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Voices of the Missionaries: Can anyone hear us?
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Find out more. Tips on citation download. Anderson, Gerald , ed. Nashville, TN : Abingdon Press. Google Scholar. You can imagine the embarrassment that the incident created because to disciples this was unimaginable. In many cultures children experienced to a large extent protection and security, but this is no longer the case as widespread violence including online violence, sexual assault and abuse of children as well as child poverty has increased.
The number of children experiencing violence and poverty has risen and they have no voice in spite of the UN Convention on the Rights of the Child. Children belong to the many millions of vulnerable, deprived and dehumanized people; and their future mortgaged. These are potential generations without full life because they are maimed, wounded, traumatized and dejected people without a sense of humanity and dignity.
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With this state of affairs what present and future church and society is in formation. The task of mission and church in the 21 st century is to contribute to rediscovering what it means to be human amidst strong forces of dehumanization and degradation of life. You are because I am. How can clergy be messengers and examples of the human dignity as an inherent right and God given gift? Celebrating diakonia in practice — diakonia as a form of broadening and deepening of ecumenism and ecumenical movement is a potential and sign of hope. The establishment of ACT-Alliance and the partnership with other ecumenical and specialized ministries including national platforms for humanitarian and advocacy work, has opened up channels for grassroots ecumenical groups and movements to participate in horizontal and vertical networks without necessarily invoking the formal institutional and organizational structures.
Mission and church are challenged to strengthen their prophetic ministry in order to address the systems and policies that perpetuate poverty and denial of human dignity and human rights. Gifts of Women in church and society — recognition and acceptance of the gifts of women in the church and society are slowly but steadily and surely growing; there are encouraging developments of women ascending to leadership in church and society.
It is rare for many governments and churches to hold meetings without women representation; women have assumed political offices and other governance spaces. A number are now ordained into ministry in the church. As we celebrate milestones in this still-contested area of ordained ministry, there are undercurrents of backlash on ordained female clergy in some churches and parts of the world. Women missionaries were in most cases majority and on the frontiers of mission work; and close to new adherents of the new faith but did not feature in early studies on mission. Today women associations and membership in churches form the key pillars of many a church; they play a key role in the church economy and spiritual life of the church especially in Africa where the church is largely female.
In other words they together with children form the majority of active members. Further, because of the power of their numbers which can be up to 90 per cent, means that for the church to realize its mandate of mission and evangelism and for the general management of the life and work of the church to function swiftly, women are pivotal, thus making them the power base for the very existence of the church as an organization.
Inter confessional networks are perhaps the most visible community level expression of ecumenism.
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Celebration of the 20 years anniversary of the Decade of Churches in Solidarity with Women CDWS in highlighted milestones in ordination and leadership of women in church. However, this remains an unfinished agenda insofar as the just community of women and men and related concern, is while numbers of churches ordaining women keep increasing, ordination and leadership of women is still contested among some churches.
God-Centered Christian: The Challenges of Missions
Mission in pluralistic contexts and the challenge of proselytism- communities are experiencing a renewal or new multi-faith expressions in many parts of the world that are the reasons for the formation of global religious coalitions, networks and interventions. This global and regional expression is partially a consequence of movements of people across continents thus slowly diminishing age-old dominant mono-culture and mono-religious societies.
Migration is a topical issue in media and political discussions. As Rick James notes, migration today is different compared with the 16 th th great migrations which were towards the south, then issues of culture, language etc.
Today migration manifests itself differently as people are forced to move, hence establishment of migrant churches, new communities among other issues and challenges like integration arise. Migration and especially forced migration is challenging the theology and practice of hospitality as well as raising concerns pertaining to integration in host countries.
A number of churches work ecumenically to address refugees and migrant issues, making it a potential for lived-out ecumenism at the local level. Strengthened collaboration with churches in countries of origin is necessary in the coming years. It is observed that there is a proliferation of interfaith platforms at national, regional and global levels whose impact on justice, and peace requires further inquiry.
Nevertheless, these religious networks have potential for new insights and methodologies for e. Urbanization and growth of cities that are diverse and unlike villages is an emerging area of study not least in Africa besides the dilemmas and fears of possible proselytism.
The concept of mission from the margins has in recent years informed reflections and discourse on mission and evangelism. Margins are understood as those vulnerable, indigenous people, trafficked men and women, young people, the urban poor, the workers, migrant labour that now fit in the category of modern slavery.
Where then is the margin and where is it going? Margins are not a geographical location. It is about the issue of class; a people perspective and not a geographical definition; therefore people in the margins are a global phenomenon. Some missiologists argue that people in the margins have a profound contextual analysis of issues pertaining to poverty, oppression and discrimination, including solidarity because of their unique experiences of the same.
This in turn gives them a privileged position to inform the church on the true meaning of sharing and organizing to achieve transformation, to realize life in fullness. What do you want?
The Challenge of Mission in 21st Century East Asia – Dr. Peter Rowan
What can I do? Challenges to mission, unity and hope show that oppression is more systematic, more abusive and in many places the oppressors sit at the gates wondering how to abuse people more, as aptly noted by the psalmist. The political class is aware of the power of the church as well as the deficits of certain aspects of leadership, and because of the potential competition of trust with citizens, politicians tend to compromise faith leaders.