IS 501 Christian Formation: Kingdom, Church, and World

https://place.asburyseminary.edu/syllabi/3170/thumbnail.jp

IS 501 Christian Formation: Kingdom, Church, and World

Snyder, Howard 2001 Models of the Kingdom. Wipf & Stock. Snyder, Howard 2001 Kingdom, Church, and World: Biblical Themes for Today. Wipf & Stock. (Originally published as A Kingdom Manifesto, 1985, InterVarsity Press.) Wakabayashi, Allen Mitsuo 2003 Kingdom Come: How Jesus Wants to Change the World. InterVarsity Press. Clapp, Rodney 2000 Border Crossings. Brazos Press. Hauerwas, Stanley and William H. Willimon 1989 Resident Aliens. Abingdon Press. Jenkins, Philip 2007 The Next Christendom: The Coming of Global Christianity. Oxford University Press.https://place.asburyseminary.edu/syllabi/3375/thumbnail.jp

The Talcigüines of El Salvador: A Contextual Example of Nahua Drama in the Public Square

https://place.asburyseminary.edu/firstfruitspapers/1075/thumbnail.jp

Women Church Planters in the Early Work of The Church of God in Christ: The Case of the Singing Twins, Reatha and Leatha Morris

While church planting is often seen as a recent topic, it has been in existence as long as the church itself. One interesting historical example of church planting is revealed in the methods practiced by the women of the Church of God in Christ (COGIC), the largest African-American Pentecostal denomination in the United States. In the early days of the denomination, Mother Lizzie Robinson was put in charge of the ministry done by women. While she did not approve of women preaching and leading churches, she did approve and commission women evangelists who would “dig out” churches and then turn them over to male leaders from the denominational headquarters. Reatha and Leatha Morris, twins from Oklahoma, are presented here as a historical case study of how this method worked. The church planting methodology is also examined in light of current church planting theory. As apostolic harvest church planters, Mothers Reatha Morris Herndon and Leatha Morris Chapman Tucker illustrate the power of church planters being freed from the work of pastoring and discipling (even if this was not their choice). Together they are credited with planting some 75 churches in many of the major metropolitan areas of the United States. The women church planters of COGIC are arguably the single most important reason for the size and success of this denomination today

Scriptural Holiness : Essays on Sanctification and the Holy Life

https://place.asburyseminary.edu/firstfruitsheritagematerial/1211/thumbnail.jp

MS 645 Cross Cultural Communication of the Gospel

Donovan, Vincent 2003 Christianity Rediscovered. Orbis Press. Elmer, Duane 1994 Cross-Cultural Conflict. InterVarsity Press. Jandt, Fred E. 2007 An Introduction to Intercultural Communication: Identities in a Global Community. Fifth edition. Sage Publications, Inc. Lingenfelter, Judith and Sherwood 2003 Teaching Cross-Culturally. Baker Academic. Richardson, Don 2007 Peace Child. YWAM Pub.https://place.asburyseminary.edu/syllabi/3728/thumbnail.jp

Sidney W. Edwards: Early Holiness/Methodist Missionary Pioneer in Cuba, Puerto Rico, and Costa Rica

Holiness missions is an area of mission history that is often understudied, yet it can provide insight into the growth of the Church in various parts of the world. This article examines the life of Sidney W. Edwards, a Holiness missionary who was a key part of H. C. Morrison’s missionary efforts. He served as the missionary of a mission H. C. Morrison founded in Cuba, as one of the first Holiness missions in the Caribbean. He then went on to serve in Puerto Rico with the Methodist Episcopal Church in planting churches in some of the mountainous regions of that island. Finally, Edwards became the pioneer missionary for the Methodist Episcopal Church in Costa Rica, almost single-handedly starting the Methodist Church in that nation and running it until various problems and a scandal led to his leaving the mission field, Edwards was also involved in a very early evangelistic tour of Central America, and so he becomes a key figure in the early mission history of the Spanish-speaking Caribbean and Central America. His story helps illustrate the problems Holiness missionaries faced in terms of finances, leadership of the mission, and dealing with family issues from the mission field. His example also demonstrates how early Holiness missionaries sometimes made the decision to become part of more traditional denominational mission agencies