"Lausanne '74 inspired evangelicals around the world to take seriously the full implications of the Gospel for mission. This was especially true of a worldwide network of radical evangelical mission theologians and practitioners, whose post-Lausanne reflections found harbour in the notion of "Mission as Transformation". This missiology integrated evangelism and social concern like no other, and it lifted up theological voices coming from the Two Thirds World to places of prominence. This book documents the definitive gatherings, theological tensions, and social forces within and without evangelicalism that led up to Mission as Transformation. And it does so through a global-local grid that points the way toward greater holistic mission in the 21st century."--BOOK JACKET.
David Ofumbi is convinced biblically that, Christian faith covers the entire realm of human existence. There is no dichotomy between private life and public life, or spiritual life and secular life, or an individual and a community. In fact, the whole of human life is the visible expression of the invisible God. Therefore, respective indigenous cultures and the gospel must engage and impact each other. On the one hand, Christians in respective indigenous cultures engage and adapt the gospel to the deep-level meaning and the surface-level forms of their cultures; on the other hand, the gospel transforms respective cultures continuously. African understanding and practices of Christian faith ("Africa Christianity") in this respect is both the outcome of the reciprocal impact between respective indigenous cultures and the gospel and the basis of authentic Christian response to human needs ("Christian Community Transformation"). In the first two chapters, he identifies and discusses briefly the challenges and hopes that characterize local communities in East Africa. He also defines and discusses the phrases "African Christianity" and "Christian Community Transformation". David particularly highlights that the impact of African understandings and practices of Christianity on "Christian Community Transformation" strive: (1) to instill self-confidence in native peoples by enabling them to recover and reassert their true human identities, to restore their true self-dignity, and to build just relationships; (2) to encourage the development and the use of local resources; (3) to bolster robust and enabling faith community structures and proactive responses compatible with the African Christian/ human ethos; and (4) to galvanize global relevance and impact. David Ofumbi is the team leader of Leadership Development Initiative Africa (Leadia), an indigenous leadership development ministry based in Kampala, Uganda. Leadia envisions a community of competent Christian leaders transforming ordinary people into effective followers of Christ courageously transforming Africa. He is currently pursuing post graduate studies focusing on the reciprocal influence between followership and leadership.
In 1974, the International Congress on World Evangelization met in Lausanne, Switzerland. Gathering together nearly 2,500 Protestant evangelical leaders from more than 150 countries and 135 denominations, it rivaled Vatican II in terms of its influence. But as David C. Kirkpatrick argues in A Gospel for the Poor, the Lausanne Congress was most influential because, for the first time, theologians from the Global South gained a place at the table of the world's evangelical leadership—bringing their nascent brand of social Christianity with them. Leading up to this momentous occasion, after World War II, there emerged in various parts of the world an embryonic yet discernible progressive coalition of thinkers who were embedded in global evangelical organizations and educational institutions such as the InterVarsity Christian Fellowship, the International Fellowship of Evangelical Students, and the International Fellowship of Evangelical Mission Theologians. Within these groups, Latin Americans had an especially strong voice, for they had honed their theology as a religious minority, having defined it against two perceived ideological excesses: Marxist-inflected Catholic liberation theology and the conservative political loyalties of the U.S. Religious Right. In this context, transnational conversations provoked the rise of progressive evangelical politics, the explosion of Christian mission and relief organizations, and the infusion of social justice into the very mission of evangelicals around the world and across a broad spectrum of denominations. Drawing upon bilingual interviews and archives and personal papers from three continents, Kirkpatrick adopts a transnational perspective to tell the story of how a Cold War generation of progressive Latin Americans, including seminal figures such as Ecuadorian René Padilla and Peruvian Samuel Escobar, developed, named, and exported their version of social Christianity to an evolving coalition of global evangelicals.
There can be no doubt the positive influence the Lausanne Movement has had on current approaches to evangelical global missions since its inception in 1974. But as with all things made and organized by humankind, it should not be above critique. Dr. Sarah Nicholl asserts spirituality, now often seen as an individual rather than communal endeavour, has been disconnected from the missional practices in the movement. In bringing together missiology, mission practice and spirituality, she joins a chorus of scholars calling for more integration between areas of theory and practice. This book defines this synergy as “integrated mission,” and to illustrate what this mission can look like draws upon the writings and lives of four mission-oriented Christians: John Wesley, St. Ignatius of Loyola, Orlando Costas and Fr. Segundo Galilea. This book reasons all believers practising this way of mission will be animated, rooted and participatory with the triune God in the missio Dei to the world.
In today's church, use of the term transformation has become commonplace. Various perspectives are offered on what a Christian view of transformation is--and on how it may be achieved. These often-conflicting views suggest an ecclesial landscape characterized by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism, and subjectivism. Despite the current interest in transformational theology, the absence of a common, coherent, and integrated vision (and the lack of transformation) is often accepted and affirmed. Re-Envisioning Transformation looks at the possibility of moving toward a vision of transformational theology that is cohesive, unified, broad, effectual, and distinctly Christian. In this book, the contributions of two radically different"theologians of the Christian life" are examined. This provides the basis from which to develop a comprehensive and integrated framework of transformational theology--pointing God's people toward the need to express and live out a distinctly Christian vision.
Transforming Work offers a radical re-orientation of the nature and future of work and implications for mission. In conversation with David Bosch’s Transforming Mission and other global and ecumenical voices, 21 leaders offer their vision for transforming the world of work and revisioning work to offer a transforming gift to the world. Writing from biblical and historical perspectives, with case studies and cultural exegesis, they explore work and leisure, ethics and economics, technologies and Artificial Intelligence. It is time to discern where God is transforming work in our cities and farms, shops and classrooms, politics and agencies.
Christians are increasingly interested in justice issues. Relief and development work are important, but beyond that is a need for advocacy. This book shows how transforming systems and structures results in lasting change, providing theological rationale and strategies of action for evangelicals passionate about justice. Each of the authors contributes both academic expertise and extensive practical experience to help readers debate, discuss, and discern more fully the call to evangelical advocacy. They also guide readers into prayerful, faithful, and wise processes of advocacy, especially in relation to addressing poverty.
Despite the current evangelical focus on justice work, evangelical theologians have not adequately developed a theological foundation for this activism. In this insightful resource, evangelical academics, activists, and pastors come together to survey the history and outlines of liberation theology, opening a conversation for developing a specifically evangelical view of liberation that speaks to the critical justice issues of our time.
This landmark work is the first academic study of a figure who played a defining role in the Australian evangelical movement of the late twentieth century—the inimitable preacher, evangelist, and churchman John C. Chapman. The study situates Chapman’s career within the secularizing Western cultures of the post-1960s—a period bringing momentous changes to the social and religious fabric of Western society. At the same time, global Evangelicalism was reviving, bringing vitality to large swathes in the Global South and a re-balancing in Western societies as conservative religious movements experienced growth and even renewal amidst wider secularizing trends. Against this backdrop the study explores the way in which, across a wide array of domestic and international fora, Chapman contended for the soteriological priority of the gospel in Christian life, mission, and thought. Accomplished via an absorbing blend of personal wit, impassioned oratory, innovative missiological strategy, and striking theological perception, the result was a stimulating history of public advocacy that sought a revival of confidence in Evangelicalism’s message, and a constantly reforming vision of Evangelicalism’s method. Such a legacy marks Chapman as a central figure within the generation of postwar leaders whose work has given Australian Evangelicalism its contemporary shape and dynamism.
