Church In Asia Essay

Galindo analyzes that the fundamental “mission” of a congregation is the same as any other congregation that exists in any part of the world. He argues that though every congregation has a mission and a vision, at the same time, it shares a basic common mission. (43) This reminds me of my home church The First Church of Evanston and my Field Site, The Evanston Vineyard Church. Both churches have a common mission of welcoming people to the church, irrespective of their ethnic, cultural, racial, and economic and, gender backgrounds. The mission is to help people be received in the house of God with due and deserved Christian love so that they feel loved and welcomed. Both these churches encourage church attendees to attend the service and receive the Eucharist.

One of the ongoing struggles for the church and Christianity is with culture. Questions have always surfaced about where we should stand on issues or whether it is permissible to isolate ourselves in all areas of life. Shaping A Christian Worldview suggests that hiding is not the preferred option, rather it is our duty to transform our modern culture.

The church has a unique role to play in bringing renewal and restoration to the brokenness of the world. I think that the mission the broken, crucified, despised Jesus was and is healing brokenness. Jesus Christ was “anointed” to do the work of restoring a sick and sad nation. I, therefore, hold as my point of departure that in Jesus Christ we are anointed to preach in a way that will awaken the nation to wholeness and to the reality of God’s reign on Earth.

This Latin Catholicism was similar to Eastern Orthodoxy in that they both tried to link to the Classical Era and to reconcile the Roman Empire.

The Children of God, now known as The Family International began in 1968 as part of the Jesus People Movement. It was founded by David Berg, and has since become one of the most well known Fundamental Evangelical groups in the world. At their peak, the group had as many as 15,000 members; today the numbers are around 4,000. The organization has carried on for four generations and is still going strong, despite its various scandals. The group has gone through various forms of leadership, and has shifted their viewpoints and organizational structure dramatically in the past fifteen years. In this paper I will examine how they came to formation, how they functioned, and where they are now.

He wants us to spread the Good News and build up the Body of Christ on earth. Church planting is necessary and is the first step. In the following pages, I will examine this topic through different lenses and angles. To shrink the topic into a more manageable size to provide a more in-depth study, I set the boundary to focus on the church planting for Chinese communities in the 21st century of New York City. The purpose of this concentration is to demonstrate and find out what are the essentials to plant a new church for a specific ethnic group in a specific neighborhood. The reason for this selection indeed is a personal preference since I am actually living in the community, speaking the same language, and I am familiar with the

Praise God for the Gospel-rich presentation during the Vietnamese New Year’s celebration at the Vietnamese Alliance Church, Minneapolis, Minnesota. This rich, cultural experience gave opportunity for many visitors to hear the Gospel clearly and in their own language.

The reason this chapter calls for individualized research is that Christian mission efforts have been done with a variety of structures and systems. The sending and supporting structures of various organizations have been diverse with all of them having positive features and all having their drawbacks. Many mission organizations have developed because of the slowness or reluctance of official church structures to respond to global mission challenges and opportunities. Two things contributed to William Carey being called the father of modern missions. One was his prolific letter and pamphlet writing in support of world mission outreach. The second was his development of a functional and reproducible structure for missionary deployment and support by believers. Ralph Winter has noted that specific mission-focused organizations like Carey’s have been present when the Church did its most aggressive global outreach. Winter gave the name sodality to such task-oriented groups of committed people focused on evangelizing the world. Two missionary orders, the Dominicans and the Franciscans, came into being in the 1200s. The Jesuits, who have been among the most determined

Accessed 22 March 2017. "Buddhism." New Catholic Encyclopedia Supplement 2010, vol. 1, pp.159-180. Gale Virtual Reference Library, go.galegroup.com/ps/i.do?p=GVRL&sw=w&u=munc80314&v=2.1&it=r&id=GALE%7CCX1388100100&asid=0dfd90154f04e5057366f5c67f74554. Accessed 3 Apr. 2017.

Tennent also discussed the importance of culture and church with the category of ecclesiology. As the majority world church is facing the non-Christian world and culture, it is pivotal to develop a more engaged theology in the midst of a social and cultural landscape that is always changing (7581/8686).

David Wesley’s main idea is a set of best practices, or what he terms “healthy patterns,” in congregational mission partnerships. Wesley observes that in the emerging “third way” of missions that began at the end of the 20th century and is coming into its own in the early 21st century is focusing on congregational partnerships. As such, Wesley seeks to lay out “common patterns for healthy global partnerships observed in these congregational partnerships.” Consequently, Wesley presents five healthy patterns around which common mission can flourish.

Mission and culture have always been inseparable in doing theology in any cultural context. They have always been considered imperatives in the ministry of touching lives. The talk of Fr. John J. Markey, OP on October 12, 2015, at the Catholic Theological Union auditorium had highlighted essential insights and realizations regarding mission and culture in the cultural context of the United States. It highlighted pressing concerns on the following issues: mission and culture, inculturation and Christian traditions. Contextualization in terms of understanding theology had been pointed out as well as an important part of the mission.

Lastly, I have warned these Filipinas to stop going to Shinto Shrine and Buddhist temple with their husbands or to even offer food to the altars of Japanese ancestors ,who are already dead, in order that they (family) may not to be cursed by God down to the third generation of their family. As true Christians, I told them to fear God than to man.

Furthermore, it is vitally crucial for the church leadership to clearly articulate its missional vision, which is to be embraced by the rest of the church’s community. The process of spiritual transformation starts from the invitation and continues through engagement and discipleship. This transformational process embodies the missional vision and the language for 'right now ' and 'here '. Surely, the church’s vision ought to be aligned with the missional attributes of the gospel itself, which are 'the good news is for everyone ' and 'belonging before believing '. Our witness should take place amidst relationship and listening. One principle that I consider to be exceptionally useful in my community is St. Patrick’s idea of Celtic Evangelism: establish community, engage in conversation, and invite commitment (2009, 101).

Thus far, this section is the most enlightening when contemplating my day-to-day experiences in the Church. As Pope Francis calls us to missionary spirituality, I can embrace the invitation and pragmatically layout how I would approach it on a daily basis. I am anxious of impediments in living out this spirituality. After reading this section, I am at ease and peace knowing that we are not alone in this struggle. Pope Francis addresses the issues head-on without wavering from an enthusiasm that can only come from the true Joy of the Gospel.