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Penelitian ini dilakukan untuk mengkaji bagaimana seorang zending (pengkabar Injil) dari kalangan pribumi membentuk komunitas Kristen Kang Mardika atau kelompok Kristen yang merdeka. Kyai Sadrcah merupakan seorang pengkabar Injil pribumi yang berhasil membaptis sekitar 20.000 jemaat selama dalam kurun 1869-1923. Aktifitas Kekristenan Kyai Sadrcah difokuskan pada kelompok masyarakat pedesaan di Jawa. Sadrach kemudian mendirikan padepokan di Karangjoso (terletak di sebelah selatan Kutoarjo, Purworejo) yang mana pada masa Kolonial Belanda merupakan bagian dari wilayah Bagalen. Dalam dogma yang diajarkan oleh Kyai Sadrach menggunakan beberapa pendekatan di antaranya unsur Islam, Hindu-Budha, dan Jawa. Unsur Islam sangat kuat pengaruhnya mengingat Sadrach memiliki latar belakang dan pemahaman dasar tentang Islam. Penelitian ini menggunakan metode penelitian sejarah dan metode analisis isi, dan bertujuan untuk menjelaskan kondisi awal Kekristenan di Jawa, proses kristenisasi yang dilakukan oleh Sadrach, serta gaya kepemimpinan Sadrach dalam memimpin ribuan umat yang dibinanya.

In Edwards, we see the portrait of a man who knows how to merge in one vocation the ministry of a pastor and that of an evangelist. As a pastor, Edwards knew how to act soberly in supervising the flock of God. As an evangelist, he knew how to avoid any excess of emotionalism and how to focus his efforts on maintaining steadiness and stability in his care for the human souls. He saw himself under the obligation to take the message of God to all those who struggled in this life. In his mind it was clear that God chooses his servants and then commissions them to preach the gospel with passion.

In der vorliegenden Examensarbeit geht es um eine eingehende Analyse der Figur des Evangelisten in der Johannes-Passion von J. S. Bach. Mit Hilfe eines interdisziplinären und intermedialen Ansatzes soll der Frage nachgegangen werden, welche Bedeutung er als Erzählfigur für das Werk allgemein und für den Rezipienten im Besonderen hat. Wie wichtig sein Erzählbewusstsein im Hinblick auf ein zunehmend medialisiertes und säkularisiertes Publikum ist, soll dabei ebenso beleuchtet werden, wie die Kraft seiner Performativität - sein Potential als theatrale Figur. Der Blick auf eine aktuelle Inszenierung, in diesem Fall die gestreamte Fassung der Johannes-Passion von Peter Sellars in Zusammenarbeit mit den Berliner Philharmonikern aus dem Jahr 2019 sowie den Libretto-Text des Evangelisten ermöglicht das Untersuchen von Erzählweise, Kommunikationsstrategie und Spielart dieser spannenden und komplexen ErzählerFigur. Der Fokus auf das epische Moment und die strukturell/dramaturgische Bedeutung des Evangelisten ist dabei bewusst gewählt, da sie mir für die praktische Vermittlung und Darstellung des Evangelisten als relevant erscheinen. This degree thesis entails a thorough analysis of the Evangelist-character in the St. John Passion from J. S. Bach. With the help of an interdisciplinary and intermedial approach, the question to be investigated is: which meaning does he have as a narrative figure for the work in general and for the recipient in particular? How important his narrative consciousness is in view of an increasingly medialized and secularized audience should also be illuminated, as well as the power of his performativity - his potential as a theatrical character. The look at a current production, in this case the streamed version of the St. John Passion from Peter Sellars in collaboration with the Berlin Philharmonic from 2019 as well as the libretto of the Evangelist, enables the exploration of narrative style, communication strategy and way of acting of this exciting and complex narrator figure. The focus on the epic moment and the structural/dramaturgical meaning of the Evangelist is deliberately chosen, because I deem them relevant to the practical mediation and presentation of the Evangelist.

Витебский государственный университет имени П. М. Машерова. Ученые записки УО "ВГУ им. П. М. Машерова" : сборник научных трудов. - Витебск : ВГУ имени П. М. Машерова, 2018. - Т. 25. - С. 7-15. - Библиогр.: с. 7-15 (33 назв.)., Artykuł jest próbą pokazania wpływu kultury chrześcijańskiej na kształtowanie się systemu antroponimicznego mieszkańców Podlasia w XVI-XVII w. W pracy skupiа się uwagа na imionach trzech Ewangelistów: Mateusza, Marka i Łukasza. = The article is an attempt to show the influence of Christian culture on the formation of the anthropometric system of Podlasie inhabitants in the 16th-17th centuries. The work focuses on the names of three Evangelists: Mateusz, Marek and Łukasz.

This article details Abel Mphagi's life, ministry and contribution to the growth and expansion of African indigenous Christianity in Vendaland. The article adopts a qualitative 'oral histories ' and 'oral traditions ' methodological approach. Snowball sampling techniques were used in identifying key informants from whom data were to be collected. Abel Mphagi was a freelance African indigenous Christian preacher who did mission work in the former Vendaland. His contribution to the growth and expansion of African indigenous Christianity in Vendaland remains obscured. This could be because Mphagi was never affiliated to any church group or even affiliated to the Western missionaries who were operating in Vendaland during his time of ministry. Lawrence Khorommbi located Mphagi' s grave site at Mphego Village where he was allegedly buried. This article has demonstrated that Mphagi' s contribution to the growth and expansion of African indigenous Christianity should receive more attention - especially in academia. Further study should be conducted to deal with certain identified gaps in Mphagi' s life and ministry which this article has failed to address sufficiently.

With the growing presence of historically informed performance (HIP) of baroque music in the cultural mainstream, as well as modern productions of J.S. Bach’s (1685-1750) works that push the envelope with increasingly varied interpretations, current performers must continually bring a greater diversity of scope, audience experience, and flexibility of implementation to their respective roles. Bach’s Evangelist role—the Gospel narrator set for a solo tenor voice, most notably in his St. Matthew Passion, St. John Passion, Christmas Oratorio, and Ascension Oratorio—incorporates a daunting number of factors for its performer. One must navigate an array of characterizations and HIP considerations through acute intonation and agility, all while compelling and engaging an audience. Therefore, a young singer learning the role for the first time, with the goal of performing it professionally, might understandably feel a bit lost. Helmuth Rilling (b. 1933), Masaaki Suzuki (b. 1954), and Craig Hella Johnson (b. 1962) represent three generations of the most celebrated, award-winning conductors spanning the past six decades, who have all played influential roles in the cultural landscape of vocal and choral music, especially with regard to the works of Bach. They agreed to give interviews during the summer of 2015, in which I asked each of them the following three categorical questions: 1. What do you look for when hiring a Bach Evangelist? 2. What is the Bach Evangelist’s function to you? 3. What do you recommend to a young singer when first learning the role? Based on information gathered through interviews with acclaimed conductors Helmuth Rilling, Masaaki Suzuki, and Craig Hella Johnson, along with my own experience as a professional performer of the Bach Evangelist roles with such interpreters, this document aims to highlight assertions and special considerations during the preparation of the role, as a resource to supplement and support conventional, institutional vocal training.

U radu se analiziraju pojmovi kerygme i mistagogije, posebice tipologija evangelizatora u apostolskoj pobudnici Evangelii gaudium. U prvom dijelu rad posebnu pozornost posvećuje katehezi. Kerygma prema Pobudnici nije sažetak iz povijesnih udžbenika, niti nešto što je samo i jedino crkvena doktrina, kerygma je događaj koji se odvija između dviju osoba - onoga koji naviješta Krista i onoga od kojeg se očekuje obraćenje. Ona uključuje i prvi navještaj – kerygmu, ali se ne zaustavlja na prvom navještaju. Otvorena je svim područjima kršćan- skog života, integrira kršćansku inicijaciju i cjelokupan kršćanski život. Imperativ ljubavi u kerygmi posebno se očituje u konkretizaci- ji i potvrdi Božje ljubavi, ne nametanju Istine, u pozivu na slobod- nu odluku “prionuti” uz Isusa, te radosti, poticajnosti i cjelovitosti u nasljedovanju i hodu na putu Istine i Ljubavi. Kerygma, kao i cjelo- kupni evangelizacijsko-katehetski proces, ako želi biti vjerna sebi, mora biti: povijesno-spasenjska, osobna ili inkarnirana, eshatološka, antropološka, svjedočko-dijaloško-misijska te liturgijsko-biblijski obi- lježena. Druga značajka kateheze jest da je ona u sebi mistagoškog karaktera, odnosno da u sebi sadrži dimenziju mistagoške inicijacije. Mistagoška kateheza danas je u velikoj krizi jer u sebi podrazumije- va kerygmu, ona se oslanja na kerygmu, no ako kerygme nema, ona je u sebi nejasna, u praksi odsutna, nepostojeća, “mrtva”. Proučava- jući Pobudnicu možemo uočiti ne samo četiri razine evangelizacijsko- pastoralno-katehetskog pristupa nego i četiri tipologije suvremenog evangelizatora: tradicionalističko-konzervativni, progresivističko puko-aktivizirani, rezignirano-dezerterski te Duhom Dobrog Pastira prožeti evangelizator., This paper analyzes the terms kerygma, mystagogy and par- ticularly the typology of evangelists in the apostolic exhortation Evangelii Gaudium. The first part of the paper pays special atten- tion to catechesis. Kerygma, according to the Exhortation, is not a summary in the history books, or something that is just and only a church doctrine, kerygma is an event that takes place between two people, between the one who proclaims Christ and the one who is expected to be proselytized. It includes the first proclamation - kerygma, but does not stop at the first proclamation. It is open to all areas of Christian life, integrating the Christian initiation and Christian life as a whole. The imperative of love in Kerygma is parti- cularly evident in the concretization and the confirmation of God's love, in non-imposition of the Truth, in its calling for a free decision to cleave to Jesus, in the joy, inspiration and integrity to follow and walk on the path of Truth and Love. Kerygma, as well as the enti- re evangelizing-catechetical process, if it wants to be true to itself, must be: historical-salvific, personal or incarnating, eschatological, anthropological, testimonial-dialogical-missionary, as well as litur- gical and biblically marked. Another characteristic of catechesis is that it has the character of mystagogy, and that it contains in itself a dimension of mystagogy initiation. Mystagogy catechesis today is in deep crisis because it implies kerygma, it relies on it, but if kerygma does not exist, the catechesis in itself is unclear, in practice absent, non-existent, in other words “dead”. By studying the Exhortation we can see, not only the four levels of evangelistic-pastoral-catecheti- cal approach, but four typologies of contemporary evangelists: tra- ditional-conservative evangelist, progressive- one-on-one evangelist, resignedly-deserting evangelist and evangelist permeated with the spirit of the Good Shepherd.

Neil Dougall sets out the five leadership roles for ministry in the Church as detailed in Ephesians 4:11, the ministries of: the apostle, the prophet, the evangelist, the pastor, and the teacher. In the Reformed churches, he reminds us, the pastor and the teacher are regarded as the ordinary, traditional offices, while the apostle, prophet and evangelist are considered to be extraordinary offices of the Church that have now ceased. Dougall argues that this emphasis was, perhaps, historically appropriate for the context of Christendom. There is a growing recognition, however, that a change in the role of the minister is becoming more necessary. Dougall offers a theological rationale for new ministries, developing towards implementation of the ministries of apostle, prophet and evangelist. He concludes by exploring the theology of T. F. Torrance concerning Christ’s High Priesthood, arguing that ministers share in the ministry of Jesus Christ. Publisher PDF

I Danmark har vækkelsesbevægelsen været en lille ø i det religiøse landskab siden oplysningstiden, men indenfor de sidste fem år har særligt to foreninger tiltrukket sig opmærksomhed. Disse, Faderhuset og Evangelist, har på baggrund af nye og anderledes virkemidler givet stof til avisoverskrifter, Tv-aviser, dokumentar- og magasinprogrammer.Både Evangelist og Faderhuset har deres inspiration fra den pentekostalekarismatiske bevægelse i USA. Denne bevægelse har siden 1970’erne haft stor succes i Latinamerika og Afrika, hvilket kan være umiddelbart forståeligt på baggrund af den udbredte fattigdom. Men hvordan kan det forklares at samme tro har fremgang i Danmark, et senmoderne, sekulært og økonomisk velstillet samfund?Forklaringen, mener jeg, kan findes ved at besvare to overordnede spørgsmål: • Hvorfor opstår disse vækkelsesbevægelser i dag? • Hvad er den nye vækkelse et udtryk for? For at besvare disse, indleder jeg opgaven med at præsentere foreningen Evangelist og derefter skitsere foreningens historiske baggrund. Herefter introduceres feltarbejdet som behandles med en kort ritualanalyse og, mere indgående, med opgavens styrende typologiske analyse. Afslutningsvis diskuteres analysernes resultater, som sammenfattes i konklusionen, der giver forslag til svar på de stillede spørgsmål. Opgaven afrundes med overvejelser omkring den danske vækkelsesbevægelses moderne udfordringer med forslag til mulige måder at imødekomme dem på.

У даній роботі розглянуто поняття віртуальна команда. Так само деталізовані переваги і недоліки віртуальних команд і сформульовані основні рекомендації відносно формування віртуальних команд на інноваційному підприємстві. This article outlines the principle behind virtual teams; addresses the strengths and weaknesses in the operation of a virtual team; and provides recommendations with regard to the virtual team formation in an innovative enterprise.

Este artículo intenta determinar las diferentes funciones y la diversidad de sentidos de la crónica Diario de viaje i navegación… (1766-1767) del padre José García, complementado con otro relato a manera de apéndice, titulado Breve noticia de la misión andante por el archipiélago de Chiloé por el espacio de ocho meses. El análisis aplicado al texto del sacerdote jesuita, a cargo de la misión (o parroquia) de Cailín (Chiloé), es desarrollado mediante el apoyo de teorías complementarias, propuestas especialmente por Roland Barthes, Paul Ricoeur y Tzvetan Todorov. The present article is an effort to define the different functions and the diversity of senses of the chronicle Diario de viaje i navegación… (1766-1767) of Father José García, complemented with an appendix entitled Breve noticia de la misión andante por el archipiélago de Chiloé por el espacio de ocho meses. The analysis of the text of the jesuit Father, of the parish of Cailín, is developed with the support of complementary theories proposed by Roland Barthes, Paul Ricoeur and Tzvetan Todorov.

Kao rodozačetnik i nositelj obećanja Abraham u brojnim novozavjetnim spisima i Židovima i kršćanima služi kao identifikacijski lik. Dok Židovi ističu svoje porijeklo od Abrahama, judeokršćani su uvjereni da su oni baštinici njegovih obećanja koja su se ispunila u Kristu, pa se s još više razloga mogu pozivati na zajedničkog praoca vjere. No upravo ta činjenica da kršćani na Abrahama gledaju iz kristološke perspektive predstavlja osjetljivo teološko pitanje takvog pozivanja na Abrahama, što rezultira daljnjim pitanjem odnosa Crkve i Izraela, kršćana i Židova. Kao i u mnogim drugim pitanjima, Ivanovo evanđelje i u tom pogledu predstavlja poseban tekst, jer je u oštrom polemičnom tonu Abraham uporabljen protiv Židova. Isus niječe Židovima da su djeca Abrahamova, jer traže da ga ubiju (Iv 8,40). Zato se oni ne mogu pozivati ni na Boga kao svoga oca (8,42), već im je otac đavao koji je od početka čovjekoubojica (8,44). Na kraju Isus tvrdi kako je Abraham sam svjedočio za njegov Dan, iz čega proizlazi da je Isus veći od Abrahama (8,55-58). Taj Ivanov tekst često je izazivao antižidovske reakcije i zato proglašavan antisemitskim. Zato se postavlja ozbiljno pitanje, mogu li kršćani taj tekst, nakon iskustva holokausta, čitati zajedno sa Židovima, a da se ne moraju stidjeti što on stoji i u novozavjetnom kanonu? U traženju odgovora na to pitanje nastoji se osvijetliti povijesna pozadina nastanka takvog teksta, mjesto i uloga polemike u tadašnjem vremenu, posebice među Židovima, kao i retorička strategija koju mu je autor namijenio u širem kontekstu svoga djela., Our research has demonstrated that John 8:31-59 is a very complex text with a rich background. It is impossible to read it as a formal report of a historical event. It reflects not only the relationship of Jesus with the Jews of his time but more so the relationship between the evangelist and his community with the Jews of their time. It is not primarily concerned with historical facts but rather with important theological questions that seek answers by appealing to Abraham. This is why the text contains a certain ideological perspective and develops a rhetorical strategy by making use of a very sensitive and often debated controversy of that time. In doing so it was not more important to fence off those outside the faith community but primarily to incite and encourage those within the ranks, those on the inside. In the bitter disputes with the Jews, which thread throughout the entire Gospel, the uses for the term Jew are greatly varied. That is the name given to those who are against Jesus from the beginning, those who reject him and mean to kill him, but that is also the name given to those who come to him and follow him, or those who are at least neutral toward him. The Jews that Jesus debates with in John 8:31-58 are farmer Judaeo-Christians who had in the meantime fallen away from the faith and who call upon Abraham claiming that they are his children. Jesus challenges this claim because they do not do as Abraham did. For this reason they could not even be children of God, moreover they do not even know Him because they do not believe in Jesus in whom God is revealed. Here Jesus is clearly presenting himself as the new location of the new revelation of God whom Abraham himself foresaw. Jesus is there by shown as greater than Abraham and any appeal of the Jews to Abraham, and against Jesus, becomes senseless.