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J.C. Wenger (1910-1995) was a teacher of Historical Theology in the Goshen Biblical Seminary, a seminary, a member school of the Associated Mennonite Biblical Seminaries, Elkhart, Indiana. Born on December 25, 1910, at Honey Brook, Pennsylvania, he is a son of the Lancaster Conference, but he removed with his parents to Bucks County, Pennsylvania, as a boy, and was later baptized in the Rockhill congregation of the Franconia Conference. He studied at Eastern Mennonite and Goshen colleges, and holds degrees from both American and European universities. He was ordained successively as a deacon (1943), a minister (1944), and a bishop (1951) in the Mennonite Church, and served on the executive committees of both the district and general conferences, as well as on the Presidium of the Mennonite World Conference. He was also a member of the executive committee of the Mennonite Historical Society and of the Institute of Mennonite Studies. He taught at Union Biblical Seminary in Indian and at Eastern Mennonite Seminary in Virginia. He also served on the editorial boards of the Mennonite Quarterly Review and of the book series Studies in Anabaptist and Mennonite History, as well as The Mennonite Encyclopedia. He was a member of the Committee on Bible Translation, which prepared the new International version of the Bible. He was deeply concerned to seen his church seek renewal and greater faithfulness to Christ and His Word. Book jacket.
Proselytism remains one of the most divisive issues in global Christianity, jeopardizing many ecumenical initiatives and projects. Almost all traditions accuse others of proselytism, but none readily confess to it, as one tradition's mission and evangelism is another's proselytism. This work brings together, for the first time, significant formal statements from Christian bodies and churches alongside articles from leading commentators in this hotly contested issue. It gives clergy, academics, and students a vital resource in understanding the perspectives of different traditions, and therefore the opportunity to study and understand viewpoints and opinions from competing perspectives. The volume originates in a process of work commissioned by the World Pentecostal Fellowship, the World Council of Churches, the World Evangelical Alliance, and the Roman Catholic Church, under the auspices of the Global Christian Forum. We discovered that there are no easy answers that resolve the tensions and debates about proselytism, but through listening and understanding different voices, new opportunities for establishing constructive relationships can and do emerge.
Reprint of the original, first published in 1867.
David Bosch (1929-1992) was one of the foremost mission theologians of the twentieth century, at once a prolific scholar, committed church leader, and active participant in the global conciliar and evangelical mission movements. Less well known is Bosch's distinctive role in the South African church's struggle against apartheid. After reviewing Bosch's background and exploring key themes in his understanding of mission and evangelism, Livingston explores Bosch's legacy from the perspective of the missionary nature of the church. The church is God's kingdom community, acting as a witness to and instrument of the coming reign of God. The church is God's alternative community, simultaneously set apart from the world but also for the sake of the world, exemplifying the radical implications of Christ's new community. The church is God's reconciled and reconciling community, serving as a sign and embodiment of God's love in Christ. For those acquainted with Bosch only as the author of his magisterial Transforming Mission, Livingston shows how Bosch integrated his theology and practice in a faithful, contextually relevant way within South Africa and the global church.
Tragic confrontations at schools throughout the past two decades are striking evidence that teens need help and training in peaceful conflict resolution. God knows each conflict a teen goes through--with their families, friends, and teachers--and he is in control. In this student edition of The Peacemaker, Ken Sande and Kevin Johnson show teens, youth leaders, parents, and pastors, how they can apply biblical principles to conflict situations, allowing for forgiveness and reconciliation instead of hatred or violence. With an approachable style that treats teens with respect, this much-needed resource can be used individually or as part of a small group or youth group study.
Includes bibliographical references (p. 257-284) index.
We are haunted, Samuel Kimbriel suggests, by a habit of isolation buried, often imperceptibly, within our practices of understanding and relating to the world. In this volume he works through the complexities of this disposition to contest its place within contemporary philosophical thought and practice. He focuses on the human activity of friendship. Chapters one and two examine friendship to unearth the contours of this habit towards isolation and to reveal certain ills that have long attended it. Chapters three through seven place these isolated ways of relating to the world into critical dialogue with the tradition of late-antique and early-medieval Johannine Christianity, in which intimacy and understanding go hand in hand. This tradition drew the human activities of friendship and enquiry into such unity that understanding itself became a kind of communion. Kimbriel endorses a return to an antique and particularly Christian philosophical habit - "the befriending of wisdom."
This study aims to read Jesus’s foot washing narrative missionally (John 13:1–38). A missional reading is identical to a missional hermeneutics based on the literary-theological interpretation of the text. John uses sending language and formulae, and the frame of “as . . ., so . . .” throughout the whole Gospel, which clarifies Jesus’s and his disciples’ mission as integrated witness. In this literary context, the foot washing narrative signifies the integrated witness of Jesus and the disciples. The narrative consists of two parts: one, Jesus’s symbolic action for his death, and the other, for its interpretation for the disciple community. Jesus’s death, as his unique mission, results in purifying both his disciples and the world so that they might dwell in the holy union with the triune God. The disciples are sent into the world. Just as Jesus did, so must they proclaim Jesus and his teachings. Also, they should bear witness to him by living Jesus’s life-pattern of self-giving, sacrificial love, and humble service. Their verbal proclamation as evangelism and life-witness cannot be separated to testify to Jesus and their identity. Finally, today’s Christians, specifically Evangelicals, are invited to participate in the Johannine mission as the integrated witness of evangelism and life-witness.