Scielo RSS <![CDATA[Missionalia]]> vol. 46 num. 1 lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>Contextual views on Paul the tentmaker. Did we forget the poor?</b>]]> One of the problems with applications of Pauline teachings to the 21st century Southern African context is the way in which elite theologians assumed that first-century Mediterranean societies were similar in most crucial aspects to twentieth-century society. At close scrutiny it is clear that the explanation of self-support and the "free offering of the gospel" from the angle of Paul's plight for the poor has been overlooked (or only referred to by implication) in commentaries, as well as discussions on "tentmakership" in Practical Theology and even in Missiology. This study is investigating the possible role that the context of the readers played in this oversight. <![CDATA[<b>Decolonising development? Re-claiming Biko and a Black Theology of Liberation within the context of Faith Based Organisations in South Africa</b>]]> An upsurge in interest with regard to the role of religion in development has also seen an increase in the study of Faith Based Organisations (FBO's). These organisations have been less well studied within the South African context, yet both in light of South African Christianity's colonial and apartheid past - and the practical challenges that arise within a Global South development context such as northern donors, the cultural relevance of programmes and the tension between justice and charity within a South African context (where the face of poverty is still largely black) they should be the subject of academic inquiry. In light of the latter as well a growing trend within Development Studies with regard to decolonial and post-colonial critiques of development, this paper seeks to argue for the relevance of a both Black Consciousness and a Black Theology of Liberation in challenging and re-positioning the identity, role and practical challenges faced by FBOs within the South African context. <![CDATA[<b>Moving against the tide. Assemblies of God polity at the loggerhead with South African socio and theo - cultural reality</b>]]> The arrival of foreign missionaries played some significant roles in the formation of the Assemblies of God (AOG). The new Pentecostal denomination was originally a church of blacks, though under white control. In 1925, the Americans and Europeans in this church organised themselves as South African District of the Assemblies of God, and AOG in America recognised AOG of South Africa as a separate national church in 1932. This article traces how AOG evolved by entrenching a 'Group" system significantly divided along racial lines. This status quo has marked AOG as a racially divided church regardless of South African socio-cultural and theo-cultural realities in the changing demographics since 1994. This structure is the polity that reflects South African Apartheid legacy of separate development - the compromise between unity and mission. <![CDATA[<b>The implications of ecclesiology's understanding of church and </b><b>εκκλησία</b><b> for the current missiology</b>]]> This introductory study was initiated by the observation that authors about the church differ in their understanding of and approach to church and εκκλησία. An analysis of some authors reveals at least three main trends of ecclesiological approach that have an important influence on church missiology. The study concludes with the definition of important areas of study in both ecclesiology and missiology that can lead to a productive interaction between the modern day church and contemporary forms of εκκλησία as described in the New Testament. <![CDATA[<b>Temple symbolism and mission in the Pauline churches</b>]]> This study explores the role of temple symbolism in the mission of the Pauline churches. It is theoretically informed by Beale's (2004) and most recently Wright's (2013) claim that Genesis 1:28 and 2 should serve as "the controlling paradigm" for mission. Taking the Garden of Eden as an archetypal temple, a 'cosmic mount' that provides a microcosmic portrayal of the cosmos, Beale and Wright don't discuss important concerns about the 'cosmic mount' theory. This study addresses these concerns, providing an alternative interpretation that emphasizes the contextual nature of temple symbolism. <![CDATA[<b>To cover the many sins of Galamsey Mining</b>]]> This contribution calls attention to the environmental impact of mining in general and of galamsey mining in Ghana in particular as a theme for theological (and not merely ethical or pastoral) reflection. This topic is approached by placing it in juxtaposition with Christian discourse on sin, understood as a form of social diagnostics. By recovering the category of sin, this contribution seeks uncover the many sins of galamsey mining in the hope that such a prophetic critique will expose any ideological or idolatrous "cover-ups" but will nevertheless be "covered" by the gospel of the forgiveness of sin (see James 5:19-20). <![CDATA[<b>Standing where God stands. JNJ Kritzinger as an encountering missionary and missiologist</b>]]> This article is written in order to pay tribute to one of the unsung heroes in the field of Mission and Missiology in South Africa, Johannes Nicolaas Jacobus Kritzinger. As a student of David Bosch, Prof. Kritzinger has always lived under his shadow. The same applies to his theology and praxis thereof. This article is aimed at providing a critical appraisal of Prof Kritzinger's theology in the public square as an encountering missionary and missiology whose transforming encounters impacted and changed the lives of many South Africans, Africans, and others in the global community. In his theological praxis, Prof. Kritzinger chose to stand where God stands by not only fighting against the oppressive system of apartheid but also standing with the poor and marginalised, especially black South Africans (Africans, Coloureds and Indians). <![CDATA[<b>The decolonisation of the mind. Black consciousness community projects by the Limpopo Council of Churches</b>]]> This article is a narrative account of examples of community projects of the Black Consciousness Movement as part of an attempt to decolonise the black mind as undertaken by the South African Council of Churches (SACC) in the former Northern Transvaal of South Africa (now the Limpopo province). During the struggle against apartheid in South Africa, this area was regarded as the most conservative Afrikaner settlement as reported in The New York Times of 25 April 1991. The article recounts the role played by the South African Council of Churches in solidarity with the victims of apartheid on route to the decolonisation of the black mind. It briefly starts by describing the concept of the colonisation of the mind and then locates the philosophy of Black Consciousness as an appropriate response to the process of decolonising the black mind and thus the mission of the church. The article relies on archival material from the Limpopo Council of Churches as its primary source. <![CDATA[<b>The dynamics of multicultural Youth Ministry in a changing South Africa</b>]]> A missiological mandate to reach out to all people is imperative as more youth ministries become multicultural and there is a need for a safe place to learn and grow spiritually within the local church. This ministry is an important issue that needs to be addressed within a changing society and a changing church culture, as youth ministries are challenged to intentionally and authentically reach out to young people from all backgrounds. Churches that have been traditionally monocultural in their approach need to make adjustments as they work with adolescents representing diversity of all kinds. This article reports on the findings of a qualitative research study carried out in a local church in Pretoria, South Africa providing meaningful insights where there is rather limited literature regarding multicultural youth ministry. The findings underline the need for a broader understanding of multiculturalism that engages in purposeful programming, strengthens genuine friendships, nurtures transforming spirituality and develops leadership abilities amongst culturally diverse young people within local youth ministry.