Transformation: An International Journal of Holistic Mission Studies

The Fourfold Gospel of regeneration, sanctification, divine healing, and the Second Coming was introduced to Korea in the early 20th century and played a crucial role in developing the Korea Holiness Churches. It seems, however, that the previous understanding of the Fourfold Gospel has some limitations in helping Christians to participate in missio Dei. Because missiological hermeneutics of the Fourfold Gospel has focused mainly on the theology of redemption, it has frequently led to a narrow understanding of missio Dei. Through the reading of the two creation stories in Genesis, we can recognize that God’s creative works already have redemptive meanings and that His redemptive works already have creative/creational meanings. In this sense, it is also possible to see the Fourfold Gospel from a creation theological perspective. This understanding may positively motivate Christians to participate in missio Dei to restore and complete God’s creation as his vicegerents and stewards.

There is no doubt that exorcism of demons is a central feature in the synoptic presentation of the works of the earthly Jesus. This central issue among the synoptic writers is absent in the gospel according to John and in the writings of St Paul. This article argues that a plausible explanation of this absence is that the issue of demonic possession was not important to the communities founded among the Hellenistic Christians of Asia Minor. Instead of presenting the encounters between Jesus and the demons, Paul presents the incorporation into Christ as a definitive victory over the forces of sin and evil. The Christian incorporated “in Christ” has won the battle over the devil. Understanding and implementing this Pauline vision among African Christians is a better missionary approach than the current chasing after demons that characterize contemporary Christianity in Africa.

This paper argues that the church should give especial care to the needs of older folk in their communities, needs that are often neglected. It analyses why such folk have especial needs in our contemporary society and suggests practical ways that churches can and should respond. It summarises particular approaches to learning to grow old, and to die well, given by various authors who have had experience in these areas. It considers the problem of pain and suffering and suggests a dualistic approach that can give comfort.

This article discusses the roots of the Islam–Christianity conflict in the mid-1990s in Indonesia. The analysis showed that this conflict was motivated by various factors such as a feeling of dissatisfaction among Muslims, the problem of christianization that was happening not only in the community but also entered the bureaucracy and military, the emergence of various government policies and MUI fatwas, which added fuel to the already strained relations between the two religions and finally the economic disparity in which Christians were seen as people who were rich and enjoyed the fruits of the development. In the mid-1990s when detention factors, namely the authorities and the military, began to weaken, the conflict escalated to a massive scale.

For many decades, efforts are being channelled towards fostering effective robust church-based climate action across the globe. However, this desired action has unfortunately been in short supply. This has been attributed to some factors that serve as barriers to effective church-based climate action. In an extensive review, this article did not only identify these barriers but also the bridges or pathways out of these barriers/challenges. After a critical review of about 150 empirical studies with a few anecdotal literature, findings showed that beyond the theological barriers that are commonly referenced in many studies, the church also faces institutional barriers in their bid to address climate change. The biblical concept of stewardship, climate change awareness/knowledge creation, strategic communication and engagement, and strategic fundraising and mobilisation were found to be the bridges/pathways towards achieving a robust church-based climate action. Implications of findings for the church and research are discussed.