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The Oxford Handbook of Mission Studies represents more than a century of scholarship related to the theology, history, and methodology of the propagation of Christian faith and the engagement of Christians with cultures, religions, and societies worldwide. It contains more than 40 articles by experts from different disciplinary and ecclesial perspectives, who are from all continents. It not only offers a broad overview of key approaches and issues in mission studies but it also highlights current trends and suggests future developments. The Handbook builds on renewed interest in mission studies this century generated by recent key statements on mission from ecumenical, evangelical, Catholic, and Orthodox sources, and by a spate of academic works on the topic. Western church leaders now apply insights from foreign missions (such as, inculturation, liberation, interfaith work, and power encounter) to today's multicultural societies. Meanwhile, there are new initiatives in mission from the Majority World, where most Christians live, so that sending is not only 'from the west to the rest' but 'from everywhere to everywhere'. Therefore, this volume aims to reflect the voices of the receivers of mission as well as its protagonists and to raise awareness of new movements. In a time of growing recognition of 'religions' more generally, this work examines and theorizes the missional dimensions of the world's largest religion: its agendas, growth, outreach, role in public life, effect on cultures, relevance for development, and its approaches to other communities.
Found in Translation is a rich account of language and shifting cross-cultural relations on a Christian mission in northern Australia during the mid-twentieth century. It explores how translation shaped interactions between missionaries and the Anindilyakwa-speaking people of the Groote Eylandt archipelago and how each group used language to influence, evade, or engage with the other in a series of selective “mistranslations.” In particular, this work traces the Angurugu mission from its establishment by the Church Missionary Society in 1943, through Australia’s era of assimilation policy in the 1950s and 1960s, to the introduction of a self-determination policy and bilingual education in 1973. While translation has typically been an instrument of colonization, this book shows that the ambiguities it creates have given Indigenous people opportunities to reinterpret colonization’s position in their lives. Laura Rademaker combines oral history interviews with careful archival research and innovative interdisciplinary findings to present a fresh, cross-cultural perspective on Angurugu mission life. Exploring spoken language and sound, the translation of Christian scripture and songs, the imposition of English literacy, and Aboriginal singing traditions, she reveals the complexities of the encounters between the missionaries and Aboriginal people in a subtle and sophisticated analysis. Rademaker uses language as a lens, delving into issues of identity and the competition to name, own, and control. In its efforts to shape the Anindilyakwa people’s beliefs, the Church Missionary Society utilized language both by teaching English and by translating Biblical texts into the native tongue. Yet missionaries relied heavily on Anindilyakwa interpreters, whose varied translation styles and choices resulted in an unforeseen Indigenous impact on how the mission’s messages were received. From Groote Eylandt and the peculiarities of the Australian settler-colonial context, Found in Translation broadens its scope to cast light on themes common throughout Pacific mission history such as assimilation policies, cultural exchanges, and the phenomenon of colonization itself. This book will appeal to Indigenous studies scholars across the Pacific as well as scholars of Australian history, religion, linguistics, anthropology, and missiology.
Rev. Dr. Alan Tippett was arguably one of the leading missiologists of the twentieth century. Through his prolific pen, poignant observations, and powerful insights he significantly influenced mission research and activity in the period of the 1960s to 1980s. This was particularly facilitated through his research, writing, and teaching at the Institute of Church Growth, Fuller Theological Seminary School of World Mission, and his inaugural editorship of the American Society of Missiology’s journal, Missiology: An International Review. Yet for those who did not know Tippett’s material well, the very specific nature of his research and writing limited the influence of his insights. For example, without already knowing the pertinent content, why would a missionary to Thailand think of reading Tippett’s Solomon Islands Christianity? However, according to Doug Priest, editor of a number of Tippett’s posthumous publications, this volume has “done what even Tippett himself did not do, and that is to capture the key features of his missiology in one volume.” So Guiding Light functions as an in-depth overview of “The Essential Alan Tippett.” I can attest that the nature of Tippett’s material continued to inform and inspire me throughout the eleven years of the research and writing of this study.
The last 50 years have seen more rapid change than at any time in human history. Changes in technology have changed every aspect of life: from contraception to computation, from communication to community formation. These changes have affected the ways in which Australians have sought meaning in their lives, from the fulfilment of duty to the maximisation of subjective wellbeing. They have affected deeply the role that religion has played in life with the focus moving from the preservation of tradition to personal spirituality. Over the past 30 years, the Christian Research Association has charted these changes. It has done so through the examination of census and survey data and through interviews with thousands of individuals. It has examined these changes in youth culture and rural culture and has explored the impact of migration and the rise of the Pentecostal and charismatic movements. It has suggested ways in which churches and schools might respond to these changes. Part 1 of this book tells the story of these changes and how the Christian Research Association has charted them. Part 2 contains contributions from various researchers discussing how the Christian Research Association has served the churches. Part 3 explores some extensions of and parallels to the work of the Christian Research Association in relation to religious institutions, migration and other research. The story told in this book is a personal story for Dr Philip Hughes, the senior research officer of the Christian Research Association from 1985 to 2016. But it is also a story of global significance as Christian and other religious institutions grapple with changes to their place in society and their roles in changing perceptions of life.
Congregational music can be an act of praise, a vehicle for theology, an action of embodied community, as well as a means to a divine encounter. This multidisciplinary anthology approaches congregational music as media in the widest sense - as a multivalent communication action with technological, commercial, political, ideological and theological implications, where processes of mediated communication produce shared worlds and beliefs. Bringing together a range of voices, promoting dialogue across a range of disciplines, each author approaches the topic of congregational music from his or her own perspective, facilitating cross-disciplinary connections while also showcasing a diversity of outlooks on the roles that music and media play in Christian experience. The authors break important new ground in understanding the ways that music, media and religious belief and praxis become ’lived theology’ in our media age, revealing the rich and diverse ways that people are living, experiencing and negotiating faith and community through music.
Our six authors from four continents representing several branches of Evangelicalism are united in affirming the classical Christian understanding of God as Trinity as crucial for knowing God, understanding the world, and serving God honestly. Their essays lead up to a compilation of classical creeds regarding this foundational proclamation. Thomas K. Johnson: “The Trinity is a matter of knowing God in his complexity, totally different from us in our singularity yet radically similar in having personality in his image, then letting this knowledge of God become the pattern of a renewed Christian mind.” Brian Edgar: “This presentation of the consummate dimensions of the Trinity . . . tells us that the life of God as Trinity is something in which we participate rather than something to be intellectually comprehended.” J. Scott Horrell: “The suggestion, humbly submitted, is especially for a missional Trinitarian worldview—not missional as from one culture to another, but missional as each body of believers seeks to engage and express Trinitarian faith within their own culture.” William P. Atkinson: “As the Father’s kenotic ‘leadership’ of the Trinity thereby exalts the Son and the Spirit, so too we can expect that the sort of servant-leadership that answers Jesus’ high-priestly prayer will lift those who are being led.” Pavel Hošek: “The Enlightenment reductionist rationalism in theology is going through a serious crisis, and the relativistic postmodern alternatives do not provide any firm epistemological basis for responsible theological thinking. I suggest that the trinitarian intellectual framework which Comenius and Lewis tried to develop offers a promising and inspiring way forward for Christian theologians faithful to the orthodox teachings of the church who are struggling with the intellectual challenges of contemporary culture.” Tersur Aben: “The Trinity is the heart of God’s self-disclosure to and involvement with humans on earth. . . . The mission of the church is thus to proclaim the gospel of salvation and the restoration of humans back to God, which the Son accomplished on Calvary and the Holy Spirit applies to believers on Pentecost.”