Search Results (31)

This article explores Christian mission and Islamic daʿwah fī sabīl Allāh as two distinct yet structurally comparable forms of theological engagement with the world. While both concepts have traditionally been studied in relation to religious transmission, doctrinal fidelity, and institutional expansion, contemporary scholarship increasingly recognizes their broader significance as practices of ethical responsibility, public witness, and interreligious encounter. The study proposes a comparative theological framework that goes beyond descriptive comparisons to examine the underlying structures that shape mission and daʿwah. Both traditions are approached as embodied practices through which religious communities cultivate specific forms of moral agency, religious subjectivity and interaction with others. From this perspective, mission and daʿwah are not merely understood as communicative activities, but as expressions of lived socio-ethical and theological commitments. The article posits that both traditions are organized around three interconnected dimensions: divine agency, human mediation, and epistemic orientation. These dimensions provide a common analytical framework while preserving the theological distinctiveness of Christianity and Islam. By developing this comparative axis, the study contributes to comparative theology in three ways: it offers a new conceptual framework for analysis; it highlights the dynamic and self-reflective nature of both traditions; and it demonstrates how mission and daʿwah can serve as platforms for interreligious understanding, fostering meaningful dialogue and deepening theological self-awareness through engagement with religious diversity. Full article

South African cities are marked by deepening social and spatial inequalities that produce exclusion, vulnerability, and contested forms of belonging. In this article, these inequalities are understood as the result of historically entrenched processes of colonialism, apartheid spatial planning, and contemporary economic exclusion that continue to shape urban life. These realities not only shape the socio-historical context of Christian mission but also expose the inadequacy of specific ecclesial forms—such as racially and linguistically differentiated synodical structures, centralised theological training institutions, and the historical distinction between “kerk” (church) and “sending” (mission), including mission paradigms characterised by a movement from institutional centers to marginalised communities under paternalistic control. This article argues that faithful participation in the missio Dei, understood here as the Triune God’s redemptive and transformative activity in the world, into which the church is called to participate rather than initiate, requires a reimagined missional ecclesiology shaped in, with, and from the margins. Framed by a broader transforming missiological paradigm and drawing on qualitative literature, this article critically engages key streams within African urban theology, missional ecclesiology, and discourses of power and marginalisation, patriarchy, and ecclesial control to interrogate how churches often reproduce dependency, paternalism, and unequal agency in urban spaces. Using the Reformed Churches in South Africa (RCSAs) as an illustrative case, this article demonstrates how inherited missionary structures have constrained the theological and missional agency of so-called mission churches—that is, churches established among Black and Coloured communities under conditions of financial, administrative, and theological dependence on historically white “mother churches”. Full article

The missionaries’ agendas to meet South Asian had brutal effects on Christianity in the nineteenth and twentieth centuries. There are pieces that have critiqued the roles of missionaries, dismantling the agendas of Western Christianity, introducing the South to Western Jesus. Despite this misconceived mission of some of the missionaries, this article argues for the role of missionaries in a positive way, on the one hand, discussing their role in Asia. Eastern Christianity and Chinese Muslims of the nineteenth and twentieth centuries met similar challenges; however, the efforts of missionaries such as George K. Harris (1887–1962) in the twentieth century played an important role in contextualizing literary content for the needs of Chinese Muslims. On the other hand, the role of Isaac Mason (1870–1939) in evangelizing Chinese Muslims and producing literary works promoting social welfare activities for the development of Chinese Muslims is also discussed. This article challenges theological discourses that emphasize the notion of Asian Christianity or Western Christianity of Christendom, as this confines missiological discourse to fostering the world’s well-being. Rather than approaching the cases of George K. Harris and Isaac Mason as isolated studies, this study approaches the cases of both missionaries as analytical missiological discourse, not coerced for the local community but approached for the broader perspectives engaging with the Muslim community. Therefore, this study reflects not only the works of these missionaries but also their efforts in establishing relations for the prosperity and dignity of the well-being of the Chinese nation, especially the Muslim community in China. It also argues that the imagery of Western Christianity, through the role of missionaries in China, fosters dialogical relations between Chinese Muslims and Christians for the well-being of the Chinese nation. Full article

Contemporary Evangelicalism faces a paradox: despite its historical and demographic vitality, a soteriological imbalance in many (though by no means all) of its expressions—an overemphasis on afterlife-centred salvation relative to present flourishing—has contributed to a crisis of meaning for believers navigating present-day realities. This gap can leave the faith an insufficient bulwark against secular nihilism and radical ideologies, both of which thrive (however perversely) by addressing present suffering. This article argues not for the replacement of Evangelical soteriology but for its recovery and enrichment through a Theology of Human Flourishing, centred on the human person-in-communion conformed by grace to Christ—what it terms, with deliberate qualification, the Divine Individual. The theotic dimension developed here complements rather than supplants the forensic categories of justification, regeneration, and reconciliation. The argument proceeds in five moves. First, it grounds the Divine Individual in the New Testament “Son of Man” tradition, drawing on Walker’s exegesis of John 1.43–51 and Moule’s argument for Johannine individualism. Second, it deploys Jordan Peterson’s phenomenology of meaning as a modern grammar through which the patristic doctrine of theosis can be re-articulated, while critically assessing where Peterson’s anthropology of the autonomous subject diverges from a theology of grace and must be corrected by it. Third, it shows—with Henrich and Duchesne—that the Divine Individual is not a colonial construct but a long civilizational inheritance with deep biblical and Greco-Christian roots. Fourth, it answers the standard critiques: Pelagianism, syncretism, atomistic individualism, and the post-colonial objection. Fifth, it sketches the missiological implications: mission as the formation of Christ-shaped persons whose transformation ripples outward into the renewal of culture, institution, and civilization. Full article

The Neo-Calvinist Johan Herman Bavinck was one of the most significant missionaries of the mid-twentieth century in the Reformed tradition. Bavinck considered the question of the status of non-Christian religion and religious consciousness the most pressing issue for missionary thought and practice. This article offers a text-driven account of Johan Herman Bavinck’s theology of religions. It argues that Bavinck treated non-Christian religion as a culpable yet always partial suppression of God’s universal self-disclosure, in which religious systems cohere around what he calls vague truths while lacking the determinate knowledge of God given in special revelation. Attention to his distinction between systems and persons clarifies how he believed missionary encounter could combine judgement with humility, as the Christian confronts unbelief while recognising the church’s own tendency toward pseudo-religion. The article situates Bavinck’s account within Reformed Augustinianism and eclecticism, such as in the use of Freudian psychology in exegesis. It then provides a preliminary application of Bavinck’s thought to select issues in Chinese Christianity as part of recent scholarly attention to the prospects of Sino-Reformed theology. Full article

Migration is as old as human history. Over the centuries, there was never a time when migration stopped. The nineteenth century was characterised by the migration of Europeans to Africa. These movements were attributed to colonisation, commerce, and Christianisation. Christianity was used as a conduit of colonisation and the deculturation of the recipients of the missionary gospel. At the turn of the twenty-first century, there was a significant influx of Africans migrating to Europe. Among these migrants were worshippers from the Wesleyan Methodist Church in Zimbabwe (WMCZ). Using a missiological framework, this paper employs a qualitative research methodology to argue that the establishment of the WMCZ Fellowship, grounded in the mission and ecclesiology of the home church in the United Kingdom, is both a reverse and distant mission. To achieve this aim, this paper unpacks the methodology and the theoretical framework. It will also trace the development of the WMCZ in the United Kingdom (UK), discuss the hybridisation of Christianity, and justify the notion that the Fellowship is both a reverse and distant mission. The study makes recommendations that support the growth of the Fellowship. It concludes by arguing that the development of migrant churches in the UK can turn the MCB into a church with a white history, a black/multiracial face, and a white head that will eventually use a multiracial mind to survive in a white historical ecclesiology. Full article

In post-December Romania of 1989, after the fall of the communist regime, the presence of Christian Churches or groups in the public space became possible again. As a majority Church, the Romanian Orthodox Church (ROC) considered itself entitled to initiate new evangelization activities. At the same time, from the perspective of Western missionary groups, Romania was a terra missionis, which triggered a new wave of hetero-Orthodox missionary projects. Over the course of the last three decades, inter-Christian relations in Romania have gone through conflict, common witness and even dialogue. The primary objective of this research is to offer a revised understanding of the “new evangelization” paradigm in Romania in the late 20th and the beginning of the 21st centuries, from a missiological perspective, considering the Romanian Orthodox–Evangelical relations. This research will also critically present the most important moments of the Christian dialogue, which moved from conflict to common witness and even to official and unofficial dialogue. Full article

This paper explores the parallel emergence of two theological movements that share ecumenical insights: Theological Interpretation of Scripture (TIS) and deification. It identifies their intrinsic connections to creeds and draws upon their recent scholarly convergence. By highlighting the absence of a robust deificational hermeneutics within the realm of theological interpretation, this paper aims to address that gap by advocating for a deificational hermeneutics that serves the interests of theological interpretation. This argument is founded on three vital theological insights: (1) similar to creeds, the theology of deification is essential to Christian theology with significant ecumenical value, (2) the imago Dei acts as a unifying framework, and (3) readerly formation is central to theological interpretation. Furthermore, through exegetical analysis of 2 Peter 1:1–11, this essay reveals aspects that would remain obscured without the “prism” of deification. Full article

This article examines Paul’s letter to the Romans (with supporting texts) to assess the intersection between beliefs about God, behaviors for God, and being in community. Additionally, it offers suggestions to deepen Christian spiritual formation among congregants in churches and small groups with a view toward missiology and communal witness. Full article

The Harrist Church in Ivory Coast, West Africa, emerged from the ministry of Liberian William Wadé Harris who baptized between 100,000 and 200,000 people during his eighteen-month evangelistic tour, 1913–1915. This story is full of linguistic complexities and anomalies. Harris himself spoke only English and his own local Liberian Glebo language. He was therefore compelled to work through expatriate English-speaking merchants, knowledgeable of and conversant in local languages, as interpreters and translators in addressing the twelve ethnic groups who heard and accepted his message. Harris encouraged new converts to compose hymns in their own indigenous languages by transforming musical genres embedded in their local musical traditions. Additionally fascinating is that during this early colonial period, the twelve ethnic groups impacted by Harris’s ministry lived in almost total isolation from each other and developed their own hymn traditions for thirty-five years (1914–1949), unaware of the existence of churches and worship patterns in neighboring ethnic districts. Only in 1949 did they suddenly become acquainted with the broader, multi-musical, multilingual reality of the Harrist movement. Since then, individual musicians and choirs from local congregations have gradually begun to sing a few of each other’s songs, though the challenge of becoming a truly multicultural, multiethnic church remains a work in progress. Documentation of these developments include written colonial and early Protestant and Catholic missionary sources and a large number of eye-witness interviews. Primary research methods employed here come from four intersecting disciplines and theoretical frameworks: orality studies, with particular focus on oral sources in constructing historical narrative; religious phenomenology; mission history; and ethnodoxological research. Full article

The conflict over Jesus Christ, the ‘Son of God’, is not new. Thousands of years ago, the disciples faced similar trials; however, the challenge to solve this tension was not based on debates or natural theology but rather to show the works of Christ. This researcher argues that various studies on Christology have already been conducted. However, the Pakistani perspective demands the fullness of Christ in a unique way to reimagine Him in the context of socio-economic, political, and religious challenges. On the one hand, though the traditional way of doing Christology highly emphasizes the personhood of Christ, explaining Him from the eschatological perspective (though it is important), on the other hand, it makes Christ an aloof Jesus who has no concern for the current issues. As a result, this kind of Christological articulation does not explain Christ’s presence in our struggles today. This piece further demonstrates that the context is not above Christ in finding who He is in the midst of such a grave situation; rather, contextual realities provide the Pakistani Punjabi Church an opportunity to demonstrate the works of Christ. Furthermore, this study also argues that the real struggle is not being a minority in this context, but rather, being marginalized (economically, politically, and religiously) is the real challenge. This study further argues that the core issue is the ecclesiastical responsibility to overcome all the issues in this context. The researcher employs quantitative methodology to evaluate the socio-political, socio-economic, and religious perspectives and equips grassroots communities using an evangelical contextual missiological approach. As a result, ‘Apologetic Evangelical Contextual Christology’ is proposed as seeing Christ in all His fullness in the Islamic Context. Full article

The moral status of soldiers as agent-instruments of polities has been long debated among Christians. Recognizing soldiers’ moral vulnerability, Stanley Hauerwas has argued for a pastoral rather than a missiological shape of what Oliver O’Donovan has called evangelical counter-praxis through a Christian’s participation in war. To reframe the complications of this dilemma, this essay argues that the Christian soldier has the potential to actively witness the love of Jesus Christ through a kenotic repudiation of one’s unwillingness to kill. Through an interpretation of Shusaku Endo’s novel Silence, a correspondence between the Christian soldier and the apostate-cum-martyr Fr. Rodrigues is arguable through an act of paradoxical faith in Jesus, where killing the enemy becomes an imitation of his self-emptying on the cross for the sake of others. Christian soldiers may find self-understanding, healing, and forgiveness by naming their acts truthfully with the intention to move through confession to gratitude and a deeper love for God and neighbor. Full article

This article focuses on Pentecostalism and its real and possible contributions to socio-economic development in sub-Saharan Africa. First, we provide an overall historical and theological introduction to Pentecostalism in sub-Saharan Africa, especially as these relate to socio-economic wellbeing. The heart of our research is a review of the literature on African Pentecostalism focused on economic development. We conclude with an exploration of the challenges and opportunities the movement faces in contributing to development across the continent. The question we seek to pursue is as follows: what theological and missiological resources might pentecostal–charismatic communities contribute to improve the socio-economic circumstances of the people of sub-Saharan Africa? Full article

Since the second half of the 20th century, missiology has continued to elevate Missio Dei to a topic of the highest importance in theology. According to Missio Dei, the salvific mission is more theocentric than anthropocentric in that its actuality is wholly rooted in the nature of God. However, much work remains to be conducted to evaluate and reconcile the modern interpretation of the Missio Dei and its predecessor theological doctrines, to avoid illogicalities. Consequently, the responsibility to identify any discrepancies in the systematic knowledge of the Missio Dei falls on the broad shoulders of theology in general, but of missiology in particular. In keeping with this unavoidable intellectual duty, this article interrogates the literature on modern theodicies to improve the conceptualization of the Missio Dei and missionary God in the context of evil and human suffering. The inter-comparative analysis of the biblical Job serves to relate divine perfection and human suffering within process theodicy. Consequently, the intellectual enterprise of this work, with all its shortcomings, not only illuminates another facet of Missio Dei but also motivates further investigation to reconcile mission Dei with the reality of evil, free will, and human suffering. Full article

Initiated by Vincent Lebbe in 1920, the Belgian Catholic project for Chinese students was a harbinger of inculturation. Contrary to the impression that the Catholic Church reacted slowly to the demand of indigenisation in the early twentieth century, this article demonstrates that a project specifically designed for Chinese students had already been prepared for this purpose back in Belgium. In other words, through the fostering of intercultural understanding and personal contacts between students abroad and home communities, the Belgian Catholic project became part of the Leuven school’s missiological initiative, which was meant to realise Church implantation in mission countries. In order to maximise the contacts between young Chinese intellectuals and the Belgian Catholic milieu, Lebbe and his associates strategically anchored their cause into the allocation of the Sino-Belgian Indemnity Scholarship, despite stiff competition. The Catholic efforts to encourage a sense of unity evoked sympathy in Belgian society towards China, and in time contributed to charitable support for war victims at the beginning of the Sino-Japanese War. Though originally driven by evangelical purposes and ideological challenges, the spirit of inculturation gave rise to an awareness of human solidarity, a legacy worthy of a true apostolate. Full article