Missiology (Religion)

BARBARA MACGOWAN COOPER, EVANGELICAL CHRISTIANS IN THE MUSLIM SAHEL

by Duane Alexander Miller

Urban Eco-mission - Healing the Land in the Post-industrial City

by Paul Ede

Mission, Inculturation and Contextual Theology: Essays In Honour of Carl Starkloff, Sj

by John Dadosky

Les premiers chrétiens: une évangélisation en réseau (in French: A Network Evangelization)

by Régis Burnet

Prépublication d'un article à paraître dans dans Bruno Béthouart, C. Menges-Le Pape (dir.), La Transmission religieuse, XXe université d’été du Carrefour d’histoire religieuse, Boulogne-sur-Mer, Les cahiers du Littoral 2, n° 10, 2011

Understanding Your Missional Culturescape: a white paper on defining "people groups" for mission and ministry

by Curt Watke

This paper addresses biblical and missiological definitions of “people groups” and applies these definitions to the... more This paper addresses biblical and missiological definitions of “people groups” and applies these definitions to the North American culturescape.  The North American dilemma faced by missional leaders arises from the inadequacy of ethnolinguistic and unimax/bloc of peoples approaches to define people groups within postmodern, urban, western societies.  While ethnolinguistic and other definitional variations of people groups provide some needed information to enable congregations to become more missional in their communities, these classifications often hide as much as they reveal.  What is needed is the ability to segment the population along sociocultural dimensions that reveal pockets of people who yet need to be reached, while simultaneously recognizing the overlapping nature of the multiple social worlds in which people live.
The sociopeoples approach acknowledges the role subsets of society (“social groups” or “subcultures”) play in social interaction and group formation.  However, operationally this approach has always been difficult to manage because of the social complexity of many urban cultures.  NeoTribal MOSAIC segments, while similar to sociopeoples, provide missional leaders the ability to identify, quantify, and segment their community population into lifestyle/lifestage segments based upon class, residence, occupation and numerous other factors.  These segments integrate ethnicity, language use, and sociocultural factors into a unified system that both clusters common lifestyle groups together and illuminates cross-sectional, intersecting cultural themes as a means of identifying people groups.

Antiochian Mission Strategy from A.D. 43 to A.D. 500

by Curt Watke

This paper investigates the mission endeavors of the church in first century Antioch, notes the principles which... more This paper investigates the mission endeavors of the church in first century Antioch, notes the principles which guided its evangelistic efforts, and ascertains the influence of these principles on subsequent mission developments during the following four centuries. It is maintained that the first century Antiochene mission strategy was foundational to mission endeavors emanating from Antioch during the patristic period.

Toward a Goddess model of soteriology

by Sarah Morrigan

draft only

Religions answer people’s questions about death and afterlife, and provide support to overcome tangible problems of... more Religions answer people’s questions about death and afterlife, and provide support to overcome tangible problems of life, such as poverty, illness and strife, and to make sense of life amidst them.  Traditional religions thus developed their concept of salvation from the problems of life, the world’s ills, and ultimately the perceived consequences after death.  Christianity developed an entire religion around soteriology, and means to salvation became the central interpretation on Jesus Christ’s mission, life, death and resurrection narratives.  Modern seekers of feminine spirituality often come out from heavily soteriological religions in which sense of guilt is part of their indoctrination process.  In proposing alternatives to those “salvation-based” patriarchal faiths, thealogians have not yet developed a coherent soteriology to adequately respond in a pastoral setting.  The lack of working soteriology in a Goddess faith may be a driving factor in its inability to penetrate classist barriers and keeping the Goddess faith mostly an intellectual exercise and a social experiment by and for the university-educated, white middle-class women; and work toward a Goddess model of soteriology is essential in making feminine spirituality a living tradition shared and accessible by, and meets the needs of, people of all socioeconomic, ethnic and cultural backgrounds.

Social Resurrection: A Missiological Perspective on Redemption and Resuscitation

by Reed Hamil

This is an undergraduate paper written for the class "The Mission of God."

In order to discover a small glimpse at God's redemptive action, one need look no further than the miraculous and,... more In order to discover a small glimpse at God's redemptive action, one need look no further than the miraculous and, occasionally, the average. In a typological analysis between Jesus and Elijah, Elisha, and Boaz, God's creation-wide redemption becomes more evident.