bluuebunny/crossref_metadata_2025_split huggingface dataset:
Karl Hartenstein
Authors: Schuster Jürgen 
Published: January 2010

AbstractThis article is a study of the life of Karl Hartenstein (1894-1952) and his contribution to world mission. Three contributions of Hartenstein to mission theology are outlined, focusing on Hartenstein's approach to (1) the theology of religions and the missio Dei (missio), (2) ecumenism (unio), and (3) eschatology and suffering (passio). In the first place, Hartenstein's contribution to the theology of religions and the development of the idea of missio Dei was considerable. Regarding the former, his understanding of religions began with Barth's rejection of religion as unbelief, but was later modified to take, like Kraemer, a more dialectical stance in that religion was viewed both as a human attempt at self-salvation and as the human quest for divine salvation. Regarding the latter, Hartenstein coined the term in 1934. The expression shifted the emphasis away from an activist, church-centered understanding of mission to one that saw mission primarily as the action of God. But, unlike later developments of this theology, his understanding of the relationship between the missio Dei and the missio ecclesiae was always one of a close relationship. Second, Hartenstein was a strong supporter of the ecumenical unity of the church. His participation in Amsterdam in 1948 and his efforts to rebuild fellowship with the European churches after World War II must be seen together with the rejection of German nationalism through his strong support of the Confessing Church. Third, for Hartenstein the salvation-historical understanding of biblical theology was the key element for understanding mission. "Mission with a focus on the end" provided not only a correct understanding of mission, motivation for mission, and readiness for suffering; it also clarified the relationship between the missio Dei and the missio ecclesiae.
The Encounter Between the Juche Idea and Christianity
Authors: Cho Eunsik 
Published: January 2010

AbstractIs it possible to create a scholarly encounter between Christianity and the juche idea of North Korean ideology? This study attempts to create an encounter between them. Even though it is very difficult to initiate dialogue because of the strong anti-Communism in South Korea, to understand the juche idea is the first step toward understanding North Korea, its society and its people. For an eventual effective mission in North Korea, South Koreans should make the effort to analyze the juche idea ideologically and theologically, and compare it with Christianity as found in minjung theology. What will be discovered is that Christianity and the juche idea have different worldviews and methodologies: while Christianity, particularly Reformed theology, has a theocentric view of history, the juche idea has an anthropocentric understanding of history. Reformed theology believes in God's revelation and providence, whereas the juche idea pursues revolutionary practice for liberation. The juche idea, however, has similarities to minjung theology; both the juche idea and minjung theology emphasize that ordinary people are the subjects of history, and so should seek liberation from oppression and exploitation.
Salvation in World Religions
Authors: Wilson H.S. 
Published: January 2010

AbstractThis article is a plea for a sympathetic and empathetic understanding of salvation in the major faith traditions of the world. There is no such thing as Christian, Buddhist, Hindu, Muslim or Jewish salvation, H. S. Wilson insists--only human salvation. After discussing the biblical roots of the word "salvation," Wilson reflects on what Christians would call salvation in Judaism, Islam,, Hinduism, Buddhism, Sikhism, Confucianism and Taoism. Here he finds many similarities to the Christian notion, but also significant differences. Then, in the context of today's changing Christian attitude toward the possibility of salvation in other religious ways, Wilson finds paths toward possible progress in John B. Cobb, Jr.'s challenge of "mutual transformation," in Raimon Panikkar's call for intra-religious dialogue, and in Aloysius Pieris' notion of "enreligionization." The religions of the world will thrive in the future, argues Wilson, only if they grow towards one another and avoid isolation and fundamentalism.
Diversity in the Definition of "Pentecostal/Charismatic" and Its Ecumenical Implications
Authors: Anderson Allan 
Published: January 2010

AbstractDefining the terms "Pentecostal" and "Charismatic" is a significant issue in the study of global Pentecostalism, but is not easily achieved. A clear sense of identity hinders Pentecostals from being truly ecumenical. Diversity is a primary defining issue for Pentecostal identity, although some self-definitions by Pentecostals attempt to demonstrate "distinctiveness" and create unnecessarily strained relationships with other Christians. An inclusive definition should be adopted in order to avoid both the bigotry of excluding those who do not agree with a particular understanding ofthe Scriptures and the triumphalism ofthose who boast about the growth of their own movement. Global statistics of the strength of Pentecostalism are conditioned by the authors' interpretations of their own categories. Most of the halfbillion people quoted in these statistics are not classical Pentecostals, and are predominantly Africans, Latin Americans and Asians, among whom the greatest expansion of the movement has occurred. Adopting an inclusive definition of "Pentecostal/Charismatic" will maximize the opportunities for ecumenism. Pentecostalism has contributed to nearly as many different divisions as it took the rest of the church a millennium to produce; yet Pentecostalism is both ecumenical and multicultural. If the terms are best understood as referring to those movements with an emphasis on the experience of the power ofthe Holy Spirit with accompanying manifestations of the imminent presence of God, the recognition of the unifying experiences of the Spirit has enormous potential for genuine ecumenical encounters.
Is Lesslie Newbigin's Model of Contextualization Anticultural?
Authors: Goheen Michael W. 
Published: January 2010

AbstractNewbigin's understanding of contextualization has been criticized as being countercultural, even anticultural. Is this a fair criticism? There are a number of reasons that this critique has been made: Newbigin's theoretical expression of contextualization stresses the judging character of the gospel; at certain points he lacks a well-articulated doctrine of creation; and his missionary experience in India and in Britain led to the emphasis on the antithetical side of the cultural task. However, Newbigin's understanding of contextualization affirms the two sides of the cultural task: solidarity in cultivating creation in cultural development and opposition to the sinful twisting of that development. This is rooted in Christ's relation to the creation as Creator and Redeemer and revealed most clearly in the death and resurrection of Jesus. These two sides of the cultural task are formulated in Newbigin's notions of "missionary encounter" and "challenging relevance." The latter notion is borrowed from Alfred Hogg and is further shaped by Hendrik Kraemer's notion of "subversive fulfillment" and by Willem Visser "t Hooft"s notion of "subversive accommodation." Newbigin's understanding is quite similar also to J. H. Bavinck's notion of "possessio" and Sander Griffioen's concept of "inner reformation." Newbigin utilizes the missionary communication of John's gospel as a model of challenging relevance. An analysis of these varying concepts uncovers an inner connection between affirmation and rejection, solidarity and opposition, development and antithesis in the church's responsibility to its cultural context. Newbigin's model of contextualization is not anticultural; it may be termed "countercultural" if it is recognized that the church's opposition to the distortion of culture that comes from its formative idolatrous core is for the sake of healthy cultural development. The church only takes a countercultural stance as it is engaged in cultural development and for the sake of obedient cultural unfolding.
The Eucharist in African Perspective
Authors: Chukwuma Okoye James 
Published: January 2010

AbstractIn this article, Nigerian James Chukwuma Okoye explores the idea of an inculturated African Eucharist. After a discussion of the possibility of a truly African Eucharist according to Catholic teaching, Okoye outlines several elements that would need to be present in any Eucharist that would claim to be authentically African: it would be a sacrifice that would maintain the "ontological balance" between God and human beings; it would be richly communal in nature; it would function as an access to mystical power; it would have a healing role in the community; it would be a liturgy that would be celebrated in word, song, body movements and dance. Okoye then briefly discusses the Zairean rite of Eucharist as a concrete example of a eucharistic celebration that is rooted both in the Roman Rite as well as in local, African traditions.
Rethinking Missiology in Relation To Indigenous Peoples' Life-Struggle
Authors: Fung JoJo M. 
Published: January 2010

AbstractIn this article, Malaysian Jojo Fung reflects out of his experience of ministry among indigenous peoples in his home country in order to propose several theological principles several models for faithful and effective missionary work. Fung's theological principles are the goodness of creation, the cultural reality of Jesus' ministry, the reality of incarnation, the power of the resurrection, the presence of the Spirit, and the "principle of the sound tree." His models point to mission as a countercultural activity that calls for justice, a triple dialogue with culture, religious traditions and poverty, an attitude of openness to be evangelized by the culture to which one is sent (mission in reverse), and a patient, contemplative silence that witnesses to the integrity of the missionary. "The mission of the church," he says, "is to collaborate with the God who precedes the church since God is already in mission among the indigenous peoples."
"EX AFRICA SEMPER ALIQUID NOVI": Some Random Reflections on Challenges to Christian Mission Arising in Africa in the Twenty-first Century
Authors: Saayman Willem 
Published: January 2010

AbstractIn this article, South African missiologist Willem Saayman outlines and reflects on four issues and challenges which arise from Africa and serve to define missiological thinking today. The first three are "problems": (1) the AIDS crisis and its implications for an African sexual morality; (2) the question of authentic contextualization or inculturation; (3) the scandal of African poverty and the call for justice in an age of globalization. The fourth issue and challenge reflects on the reasons for the growth of the church in sub-Saharan Africa. Saayman cites six reasons for such growth: (1) a holistic understanding of the gospel; (2) joy in evangelizing; (3) a non-apologetic approach to evangelism; (4) the presentation of the gospel as truly good news; (5) the worshiping of a person, not a book; and (6) mission carried out as an action in hope-against-hope. Saayman concludes with a caution about the quality of such rapid church growth. Quoting a line from the late Orlando Costas-"Sometimes, when we think the church is growing, it is actually simply getting fat!"-Saayman warns that the church needs to grow as well in theological depth and the capacity for self-critique.
The Latin American Council of Churches and Missions: an Historical Approach
Authors: Rooy Sidney H. 
Published: January 2010

AbstractIn this article, Sidney H. Rooy chronicles the development of the Latin American Council of Churches (CLAI) up to and including its 2001 Assembly in Baranquilla, Colombia. This organization, the author explains, understands the church's mission as rooted in the mission of God as such. Because of this, mission is not only about individual conversion and church-centered concerns, but about witnessing to justice in the world and peace and reconciliation among peoples.
A CALL TO LATERAL MISSION: Mobilizing Religious Authority Against Ethnic Violence
Authors: Bock Joseph G. , McCauley Clark 
Published: January 2010

AbstractThis article argues that local religious leaders and particularly missionaries have an important role to play in preventing ethnic violence and that this role constitutes a new form of mission. The article first describes some of the theories of violence and explains how researchers are increasingly focusing on the role of human interpretation. Second, it reviews the etiology of ethnic riots and emphasizes in this etiology the key role of moral consensus in support of violence. Third, it argues that missionaries and other local religious leaders can be influential in questioning and contradicting rumors that exaggerate the threat posed by an incident that may precipitate ethnic violence by exercising moral authority, being timely in responding by virtue of working at a grassroots level, and by being assertive in standing up to bigotry. Fourth, the article outlines five approaches that religious leaders can use in circumventing the social construction towards risk taking and moral vindication that precedes violence. These approaches are gatekeeping, gatekeeping and nudging, theological dueling, relaying and advocating, and safeguarding. Finally, it raises some questions for future consideration in building lateral mission-a role the authors hope will become central for missionaries in the future. As the authors conclude: "We believe that missionaries have a unique contribution to make in the prevention of deadly violence in divided societies. In particular, missionaries have theological/doctrinal and moral authority, work at a grassroots level, and are outsiders. These traits enable them to intervene during a lull at the local level at which the social construction toward violence is developing."
Missiological Reflections On Celtic Christianity
Authors: Cooper Michael 
Published: January 2010

AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the Middle Ages. This article suggests that Celtic Christianity between 400-800 might provide an example of a Christianity that related to the culture in an effective manner. From Patrick to the wandering monks of Ireland, Celtic Christianity sought to evangelize a Pagan culture and re-evangelize a one-time "Christianized" western Europe that had been invaded by religious others.
Missions and Conversion Theory
Authors: McKnight Scot 
Published: January 2010

AbstractIn this article, author Scot McKnight offers an adequate (i.e. biblical) and comprehensive (the experience of Christ and the gospel in the history of the church) model of conversion. In constructing this model, McKnight proposes that conversion has six dimensions: context, crisis, quest, encounter, commitment, and consequences-each of which he develops at some length. His aim is to help women and men more deeply understand contemporary stories and experiences of conversion.
MORE THAN WIVES: Helpmeets, Heroines or Partners?
Authors: Ross Catherine Rae 
Published: January 2010

AbstractThis article summarizes and reflects on two women who were missionaries in New Zealand in the nineteenth century. Anne Catherine Wilson was a native of the island of Jersey off the coast of Britain and came to New Zealand with her husband, John Alexander Wilson. Anne died tragically young, probably of breast cancer, in 1838. Elizabeth Colenso, on the other hand, was born of New Zealand missionaries in 1821 and lived until 1904. Married to, and then separated from, William Colenso, Elizabeth ministered for several years in England after seventeen years working in New Zealand. Returning to her homeland, she was asked to work as a missionary on Norfolk Island in Melanesia and served there for twenty-three years. Both women, author Catherine Rae Ross demonstrates clearly, were "more than wives;" they were actors-even heroines-in their own right.
Descriptive distribution and phylogenetic analysis of feline infectious peritonitis virus isolates of Malaysia
Authors: Sharif Saeed , Arshad Siti S , Hair-Bejo Mohd , Omar Abdul R , Zeenathul Nazariah A , Fong Lau S , Rahman Nor-Alimah , Arshad Habibah , Shamsudin Shahirudin , Isa Mohd-Kamarudin A 
Published: January 2010

AbstractThe descriptive distribution and phylogeny of feline coronaviruses (FCoVs) were studied in cats suspected of having feline infectious peritonitis (FIP) in Malaysia. Ascitic fluids and/or biopsy samples were subjected to a reverse transcription polymerase chain reaction (RT-PCR) targeted for a conserved region of 3'untranslated region (3'UTR) of the FCoV genome. Eighty nine percent of the sampled animals were positive for the presence of FCoV. Among the FCoV positive cats, 80% of cats were males and 64% were below 2 years of age. The FCoV positive cases included 56% domestic short hair (DSH), 40% Persian, and 4% Siamese cats. The nucleotide sequences of 10 selected amplified products from FIP cases were determined. The sequence comparison revealed that the field isolates had 96% homology with a few point mutations. The extent of homology decreased to 93% when compared with reference strains. The overall branching pattern of phylogenetic tree showed two distinct clusters, where all Malaysian isolates fall into one main genetic cluster. These findings provided the first genetic information of FCoV in Malaysia.
The Dorsomedial Pathway Is Not Just for Reaching: Grasping Neurons in the Medial Parieto-Occipital Cortex of the Macaque Monkey
Authors: Fattori Patrizia , Raos Vassilis , Breveglieri Rossella , Bosco Annalisa , Marzocchi Nicoletta , Galletti Claudio 
Published: January 2010

Brain control of prehension is thought to rely on two specific brain circuits: a dorsomedial one (involving the areas of the superior parietal lobule and the dorsal premotor cortex) involved in the transport of the hand toward the object and a dorsolateral one (involving the inferior parietal lobule and the ventral premotor cortex) dealing with the preshaping of the hand according to the features of the object. The present study aimed at testing whether a pivotal component of the dorsomedial pathway (area V6A) is involved also in hand preshaping and grip formation to grasp objects of different shapes.Two macaque monkeys were trained to reach and grasp different objects. For each object, animals used a different grip: whole-hand prehension, finger prehension, hook grip, primitive precision grip, and advanced precision grip. Almost half of 235 neurons recorded from V6A displayed selectivity for a grip or a group of grips. Several experimental controls were used to ensure that neural modulation was attributable to grip only.These findings, in concert with previous studies demonstrating that V6A neurons are modulated by reach direction and wrist orientation, that lesion of V6A evokes reaching and grasping deficits, and that dorsal premotor cortex contains both reaching and grasping neurons, indicate that the dorsomedial parieto-frontal circuit may play a central role in all phases of reach-to-grasp action. Our data suggest new directions for the modeling of prehension movements and testable predictions for new brain imaging and neuropsychological experiments.
Multivariate Discrimination and Description of a New Species ofTapinomafrom the Western United States
Authors: Hamm Christopher A 
Published: January 2010

AbstractThe ant Tapinoma sessile (Say) 1836 is one of the most widely distributed ants in North America; yet, it has received very little attention from biologists apart from its ability to infest houses. The original species description does not adequately account for the phenotypic variation present in this species of typically darkly concolored ant. In California, a bicolored morph was discovered that superficially resembles T. sessile; hence, its species status was questioned. Comparative morphometric analysis indicates that the bicolored ants are consistently distinguishable across a range of characters, and allometric techniques conclusively demonstrate that these two morphs are divergent. Based on the analysis of morphological data it was concluded that the bicolored ant is not T. sessile and is described as a new species, Tapinoma schreiberi. A neotype of T. sessile also is designated in this article, and measurement data are presented to assist taxonomists and delimit the morphological boundaries of T. sessile.
Molecular Evidence Suggests That Populations of the Asian Citrus Psyllid Parasitoid Tamarixia radiata (Hymenoptera: Eulophidae) from Texas, Florida, and Mexico Represent a Single Species
Authors: de León Jesse H , Sétamou Mamoudou 
Published: January 2010

Abstract
We genetically characterized Tamarixia radiata (Waterston) (Hymenoptera: Eulophidae) populations from Texas, Florida, and Mexico and the sister taxon Tamarixia triozae (Burks) by two molecular methods. T. radiata is an ectoparasitoid of Asian citrus psyllid, Diaphorina citri Kuwayama (Hemiptera: Psyllidae), nymphs. The populations were submitted to intersimple sequence repeat-polymerase chain reaction DNA fingerprinting with two primers. No fixed banding pattern differences were uncovered among the populations of T. radiata with either primer, whereas different patterns were observed in T. triozae, suggesting that there is no genetic differentiation among the populations. Support for these results was obtained by sequence analyses of the internal transcribed spacer region one and the mitochondrial cytochrome oxidase subunit one (COI) gene. In both genes, the intrapopulational variation range (percentage divergence, %D) fell within the interpopulational variation range. The %D at the COI gene between T. radiata and T. triozae was 9.0–10.3%. However, haplotype structure was uncovered among the populations. No haplotypes were shared between Florida and Texas/Mexico, whereas sharing was observed between Texas and Mexico. Two population-specific nucleotides were identified that allowed the discrimination of the Florida and Texas/ Mexico individuals. A neighbor-joining and a parsimonious tree clustered the populations into two distinct clades. The Florida population clustered into one clade, whereas the Texas/Mexico populations clustered into another clade. The COI phylogeographic analysis suggests that the population of T. radiata in Texas did not come from Florida. The data also suggest that the population in Texas came from Mexico, or vice versa, because the Mexico population showed less haplotype diversity.