To be human is to be autonomous, yet this is a trait that most of us lack. We are subject to forces external to our being. We are workers; we are citizens; we are needful creatures. Humanity-proper in these times of neoliberal omnipotence is defined differently. The key terms are familiar: personal betterment, personal responsibility, productivity, pleasantness. A forked tongue slithers in our conscience, tells us that these are the traits of the human condition. Through Bataille, this paper argues the (...) substrate of these oft repeated familiar mantras are other. Neoliberal subjects, propelled by need, understand themselves along the axis of the useful choice. The paper turns to myth to understand the interdependence of need and choice, and how this interdependence posits being as always in desire but never in pleasure. Revisiting Don Giovanni, a character central to Acéphalic thought, and the commentary of Søren Kierkegaard, we think in terms of non-abstraction, of pleasurably floating in change, rather than toiling in desire. For it is by grace in the form of chance, that at the very time of transgression, that we – in and for an instant – become human, become as the sacred in the flesh. (shrink)

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in evangelical (...) churches was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world.Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration. (shrink)

There is a conflict over whether Christian ministry and theological education should be pursued with an expectation for economic survival. The rise of Christian ministry practice emphasising wealth and prosperity has heightened commodification of the Christian ministry. Church ministry and theological education are being used as instruments for economic profit. The link between theological education and Christian ministry, among other things, is that church practices and ministry expressions reflect the underlying theology. In such a (...) situation, this article reflects on the following questions: How are Christian ministry and its undergirding theology being utilised as instruments of economic prosperity in Africa? What is the theological education approach that is employed to support this ministry approach? The article attempts to establish an understanding of ministerial practise that has biblically and theologically informed views of material wealth. It begins by examining the traditional missionary model of ministry as a sacrificial act and responses by African clergy. This is followed by examination of the development of the view of ministry as a means of economic survival and commodification of ministry and theological education in Africa. It concludes by providing an evaluation and proposing a way forward. (shrink)

Contemporary or traditional? Blended or seeker? Pop or "classical"? Chorus or hymn? Combo or organ? Questions concerning music in worship abound these days. Is there a practical way to deal with these issues? In Music and Ministry: A Biblical Counterpoint, Calvin Johansson looks to God's Word for principles foundational to music ministry. Weaving together great scriptural truths, he establishes the need for a "directional balance" between pastoral contextualization and prophetic purity. In a time of facile musical accommodation of (...) the gospel to culture, Dr. Johansson suggests that a heightened concern for musical style and quality is in order-not for the sake of music, but for the sake of the gospel. (shrink)

Holistic service for youth and youth is the basic thing today because youth and youth are the present generation for the future of the church. By using descriptive qualitative methods, it can be concluded that the holistic ministry for youth and youth carried out by church leaders is able to build today's generation that continues to have an impact on the world and is also expected to bring Christian education that has one clear and definite goal/direction, namely knowing, loving, (...) believe in, obey and serve God according to His will and plan and for His glory. (shrink)

What role, if any, does the foreign ministry perform in contemporary world politics? Is the argument that it is in a state of terminal decline accurate or rooted in only partial understandings of its changing character? Foreign Ministries in the European Union explores this theme in the context of the EU where foreign ministry has played a key role in the development of integration but where its role is increasingly questioned. The contributors examine the foreign ministry in (...) 13 member states and draw conclusions that challenge some conventional wisdoms. (shrink)

This study aims to investigate the Pauline concept of ministry as delineated in 2 Corinthians 4:1–15 and its correlation with the prevalence of the religious celebrity syndrome within the Nigerian Church, with the objective of offering insights into addressing this phenomenon. In contemporary Nigerian Christianity, there has been a noticeable emergence of religious celebrities in Christian ministry who prioritise personal fame, material gain and sensationalism over the sincere and honest proclamation of the gospel of Jesus Christ. This trend (...) raises concerns about the deviation from the biblical model of ministry, as exemplified by the apostle Paul, and its implications for the spiritual health of the church and its impact on society. Through a critical exegesis of 2 Corinthians 4:1–15, this study delves into Paul’s understanding of ministry, focussing on themes such as integrity, humility, suffering, selfless sacrifice and the exaltation of Christ. Additionally, qualitative research methods, including interviews, surveys and case studies, were employed to examine the extent and effects of religious celebrity syndrome in the Nigerian Church. The analysis of 2 Corinthians 4:1–15 underscores Paul’s emphasis on the sacrificial nature of Christian ministry, wherein servants of God are called to embody humility and prioritise the proclamation of the gospel above personal gain or acclaim. Concurrently, the qualitative research reveals the pervasive influence of the religious celebrity syndrome in the Nigerian Church, leading to spiritual shallowness, moral compromise and a distorted view of Christianity and Christian ministry in particular within the church and the larger society. Based on the findings, it is recommended that the Nigerian Church reaffirm its commitment to the Pauline model of ministry by promoting humility, integrity and a Christ-centred focus among its leaders and congregants.Contribution: This study highlights the importance of aligning contemporary ministry practices in the Nigerian Church with the principles elucidated by Paul in 2 Corinthians 4:1–15. By embracing humility, integrity and a fervent devotion to Christ, the Church can effectively combat the religious celebrity syndrome within its fold and reclaim its role as a catalyst for societal change. (shrink)

Since time immemorial, pastoral ministry has been physically present in church buildings, homes and public places, providing face-to-face care and reassurance of God's love and accompaniment. The tragic outbreak and speedy spread of COVID-19 from China triggered unprecedented challenges, dramatically led to restrictive national lockdowns, closure of physical meetings, fundamentally unsettled routine ways of doing ministry and demanded total digitalisation of the gospel, which eventually rendered the ministry of physical presence absent. While doing ministry online seemed (...) to have been working well in other countries, it has been a uniquely different trajectory in Zimbabwe predominantly because of financial, material, human incapacitation as well as cultural and other contextual factors. Scholarly research on online pastoral praxis in Zimbabwe is scanty. Applying Osmer's methodology, this study reviewed lived experiences and challenges of pastors in ministering virtually since the beginning of lockdowns early 2020 hitherto late 2021. It interrogated the ministry of presence and understanding of digitalisation. Amidst a plethora of social, political and economic drawbacks, this article unearthed erratic capability, affordability, availability, connectivity and feasibility of digitalised shepherding. Taking physical presence as incarnation of the triune God, demonstration of love, care and accompaniment as indispensable in pastoral ministry, this article stressed the significance of physical presence. However, considering the prevailing COVID-19 and contextual constrictions, it recommended that pastors should appreciate and submit their congregants to the ubiquitous and indispensable spiritual presence of God while redoubling efforts in ministering through contextually feasible ways until lockdowns end. CONTRIBUTION: This article provides a critical biblical and scholarly review and analysis of the ministry of presence during the COVID-19 pandemic in Zimbabwe. This will provoke pastors, churches and church bodies to rethink and reconsider progressive strategies towards contextually effective pastoral theology, ministry and ecclesiology in times of pandemics in the context of economic volatility. (shrink)

Since time immemorial, pastoral ministry has been physically present in church buildings, homes and public places, providing face-to-face care and reassurance of God’s love and accompaniment. The tragic outbreak and speedy spread of COVID-19 from China triggered unprecedented challenges, dramatically led to restrictive national lockdowns, closure of physical meetings, fundamentally unsettled routine ways of doing ministry and demanded total digitalisation of the gospel, which eventually rendered the ministry of physical presence absent. While doing ministry online seemed (...) to have been working well in other countries, it has been a uniquely different trajectory in Zimbabwe predominantly because of financial, material, human incapacitation as well as cultural and other contextual factors. Scholarly research on online pastoral praxis in Zimbabwe is scanty. Applying Osmer’s methodology, this study reviewed lived experiences and challenges of pastors in ministering virtually since the beginning of lockdowns early 2020 hitherto late 2021. It interrogated the ministry of presence and understanding of digitalisation. Amidst a plethora of social, political and economic drawbacks, this article unearthed erratic capability, affordability, availability, connectivity and feasibility of digitalised shepherding. Taking physical presence as incarnation of the triune God, demonstration of love, care and accompaniment as indispensable in pastoral ministry, this article stressed the significance of physical presence. However, considering the prevailing COVID-19 and contextual constrictions, it recommended that pastors should appreciate and submit their congregants to the ubiquitous and indispensable spiritual presence of God while redoubling efforts in ministering through contextually feasible ways until lockdowns end.Contribution: This article provides a critical biblical and scholarly review and analysis of the ministry of presence during the COVID-19 pandemic in Zimbabwe. This will provoke pastors, churches and church bodies to rethink and reconsider progressive strategies towards contextually effective pastoral theology, ministry and ecclesiology in times of pandemics in the context of economic volatility. (shrink)

The church is called to be a tangible messenger of hope in society. Communities of poverty, especially, need a church that carries its mandate both through proclamation and through deed. This research is a case study of a team located in South Africa that is part of an international missional order called InnerCHANGE. The latter focuses on discipleship and the nurturing of local leaders who are community builders in areas of poverty. This focus is expressed through practical ministry initiatives. (...) The latter necessitates finances through the team does not always have. A desire to overcome its financial challenges led it to decide to get some training in financial literacy, so that it can improve its fundraising efforts. This training was provided by a finance broker. The latter started his teaching with personal finances before going into organisational finances. He believed that good personal financial stewardship leads to good corporate financial stewardship. The outcome of this training led ICSA staff and the board of directors to diversify their fundraising efforts and to set the target of saving 15% of its income. The work is still in progress for reaching this target. However, for 2 years in a row, ICSA has been making some good progress in increasing its income and savings. This article concludes by advising the body of Christ serving from below to pursue training in financial management so that it can strengthen its checks and balance system which could lead to sustainability.Contribution: This article contributes to the on-going discussions about financially sustainable models of the church from below in Africa so that the church can remain an important role player in serving local communities practically. It uses InnerCHANGE South Africa as a case study of such efforts. (shrink)

Through its analysis of history, race, and theology, this essay offers a unique and compelling approach to the discussion of ministry among women and child migrants. The critical discussion of Asian immigration and sociological patterns will be new and challenging to many readers.

The article discusses the work of the Orthodox Christian churches with children and especially children-at-risk. This work is new for these churches and is not yet theologically grounded or systematically organized. Observing the various activities of Orthodox Christians with children-at-risk, questions are raised, such as: is this missionary work, or is it ministry, or is it a task fulfilled by individuals and not by the Church at large? These questions are explored, yet readers are left to make their own (...) conclusions. What becomes evident is the necessity for the Orthodox churches to cooperate with other Christian churches and organizations that are engaged in work with children, and particularly those at-risk, so that all learn from each other and continue their ministry with children in more innovative and successful ways, for the glory of God and the salvation of people, especially the ‘little ones’. (shrink)

In the last fifty years there has been a surge of immigration to the Western Hemisphere on the part of Middle Eastern and South East Asian Muslim religious leaders who are responding to a call from Muslim communities for religious leadership. In the United States alone, there have been over 1,500 Muslim clergy in the Sunni Tradition immigrate to America within the last twenty years. What is strikingly absent is the training needed to be a clergy person as understood in (...) American society. There is no question that the imams are well trained in the teachings of Islam and the recitation of the Friday prayers. What quite clearly does not exist is an understanding of the concept of professional ministry on the part of these immigrant imams and this has lead to serious problems for the Muslim communities being served and for the imams who serve them. Based on my major data-base study and subsequent book, Muslim Clergy in America: Ministry as Profession in the Islamic Community (2010), I will explore the essential “components” of professional ministry as understood in American society and will illustrate their value and viability within the Islamic communities in America. (shrink)

In his identity, words, and deeds Jesus of Nazareth provides the possibility and promise of ministry in his name.

Contributing Authors Include Otis Rice, Erich Lindemann, Paul Tillich And Many Others.

The U.S. 2010 Patient Protection and Affordable Care Act exempts members of health care sharing ministries from the individual mandate to have minimum essential insurance coverage. Little is generally known about these religious organizations and even less critical attention has been brought to bear on them and their ACA exemption. Both deserve close scrutiny due to the exemption’s less than clear legislative justification, their potential influence on the ACA’s policy and ethical success, and their salience to current religious liberty debates (...) surrounding the expansion of religious exemptions from ACA responsibilities for both individuals and corporations. Analyzing documents of the United States’ three largest health care sharing ministries and related material, I examine these organizations and their ACA exemption with particular consideration of their ethical dimensions. Here a thick description of the nature and workings of health care sharing ministries precedes a similar account of the ACA exemption. From these empirical analyses, five ethical and policy concerns emerge: the charity versus insurance status of these ministries; the conflation of two ACA religious exemptions; the tension between the values of religious liberty and of justice; the potential undermining of ACA policy goals; and the questionable compliance of health care sharing ministries with ACA exemption requirements. An accurate and informed understanding of HCSMs is required for policymakers and others to justify the ACA exemption of health care sharing ministry members. A sufficient justification would address at least the five ethical and policy concerns raised here. (shrink)

There has been a long tradition of women’s ministry in Baptist Churches in the UK. This article outlines this hidden story, from the pioneering days of women preachers, through the rise of the Deaconess Order, to women’s ordination and the present day. Reports from the Baptist Union show a lively debate, against the backdrop of changing times in the twentieth century. The article looks at women’s representation on national decision-making bodies and in national office. Women were seen as ‘complementary’ (...) to men in nature and ministry, but often did not fit the expected roles. It ends with a call to reclaim the radical non-conformity of the Baptist tradition, with its focus on the call of God as the authority for all ministries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:332 BOOK REVIEWS lier Christian dualism into a balanced, theological whole. As a protreptic device, Jackson's book may be, in a certain way, part of a collective movement that may form a prolegomenon for a new synthesis-informed by the patristic authors but written as a vademecum for contemporary inquiry. The Catholic University ofAmerica Washington, D.C. ROBIN DARLING YOUNG Ministry: Lay Ministry in the Roman Catlwlic Church, Its (...) History and Theology. By KENAN B. OSBORNE, 0.F.M. (New York: Paulist Press, 1993). Pp. 722. $29.95 (paper). In his Lay Ministry, Fr. Kenan Osborne, O.F.M., sustains his effort to introduce a program of reform in ecclesial self-understanding inaugurated in his earlier Priestlwod: A History of the Ordained Ministry in the Roman Catlwlic Church (New York: Paulist Press, 1988). The project undertaken in this second installment aims primarily to undermine those traditional patterns of distinguishing klerikos/laikos and ordained/non-ordained that locate "lay ministry" at a lower latitude on the ontological map, and in this way to clear a path for a more adequate understanding of the place of the laity in the ministry of the Church. Of the 609 pages of text, 548 are dedicated to genealogical analysis of the transmission of Christian understanding of ministry. The author's narrative might be condensed as follows. The first millennium was a period marred by theological definitions of ministry and order derived from the terms of debate that emerged in the conflict between temporal and spiritual rulers. Necessary for successful participation in this cultural debate was the embrace of a hierarchical view of reality, a view destined to obscure the truth about the distinctively egalitarian Christian form of life in common (48-332). The second millennium is interpreted as a period of the gradual reemergence of a vision and practice of evangelical life that had been surrendered to alien philosophical and religious doctrines. The primary historical moments in this recovery, treated in three successive chapters, include the late medieval vita evangelica movements (333-90), the Protestant Reformation (391-463), and the French and American Revolutions (464-517). The Second Vatican Council, where it treats of lay ministry, consolidated these post-medieval insights gained into the Christian religion and the nature of man (518-95) and advanced the conclusion : Equality of discipleship is primary in the Christian religion and differences in ministerial function serve only to promote this fundamental good. Osborne is aware that this basic line of thought was that taken by the Reformers and found inadequate by the Council of Trent. But Osborne does BOOK REVIEWS 333 not present his position as an instance of theological dissent. Rather, he argues that the magisterium acting in the Second Vatican Council teaches that there exists no meaningful sense in which "lay ministry" can be understood as subordinate (ontologically) to "ordained ministry" in the sacramental life of the Church. This review will focus on this latter aspect of Osborne's argument which, while limited in scope, appears to be the more original and important element of the book. Osborne himself provides a further narrowing of scope with his selection of two key sources upon which he relies: Lumen Gentium and the 1983 Code of Canon Law. In his interpretation of Lumen Gentium, Osborne argues that the rejection of the preparatory documents signaled the majority bishops' desire to distance themselves from a "hierarchical approach" and move toward "a new form of ecclesiology" (516). This new form is rooted in the primacy of Jesus, and it is He (and not the Church) who is the sole lumen gentium, from which it follows immediately that there can be only one form of "gospel discipleship " (530). "All Church ministry, whether ordained or non-ordained, is relativized by the identical christological base" (528), Jesus, who transcends the distinction between clerical and lay (558). Osborne argues further that Lumen Gentium supports this position in its identification of the Church as "the people of God," "christifidelis," and "priesthood of all believers" (530-40). On the basis of this recovery of the "foundational and most sacred level of discipleship " (541), at which level the distinction between ordained and nonordained "makes no difference" (39), Osborne maintains... (shrink)

The purpose of this paper is to present the findings of an investigation into missionary-refugee relationships in Europe. The main research question guiding this study was: How do missionaries understand and describe their relationship with the refugees they serve? The data for this study were collected at an international consultation on ministry with refugees held in the fall of 2017 from 21 missionaries using semi-structured interview protocols. Findings demonstrate that missionaries shared a liminal identity with the refugees in their (...) ministry, viewed hospitality as a Christian lifestyle, perceived Christianity to be an inclusive faith, and discussed the challenges and opportunities in their ministry with refugees. Based on the findings we offer implications for mission theorizing and practice in the 21st century church. (shrink)

Review of Jonathan B. Imber, Trusting Doctors: The Decline of Moral Authority in American Medicine. Oxford: Princeton University Press 2008. Pp. xix+275. US$29.95 £21.95 HB.

Lennan, Richard Review of: Theology for ministry: An introduction for lay ministers, by Edward P. Hahnenberg, Collegeville, MN: Liturgical Press, 2014, pp. 133, $24.95.

According to Scripture, pastors have an important role in accomplishing the task Jesus Christ entrusted to His body, the Church: making disciples. The degree of pastors’ effectiveness can influence the accomplishment of this task. Stress is an important factor in pastors’ life and ministry, and it can thwart the realization of the mandate received by Jesus Christ. This study, after presenting a number of concepts related to stress and the definition of it, focuses on internal contributors to stress, then (...) continues with an overview of symptoms and stages of stress. Helpful methods of dealing with, reducing, preventing, and integrating stress are studied, then some theological implications conclude the paper. The study is combined with data drawn from the life and ministry of Hungarian Baptist pastors. (shrink)

Ministry (sharāth/šrt) in the ot is grounded in the nature of God himself. It is grounded in the nature of God’s relationship with Israel, his people. Although the Israelites had many failures, God, with love, elected and called the Israelites—both as individuals and groups—his servants, calling them to serve and to minister to the people, who were themselves ministering, as well as to be servants to the servant people of the Lord. On this basis, this essay exegetically and theologically (...) examines the priestly vocation of the ministering people, or the royal priesthood (mamleket kohănȋm [mt]; hierateuma (lxx]) in Exodus 19:6 and its related texts (Isa 61:6). It demonstrates its theological extension to the nt priestly people basileion hierateuma (1 Pet 2:5, 9–10; cf. Rev 1:6) in order to underline its theological implication for the vocation of the church, the body of Christ, in Africa and beyond. (shrink)