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Abstract

From space, the Pacific glitters in ocean blue. What might the world’s largest ocean contribute to missio Dei? A spiral methodology is used to trace connections between the baptism of Jesus, early Christian art, recent legal (Treaty of Waitangi Tribunal) research and indigenous knowing, including ocean voyaging, ancestor understandings of whirlpools, Māori water rites and oral history of river beings (taniwha).

The argument is that indigenous Oceanic (Māori) understandings of water, in conversation with baptismal narratives, present missio Dei as an immersion in God. Mission is located not in the activity of the church – and hence mission expansion as part of European colonisation – but in the being and becoming of God. Creation and redemption are interconnected and an environmental ethic is expected. Children of the waters (ngā tamariki o te Moana nui a Kiwa) listen to creation’s voice (taniwha speaking) and act for the life (waiora) of water.

In: Mission Studies

Abstract

While theologies of missio Dei and their divergent missiological developments have been refined and contested in the academy over the past seven decades, the theoretical discussions and even the term itself are still far from commonplace in the life and discourse of many local congregations. Nonetheless, among such congregations there are examples of changing practice and new modes of local mission engagement that seem to be in alignment with aspects of a missio Dei orientation. In this article the experience of one congregation will be considered, asking whether a missio Dei perspective might be discerned in recent initiatives and developments in its engagement with its local community.

In: Mission Studies
In: Mission Studies
In: Mission Studies
Between Churchification and Securitization
In Islam in Post-communist Eastern Europe: Between Churchification and Securitization Egdūnas Račius reveals how not only the governance of religions but also practical politics in post-communist Eastern Europe are permeated by the strategies of churchification and securitization of Islam. Though most Muslims and the majority of researchers of Islam hold to the view that there may not be church in Islam, material evidence suggests that the representative Muslim religious organizations in many Eastern European countries have been effectively turned into ecclesiastical-bureaucratic institutions akin to nothing less than ‘national Muslim Churches’. As such, these ‘national Muslim Churches’ themselves take an active part in securitization, advanced by both non-Muslim political and social actors, of certain forms of Islamic religiosity.
In: Mission Studies