bluuebunny/crossref_metadata_2025_split huggingface dataset:
Forest Elephants: Tree Planters of the Congo
Authors: Blake Stephen , Deem Sharon Lynn , Mossimbo Eric , Maisels Fiona , Walsh Peter 
Published: March 2009

ABSTRACTThe abundance of large vertebrates is rapidly declining, particularly in the tropics where over‐hunting has left many forests structurally intact but devoid of large animals. An urgent question then, is whether these ‘empty’ forests can sustain their biodiversity without large vertebrates. Here we examine the role of forest elephant (Loxodonta africana cyclotis) seed dispersal in maintaining the community structure of trees in the Ndoki Forest, northern Congo. Analysis of 855 elephant dung piles suggested that forest elephants disperse more intact seeds than any other species or genus of large vertebrate in African forests, while GPS telemetry data showed that forest elephants regularly disperse seeds over unprecedented distances compared to other dispersers. Our analysis of the spatial distribution of trees from a sample of 5667 individuals showed that dispersal mechanism was tightly correlated with the scale of spatial aggregation. Increasing amounts of elephant seed dispersal was associated with decreasing aggregation. At distances of<200 m, trees whose seeds are dispersed only by elephants were less aggregated than the random expectation, suggesting Janzen–Connell effects on seed/seedling mortality. At the landscape scale, seed dispersal mode predicted the rate at which local tree community similarity decayed in space. Our results suggest that the loss of forest elephants (and other large‐bodied dispersers) may lead to a wave of recruitment failure among animal‐dispersed tree species, and favor regeneration of the species‐poor abiotically dispersed guild of trees.
The Role of the Jewish Bible in African Independent Churches1
Authors: Mbiti John S. 
Published: March 2009

This article examines the way the Old Testament (Jewish Bible) play,} a major role in the African Independent Churches. Many of these churches are founded following the publication of the whole Bible in local languages. The founders and followers see numerous points of contact between the life of Jewish people in the Bible and their own. They identify themselves in and through the Bible. It forms the authority by which they teach and live the Christian life. Consequently, they direct their church life according to insights that they derive from the Jewish Bible, whilst, at the same time, they hold firmly on to Jesus Christ.Examples of church life with roots in the Jewish Bible include taboos and customs connected with food, worship and death. The churches also use the Jewish Bible in matters connected with health, sickness and wellbeing. Healing activities feature prominently in many of the churches, and the Bible is the guide and authority for them. The churches have sacred places (mountains, beaches and villages), where members go for pilgrimage and special worship. Some are given biblical names. The land is very significant for them, but in South Africa some members were slaughtered in, and others forcefully thrown out of the land of their churches. African Christianity needs a theology of the land.
A Trinitarian Ontology of Missions
Authors: Tan Seng‐Kong 
Published: March 2009

AbstractBosed on the premise that nature and action are inextricably linked, it is contended that any con‐strual of missional theology as the church's participation in the missio Dei, cannot disregard the doctrine of the immanent Trinity. Four images of the Trinity are appropriated as theological maps for a critical and “thick”description of missions. The trinitarian paradigms characterising the three divine Persons as Source, Word and Love (emphasised by the Greek, Protestant and Latin traditions respectively) are used to counterbalance the contemporary bias toward a social Trinity, which draws its inspiration from the classical doctrine of perichoresis. In the processional model, God's transcendence secures a theocentric missiology, while the reciprocity of the Son and Spirit is correlated to incarnational and charismatic ministry. The linguistical paradigm points to our participation in the mission of the Word that demands both proclamation and action; the eternal dialogue within God prompts our continual hearing and speaking, in relation to God and the world. The dispositional image highlights the Spirit of love, who brings about mis‐sional spirituality, humility and unity, even as the loving embrace of the Father and Son leads us to participate in the sufferings of those at the margins. Finally, the perichoretic model of the Trinity points to the inseparability of the missio Dei and the imago Dei, being and doing, the self and the Other. The oneness of the divine mission implies an integral missional praxis that is rooted in the worship of this triune God.
CONTEMPORARY “WITCHDEMONOLOGY” IN AFRICA
Authors: Onyinah Opoku 
Published: March 2009

AbstractThe paper is a study of the current deliverance ministry in Africa, with reference to Ghana. The general opinion gathered from current anthropological studies on witchcraft is that the ultimate outcome of exorcism is for it to become modernized. However, the paper departs from this and contends that it is divinatory‐consultation, or an inquiry into the sacred and the search for meaning that underlies the contemporary “deliverance” ministry, where the focus is to identify and break down the so‐called demonic forced by the power of God in order to “deliver” people from their torment. This paper represents a further attempt to contextualise the gospel to African people. However, its preoccupation with demonisation and its exorcistic practices are found to bring Christianity into tension with family ties and other religions. Therefore, the paper suggests that there is the need to develop a properly safeguarded ministry of exorcism in an African context.
JAMES 5:14–18: HEALING THEN AND NOW
Authors: Warrington Keith 
Published: March 2009

AbstractMuch exposition of James 5:14–18 has tended to polarize the teaching therein. Either the author is seen to be promulgating medical therapy or spiritual ministry, a restoration to physical health or spiritual wellbeing. Instead, it will be proposed that James is advocating the re‐estab‐lishment of wholeness of a comprehensive nature. The key aspect in the guidelines is prayer and, in particular, the prayer of faith, the latter to be equated with a prayer that is in accordance with the will of God. Other issues explored include the identity of the suffering, the significance of the use of oil, the identity of those who offer prayer, the relevance of the use of the name of the Lord, the place for confession and the value of the illustration concerning Elijah. James offers a path to wholeness and healing in their fullest sense, and encourages believers to participate in this ministry. This will necessitate actively righteous lifestyles on their part combined with compassion, wisdom and love; the whole will enable them to minister appropriately.
Mental Health as a Key Issue in the Future of Global Health Developments
Authors: Tharyan Prathap , Braganza Deepa , Jebaraj Pradanna 
Published: March 2009

AbstractMental and behavioural disorders are common, and affect more than 25% of all people at some time during their lives. Mental disorders are alio universal, and affect people of all countries and societies, individuals at all ages, women and men, and the rich and the poor from urban and rural environments. One in four families is likely to have at least one member with a behavioural or mental disorder. Suicide is a leading cause of death in many regions of the world and there is also a ruing trend for suicides in these regions. It is estimated that mental disorders contribute a large share to the Global Disease Burden, and account for 33% of the years lived with disability worldwide. This burden caused by neuropsychiatric disorders is expected to increase over the years and will soon surpass the burden posed by HIV/AIDS. The resources available in the form of trained mental health professionals and psychiatric services are, and will continue to be, woefully inadequate to meet the needs posed by the increasing burden. The World Health Organization in its Mental Health Global Action Programme (WHO mhGAP) has outlined the needs of those with mental health problems and the actions that are required to meet these needs. This paper provides an elaboration of a presentation at an international consultation, and the ensuing recommendations of ways in which churches could play a significant role in partnering the WHO mhGAP in bridging the ever‐widening gap between resources and needs in mental health. Could mental health be the new frontier that revitalizes the commitment of the church and its congregations to the healing ministry?
Religion, Public Health and Church for the 2Ist Century
Authors: Cochrane James R. 
Published: March 2009

AbstractIn the midst of enormous challenges threatening the public health systems in sub‐Saharan Africa, faith‐based organizations (FBOs) are making a substantial contribution to the health of communities. This paper offers a brief retrospective into the development of such collaboration, and how scientific “religion blindness” made it all but invisible.In this context, the African Religious Health Assets Programme (ARHAP) was initiated to research and understand “religious health assets” (RHAs), to probe how such assets can be drawn into public health systems, and to develop appropriate language for this field. First, we explain the turn to “assets” in contrast to the more common discourse of “needs” or “deficits”, and show the importance of both tangible and intangible RHAs for a proper understanding of their significance.Second, we are interested in how religion might strengthen the “leading causes of life”, rather than focusing in the first instance on illness and the burden of disease. We suggest that the potency of an FBO for health will depend on the extent to which these leading causes of life are present. A third innovation arose once we contemplated that fact that many African languages have no direct equivalents for either ‘religion’ or ‘health’, but use comprehensive concepts like bophelo, that encapsulate both religion and health in terms of holistic, relational well‐being. To express this, we have coined the term “healthworlds”, which describes the way in which religion and health are intertwined with each other, and impact on the choices people make about their health. The paper emphasized the connection between (ill‐) health, power and justice as essential areas of concern for people of faith. It clodes by stressing the need for collaboration, not only between the religious and public health sectors, but also among those who are seeking to understand this area.
Meeting the Challenge with God on our Side
Authors: Steinitz Lucy Y. 
Published: March 2009

AbstractIn Southern African countries that are heavily affected by HIV and AIDS, churches play a significant role in the provision of medical treatment, prevention education, home‐based care, and orphan support services. Churches provide facilities, local leadership, volunteers and strong theological concepts that are consonant with local cultural values of neighbours helping each other. However, this foundation must be nurtured and extended to meet long‐term demands imposed by the HIV pandemic, as well as some of the underlying causes that promote the spread of HIV, e.g. poverty, alcoholism, and domestic violence. Volunteers, too, must receive training and support in order to provide quality‐based services and not burn out. This article draws on the Namibian experience to describe the development of church‐based services related to HIV and AIDS, and to cite lessons learned for the future.
Mental Health and the Churches: the Story of Lucrecia
Authors: Ruiz Brenda Consuelo 
Published: March 2009

AbstractIn this article, prepared originally as a powerpoint presentation, Brenda Consuelo Ruiz attempts to show, by way of a case study, bow churches can contribute to the mental and physical illness of individuals and families in the church, as well as to their health. She also proposes different ways in which churches can engage in promoting mental health.
God's Grace, Healing and Suffering
Authors: Onylnah Opoku 
Published: March 2009

AbstractThis paper shows that people have always attempted to stamp out diseases and other misfortunes on earth through both spiritual and natural means. The approach adopted by the Lord in the Old Testament as Yahweh‐Rapha, wherein/ he was a powerful healer to those who obey him, was, in a way, a response to this. Healing was vital in the ministry of Jesus in the execution of his divine mission to save human life. However, scepticism towards divine healing began during the Enlightenment. The emergence of the Pentecostal movement in the 20th century sought to change this trend. However, there is a tendency among some practitioners of healing that makes it appear that healing is a sign of living right with God, while lack of healing, or suffering of any kind is a curse or a result of disobedience by a person or their progenitors. There are indications in the New Testament that Jesus was selective in his healing ministry, and that in the presence of the apostles not all people were healed. The Christian “lives between the times” of “the already” and the “not yet”, and thus is still exposed to physical afflictions, including any type of suffering. Prayer for healing must be seen as part of the means of dealing with a variety of manifestations of evil and frailty in human life. The place of suffering in the Bible needs to be brought to bear on the healing ministry.
Opening Biblical Meditation
Authors: Matthey Jacques 
Published: March 2009

While Jesus was by the lakeside, the president of one of the dynagogues came up, Jairus by name, and, when he saw him, threw himself down at his feet and pleaded with him. “My little daughter”, he said, “is at death's door. 1 beg you to come and lay your hands on her to cure her and save her life.” So Jesus went with him, accompanied by a great crowd which passed upon him.Among them wad a woman who had suffered from haemorrhages for twelve years; and in spite of long treatment by many doctors, on which she had spent all she had, there had been no improvement; on the contrary, she had grown worse. She had heard what people were saying about Jesus, do she came up from behind in the back of the crowd and touched his cloak; for she said to herself, “If I touch even his clothes, I shall be cured.” And there and then the source of her haemorrhages dried up and she knew in herself that she wad cured of her trouble. At the same time Jesus, aware that power had gone out of him, turned round in the crowd and asked, “Who touched my clothes?” His disciples said to him, “You see the crowd pressing upon you and yet you ask, ‘Who touched me?” Meanwhile he wad looking round to see who had done it. The woman, trembling with fear when she grasped what had happened to her, came and fell at his feet and told him the whole truth. He said to her, “My daughter, your faith had cured you, Go in peace, free for ever from this trouble.”While he wad still speaking, a message came from the president's house, “Your daughter is dead; why trouble the Rabbi further?” But Jesus, overhearing the message as it was delivered, said to the president of the synagogue, “Do not be afraid; only have faith.” After this he allowed no one to accompany him except Peter and James and James's brother John. They came to the predident's house, where they found a great commotion, with loud crying and wailing. So Jesus went in and said to them,“Why this crying and commotion? The child id not dead: she is asleep”: but they only laughed at him. After turning all the others out, he took the child'd father and mother and his own companions and went in where the child was lying. Then, taking hold of her hand, he said to her, “Talitha cum”, which means, ‘Get up, my child’. Immediately the girl got up and walked about‐she was twelve years old ‐ at that they were beside them‐selves with amazement. He gave them strict orders to let no one hear about it, and told them to give her something to eat.
Healing and Salvation in Late Modernity: the Use and Implication of Such Terms in the Ecumenical Movement
Authors: Horsfjord Vebjørn 
Published: March 2009

AbstractThis article explores developments over the last decades in the way ecumenical texts, primarily originating from world conferences organized by the Commission on World Mission and Evangelism, speak about soteriology. Under the headlines, “Salvation Today” (1973) and “Your Kingdom Come” (1980), terminology inspired by liberation theology took centre stage, and a predominantly immanent understanding of salvation was promoted. In recent years a different terminology has taken over, and it is one that focuses on “healing” and “the fullness of life”. At its best, the holistic healing approach manages to take up the important concerns from earlier times, such as economic justice, racism and environmental issues, while at the same time giving more room for existential issues and the experiences of the individualThe new healing discourse appears to reflect two different modalities of the church's healing ministry, viz. that which is concerned with the causes of suffering, and that which addresses the experience of suffering. The latter was often ignored in the recent past. The healing discourse gives room for new explorations of practices that have been central in the church throughout its history, such as anointing the sick, and praying for and with them, and hearing individual confessions.Openness towards subjective experience also has implications for the contextualization of the Christian faith. There is a new awareness that not only do the causes of suffering vary from situation to situation but so does the understanding of (what constitutes) suffering itself. Changing or varying understandings of suffering give rise to different approaches to its alleviation, and can inspire a rethinking of how we understand salvation in different contexts.The new healing discourse can also be studied in its relationship to cultural trends known as post‐modernity or late modernity. The texts under study display very ambivalent approaches to these developments. There might be a tendency for texts that have concrete experience as their starting point to take a more positive view of these cultural developments than do texts that begin with more general theological observations.
The Theological Foundations of the Pontifical Council for Interreligious Dialogue in Christian‐Muslim Relations1
Authors: Jukko Risto 
Published: March 2009

AbstractThy article first presents the Secretariat for Non‐Christians/the Pontifical Council for Interreligious Dialogue that Pope Paul VI founded in 1964. Then it deals with the theological foundations that have been laid for Christian‐Muslim relations in the pontifical council's recent official documents (1966–2005), and shows that the classical doctrine of the trinitarian nature of God is the cornerstone on which the theology of the Secretariat for Non‐Chrutians/the Pontifical Council for Interreligious Dialogue rests. This trinitarian dimension will be a major challenge to the 21st century theology of religions.
Christian Missions in South‐Western Nigeria, and the Response of African Traditional Religion
Authors: Fatokun Samson Adetunji 
Published: March 2009

AbstractThis work is an historical assessment of Christian‐African traditional religion worshipper relations in south‐western Nigeria from the inception of Christian mission to date. A combination of bibliographical search and field work methods were employed to elicit information for the research. The paper shows that first contact in south‐western Nigeria was a smooth relation between the two faiths. However, no sooner had Christianity become established than tensions began arising between the two religious faiths, simply owing to differences in belief systems and world views. The work identifies the root cause of these problems as a lack of organized dialogue between the adherents of the two faiths. Suggestions are made that the researcher strongly believes, if followed, would aid peaceful co‐existence among the adherents of the two faiths on the one hand, and on the other enhance Christian missionary enterprise in south‐western Nigeria.
Panel on Salvation: the Catholic Perspective
Authors: Rossi Teresa Francesca 
Published: March 2009

AbstractIn the reflection about salvation, mission and healing, the aspect of revelation has not been so much emphasized in the last years. However, it seems to me that revelation, rather than just eschatology, might be the key concept in understanding healing and reconciliation. The signs and wonders that confirm the preaching of the gospel of salvation are necessary in order to give the preacher and the faithful a shape, a frame to human knowledge of God and salvation, though in the “fleshy” knowledge of the human being. Without the shape or frame of a divine sign there can be neither prophecy nor preaching, because prophecy and preaching concern the Word of God. Signs and wonders confirm preaching but only by deepening a cognitive dimension. When we day, “God will heal you,” we are announcing the good news of healing, while at the same time we are budding some new conditions to know God. We are at the heart of revelation. At the same time, when we deal with healing, we are not only dealing with the dimension of knowing God and operating signs and wonder, we are also dealing with a dimension of prophecy inasmuch as no prophecy is allowed unless there is a capability of speaking “in the name of”, and “on behalf of”, which implies a real, though imperfect, knowledge of God, such as we receive not only in revelation but also in signs and wonders. So, healing, this starting point, this unexplored way, this unprecedented path to the understanding of the economy of sulfation, continues revelation because it leads to new knowledge. Inasmuch ad heading does not belong to the economy of final salvation but to the economy of a “restored flesh”, it is closer to revelation than to resurrection. It is the seal of redemption.
Revamping Pentecostal Evangelism: Appropriating Walter J. Hollenweger's Radical Proposal
Authors: Richie Tony 
Published: March 2009

AbstractAs the Christian Church endeavours to be faithful to its evangelistic mission, increasingly intense problems arise in international contexts of cultural diversity and religious plurality. Pentecostal, noted for “aggressive evangelism”, are frequently at the forefront of such negative encounters. Walter J. Hollenweger offers Pentecostals a complementary paradigm of “dialogical evangelism” that is sensitive to this situation without stilling the voice of evangelism. The present project overviews Hollenweger's “radical proposal” and traditional Pentecostal evangelism and its current trends before assessing their compatibility or contradictoriness and exploring possible appropriation.