Download Called and Empowered : Global Mission in Pentecostal by Murray W. Dempster, Byron D. Klaus, Douglas Petersen PDF

By Murray W. Dempster, Byron D. Klaus, Douglas Petersen

"An exceptional mixture of pentecostal theology and venture perform, nearly a manifesto for pentecostal missions within the nineties. . . . The fullest and best missiological treatise originating inside of classical Pentecostalism available."--Russell P. Spittler

summary: "An unparalleled mixture of pentecostal theology and challenge perform, nearly a manifesto for pentecostal missions within the nineties. . . . The fullest and best missiological treatise originating inside of classical Pentecostalism available."--Russell P. Spittler

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Extra info for Called and Empowered : Global Mission in Pentecostal Perspective

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37]. David O. Moberg, Inasmuch: Christian Social Responsibility in the Twentieth Century (Grand Rapids: Eerdmans, 1965), 81– 82. [38]. , 82. [39]. Ibid. [40]. Ibid. [41]. C. René Padilla, Mission Between The Times: Essays on the Kingdom (Grand Rapids: Eerdmans, 1985), 193. [42]. Hauerwas, The Peaceable Kingdom, 100. [43]. Howard A. : InterVarsity Press, 1983), 16. [44]. Mott, Biblical Ethics and Social Change, 142–66. [45]. Isaac C. Rottenberg, “The Shape of the Church’s Social-Economic Witness” in Salt and Light: Evangelical Political Thought in Modern America, ed.

The direct quote is from page 99. [34]. Rasmussen, “Creation, Church and Christian Responsibility,” 123. [35]. Murray W. Dempster, “Reassessing the Moral Rhetoric of Early American Pentecostal Pacifism,” Crux 26 (March 1990): 33. [36]. In The Charismatic Theology of St. Luke, Roger Stronstad claims that the recovery from Luke’s theology of this association between the Holy Spirit and service represents a major contribution of Pentecostal theology to contemporary Christianity. ” Therefore, he urges that these different Christian traditions dialogue and learn from each other in order for a more comprehensive pneumatology to emerge within the church as a whole (83).

God’s eschatological rule—to which the church owes its fundamental allegiance—aims at transforming the political order and its social institutions into agencies that create an environment in which the sacredness of human life is promoted as a basic moral value. Therefore, as Rottenberg states, “A new law, providing a little more justice for the oppressed, is as essential a part of the gospel of the kingdom as a reborn heart. ”[47] On the contrary, discriminatory practices based on class, race, or gender that systemically oppress or marginalize the weak and the powerless belong categorically to the old social order that is already passing away.

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