged missionaries to volunteer to go to high‐risk states. I also suggest that Korean religious actors did not passively accept the influence of the international discourse but also reconstructed the discourse. The study also highlights that a missionary's dual identity as a religious actor and another profession to get a visa in high‐risk countries is bound up with the state's surveillance and potential persecution.

REVITALIZING HARVEST THEOLOGY FOR AN EFFECTIVE MISSION TODAY

There is a decline in the population of Christians in the world from 2010 to 2020, and the primary cause is the slowing down of mission and evangelization efforts. Christians no longer see the urgent need of reaping the harvest of souls. Therefore, there is a need for Harvest Theology based on a solid biblical foundation to revitalize today’s mission. This paper uses exploratory and explanatory research methods to come up with a conclusion that churches need to develop Harvest Theology that creates effective strategies as well as focuses resources to reach receptive people; especially among the unreached people group. Harvest Theology is a counter to search theology that emphasizes finding the lost and multiplication of churches. Harvest Theology is very important to be revitalized because of the declining percentage of Christians in the period 2010 to 2020. Through exploratory and explanatory research methods, the author tries to convince readers that Harvest Theology is based on a solid biblical foundation and is vital to revitalizing today's mission. In revitalizing Harvest Theology, we need to develop mission strategies that focus on receptive people, which will give a great harvest in today's mission.

Covid as Crucible

Despite the hardships caused by the Covid virus, the gospel is still being proclaimed by missionaries sent out from the Global Church. They are engaging unreached people groups in both open and closed countries, despite Covid travel restrictions and scarce financial resources. We must partner with our Majority World brothers and sisters as they are the next wave of Christian missionaries. God has blessed the Western Church with abundant financial resources and experience, and we are obliged to steward all that we have to encourage and empower missionaries from the Majority World to address lostness

Determinants of Financial Inclusion of Urban Women: Evidence from Ahmedabad, India

<p class="Normal1">One of the utmost active practices is to adopt an inclusive growth policy to achieve economic growth. An inclusive growth means include the excluded population into all benefits. Financial inclusion is a financial upliftment process, to help poor, slum, backward and women to come out from the poverty trap. Financial inclusion means inclusion of excluded population to access formal financial services like savings, borrowings, insurance and pension from formal financial institutions. For constructing strong financial system, it is very necessary to know first that whether sources of financial services are actually reaching to the unreached people; the awareness among people for the formal financial services i.e., financial literacy and inclusion of the excluded population by providing banking services. Among socio-economic problems in India, gender inequality is one of the major affecting problems. A noteworthy access gap has taken place between male and female regardless of significant development in broadening access to formal financial products in the country. The main objectives of this research are to examine nature and extent of accessing major financial inclusion services including Government financial inclusion programs by urban women and to analyze the determinants of financial inclusion for urban women of Ahmedabad district (having highest urban female population in Gujarat). Primary data collection method is used through semi-structured questionnaire. Probit model is constructed to analyze the financial inclusion determinants of urban women of Ahmedabad district. Considered major financial inclusion services are opening bank account, savings, borrowings and insurance. Major finding of this study is that poor urban women are being considered as less benefitted from financial inclusion services, where in-migration, financial literacy and borrowings were found to significantly influence the participation of urban women in financial inclusion programs.</p>

Toward a spirit-led orthopathy of Pentecostal mission: Simultaneous vectors

ABSTRACT A biblical orthodoxy and orthopraxy of mission considers the correct teaching and practice of evangelistic mission to provide access to the gospel for all nations. In keeping with right teaching and practice, this article endeavours to highlight a biblical orthopathy (right concern) of mission that considers the Spirit’s guidance amid the missionary task. Luke’s consistent inclusion of the term Holy Spirit in the narrative of the early church places a heightened value on an orthopathy of mission that focuses on obedience to the guidance of the Spirit in fulfilling the Great Commission. Discernment of the Spirit’s guidance in mission benefits current missiologies focused on unreached people groups.

The universal particularism of panta ta ethne: A biblical case for the continued viability of the people group concept in mission

This article is a partial response to Lee and Park’s 2018 contribution to Missiology, “Beyond people group thinking: A critical reevaluation of unreached people groups,” and focuses on the meaning of panta ta ethne in Matthew 28:19. The author does not agree that Matthew had in mind primarily “Gentiles in distinction from Jews,” although that is indeed a common meaning of the phrase in the New Testament. Interpreting ethne as “Gentiles” obscures the dimension of particularism inherent in the way humanity is described in Scripture (as parts not just a whole). By contrast, the author submits that ethne as “nations” or “people groups” better displays this particularism of all people as they exist in diverse human groupings. The author takes a step back from Matthew 28 and first gives an overview of the way human grouping (particularism) is understood in the Old and New Testaments. He then highlights the way New Testament authors appropriated Old Testament promises related to the “nations,” showing their comprehension and continuation of that Old Testament understanding. The article then deals with the exegetical issues related to Matthew 28:19 and concludes by urging refinement of the people group concept, rather than replacement.

Discourse on Alternative Contextual Evangelism Models to The Bolaang Mongondow Tribe as An Unreached People Group in North Sulawesi

This article is a historical study of alternative contextual evangelis m models to Intau ( means “ pe rson” ) Bolaang Mongondow, which is communally called tribe or society (ethnic group/people group) Bolaang Mongondow. This study uses a literature review approach. It begins with researching the religion and beliefs of Intau Bolaang Mongondow . Then proceed with the socio-cultural phenomena of Intau Bolaang Mongondow, namely the dynamics of acculturation, openness to external influences, public attitudes towards change, and its essential element to determine alternative contextual evangelistic approaches. This study's final results show that attention to culture in developing a contextual evangelistic approach does not mean that the church must conform fully or assume harmony between the Gospel and culture. It is precisely by understanding and utilizing culture in the preaching of the contextual Gospel that it will be seen that Christian values have an advantage regarding the guarantee of eternal salvation in the Lord Jesus Christ. Therefore, efforts to prepare a contextual evangelist who has integrity, character, and competence regarding the Bible and culture are significant. Likewise, efforts to pioneer and develop contextual churches in the Intau Bolaang Mongondow environment must touch and empower those cultural values.

Menggunakan Konsep Inkarnasi Yesus sebagai Model Penginjilan Multikultural

The Indonesian nation is a nation that has differences in religion, ethnicity and race, which is exposed from Sabang to Merauke. Indonesia is also known as a maritime country because most of its territory is ocean and has thousands of islands, with various geographical conditions in it. It is this superiority that makes the Indonesian nation a great and authoritative nation and respected by the international community. This fact also makes the Indonesian nation known as a muticultural nation. Therefore the aim of this study is to find an appropriate evangelistic model to be applied in the context of a multicultural Indonesian nation. So that the Gospel of the Kingdom of God can be preached efficiently without causing conflicts between Evangelists and UPG (Unreached People Groups). So in this study used a qualitative method with a descriptive-theological approach. The results found three models of evangelism in the context of the Indonesian nation, namely the model of building family relationships with UPG (Unreached People Groups), the service model fighting for the values ??of equality-justice and freedom, and the service model of gospel dialogue-proclamation

Microfinance models in improving 'quality of life': empirical analysis on Indian perspective

Poverty reduction is a global issue. In India, this issue is a priority and calls for critical and urgent attention. Microfinance as an approach is considered important for empowerment of unreached people's social and economic status through socio-psychological and financial intermediation. Despite the fact that microfinance institutions have assumed vital part in reducing poverty; relatively a few studies are available particularly to analyse the effectiveness of 'quality of life'. The present paper aims at studying the impact of microfinance in improving the quality of life of poor people in India. Human Development Index (HDI) is used to measure development by combining indicators such as; life expectancy, educational attainment and income into a composite index, thus addressing both social and economic issues. A variety of existing models and theories were critically reviewed and a model is formulated and validated by using the structural equation modelling (SEM) approach. Results show efficacy of the proposed model and evaluates the overall impact of 'quality of life' as measured through HDI. Finally, it may be concluded that the practice of microfinance program may outperform transition economies in countries like India in order to maintain the balance between social and economic benefits of the targeted people.

Microfinance models in improving 'quality of life': empirical analysis on Indian perspective

Poverty reduction is a global issue. In India, this issue is a priority and calls for critical and urgent attention. Microfinance as an approach is considered important for empowerment of unreached people's social and economic status through socio-psychological and financial intermediation. Despite the fact that microfinance institutions have assumed vital part in reducing poverty; relatively a few studies are available particularly to analyse the effectiveness of 'quality of life'. The present paper aims at studying the impact of microfinance in improving the quality of life of poor people in India. Human Development Index (HDI) is used to measure development by combining indicators such as; life expectancy, educational attainment and income into a composite index, thus addressing both social and economic issues. A variety of existing models and theories were critically reviewed and a model is formulated and validated by using the structural equation modelling (SEM) approach. Results show efficacy of the proposed model and evaluates the overall impact of 'quality of life' as measured through HDI. Finally, it may be concluded that the practice of microfinance program may outperform transition economies in countries like India in order to maintain the balance between social and economic benefits of the targeted people.

Beyond people group thinking: A critical reevaluation of unreached people groups

Since its inception at the 1974 Lausanne Congress, the concept of “unreached people groups” (UPG) has revolutionized global mission. Today, “people group thinking” represents perhaps the predominant paradigm in global mission. Yet for all its influence, few have carefully examined UPG’s questionable underlying assumptions. This article critically reevaluates two central tenets of UPG. First, using biblical and sociocultural analysis, we assess the conceptual foundation of UPG—the idea of the people group. Second, we engage theologically with mission strategies that arise from UPG. We conclude that UPG relies upon flawed biblical, theological, and sociocultural assumptions, and propose that missiology move beyond UPG in theory and practice.

Bulugo Vine Story: Redemptive Analogy Case Study

"Shaw indicates that rather than contextualizing the missionary’s perception of Christianity to make it understandable within the local people’s culture, the missionary should facilitate the people themselves discovering God from within their own cultural context ... In my own mission experience, I have found this approach to be valid and preferable, once there are local believers, and as God begins to develop leaders from among them. At times, cultural dynamics or God’s preparation of an unreached people group allow them to discover God without a great deal of intervention on the missionary’s part. However, in the beginning stages, it is often unavoidable that the missionary must make his or her own best attempt at contextualizing the message of God’s desire and provision to save the people. Once the initial resistance has been removed and the local people have come to a measure of faith and desire to learn, then the missionary can move to the role of guiding and supporting the Spirit-led believers as they themselves discover what God’s Word teaches, and what his truths look like lived out in their own context."

An affordable, usable and sustainable preventive healthcare system for unreached people in Bangladesh.

An affordable, usable and sustainable preventive healthcare system for unreached people in Bangladesh.

Reflections on Michael A. Rynkiewich’s “Do Not Remember the Former Things”

Missiologists and mission practitioners must continually assess their assumptions and categories in light of changes in human societies and academic disciplines ancillary to missiology such as anthropology. While the need for assessment is acknowledged, categories such as “unreached people groups” and the “10/40 Window” show remarkable resilience. Is it possible to reconsider these categories?

Marketing Mission: The Divergence in Missiological Thought between Pastors and Missionary Leadership

This qualitative study examines paradigms of the definition of mission as held by high-level Assembly of God pastors and missionary leaders. The study reveals that the two groups differ in their definition of mission. In the church, pastors generally feel that “mission” encompasses outreach to all people groups; missionaries, however, consider that mission is specific to the apostolic function, namely, reaching out with the Gospel where no one has gone before—to unreached people groups (UPGs). Implications for missionary leadership suggest a targeted marketing approach; using niche strategies directed to the mission-funding churches may be needed.

The Unreached People Mission Alliance(UPMA)

The Unreached People Mission Alliance(UPMA)

선교적 교회의 관점에서 본 선교

This study attempted to review how the discussion about missional church had come to the academic circle with reference to the origin and background of missional church. In actuality, the concept of missional church began with the publication of the book entitled Missional Church: A Vision for the Sending of the Church in North America (1998). Later, Darrell L. Guder wrote The Continuing Conversion of the Church (2000). Beside these, Craig Van Gelder and Dwight J. Zscheile co-authored The Missional Church in Perspective (2011). These works greatly contributed to the academic development of missional church as well as the recognition of the missional church all over the world.However, Lesslie Newbigin and David J. Bosch were the early advocates of the missional church. The former returned to England after he had finished mission work in South India. He discovered that England became the mission field calling for God’s mission. After this discovery, he began to articulate what would be the nature and the task of the church in terms of God’s mission. The latter returned to South Africa after he finished his biblical and missiological studies at Basel in Switzerland. He worked as a missionary among the natives to share the good news of the Kingdom with them as change agents. Later, he became a professor of missions at University of South Africa in Pretoria while writing Witness to the World (1980) and Transforming Mission (1991). The missional church learned a lot from these mission scholars and missionary leaders. The missional church needs to be sure of the Great Commission which was given to His disciples as well as all Christians today. The Great Commission must be reflected and carried out in the work of missional church while it becomes the foundation for world evangelization. The Great Commission is not an option but a mandate for the missional church participating in God’s mission. The mission work of the missional church largely depends upon the careful articulation and the faithful practice of the Great Commission. However, in addition to the Great Commission, God’s compassion for the lost becomes the motive for the missional church through which God’s Kingdom is realized in the world which God loves so much.The missional church needs to look at the mission as God’s mission rather than humans’ or churches,’ In essence, mission is the Trinitarian God’s work. In particular, the Holy Spirit empowers the missional church to carry on the mission work in the world as the light and the salt for the world. The Lord Jesus Christ encourages us to go into the world with the gospel message which is the same truth forever in response to the different cultures in which the unreached people live their lives according to their way of life and their way of thinking.The missional church needs to serve the people in the community outside of the church as well as the people inside of the church. The missional church carries out God’s mission through the holistic mission, that is, dong mission work through kerygma, koinonia, and diakonia. Further, the missional church needs to contextualize the gospel according the needs of the people within different cultural forms. The cultural forms are the most effective media of communicating the gospel message to the people. However, the missional church needs to practice critical contextualization in terms of indigenous ministry and indigenous theology in order to make the biblical message more meaningful to the people. This is the nature and the mission work of the missional church. The Triune God wants us to be a missional church for His Kingdom and glory. The missional church prays, “Your Kingdom come”(Mt. 6:10).

Missional theological curricula and institutions

The article argues in favour of an all-embracing missional framework for curriculum development for theological institutions. When the curriculum of a subject such as ecclesiologyhas a missional hermeneutic, it will naturally lead to missional congregations. The authors use issues raised by the Network for African Congregational Theology (NetACT) institutions and the decisions of the Third Lausanne Congress in Cape Town (2010) as reference points in this article. They argue for a broad understanding of the concept �missional� and are of the opinion that curricula that are integrative, normative, contextual and missional will lead to spiritual maturity and will result in a positive impact on church and society as a whole. The missio Deias the work of the Trinitarian God is seen as being God�s initiative. The incarnational modelof Jesus Christ forms the basis for a theology and missiology where humility, vulnerability and servanthood play a pivotal role in curricula. An appeal is made for holistic missions with a strong emphasis on social engagement and the inclusion of community development. The Holy Spirit is seen as the empowering presence of the missio Dei, and the role of pneumatologyin missional curriculum development is underscored. Theological institutes should become�proclamation� institutions. Curricula should be ecumenical by nature and should include reaching the unreached and unengaged people groups. Theological education by extension is presented as an alternative way of decent ralised theological education.Intradisciplinary and/or interdisciplinary implications: The article calls for theology to be done with a missional hermeneutic, both intradisciplinarily and interdisciplinarily. The article involves theology and education and calls for all disciplines dealing with community development to collaborate.

Financial untouchability vis-à-vis prime minister Jan Dhan Yojana in Assam

It has been observed that financial inclusion policies of the Government of India have not achieved their goal to reach the financial untouched rural populations. In the present article it has been investigated the applicability of recent financial inclusion policy, Prime Minister Jan Dhan Yojana, 2014 of the Government of India in Assam. The study identified the dominance role of informal sources in the rural financial markets of Assam. Moreover, the growing rate of NPAs, non fulfillment of priority sector lending, thinly spread of bank branches, low per capita credit and per capita deposit were observed in the rural areas of Assam. With these respect, the study raises concern over the success of new financial inclusion policy in Assam. Therefore, innovative approach needs to evolve which may differ from mainland India policy for reaching the unreached people of rural Assam.