"A Prophet Has No Honor in the Prophet’s Own Country"

The article discusses how the history of forced marginality and isolation of the Russian-speaking Evangelical Christians shaped their theology and social ministry. Russian Evangelicalism is a glocal phenomenon. It fully adheres to the universal Evangelical tenets and, at the same time, it is shaped as a socioculturally and linguistically Russian phenomenon. Its russianness is manifested in the construction of the Russian Evangelical narrative, formulated as a response to the cultural and political discourse of the modern Russia and to the Orthodox theology and application, as it is seen by evangelicals. This narrative is constructed with the language of the Synodal Bible in its present-day interpretation. Russian evangelicals are constantly accused of being Western-influenced, proselytizing in the canonical land of the Russian Orthodox Church, and mistreating and misleading people. The article also argues agains these accusations, emphasizing the history, hermeneutics, and social ministries of Russian Evangelicalism.

United Nations Sustainable Development Goals and

This paper examines the roles of the Nigerian Baptists Social Ministries in the pursuit of the United Nations Sustainable Development Goals (UNSDGs) in the realization of a better living standard for the people of the world without jeopardizing the interest of future generations. It rounds off by suggesting some ways for better future performance for the Baptist Social Ministry. With the theory of secularism, the paper investigates how these UNSDGs came into existence, and the purpose they were designed to achieve by 2030. In addition, the paper considers some definitions of some concepts in the conceptual framework, the roles of the Faith-Based organizations in the lives of their members. It also considers the set-up of the social ministry of the Nigerian Baptists. Furthermore, the paper probes into the activities of the social ministry of the Nigerian Baptistsat the local church, conference, and convention levels. The paper also establishes how the Baptists have contributed in improving the lives of the general public as a way of influencing the attainment of the United Nations Sustainable Development Goals, before conclusion and recommendations.

From Wesleyanism To Pentecostalism: Historical And Theological Perspectives

Undoubtedly, Pentecostalism is the most influential religious movement of the twentieth century. Not only has this movement changed the religious landscape of the world, but it has also contributed enormously to the growth of Christianity in many societies. The contributors to the rapid growth of Pentecostal churches as compared to mainline historic churches have attracted scholarly attention for some time now. Current theological interest in this subject has prompted this study that traces the success of Pentecostalism to its adherence to foundations laid by the Wesleyan Holiness revival movement of the nineteenth century. Through a historico-theological survey, the author contends that Wesleyan teachings and practices such as the authority of the Bible, holiness, use of spiritual gifts, evangelism, social ministry, and others, are key to the survival of global Christianity now and in the years to come.

DIRECTIONS OF CHARITY ACTIVITIES OF THE SEVENTH-DAY ADVENTIST CHURCH

The article presents an analysis of the charitable activities of the Seventh-day Adventist Church as one of the representatives of the Protestant community. It was determined that one of the priority areas of social service to the community. Adventists consider charity, through which they try in every possible way to help people suffering from hunger, hostilities, conflicts and the like. In particular, attention is focused on the dominant Adventist charitable programs, such as: "The Eastern Angel" and "Hands of Hope", through which Seventh-day Adventists provide material and other assistance to the population in different parts of Ukraine. It has been established that from the moment of their inception to the present day Adventists have been carrying out important social programs aimed at improving the physical and material situation of socially unprotected segments of the population. Attention is focused on the fact that the contribution of Adventists to the socio-economic development of Ukraine, on the one hand, is relatively insignificant, but on the other hand, due to the conscientious fulfillment of their civic duties, believers of this denomination systematically serve the needs of society to the best of their ability. Adventists define their duty to the state and society as follows: paying taxes in good faith, developing business and creating new jobs, establishing real human relations, and active charity. It has been established that the life of Adventists is subject to Christian ethics: property rights, hard work, freedom of entrepreneurship, charity. As a result, all actions of the representatives of this religion are aimed at a person and his needs. A conditional guide in the social ministry of Adventists is the "Social Teachings of the Church of Seventh-day Adventists", which sets out the principles of social responsibility of Adventists to the society of which they themselves are a part. A powerful charitable organization of the Seventh-day Adventist Church is the Adventist Relief and Development Agency, through which the Church is trying to help people in crisis situations. It has been established that since 2014, ADRA has been actively helping residents in the Donetsk and Luhansk regions. The reports of ADRA were analyzed, according to which it was established that the Adventist charitable agency implements food, non-food and other programs throughout Ukraine.

GRADUASI MANDIRI: BENTUK KEBERDAYAAN PENERIMA MANFAAT (KPM) PROGRAM KELUARGA HARAPAN (PKH) DI KABUPATEN PATI

Independent graduation, is a phenomenon of resignation from PKH program membership. This is different from some other social ministry programs. Programs that encourage the empowerment of beneficiary communities. Based on this uniqueness, this study specifically examines how the condition of PKH participants before and after graduation, as well as looking for forms of empowerment that are owned by PKH Graduasi Mandiri participants. Field findings indicate the empowerment process carried out by PKH facilitators through regular monthly meetings. Assistance is filled with the delivery of empowerment material. Materially, not much amount of assistance was received, but the assistance was carried out continuously. The form of KPM PKH empowerment after independent graduation can be seen through five indicators, including freedom of mobility, ability to buy small commodities, being involved in household decision making, having relative freedom from family domination, and having economic security and contribution to the family.

Bonhoeffer in North America

Dietrich Bonhoeffer studied at Union Theological Seminary in 1930/1. He had decided to go to Union because it specialized in social ministry, and by this time he had misgivings about his theory-laden Habilitation thesis. He was also interested in Union because it was in New York, a site of cultural adventure. While he thought he was open to being challenged and taught by Union faculty, he quickly concluded that Union did not teach ‘real theology’. Bonhoeffer’s mostly negative experience at Union was redeemed by his friendships with Union classmates, his participation in church and community courses, his study of American pragmatism, his introduction to black Social Gospel preaching and worship at Abyssinian Church, and his shift toward Christian pacifism, the latter notwithstanding his complaint that Union reduced Christianity to Social Gospel pacifism.