Philosophy of Ministry (original) (raw)
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The term missional has been used to describe a range of ministry aspects and is applied to multiple contexts and settings by churches and various groups with a variety of motivations. It appears to be one of the catch phrases of choice spanning the twentieth and twenty-first centuries, and with its diverse usage, the term missional has become a generic description for many things, yet it lacks a cohesive definition. Constructing a working definition for missional is essential for understanding and identifying its use and for application in evangelical churches.
Most church leaders readily recognize that God has tasked churches with several different purposes, yet how those purposes work together has equally mystified them. One of the most potentially difficult ministry relationships to reconcile has been that between worship and evangelism. The church growth movement addressed the issue by insisting that a church's primary service should be an evangelistic meeting designed to attract and meet the needs of "seekers." This perspective drew fire from some who argued that this ignores worship altogether, others who complained that believers were not discipled, and still others who claimed that this "attractional" model of evangelism just did not work. 2 In the past twenty years a new movement has emerged in evangelical Christianity that has reshaped the conversation in subtle yet profound ways by suggesting that these two priorities of a church are not separate but in fact essentially connected, subsumed under the umbrella of the mission of God. This missional church movement has significantly altered discourse about evangelism and worship, influencing the evangelical church with both a new posture toward culture in general and a new vocabulary regarding every aspect of its existence. Instead of wrestling with how different aspects of a church's ministry relate to one another, missional church advocates explore how each ministry relates to the overarching idea of "mission."
This article describes the results of a research project for a PhD at the University of Pretoria, under supervision of Prof Nelus Niemandt. The research was done against the backdrop of huge paradigm shifts within society and missiology and within the context of the South-African Partnership of Missional Churches (SAPMC). The importance, role, and core capacities of the congregational minister towards the successful formation of a missional congregational culture were explored and identified. Part 1 (previous issue) described the importance and fourfold role of the minister as cultivator of a missional congregational culture, as identified by the research. This issue (Part 2) continues to describe the core capacities needed for the fulfillment of this fourfold role for the pastor as missional leader. It also describes the illustrative journey of a congregation within the SAPMC towards missional formation.
Development of a Spiritual Formation Model for the Members of a Missional Church
Abstract (Summary) The purpose of this dissertation is to answer the question: 'What does a spiritual formation model for the members of a missional church entail so that members of a church are transformed into missional Christians?' Community Life Church Cherrybrook (CLCC) in Sydney Australia is a twenty three year old established church that, generally speaking, has been engaging in an attractional paradigm. Over the last few years the church has slowly been moving towards a missional paradigm that affirms the biblical view of the church as a group of God's people sent into the world to be on mission with him. The author has become convinced that a primary way for the church to further engage with the missional paradigm is for its members to adopt a spiritual formation model in order for new practices to be learnt which will form people into missionaries within their context. By correctly viewing the church essentially as a body of people who are 'sent into' the world on God's mission, the church can once again regain its purpose to be a light in our world and an active witness to the kingdom of God. The ministry project will therefore identify formational missional spirituality practices emerging from a missional theology that a sample of people from CLCC can engage in, so that transformation from a non-missional expression of Christianity to a more missional expression can occur. An analysis of the biblical and theological material will show that there is support for a missional spiritual formation model of the church. A preliminary review of the literature on the missional church and practices will also reveal that support for a missional spirituality exists. Based on this, a model for the spiritual formation of a missional church will be formed according to an approach which seeks to produce missional formation through a series of practices and subsequent reflection on those actions. Finally, an assessment will be used to gauge at the final stages of the project the extent to which the participants have moved from non-missional expression of Christianity to a more missional paradigm.
Mission and Evangelism - Oxford Handbook to Evangelical Theology 2010
The term "mission"-derived from the Latin verb, missio , meaning "send"-came into general use in its specifi cally Christian and theological sense only in the sixteenth century, when the Roman Catholic Jesuit order used the term to refer to the sending of its members to preach, instruct, serve, and win converts. 1 The term "evangelism," by contrast, is based on biblical vocabulary, specifi cally the Greek terms euanggelion ("gospel"), euanggelizo ("preach good news"), and euanggelistes ("one who preaches good news" or "evangelist"). In its Old Testament sense (as in the Septuagint version of Isaiah 52:7-10) euanggelizo evokes a powerful and dramatic image. The city of Jerusalem is at war. The people eagerly await news from the army fi ghting on their behalf. Sentries stand on the city walls, scanning the horizon for signs of an approaching messenger. At last the long-awaited messenger (the euanggelistes ) appears on the hills surrounding the city and bears good news. The army has won and their victory is also God's victory: "Your God reigns!" The entire city erupts into celebration. 2 The word "evangelism," despite its varied use over time, in its original sense refers to a joyful message of God's gracious and peaceable reign.
2015
The purpose of this dissertation is to explore the disconnection of Christian doctrine from both the practices internal to congregational life, and the church's external mission, particularly in Episcopal and Anglican congregations; and discuss how the synthesis of basic Christian practices, the contextual reframing of baptismal vows, and the teaching of doctrine as narrative can work toward their reintegration among the members of congregations. It begins with a discussion of how the three areas have become disconnected in late modernity, using the insights of philosopher Charles Taylor and his concept of "social imaginaries." What is suggested is that the Christian social imaginary has been subverted by modern secularist ones. This theory is expanded by critique of the approaches of both traditionalist and progressive Anglicans in dealing with it. A theoretical framework is discussed presenting doctrine as the vision, end, or telos which is pursued by the intentions of believers, and is shaped by a set of basic practices. The vision is framed as doctrine reframed as the narrative of God's mission, with its proper end being the Reign of God, rather than focus upon propositions. Intentions are explored through the classical promises made at baptism, and the vows of monasticism, together with discussion of a set of basic practices and their role in Christian formation. Vision, intention, and practices are discussed in terms of knowing the story of God, committing to that story, and participating in it. A narrative scriptural theology provides the vision, and becomes a common doctrinal core. Intention is pursued through reframing baptismal vows. The basic practices discussed are Eucharist, the Daily Office, Lectio Divina, ministry to and with the marginalized and poor, and indwelling neighborhoods as places of mission. The proposals are then discussed the larger issues of leadership and further strategies for implementation.
Recovering the Missional Church
The Free Methodist Church in Canada, 2004
An early denominational white paper in which I examine accepted practices regarding local church and mission agency inter-relatedness. An integrated model is discussed in light of present realities. I suggested a model of missional church in which local church engagement in mission is empowered by the specialist mission agency rather than vice versa.