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Terms in this set (26)
Mission and Missions
Essentially relegated to the specific work of the church and agencies in the task of reaching people for Christ by crossing cultural boundaries. It however, is broader, referring to everything the church is doing that points toward the kingdom of God.
Taken from the Latin for "mission of God," the central idea is that God is the one who initiates and sustains mission. In essence it "refers to everything God does for the communication of salvation" (Stransky 1991) without neglecting the important role God has assigned to the church in that process.
The academic study of missions, mission, and missio Dei. Missiology has three central
a. the identity or nature of mission,
b. the goal of mission, and
A wide variety of cross-cultural workers:
a. Filipino domestic servants working in the Middle East b. Brazilian church planters in Africa
d. American microenterprise specialists working in Asia
Traditionally, a person who crossed cultural boundaries to establish new outreach on behalf of Jesus and plant new bodies of local believers.
An imaginary rectangular window between the 10th and 40th latitudes, bordered around Africa, the Middle East, and Asia. This window contains the bulk of the unreached peoples in the world.
Developed as a spin-off from the 10/40 Window, this refers to the age at which children are most likely to commit their lives to Christ as well as the ages at which they are most vulnerable.
Churches and denominations that have joined together under various ecumenical organizations, especially the World Council of Churches and the National Council of Churches. These organizations provide a platform for cooperative work without actually binding the constituent denominations into a single organization.
The core idea is that of taking the gospel to a new context and finding appropriate ways to communicate it so that it is understandable to the people in that context. Contextualization refers to more than just theology; it also includes developing church life and ministry that are biblically faithful and culturally appropriate.
Creative Access Country
A nation-state in which traditional missionary work is illegal or banned. Missionaries who want to work in such countries must be creative in the means they utilize for entry and residence. Other terms include closed country and restricted access country.
Generally refers to the twentieth-century phenomenon of Protestant churches and denominations working together in the context of the World Council of Churches with a goal of achieving some type of external unity.
Mission that takes into account the whole of human needs: spiritual, social, and personal. Holistic mission includes evangelism and church planting as well as development and social transformation.
Just as Christ was incarnated as a person, so missionaries, it can be said, need to incarnate themselves into a new context. They cannot come as newborns, but they can learn the language and culture of their new context in such a way that they can behave like one who was born in that context.
A church that fits well into the local culture. Traditionally defined in terms of "three selfs": self-governing (not dependent on outside agencies to make decisions), self- supporting (not needing outside funding to carry on its work), and self-propagating (able to evangelize within its own culture effectively). More recently self-theologizing— the ability to develop its own theological understandings from Scripture—has been added to the criteria.
A missionary from what was once considered a receiving nation. This term tends to be used broadly of both indigenous evangelists (who do not cross cultural boundaries) and indigenous missionaries (who may cross significant boundaries even though they stay within their country of residence).
The prominent denominations of the nineteenth and twentieth centuries in North America and Europe, including various branches within the Episcopal (Anglican), Presbyterian (and other Reformed groups), Methodist, Lutheran, and United Church of Christ traditions.
Several terms have been used to describe the non-Westernized world, including developing world, Afericasia (McGavran 1970, 9), third world, two-thirds world, underdeveloped world, and world A. The terminology is still in flux, with political agendas tied to most of the terms. Generally in the book we use majority world to refer to this area.
A person who energizes a church or group of people and its resources for mission. This may be an outsider (a mission agency representative, a missionary, a consultant) or an insider (a missions pastor, an elder, a member of the church missions committee, a Bible study leader).
A missionary who, for whatever reason, is unable to permanently live in the country or among the people group that is the main focus of his or her ministry. This tends to be the case more often in creative access countries.
A people group usually is defined by ethnic or linguistic terms. It is estimated that there are some twelve thousand distinct languages and dialects and as many as twenty-four thousand people groups in the world today.
The Hebrew word for peace in the Old Testament, where it refers to wholeness, completeness, and soundness. It is a holistic term, extending to include spiritual peace (salvation), physical peace (healing), psychological peace (wholeness), and social peace (justice and freedom from war).
This usually refers to trips with a mission focus that range from one week to one or two years. They may be organized by churches, agencies, or even individuals for a variety of reasons (English-language camps, church building projects, evangelistic campaigns).
Reflects the reality that Satan does not want unbelievers to come to Christ or believers to live fruitful, holy lives. The warfare we face is that Satan and his hosts constantly try to maneuver us to spiritual lethargy or depression while we seek to live the abundant life Jesus promised.
The replacement of core or important truths of the gospel with non-Christian elements.
A term coined from Paul's stay at Corinth when he made tents so as to not be a burden to the Corinthian church. Tentmaking is the practice of using paid employment to gain and maintain entry in a cross-cultural setting. Tentmakers work as professionals and engage in ministry activities in addition to their wage-earning work.
Working to change society by transforming its unjust structures into more just ones. In the twentieth century evangelicals did not typically think of transformation as appropriate missionary work. However, advocates of transformation rightly note that the historical fights against the slave trade, infanticide, widow burning, and foot binding are all examples of transformational mission.
People groups that currently have no access to the gospel. They are "hidden" not in the sense that they are invisible, but in the sense that there is no way, given current conditions, that they can hear the gospel in their own language in a way that makes sense to them.
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