Missional Church

Outline I. Introduction II. The Connection Between Culture and the Gospel A. Culture as the "skin" for the Gospel's "skeleton." B. The Gospel addresses people within their cultural context (Abraham, Moses, Prophets). C. The Incarnation as the ultimate connection (Jesus in 1st-century Jewish culture). III. The Difference Between Culture and the Gospel A. Culture: Human, dynamic, relative, and fallen. B. Gospel: Divine, unchanging, absolute, and redemptive. C. Key Distinction: Supracultural Gospel vs. cultural forms of expression. IV. Was Jesus Christ Against Culture? A. Jesus affirmed good cultural elements (synagogues, scriptures, parables). B. Jesus challenged and transformed broken cultural elements (confronting Pharisees, breaking taboos). C. Conclusion: A "transformational" approach to culture. V. Was the Early Church an Institution Independent of Culture? A. It used existing cultural forms (homes, Greek language). B. It created a new, hybrid culture (Jerusalem Council decision). C. It was a counter-cultural community (refusing emperor worship, new social ethics). VI. What Does the Bible Say About Christianity and Culture? A. Acts 17: Paul's contextualization in Athens. B. 1 Corinthians 9:19-23: Paul's principle of cultural flexibility for the Gospel. C. Romans 12:2: The call to non-conformity and transformation. VII. Addressing My Argument and the Paganism Claim A. Core Argument: "There is a culture that is outside of Christianity, but there is no Christianity outside of culture." B. The conflict is with paganism (idolatry), not culture 'per se'. C. Christianity creates its own distinct culture over time. D. The error of disconnection is identified as Gnosticism, refuted by the Incarnation. Conclusion Bibliography

In Christian faith, forgiveness is neither a psychological strategy nor an isolated moral duty, but a profound theological reality that reveals God’s very nature and shapes the church’s identity. This article explores the power of forgiveness through eight interrelated dimensions: exegetical (analyzing key texts such as Matthew 6, Luke 15, and Ephesians 4), hermeneutical (from a Reformed evangelical perspective), ontological (as a relational reconfiguration of the imago Dei), epistemological (known through revelation, faith, and community), eschatological (as an anticipation of the Kingdom and cosmic reconciliation), psychological (integrating clinical insights without reductionism), liturgical (expressed in prayer, baptism, the Lord’s Supper, and discipline), and ecclesiological (as constitutive of the church’s unity and mission). The study rejects both secularized approaches that trivialize forgiveness and religious legalisms that impose it without justice or healing. Instead, it proposes a biblically grounded vision: forgiveness is a gift received in Christ and shared as a testimony to the Kingdom. It does not deny the gravity of sin or the pain of trauma, but affirms that grace is stronger than brokenness. In a world marked by division and vengeance, the church is called to be a community where mutual forgiveness is lived not as an abstract ideal, but as participation in the triune life of God. Thus, forgiveness becomes the heart of the church’s witness and a tangible foretaste of the new creation.

This article develops a theology of the pet by locating it at the intersection of anthropology, theology, and missiology. The argument begins with the recognition that the "pet" is not a biblical category but a cultural construct, particularly shaped in the modern West and increasingly globalized through consumer markets, media, and practices of affection. Anthropological studies of human-animal relationships (Tuan, Serpell, Haraway) demonstrate how pets serve as symbols of power, identity, and intimacy. Theologically, the paper draws on Augustine's ordo amoris and Aquinas' ordo caritatis, alongside contemporary voices such as Barth, Bonhoeffer, and Francis, to argue that love for animals can be good when rightly ordered but idolatrous when it displaces love for God and neighbor. Missiologically, the study contends that Western pet culture functions as a "soft missionary force," exporting disordered affections globally and creating pastoral challenges for churches seeking to maintain gospel priorities. The essay concludes with a call for discernment: Christians must care for animals as part of God's creation, but such affection must be subordinated to the worship of God and the service of humanity.

Every year, thousands of young people die, leaving in their wake circles of grieving friends in need of support. Many look to how clergy understand loss but few religious traditions have a defined mourning process-or even a role in mourning-for non-family members. Faith Unravels speaks to the profound pain experienced by a forgotten mourner, not by making an argument about God or by offering a recipe of rituals, but by sharing a profound story of faith lost and regained anew. Daniel Greyber is rabbi of Beth El Synagogue in Durham, North Carolina and will serve as USA Team Rabbi at the 2013 World Maccabiah Games in Israel. Formally a nationally ranked competitive swimmer and faculty member at the Ziegler School of Rabbinic Studies in Los Angeles, he currently serves on the editorial board of Conservative Judaism, and his articles have been featured in a wide range of Jewish periodicals. "Rabbi Greyber has done something magnificent with the book you are holding in your hands. He has shared of himself, revealed in the most intimate way where loss can take you, and where it can't. He has allowed us a peek inside a world of religious observance, beauty, and joy, and in doing so has laid bare the profundity of Judaism. This book is not preachy or full of instructions. It's a personal testament of love for the Jewish people, God, and those friends he loved and lost." From the foreword by Mayim Bialik TV actor, Big Bang Theory and Blossom and author of Beyond the Sling "Faith Unravels teaches on many levels. It touchingly explores a young rabbi's heart and troubled faith as he confronts the deaths of two friends. But offering more than his own experience-always a flimsy platform on which to stand-Greyber illumines the riches of Jewish traditions and practices in the face of death. Two irresistible forces-a young man's first encounter with death, and the eternal vastness of God-make for a powerful story when they collide. All people of faith will benefit from this story." Duke Divinity School "Rabbi Greyber is smart, inspired, and empowering. His book Faith Unravels gives me comfort and faith! It's not a good read; it's a must-read." Craig Taubman singer songwriter "Families grieve a loss, but how do we mark the loss of the families we create-friends, teachers, students, colleagues? Rabbi Greyber's story touches each of us who mourn, and his wisdom helps us cope with our own bewilderment and grief.

This study examines the situational leadership theory of Jesus through the lens of Hersey and Blanchard across various passages in the Gospels, employing two analytical perspectives: theological effectiveness and organisational management standards. While demonstrating extraordinary spiritual success through divine power, Jesus’ methods consistently reveal operational limitations when evaluated against modern leadership criteria such as structural ambiguity (unclear role definitions), reliance on external resources (dependency on hospitality) and the absence of contingency planning. This analysis highlights a fundamental paradigm shift: Jesus deliberately prioritised radical faith demonstrations and spiritual transformation over systematic approaches, aiming to assert divine supremacy and challenge conventional organisational principles.Intradisciplinary and/or interdisciplinary implications: In this article, I argue that greater attention should be given to integrating faith paradigms from the Scriptures with contemporary leadership theories, using a combined theological and leadership framework. This approach aims to develop a more comprehensive understanding of leadership that is not only organisationally effective but also spiritually transformative. Additionally, it opens a broader dialogue between practical theology and organisational studies, particularly in accommodating the supernatural dimensions and divine principles in evaluating leadership effectiveness.

Worldviews as complex belief systems determine personal perceptions and regulate societal norms. It remains one of the major barriers to effective evangelism often encountered by missionaries. At the interface between worldviews and the gospel message arise issues likely to generate tensions or outright aversion between the missionary and their audience. This paper aims to analyse the intersection of worldviews and evangelism and argues that they impact its effectiveness in any context. This qualitative research, relying on secondary data from relevant literature review and primary data from the Bible, identifies varying worldviews and the problems they pose, including the opportunities they present for Christian evangelism. The results of this research, a method propounded by Richard Ramsay using the acronym "DEFEND", will aid effective evangelism as they help to neutralise biases, dissolve doubts, clarify sceptics, and counter presuppositions against the gospel message. "DEFEND" is a method that seeks to interrogate peoples' worldviews as a window into accessing their hearts during evangelism. Hence, the paper concludes that a witnessing approach presented sequel to a systematic inquisition into a hearer's worldview is an agency of effective evangelism.

This article examines the contribution of the Christian Religious Education Programme with the concept of discipleship to the spiritual maturity of ministers at Baithani Kadosh Christian Church. Using a qualitative approach through a literature review, this research explores the literature on theology, Christian education, and the practice of discipleship in the context of church ministry. Analyses were conducted by integrating discipleship theories, spiritual leadership strategies, and spiritual formation practices that have been implemented in PAK. The results of the study show that the PAK concept of discipleship not only enhances the leadership competence of God's servants, but also deepens their spiritual maturity through personal transformation, increased understanding of the Bible, and the application of Christian values in daily life. This finding confirms the importance of the discipleship programme as one of the strategic instruments in shaping a mature and relevant spiritual character in church ministry.

Introduction
As we think about the future of discipleship, we the
community of players behind this booklet have discerned an
urgent need to think critically, creatively and constructively
about Christian formation, spiritual growth and kingdom
faithfulness. Faith communities around the world do well to
put more emphasis on practicing discipleship as a quest, a
drive to maturity and depth in Christ and his resurrection life.
Eugene Peterson in his commentary on Ephesians, Practice
Resurrection, calls us to “grow up into Christ.” The location of
our personal identity is of paramount importance to our
spiritual health. If we believe in the incarnation (an embodied
faith), God come in the flesh in Jesus of Nazareth, then a
prime driver should be to follow his example of shaping
disciples. This entails our core values, habits and lifestyle,
with a view to the flourishing of a robust, relevant and
culturally engaging faith.

Publisher's PDF, also known as Version of record Stoppels, S. (2012). Krijgen we De Boer en Dekker nog door een deur? Aansluiten of confronteren. Idea. Gemeenteopbouwblad van de Evangelische alliantie, 33(1), 30-31. Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

Publisher's PDF, also known as Version of record Stoppels, S. (2012). Spoorwijk en Moerwijk: twee missionaire sporen. Idea. Gemeenteopbouwblad van de Evangelische alliantie, 33(2), 30-31. Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

Connecting cultural change, theology and learning in our approach to strategic transformation Culture change is a term that we each here thrown around in meetings, or liberally sprinkled in project plans when considering work to transform the nature of being church and the enactment of God's mission as the church. This paper seeks to sketch out an approach towards a embedding cultural change as an identifiable, discernible and measurable aspect of the transformation work involved in the implementation of strategy. Culture Change: It is what we do and the way that we do it!

Does anyone really care how the Church handles copyright law? Certainly, if it affects the perishing or the needy within the global church. Does the global church have the right to access and translate the Scriptures without the West’s preapproval? We need to be careful that secular thinking doesn’t cloud our biblical worldview. Perhaps it’s time to rethink the whole concept of all-rights-reserved as we go into all the world to make disciples.

The picture at the front cover is by the South African cartoonist Jonathan Shapiro who since the end of the 80s regularly has been published in numerous dailies and elsewhere. In his cartoons he is lashing not least the South African leadership-to their great indignation-but is also unmasking stupidity, racism and everyday problems in society. The picture is from 23 July 1999 and is related to an actual bill on the promotion of equality and prevention of unfair discrimination.

This study examines the innovative funding approaches employed by the Assemblies of God Ghana (AG Ghana) during their Vision 3000 church planting initiative (2015-19). Through analysis of semi-structured interviews with 14 key stakeholders and extensive document review, the research explores how AG Ghana developed funding strategies combining traditional church giving with modern technological solutions. The study reveals that AG Ghana successfully utilized mobile micro-giving programmes, corporate partnerships, diaspora networks, and systematic local church contributions. While achieving significant success in resource mobilization, the initiative encountered challenges including urban-rural economic disparities, and sustainability concerns in economically disadvantaged regions. The findings provide insights into contemporary mission funding approaches, suggesting the need for adaptive funding models that balance innovative financing mechanisms with traditional stewardship practices while remaining sensitive to local economic realities. The study also highlights the role of accountability and transparency, in mission fund mobilization and management. This contributes to ongoing discourse on sustainable mission funding in African Christianity.

This study examines the innovative funding approaches employed by the Assemblies of God Ghana (AG Ghana) during their Vision 3000 church planting initiative (2015-19). Through analysis of semi-structured interviews with 14 key stakeholders and extensive document review, the research explores how AG Ghana developed funding strategies combining traditional church giving with modern technological solutions. The study reveals that AG Ghana successfully utilized mobile micro-giving programmes, corporate partnerships, diaspora networks, and systematic local church contributions. While achieving significant success in resource mobilization, the initiative encountered challenges including urban-rural economic disparities, and sustainability concerns in economically disadvantaged regions. The findings provide insights into contemporary mission funding approaches, suggesting the need for adaptive funding models that balance innovative financing mechanisms with traditional stewardship practices while remaining sensitive to local economic realities. The study also highlights the role of accountability and transparency, in mission fund mobilization and management. This contributes to ongoing discourse on sustainable mission funding in African Christianity.

This study examines the growing commercialization of Christian ministry from interdisciplinary perspectives in business studies and theology. Drawing on Q1/Q2 literature, investigative reports, NGO data, and media coverage, we analyze how Pentecostal, Charismatic, and Evangelical churches worldwide-especially in Africaincreasingly adopt market-driven practices. We document branding and marketing strategies (e.g. televising worship, "faith branding," celebrity pastors), financial behaviors (tithes, miracle offerings, product sales), doctrinal shifts (prosperity theology, transactional faith), and governance failures (lack of accountability, celebrity cults). Using Institutional Theory, Agency Theory, and Virtue Ethics as lenses, we propose a conceptual model linking macro drivers (neoliberalism, globalization, digital media) to micro-level ministry practices. Methodologically, we perform qualitative content analysis and case comparisons, using secondary data and NLP tools for thematic synthesis. Key findings show that commercialization has introduced entrepreneurial dynamism into ministry but also inflated financialization and ethical risks, often at odds with traditional ecclesiology. Theologically, these trends challenge notions of stewardship, humility, and sacrificial service. We offer actionable recommendations for seminaries, congregations, and policymakers to safeguard ministry integrity (e.g. stronger governance frameworks, theological education reforms). Finally, we propose future research directions and foresight scenarios, anticipating how AI, globalization, and digital religiosity will shape ministry in the next 10-15 years.

A Strategy to Transform Grace Community Church into a Mission-Focused Congregation Michael Kooy Doctor of Ministry School of Theology, Fuller Theological Seminary 2011 This ministry focus paper presents a strategy to transform Grace Community Church from an internal, member-care focus to an external, community-serving focus by cultivating a new sense of identity and calling for the pastor, the congregational leaders, and the congregation. Grace Community Church was formed in 2005 out of three inwardly focused, Chicago-area Christian Reformed Churches. Those leading the consolidation fostered a new vision for a revitalized, community-serving ministry and the development of a church plant. This shift requires a new ecclesiology and sense of identity for the leaders and congregation. Part One looks closely at the dynamics of the inner-focused church culture out of which Grace Community Church arose. The paper will identify how shifts from within the culture of the Christian Reformed co...

This study focuses on the role of Christian mentorship in embracing the sacrament of matrimony in Ogembo Town Catholic Church. The study argues that today, in the church membership, there is a serious inconsideration of the institution of marriage as a sacrament to a height that some even opt to substitute it with temporary arrangements (cohabiting) for living together without officially being married in church. Such temporary arrangements can be dissolved whenever either party desires. Many Christians seem to have lost commitment to conducting church marriages. A triangle theory of love and social capital theory was used to enucleate the arguments of the paper. The target population of the study was 400 participants. However, the actual sample size of 120 participants (comprising 2 priests, 4 catechists, 6 married Christian couples, 6 Christian counselors, 93 cohabiting Christians, and 15 local church leaders from all the 15 local churches that compose Ogembo Town Catholic Church) ...

Preaching ministry is a pivotal section of church ministry, which is crucial to influencing overall welfare of the congregation. However, the effectiveness of preaching ministry to integrate total transformation crucially dependent on the leadership capacity of the preacher to influence desired transformation. This article explored how preaching ministry can be more effective in promoting spiritual growth and transformation in church communities through the instrument of Transformational Leadership principles. It highlighted and discussed key transformational leadership emphases such as inspiration, motivation, emotional intelligence, personal integrity, and individual development; and how these principles align with the foundational objectives of preachers in church ministry. Furthermore, the study addressed the role of biblical preaching in church ministry, as well as highlighted the role of preachers as transformational leaders, who cultivate a supportive and empowering environment where the congregation are nurtured, and encouraged to actively engage their faith principles for effective existential growth. By drawing on theological perspectives, and leadership theory, the study demonstrated that transformational leadership approach can notably enhance the quality, and effectiveness of preaching, institute intensive spiritual connections, and place the church on enduring pedestal of vitality. Practically, the findings of the study underpinned the necessity for a preacher to inculcate formative leadership approach, which balances the equilibrium between biblical doctrines and truths with functional leadership intelligence to institute individual and general growth of the church.

Integrity and honour are foundational Christian virtues that guide believers in their daily walk with God. Integrity involves living with honesty, truthfulness, and consistency in both public and private life, while honour reflects a deep respect for God, others, and oneself. These virtues are essential for building trust, maintaining strong relationships, and reflecting the character of Christ in every situation. In the Christian faith, integrity and honour are not just ideals but practical principles that should shape every decision, interaction, and action, promoting a life that glorifies God and positively impacts others. Okereafor contemplates on ''Lessons for Gospel Ministers in Nigeria from Augustine of Hippo: Vessel of Integrity and Honour''. He places the life of the gospel minister side by side that of Augustine of Hippo and stresses the urgency of integrity and honour in contemporary gospel ministry. The past lives they lived should not be swept under the carpet bust should be means through which edifying messages will get to their listeners. Okereafor also notes that gospel ministers are to stand against modern-day heresies, teach the truth of God's word and be held accountable for how they use their free will. He warned ministers to restrain their desires for titles but rather remain humble so that God may lift them up in due time. Abegunde and Ishola consider 'Integrity Measures to the Challenges in an enduring Christian Leadership'. The article is important because the duo observe the lack of integrity among many Christian leaders occupying sensitive leadership positions. These integrity challenges include, though not limited to: poor self-control, disobedience, inconsistent personal devotion, poor use of authority and the likes. The authors posit that these challenges can be combated with integrity factor when leaders balance theories with practical, strive to keep promises and pledges, live uncompromised lives and striving to do the rights always, not minding the cost. 'Integrity and Honour in Human Existence: Indispensable Factors for the Gospel Ministers' is the focus of Akinbobola. She avers that integrity is inherent in human beings by the nature of God in them which made them moral and rational. Thus, a highly moral and principled life is expected from human beings towards fellow human. The fall of man however tampered with the intrinsic nature of God which the redemptive work of Christ on the cross eventually restored. Akinbobola then notes that the work of reconciliation has been committed to the followers of Jesus and gospel ministers are expected to model a Christ-like life that shows forth integrity and honour so that humanity will through them come back to God's original desire of humankind living in obedience to God's commands. Otitoju-Teidi examines 'Maintaining Integrity in Christian Preaching through Originality of Text, Sermon and Character'. He posits that many preachers do not meet up to expectation which is revealed in their lack of reputation before the people and little or no impact of the word of God in the lives of the congregation. This is due to inadequate preparation in exegesis and study of the passage, plagiarism and copying of another person's sermon or from the internet. The author advises that these challenges can be settled when contemporary preachers improve on: maintaining integrity through originality of text, not copying from anyone but allowing the Holy Spirit to be their source; proper preparation and adequate preparation as well as delivery of God's word and most importantly, living a life that is in tandem with the word of God.

The understanding of theology has gone through a lo ng historical development and the individual definitions oscillate from an everyday t hinking about one’s faith to highly academic expressions and terms. Trilhaas, for examp le, sees theology as a “reflective self-understanding of faith.” 1 Theology implies the wish to think about the reali ty of faith as deeply as possible and about its relationship to other sources of knowledge about life. 2

I outline Alan Hirsch’s account of the roots of western church decline. He is representative of a broader, influential stream of thinking within the missional movement. I respond to Hirsch in two ways. First, I canvas some literature on secularisation, noting that it tends to offer an account of religious decline very different from Hirsch’s. Second, in dialogue with Stefan Pass, I suggest a primary obstacle facing church planting and revitalising efforts in Western Europe is exhaustion, disillusionment, and burnout, not merely or even primarily passivity or a failure to reevaluate church models or structures. I commend a ‘non-instrumental’ ecclesiology, rooted in some characteristically Protestant claims about the church’s dependence upon two forms of divine action, which generates appropriate expectations and the stamina required for engaging missionally in secular contexts. When the church’s dependence upon both modes of divine action is eclipsed, missional ‘Pelagianism’ threatens, resulting in a frenzied, anxious insistence upon the priority of our missional action, fostering false expectations, disappointment, burnout, and impatience with lack of ‘results’.

N. T. Wright's After you believe: Why Christian character matters is reviewed as a resource for the work of spiritual formation in university ministry. In his book, Wright develops a framework for Christian virtue formation that goes beyond Aristotelian ethics and aims for a superior telos captured in the biblical threads of worship and ruling. Wright's book provides a strong foundation for helping students understand the significance of character in their ongoing faith journey and vocation in the world. It could benefit from greater attention to the work of the Holy Spirit, the role of suffering, and the role of the principalities and powers in the formation of Christian persons. In After you believe: Why Christian character matters (2010), Bishop N. T. Wright articulates a thorough theological basis for the formation of "virtue" based on the rich biblical vision that he has already developed in his other works. According to Wright, God's fundamental purposes for humanity, revealed throughout the Scriptural narrative, are (a) representing creation in worship toward God as priests, and (b) representing God in ruling over creation as kings. On the basis of this biblical vision, Wright argues, humanity has a clear telos to aim for, and an indication of the kinds of practices that would be coherent with that telos, anticipating now what God intends to do with creation in the future. Wright's book offers profound insight for anyone who is struggling with why "good" behavior matters, and how Christian beliefs translate into Christian behaviors that have eternal significance. Wright begins by contrasting two common ways of looking at virtue, ones which we would be familiar with from our own discussions with students, parents, and colleagues. Many people view rules and their accompanying positive and negative consequences as the only way to ensure that people will be "good" and "moral." Conversely, especially in the postmodern world, being "true to yourself " is often identified as the best way to achieve one's human potential. Yet history and personal reflection prove these to be inadequate means for achieving true virtue. As described by Wright, Aristotle's classical view of virtue formation was marked by three characteristics: having a worthy goal (in this case, personal moral achievement), determining the steps that are necessary to achieve that goal, and practicing those steps until they become second nature. Wright argues that this view could only hint at the reality; the biblical vision fulfills what Aristotle could only envision, by empowering humanity to become the redemptive kings and priests that God created them to be, bringing justice, beauty, and love to every corner of the cosmos. God works this transformation through habits of mind, heart, and body that anticipate and cooperate with God's already-unfolding renewing work in the world, producing the virtues of

This article explores how the author’s empirical research of ‘leadership clusters’ can be integrated with Nelus Niemandt’s trialogue of church, culture and biblical narrative to produce a concise paradigm of missional leadership. Franklin’s (a student of Niemandt) development of leadership clusters was derived from global missional leaders’ philosophies.
To strengthen the biblical foundation, the study explores shepherd-servant-steward metaphors of leadership. Together, these enrich the understanding of (global) missional leadership by highlighting characteristics such as participatory engagement, adaptive responsiveness,
relational integrity and transformative action. The integration of biblical models with (global) missional leadership paradigms ensures an integrated approach that aligns with God’s mission while addressing the complexities of globalised contexts. Intradisciplinary and/or interdisciplinary implications: This study contributes to missiology, theology and leadership studies by integrating biblical leadership models with contemporary
missional leadership paradigms. This intradisciplinary research bridges missiology with global leadership studies and organisational leadership. By engaging with theological and leadership frameworks, the article offers a comprehensive model that is contextually relevant with a biblical basis and missiological direction, equipping leaders for effective participation in the missio Dei across diverse contexts.

This celebratory volume pays homage to the late Hayman Russel Botman who died suddenly, early in his second term as rector and vice-chancellor of Stellenbosch University. Botman's story is told from his earliest childhood years until his last day as rector. Russel Botman was a minister and public theologian who exercised his theology in the three public spheres identified by the Roman Catholic theologian, David Tracy, namely church, broader society and academics. Botman served in all these areas. He served churches at the local level of individual, family and congregation, and in the wider context of denomination and ecumenism -locally and globally. He influenced public opinion and served the different terrains of the broader society, among others politics, the economy, ecology, as well as the civil society with its many spheres of among others individual, marriage, family, circle of friends, neighbourhood, institutions for education, sport, culture, art, trade unions as well as volunteer organisations, social movements and non-governmental organisations. Botman served academics at the University of the Western Cape, but especially at Stellenbosch University, as well as in national, continental en global regard. Theology, UWC, 1981: Induction as minister of religion. Russel Botman is at the back, second from the right. Russel as a young student.

Contours in the development of a missional ecclesiology in the Dutch Reformed Church-a more comprehensive fourth wave. This article is a response to the description of Dutch Reformed mission since 1990 as mission "to the ends of the earth" in Willem Saayman's book Being Missionary-Being Human. An overview of Dutch Reformed Mission. Saayman distinguish four eras or waves of extraordinary mission endeavour. It is argued that the 4th wave identified by Saayman as an unfolding wave with particular emphasis on mission work outside local communities and South African borders, must be understood in a more comprehensive way. There is clear indication of an emerging missional ecclesiology in the policy decisions of the Dutch Reformed Church. A study of these policy decisions leads to the conclusion that a renewed commitment to Africa and to the healing of South Africa as well as a new missional paradigm are paving the way for a focus on local communities. The mission spiral of mission "far away" has made a turn "at home". INLEIDING Willem Saayman het in sy belangrike sendinggeskiedenis van die Nederduitse Gereformeerde Kerk (NGK), Being Missionary-Being Human. An overview of Dutch Reformed Mission, die oorsig oor die NG Kerk ingedeel in vier golwe. Met verwysing na die sosiale analise van Max Weber het hy vier bewegings in die geskiedenis van die NG Kerk aangedui wat elk gekenmerk is deur 'n opwelling en 'n tydperk van buitengewone sendingbedrywighede. 'n Golf is 'n omvangryke beweging wat nou verwant is aan belangrike en bepalende gebeure in die Suid-Afrikaanse en wêreldgeskiedenis. So 'n golf dui op 'n verandering in rigting wat die lewens van die meerderheid kerklidmate en predikante aanraak. Dit het ook te doen met die identifisering van nuwe sendinggeleenthede (Saayman 2007:9-13). Hierdie studie sluit aan by Saayman se vierde golf en beskryf die kontoere in die ontwikkeling van 'n missionêre ekklesiologie in die tydvak wat volgens hom in 1990 'n aanvang geneem het. Die sosiale konteks van die vierde golf is die demokratiese Suid-Afrika wat 'n aanvang geneem het met mnr. FW de Klerk se dramatiese toespraak op 2 Februarie 1990. Hofmeyr en Kruger (2009:387) het aangedui dat sulke sosio-kulturele veranderings belangrike implikasies vir die identiteit van die NG Kerk het. Die demokratiseringsproses in Suid-Afrika en globalisering dien juis as sosio-kulturele agtergrond vir die nuwe rigting wat sending in die NG Kerk sedertdien ingeslaan het. Die gesprek word opgeneem waar Saayman dit afsluit met sy opmerking dat die vierde golf fokus op die "eindes van die aarde". Daar word aangevoer dat hy dit voortydig beskryf het as sending na "die eindes van die aarde." Dit is duidelik dat daar wel van 'n vierde golf gepraat kan word, maar dit moet eerder tipeer word as die herontdekking van die missionêre aard van http://ngtt.journals.ac.za

Let's take a ' look at the chronicles of ecclesiastical history, specifically the time before the 1960s. This era stands as a testament to an age where worship was held in the highest esteem. The faithful assembled not for mere amusement, but for a profound communion with the Divine. Back in those days of yore, the church atmosphere was steeped in solemnity and reverence. The essence of worship was the Word of God, proclaimed with clarity and purpose.

This article explores the critical need for Christian mission organizations to adopt modern risk management practices and establish the role of a Chief Security Officer (CSO) to address the growing complexities of global missions. By integrating people, risk, and security into a holistic framework, it emphasizes the importance of spiritual discernment, organizational leadership, and proactive strategies to safeguard missionaries and advance ministry objectives.

As artificial intelligence (AI) reshapes the digital landscape, can we discern the movement of the Spirit within this transformation? This research argues that AI developments, often seen as alien to spiritual mission, fall within the Triune God’s realm and align with the missio Dei. By tracing the Gospel’s historical adoption of evolving technologies – from the Incarnate Word to the Written, Proclaimed and now Digital Word – we propose AI as the latest iteration in God’s unfolding mission. The study first examines the compatibility between missio Dei and AI, asserting that AI, as part of creation, invites missional engagement rather than retreat. Using Heyns’ framework of various expressions of God’s Word – creation, sustenance, redemption, incarnation, Scripture, proclamation and now the Digital Word – the research shows that AI is a natural extension of God’s revelatory presence through innovation, and presents a way to participate in the mission of the Spirit. Next, the article explores AI’s role in a rapidly globalising digital culture. This paradigm shift transforms self-perception and communication, creating opportunities and challenges for contextualised missions. The Gospel must be incarnated in ways that resonate with digital cultures, reflecting theology’s ongoing adaptation to cultural shifts. Attention is given to Digital Ecclesiology, investigating how AI is reshaping church practices, virtual communities and online worship. The study also examines AI’s intersection with mission and creativity, arguing that AI should serve rather than replace human creativity, fostering deep connection, beauty and truth. Artificial intelligence’s potential as a tool for discipleship and formation is explored, assessing its role in personalised theological education, virtual fellowship and global outreach.

This article explores the transformative journey of the author, a Pentecostal theologian, within the Reformed academic environment of the University of Pretoria. Central to this narrative is the mentorship and hospitality of Prof. Nelus Niemandt, who was then the Moderator of the
Dutch Reformed Church. Despite our differing theological backgrounds, Prof. Niemandt exemplified ecumenical leadership by hosting me during my PhD studies, fostering an environment of mutual respect, humility and learning. This relationship highlights the practical application of missional living amid cultural, racial and theological diversity. Through
personal reflections, this article delves into the profound impact of Prof. Niemandt’s mentorship on the author’s academic and personal life, illustrating a model of inclusive and transformative scholarship.
The article is underpinned by the missiological concept of ‘Life in its fullness’. The World Council of Churches affirms that ‘life
in all its fullness is Jesus Christ’s ultimate concern and mission’

This paper, presented at the Alempang Theological Fellowship in May 2025, examines the limitations of Ao Naga Baptist ecclesiology, particularly its privatized approach to pastoral care stemming from a strict interpretation of church-state separation. Drawing on Seward Hiltner's pastoral functions of healing, guiding, and sustaining, the research calls for a reimagining of pastoral theology that is both biblically grounded and socially engaged. Using a conceptual analytical methodology, it argues for a transformative vision of pastoral care that responds meaningfully to contemporary social and ecclesial challenges without compromising core Baptist convictions. This re-envisioning seeks to restore the Church's public witness and moral responsibility in a context of deepening socio-political decay. encouraged to move beyond programs and church buildings to deeply engage with their neighborhoods. Discipleship is seen not just as learning doctrines but as participating in God's love for the world, especially by listening and responding to local needs. Walter Brueggemann in The Prophetic Imagination calls the church to break out of numbness and cynicism by imagining a different future, one shaped by God's justice and compassion. Reimagining, in this prophetic sense, means dreaming with God for what the world could be and helping others see and live into that vision. Together, these views show that reimagining pastoral theology is not abandoning the faith, but renewing it, by listening deeply, loving boldly, and serving creatively in ways that bring hope to real people in real places.

This paper attempts to explore the character of worship practiced by the early Christians as recorded and narrated in Acts 2:41-47. Through an expository approach, this paper will present four main dimensions of early Christian community life: teaching, fellowship, liturgical, and living testimony. The study shows that early worship was not merely a religious ritual, but a holistic manifestation of the Spirit-driven life of the congregation, integrated in all aspects of communal existence. Such an understanding has significant implications for contemporary worship practices, reminding today's church of the transformative, communal, and missionoriented essence of worship.

Post-Reformation studies can be encouraged to investigate the question of whether/to what extent the theology that has developed in later times remains faithful to the teachings of the reformers. It is common and natural that in the following era, there was a development in theology compared to the previous era. The question is whether this development constitutes a substantial change or not. This article will highlight the differences in theological profiles between Calvin and the Heidelberg Catechism. There is continuity from Calvin to the Heidelberg Catechism in several aspects, while discontinuity is also found in non-substantial theological developments.

The Spirit of Christ – The Holy Spirit’s Role in Christian Faith and Experimentál

Drawing on early Church Fathers such as Athanasius and Augustine, the text highlights the relational nature of the Trinity: the Spirit as the bond of love between the Father and the Son. This theological vision clarifies that the Spirit is not an independent agent or a mere extension of historical Jesus-memories but the dynamic force through which the Church continually encounters the living Christ. Pentecost, described as a linguistic and auditory miracle, undoes the division of Babel and initiates a new creation through the new Adam—Christ. The Spirit empowers the Church’s mission and fosters unity amid diversity, making the risen Christ present in the worship, service, and communal life of believers across all cultures and languages. Thus, the Spirit of Christ is the enduring source of the Church’s faith, unity, and witness.

The understanding of theology has gone through a lo ng historical development and the individual definitions oscillate from an everyday t hinking about one’s faith to highly academic expressions and terms. Trilhaas, for examp le, sees theology as a “reflective self-understanding of faith.” 1 Theology implies the wish to think about the reali ty of faith as deeply as possible and about its relationship to other sources of knowledge about life. 2