Journal of Adventist Mission Studies最新文献_第3页

Ellen G. White’s Statements in Their Original Context on the Heathen Being Saved 怀爱伦关于异教徒得救的原话

Journal of Adventist Mission Studies Pub Date : 2022-03-01 DOI: 10.32597/jams/vol18/iss1/11

A. Tompkins

{"title":"Ellen G. White’s Statements in Their Original Context on the Heathen Being Saved","authors":"A. Tompkins","doi":"10.32597/jams/vol18/iss1/11","DOIUrl":"https://doi.org/10.32597/jams/vol18/iss1/11","url":null,"abstract":"This article is a study of a number of statements found in the writings of Ellen G. White on the experience of the heathen who have not heard about Jesus or God’s law. A brief section on the historical theological setting during the lifetime of Ellen White, specifically as it relates to the question of the eternal destiny of the heathen, will preface the primary portion of the study. The question of the eternal destiny became a major discussion issue, in the wider Protestant world, during the lifetime of Ellen White. It was also an issue that John Wesley addressed on a few different occasions in his sermons. The Wesleyan approach to the issue is mirrored in many ways in the writings of Ellen White. This article seeks to highlight some of these. The main sections of the study contain analysis of three chapters in White’s writings, one from each of the following: The Desire of Ages, Christ’s Object Lessons, and Prophets and Kings with a few additional notes on some other passages she wrote. The goal is to place the statements of Ellen White on the heathen within their literary context in order to have a more complete understanding of these statements. Part of the reason this is needed is because these quotations are often quoted without reference to their wider setting, and sometimes in contradictory ways. For Seventh-day Adventists the question of the unevangelized has not always been clearly answered either from Scripture or the writings of Ellen White. This article seeks to shed some light on Ellen White’s understanding in order to create a balanced view of Ellen White’s statements on the eternal destiny of the heathen.","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116863250","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Rise of the Digital Neighbor: A Theoretical Concept for Mission Renewal in the Digital Age 数字邻居的兴起:数字时代使命更新的理论概念

Journal of Adventist Mission Studies Pub Date : 2019-10-28 DOI: 10.32597/jams/vol15/iss1/8/

Paulo C. Oliveira

引用次数: 0

A Theological Framework for Adventist Urban Ministry 复临信徒都市事工的神学框架

Journal of Adventist Mission Studies Pub Date : 2019-10-28 DOI: 10.32597/jams/vol15/iss1/4/

K. Onongha

{"title":"A Theological Framework for Adventist Urban Ministry","authors":"K. Onongha","doi":"10.32597/jams/vol15/iss1/4/","DOIUrl":"https://doi.org/10.32597/jams/vol15/iss1/4/","url":null,"abstract":"\"Early Adventism typically advocated the need to flee the cities for simple rural living because cities were regarded as Babylon (Jer 50:1-3; Rev 18:2-3). Consequently, in those regions of the world where the church’s presence has the longest history with sometimes larger congregations, many church properties are located in the countryside or rural areas. A major reason why the Adventist Church is only so lately coming to terms with the exigency of urban ministries is the deficiency of a theological framework for engagement in missions to the cities. Stone (2015) agrees that the failure to develop a theology for the cities is a factor in the inadequacy of mission initiatives in urban areas. The objective of this paper is to present a theological framework for Adventist urban ministries that will provide an impetus for effective and sustained mission programs in urban settings. This framework will be developed from a biblical study of God and the city, an examination of Ellen White’s writings on mission to the cities, and an exploration of contemporary challenges cities pose to the church’s task of taking the gospel commission to all regions of the world. This framework follows Van Engen’s (1994:249) tripartite theology of mission model comprising an interface between the biblical text, the faith community, and the urban context.\"","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"43 41","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134225329","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

African Pentecostalism and Its Relationship to Witchcraft Beliefs and Accusations: Biblical Responses to a Pernicious Problem Confronting the Adventist Church in Africa 非洲五旬节派及其与巫术信仰和指控的关系:圣经对非洲基督复临教会面临的一个有害问题的回应

Journal of Adventist Mission Studies Pub Date : 2017-06-07 DOI: 10.32597/jams/vol13/iss1/6/

K. Onongha

{"title":"African Pentecostalism and Its Relationship to Witchcraft Beliefs and Accusations: Biblical Responses to a Pernicious Problem Confronting the Adventist Church in Africa","authors":"K. Onongha","doi":"10.32597/jams/vol13/iss1/6/","DOIUrl":"https://doi.org/10.32597/jams/vol13/iss1/6/","url":null,"abstract":"The subject of witchcraft accusations once used to be a major discourse all around the world; especially in Europe and its colonies in North America (Jennings 2015:1). During that era, which curiously continued through the period of the Enlightenment and the Reformation, notable men like Martin Luther and John Calvin are reported to have believed in the existence of witches and spoken forcefully in support of their extermination (Kors and Peters 2001:262-262). Indeed, Luther is reported to have stated concerning witches, “There is no compassion to be had for these women; I would burn all of them myself, according to the law, where it is said that priests began to stone criminals to death” (263). In the succeeding centuries this phenomenon was eclipsed by the success of the missionary endeavor, which resulted in Africa, Latin America, and Asia emerging as collaborators on the global mission stage. However, in recent times, the subject of Witchcraft accusations has again resurfaced on the missions radar to the extent that the American Society of Missiology (ASM) dedicated an entire track of its annual missions conference to discussing this emergent phenomenon. Besides the ASM conference, the International Bulletin for Missionary Research (IBMR), in 2014 devoted an entire edition of its widely-read journal to articles on this same theme, highlighting reports from various regions of the world faced with this problem. In addition, mission scholar, Robert Priest and several mission colleagues","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"93 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133877669","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Relationship between Social and Economic Status and Witchcraft in Africa 非洲社会经济地位与巫术的关系

Journal of Adventist Mission Studies Pub Date : 2017-06-07 DOI: 10.32597/jams/vol13/iss1/4/

Christopher R. Mwashinga

{"title":"Relationship between Social and Economic Status and Witchcraft in Africa","authors":"Christopher R. Mwashinga","doi":"10.32597/jams/vol13/iss1/4/","DOIUrl":"https://doi.org/10.32597/jams/vol13/iss1/4/","url":null,"abstract":"The topic for this article, “Relationship between Social and Economic Status and Witchcraft in Africa,” presupposes the existence and practice of witchcraft in Africa that works to influence social and economic life. However, a number of questions need to be asked to test this presupposition. Is witchcraft in Africa a reality or an imaginary phenomenon? Does witchcraft really influence, for example, how people pursue higher education and create wealth or is it a claim that has no significance whatsoever? The purpose of this paper is to describe the relationship between socioeconomic status and witchcraft in Africa in order to show how this relationship affects how people create wealth and pursue their ambitions. Finally, I will offer a brief critical analysis of the insights gained in the article and draw a conclusion. It is hoped that the insights gained from this study will contribute to helping the church respond to the challenge of witchcraft in Africa and elsewhere. Before I do so, I first need to define the word witchcraft as it is used in this study. What is witchcraft? Witchcraft refers to at least three different phenomena. According to Moreau (2001:1279), the first phenomenon refers to a person using magical means to bring harm or provide benefits. Such people have been found in every culture in the world; some of them practice witchcraft on an individual basis, while others have institutionalized it in the form of religious sects, for example, Voodoo,1 Santeria,2 Macumba,3 etc. The Bible strongly condemns this type of witchcraft (Deut 18:10; Mic 5:12; Gal 5:20). The second phenomenon is what is referred to as “diabolical witchcraft.” It has been documented that accusations about this particular type of witchcraft arose in the medieval era, and it continues to this day. Basically, this type focuses on a witch as a person who consciously aligns with Satan (Moreau 2001:1279). The last Relationship between Social and Economic Status and Witchcraft in Africa CHRISTOPHER R. MWASHINGA","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130958462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Witchcraft Accusations: Destroying Family, Community, and Church 巫术指控:摧毁家庭、社区和教会

Journal of Adventist Mission Studies Pub Date : 2017-06-07 DOI: 10.32597/jams/vol13/iss1/5/

B. Sanou

{"title":"Witchcraft Accusations: Destroying Family, Community, and Church","authors":"B. Sanou","doi":"10.32597/jams/vol13/iss1/5/","DOIUrl":"https://doi.org/10.32597/jams/vol13/iss1/5/","url":null,"abstract":"Timothy Stabell wrote an article entitled “The Modernity of Witchcraft” in which he stated that “witchcraft continues to be a topic that stirs passions and fears in many places around the world” (2010:460). This is particularly true of Africa where the belief in witchcraft is so pervasive that it can be viewed as a commonplace feature of many African spiritual beliefs (Ellis and ter Haar 2004:27). From a traditional African perspective, there is an undeniable connection between the material and spiritual worlds. This worldview supports the idea that there are spiritual reasons for ordinary everyday occurrences. Because sacred and secular realities are inseparable in African traditional beliefs, it is a common practice to attribute the misfortunes that happen to people to supernatural powers (Mbiti 1990:151; Akrong 2007:55; Asamoah-Gyadu 2015:23). Witchcraft is generally defined as the ability of a person or group of people to cause harm to others by use of supernatural powers (Hutton 2006:211). Generally speaking, witchcraft is any type of evil that negatively affects the fulfillment of human life (Akrong 2007:59, 65). In many African contexts, there is often a very thin line between the ideas of evil spirits, magic, sorcery, spell casting, curses, and the idea of witches or witchcraft (Quarmyne 2011:477). Because witchcraft is directed against others, it is generally perceived as “the anti-social crime par excellence” (Mencej 2015:112; Dovlo 2007:68). Witchcraft is believed to be against the preservation of life, which is the most central precept of African life. Therefore, fighting against witchcraft is considered a moral imperative for all those affected by it (Magoola 2012:99-100). As a result of the perception people hold on witchcraft, they treat with the greatest cruelty those suspected to be associated with it, even wishing to physically eliminate them from society (Nyabwari and Kagema 2014:9; Akrong 2007:65).","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"81 6","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120968109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 3

Cultural Foundations for Fear of Witchcraft in Africa 非洲巫术恐惧的文化基础

Journal of Adventist Mission Studies Pub Date : 2017-06-07 DOI: 10.32597/jams/vol13/iss1/2/

Bruce L. Bauer

引用次数: 3

Overview and Response to Passmore Hachalinga’s Paper Passmore Hachalinga论文综述与回应

Journal of Adventist Mission Studies Pub Date : 2017-06-07 DOI: 10.32597/jams/vol13/iss1/8/

Z. Ncube

{"title":"Overview and Response to Passmore Hachalinga’s Paper","authors":"Z. Ncube","doi":"10.32597/jams/vol13/iss1/8/","DOIUrl":"https://doi.org/10.32597/jams/vol13/iss1/8/","url":null,"abstract":"1 Gen 3:17 mentions the first curse in the Bible when God cursed the ground because Adam and Eve had sinned. Sin resulted in hostility between human beings and the environment. 2 Gen 4:11 tells the story of God pronouncing a curse against Cain after he killed his brother Abel. A curse here means condemnation and judgment. 3 Gen 12:3 details the covenant (promise) God made with Abram, telling him that God would bless those who bless him and curse those that curse him. In other words, God promised to protect Abram. 4 Deut 11:26 lists the blessings and curses God set before Israel. Israel was to choose one or the other. If they obeyed God, blessings would follow. But if they disobeyed God, curses would follow—the land would not produce much. Their enemies would defeat them. In this case, a curse becomes a natural result of rejecting the blessings due to disobedience. 5 Job 2:9 narrates the sad story of Job’s wife advising Job to curse God and die. Here is a case of the lesser trying to pronounce a curse on the greater. The Bible teaches that we should respect those that are above us—parents, teachers, pastors, rulers, etc. 6 Luke 6:28 gives Jesus’ instructions to his followers to “bless those who curse you.” We should not seek revenge. We must teach people to forgive, even their enemies. We must leave revenge with God. 7 1 Cor 4:12 gives Paul’s advice: “When we are cursed, we bless.” This teaches the way Christians should live. We should be peacemakers, the salt of the earth, and the light of the world.","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115846883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Towards a Missiological Model for Worldview Transformation among Adherents to African Traditional Religion in Yorubaland 论约鲁巴兰非洲传统宗教信徒世界观转变的宣教模式

Journal of Adventist Mission Studies Pub Date : 2017-01-21 DOI: 10.32597/dissertations/119/

K. Onongha

{"title":"Towards a Missiological Model for Worldview Transformation among Adherents to African Traditional Religion in Yorubaland","authors":"K. Onongha","doi":"10.32597/dissertations/119/","DOIUrl":"https://doi.org/10.32597/dissertations/119/","url":null,"abstract":"Seventh-day Adventist missions in the western region of Nigeria are a century old, yet reversion to pre-Christian practices such as divination and sorcery are reported, especially during periods of personal crises. This study sought to understand the influence of the traditional worldview on the practices of divination and sorcery and to develop a model that would move the Yoruba Adventists from dependence on these practices to a biblically shaped faith and praxis. A grounded theory approach was adopted for conducting this qualitative research. Data were collected from two focus group discussions and from face-to-face interviews with five pastors, five diviners, and three members who had once consulted diviners. Concepts that emerged from the analyzed data revealed the need for a theory of worldview transformation. This theory entailed having better biblical explanations to counter existing worldview assumptions, the exigency of encountering the power of the gospel in a power-oriented context, and the importance of experiential relationships with Christ to replace the role of diviners in that context. The study culminated in a worldview transformation model that would lead Yoruba Adventists away from dependence upon pre-Christian customs to a biblically shaped worldview, and authentic faith and discipleship. Central to this worldview transformational paradigm is the Adventist doctrine of the Great Controversy.","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-01-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129405440","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 5

The Importance of Worldview Change in the Discipling Process 世界观改变在训练过程中的重要性

Journal of Adventist Mission Studies Pub Date : 2016-12-01 DOI: 10.32597/jams/vol12/iss2/16/

Bruce L. Bauer

{"title":"The Importance of Worldview Change in the Discipling Process","authors":"Bruce L. Bauer","doi":"10.32597/jams/vol12/iss2/16/","DOIUrl":"https://doi.org/10.32597/jams/vol12/iss2/16/","url":null,"abstract":"Recent events in the Seventh-day Adventist Church have demonstrated the need and importance of discipleship. However, the discipleship process can have a variety of emphases such as change of behavior, change of beliefs, and change of the underlying core worldview values. This paper seeks to emphasize the importance of worldview change in the discipling process. Before getting into the paper it is important to define three terms that will be used throughout. 1. Worldview—“The fundamental cognitive, affective, and evaluative presuppositions a group of people make about the nature of things, and which they use to order their lives. Worldviews are what people in a community take as given realities, the maps they have of reality that they use for living” (Heibert 2008:15). Worldview involves the core values, premises, and constructs that create a person’s view of reality. 2. Disciple—“A follower who was committed to a recognized leader or teacher” (Wilkins 2000:278). “Jesus’s disciples were those who heard his invitation to begin a new kind of life, accepted his call to the new life, and became obedient to it. The center of this new life was Jesus himself, because his disciples gained new life through him (John 10:7-10), they followed him (Mark 1:16-20), they were to hear and obey his teachings (Matt. 5:1-2), and they were to share in Jesus’ mission by going into all of the world, preaching the gospel of the kingdom and calling all people to become Jesus’ disciples” (278, 279). 3. Discipling—The process during one’s life of becoming a disciple of Jesus Christ. Over the years I have observed several situations where established Seventh-day Adventist communities that demonstrated Seventh-day Adventist behavior and beliefs completely failed when a crisis came. The","PeriodicalId":402825,"journal":{"name":"Journal of Adventist Mission Studies","volume":"253 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122637793","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0