Sentences with phrase «of evangelical missions»

Finally, the third topic covered is the future of evangelical missions.

For an evangelical missionary in the 1930s, the embrace of Bible translation was fitting, but science and social concern were hardly the stuff of evangelical missions.

I consider this to be a landmark volume with three great missiologists (Van Engen, Hiebert, Winter) giving past, present and future assessments of evangelical mission.

When Ed Stetzer and I agreed to co-edit the book MissionShift: Global Mission Issues in the Third Millennium, our aim was to produce a book that would be truly representative of evangelical mission thinking in America.

Not exact matches

So the Catholic bishops were perfectly correct to suggest strongly that if you're for freedom of the institutional church to perform its evangelical mission, then Romney was far preferable to Obama.

Thus Evangelical Catholicism, knowing that its being a Church of sinners is another impediment to mission, emphasizes that friendship with the Lord Jesus is a matter of constant conversion of life; that this conversion involves the rejection of evil and sacramental reconciliation with Christ and the Church when we fail; and that there are degrees of communion with the Church that are not identical with the canonical boundaries of the Church.

Evangelicals stress the priority of the gospel over the Church whose primary mission is to herald the good news of God's salvation in Christ.

The ever turbulent waters of evangelicalism continue to be roiled by the declaration «Evangelicals and Catholics Together: The Christian Mission in the Third Millennium.»

Forms of exegesis or biblical interpretation that do not support the homiletic, evangelical, and educational missions of the Church may have their place in the academy, but they are subsets of religious studies, not theology.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

In communion with the body of faithful Christians through the ages, we also affirm together that the entire teaching, worship, ministry, life, and mission of Christ's Church is to be held accountable to the final authority of Holy Scripture, which, for Evangelicals and Catholics alike, constitutes the word of God in written form (2 Timothy 3:15 - 17; 2 Peter 1:21).

When they speak of overseas, mission, they do not mean at all the same thing as evangelicals who use these terms.

More significant in the long run, however, may be the second way evangelicals have been reacting, through the support of nondenominational parachurch organizations engaged in overseas mission.

The Lausanne Covenant provided what is probably the best and most widely accepted statement of the evangelical concept of the theological basis for mission.

Until the restructuring of the mainline denominational bureaucracies in the 1960s and «70s, control of the foreign mission agencies (which to a considerable extent had operated as semiautonomous internal parachurch agencies) had remained largely in the hands of the evangelical constituencies.

Evangelicals who speak of «overseas mission» or «world mission» mean by these terms exactly the same thing they used to mean by «foreign missions» — spreading the gospel to the unreached.

Mainline leaders see the overseas - mission - oriented evangelicals as unwilling or unable to accept a radically changed situation, as clinging to an «old style» of mission activity, closely associated with a now discredited imperialism.

Both mainliners and evangelicals, then, are fully aware of the radically changed context for overseas mission.

In examining the significance of this changed understanding of the term mission, it is important to remember that evangelicals define themselves in terms of evangelism.

It was consequential not merely because John Paul himself became the «singular embodiment of the trials, tragedies, and triumphs of the second half of the twentieth century,» but because he «reinvigorated the Church spiritually and intellectually, restoring a sense of the adventure of discipleship... and constantly reminding the entire Church that it did not exist for its own sake, but for its evangelical mission.»

Yet overseas mission remains in a special way the «cause» of the evangelicals, and they provide the bulk of its financial support.

For evangelicals, «mission of the church» has not replaced «missions,» but has only placed missions in a broader context.

In the spring of 1994, a group of Roman Catholics and evangelical Protestants issued a much - discussed statement, «Evangelicals and Catholics Together: The Christian Mission in the Third Millennium» (FT, May 1994).

These are admirable goals, and it is the Telos Group's self - defined mission to strengthen the capacity of American Evangelicals «to help positively transform the Israeli - Palestinian conflict.»

When he was Joseph Cardinal Ratzinger, Miller notes, Pope Benedict favored an «evangelical pruning» of institutions that had abandoned their Catholic mission.

In the spring of 1994, a distinguished group of Roman Catholics and evangelical Protestants issued a much - discussed statement, «Evangelicals and Catholics Together: The Christian Mission in the Third Millennium» (FT, May 1994).

It was particularly disappointing to me since I've talked to Bart (though I doubt he remembers our short conversation), he was encouraging to me, I love the idea of Mission Year, and, like so many evangelicals, his father was an influence on my life and ministry.

After serving on the pastoral staff of one of the most progressive evangelical churches in the country, Brian and his wife Carrie took a big step of faith and returned to Dayton to launch The Mission — a new community of Christ - followers committed to loving God and loving people.

An important aspect of this study is the place given to the ecumenical - evangelical debate on mission.

Even if we can not pray for some of these goals with much affirmation — even if we find ourselves praying for the salvation of liberals before Christ returns, or the redirection of evangelical social concern to its proper sphere of evangelism and world mission, or the disappearance of the electronic church — God will answer our prayers, with corrections if necessary, and will either change our minds or the minds of those for whom we are praying.

That is why, in the reformed American seminaries of the 21st - century, immersion in the eucharistic mystery, theological scholarship, pastoral skills, a strong sense of Catholic identity, and a commitment to evangelical mission go together.

The evidence for this phenomenon is incontestable: the influx of non «SBC evangelical scholars into Baptist seminaries; the changing of the name of the Baptist Sunday School Board to the more generic LifeWay Christian Resources; the presence and high profile of non «Baptist leaders on SBC platforms, e.g., the closing message at the 1998 SBC delivered by Dr. James Dobson, a Nazarene; the aggressive participation of the SBC's Ethics and Religious Liberty Commission as an advocate for the conservative side of the culture wars conflict; new patterns of cooperation between SBC mission boards and evangelical ministries such as Promise Keepers, Campus Crusade for Christ, the National Association of Evangelicals, Prison Fellowship, and World Vision.

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

Yet evangelicals and pietists, too, early recognized, sometimes far more explicitly in the mission field than at home, that it was not enough to bring pictures of Jesus, even pictures of Jesus with native features, or words about Jesus, even words about Jesus in the native vernaculars, to the non-Christian world.

The missions organization of this branch of Orthodoxy estimates that 80 percent of its converts come from evangelical and charismatic orientations, with 20 percent coming from mainline denominations.

What invariably emerges in such circles is the kind of thinking that impels evangelical Christians into missions, the pastorate, or a career whose financial remuneration contributes to these eschatological vocations.

I see the dangers of triumphalism in some evangelical approaches to mission — as though somehow if we could get a film about Jesus into every village on earth, the world would be saved.

That ominous sense of what is at stake is not uncommon among evangelicals, and it should be more evident among Catholics, as we reflect together on the Christian mission in the Third Millennium.

The Evangelical Lutheran Diocese of Finland, the Evangelical Lutheran Diocese in Norway, and the Mission Province in Sweden, for example, all began discussions in 2016 about joining the ILC.

We Christians of the Third Millennium, guided by the Second Vatican Council and its great champions John Paul and Benedict, are graced to be witnessing a return of the papacy and episcopacy to the model of the age of the Fathers: boldly evangelical, passionately committed to mission, and with true humility inviting the men and women of our time to consider the proposal that truth is to be found in the person of Jesus Christ.

[1] In that same book (published just a few months after the controversial statement, «Evangelicals and Catholics Together: The Christian Mission in the Third Millennium» was issued), the founders of ECT agreed that, despite the firestorm of criticism that had erupted in some circles, the original statement was only a beginning.

They include the CEOs of denominations and representatives of a broad array of evangelical organizations, including missions, universities, publishers and churches.

Nevertheless, what distinguishes South Africa's new independent evangelical churches is their dual mission of evangelism and racial reconciliation.

His article is based on reports from the Episcopal Church Foundation, the Church of the Nazarene, the Home Mission Board of the Southern Baptist Church, the Evangelical Lutheran Church in America, the Lutheran Church — Missouri Synod, the Presbyterian Church (U.S.A.) and the Seventh - Day Adventists.

Christianity Today circled India from north to south and back again for two weeks in order to witness the innovative and successful mission efforts of Indian evangelicals — this, despite rising persecution from Hindu nationalists.

A «more precise» idea of God, gained through an experience of God - with - us, was not only important for the Church and its evangelical mission.

«Most evangelicals — leaders from all seven denominations — have expressed concerns,» Sergey Rakhuba, president of Mission Eurasia and a former Moscow church - planter, told CT. «They're calling on the global Christian community to pray that Putin can intervene and God can miraculously work in this process.»

He pointed out the contribution which the Evangelicals could make in the sphere of mission, their emphasis on conversion, and in their stress on the Bible.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditions.

On top of the shared communion between Catholics and Evangelicals is a shared commitment to a mission that begins with the renewal of the people of God both lay and clerical.