Index Salvation In Luke Acts Theology Religion Essay Example

we encounter the parable of the prodigal son, which is a powerful story about repentance and forgiveness.

The theme of penitence, transition, and forgiveness is a significant aspect in the ministry of Jesus, as well as in the teachings of the apostles, revivalists who followed Jesus, and John the Baptist before him. Repentance for specific transgressions is not always explicitly mentioned; instead, followers often urge people to repent without specifying their sins. However, it is important to note that Jews and Gentiles commit different sins. Jews needed to repent for their involvement in Jesus' death while Gentiles were required to repent for idol worship. In comparison to Matthew or Mark, Luke frequently uses the term "evildoer". The terms "sin" or "evildoers" generally refer to immoral behavior that affects others.

Examples in the parable include the Rich adult male and Lazarus. The rich adult male is considered an evildoer due to his lack of compassion. Similarly, the priest and Levite are also seen as evildoers for ignoring the injured man. The prodigal son has sinned against both Eden and his father through his behavior and treatment of his father. Lastly, Zaccheus, the tax-collector, begs for forgiveness because of his wicked actions and corruption.

One's wickedness is greater if one denies being an evildoer. The Pharisees exemplify this, as they seem unaware of their wickedness; they are not truly righteous but rather self-righteous, especially in comparison to others. The understanding of sin differs in Acts compared to Luke. This distinction becomes apparent when John the Baptist preaches in Luke 3:10 and when Peter delivers his sermon in Acts 2. Peter's response is not as clear (Acts 2:38-40), whereas John the

Baptist's response is quite concrete. In both cases, when asked "What then shall we do?", John the Baptist's answer involves sharing a coat with those in need, providing food to the hungry, and refraining from stealing from those who are vulnerable.

(Luke 3:11-14). In the Gospel of Luke, there is a more specific transition of people. Zaccheus commits to giving half of his possessions to the poor and repaying four times the amount he had wrongfully taken from others. The extravagant son realizes his mistake and returns to his father with a remorseful heart. The lack of transition in this story from the older son is just as important. He refuses to forgive his brother and becomes selfish, similar to the Pharisees in the parable in Luke 18:11 and the rich young man who wasn't willing to sell his belongings - their transformations failed.

( Luke 18:23 ) . The book of Luke emphasizes a complete transformation of life and forgiveness of sins as redemption, along with healing from mistakes and liberation from bondage. This understanding of Salvation is evident in both Luke and Acts. In Acts, the aim of the Christians' mission is to bring about Salvation.

Salvation entails turning away from wickedness and evil actions towards God and one's neighbor. It is not just a vertical interaction between man and God, but also an internal action to free oneself from wrongdoing. In both Luke and Acts, Salvation is linked to Jesus himself. The followers abandon their previous ways of life. Zacchaeus transforms his life while in the presence of Jesus. True repentance, forgiveness of sins, and redemption can only be found in the name of Jesus.

The

text highlights that the extravagant boy, evildoers are not only searched for and accepted but they also receive award, duty, and authorization. Luke introduces Jesus as someone who accepts people regardless of their wrongdoing. The main-tax aggregator is saved because Jesus invites him into his house. A Samaritan demonstrates a level of compassion that is unimaginable, and a criminal on the cross receives compassion and is pardoned into heaven, without having to make amends for his actions. In Acts, the Gentiles receive forgiveness despite initially despising idol worship. Jesus brings people into a righteous place of honor to celebrate in God's kingdom.

LUKE THE GOSPEL FOR THE POOR

Luke is known for his particular concern for the poor and marginalized. In Luke 1:53, it is stated that God satisfies the hungry and sends the rich away empty-handed. This theme is present throughout the Gospel of Luke. Examples include the parable of the rich fool (Luke 12:16-21), the story of the rich man and Lazarus (Luke 16:19-31), and the tax collector Zacchaeus, who learned how to live rightly. These stories are unique to Luke's Gospel. Luke also explains what it means to produce good fruit as a result of repentance (Luke 3:8).

The economic climate is used to convey this message (Luke 3:10-14). The term "ptochos" ("poor") is mentioned 10 times in Luke, compared to five times in Matthew and Mark. Furthermore, it not only signifies being "poor," but also denotes "desire" and "need." It is evident that without the book of Luke, we would have likely overlooked the significance of Jesus offering hope to the poor. When discussing demons and malevolent forces that

rob underprivileged individuals of their dignity, identity, vision, and basic necessities while seeking to control their lives for personal gain, Luke focuses on social concerns.

There has been a lot of discussion surrounding Luke's use of the word "hapless" in his writing, particularly in regards to the distinction between Matthew and Luke's first Beatitude. In Matthew, it states "Blessed are the poor in spirit" (Matthew 5:3), while Luke phrases it as "Blessed are you who are poor" (Luke 6:20). This difference has sparked numerous debates because poverty is viewed as a social class from Luke's perspective but carries additional connotations.

PAUL'S MISSIONARY STRATEGY AND MOTIVATION

Strategy

There were three primary types of missionary endeavors:

1. The traveling proclaimers who traveled throughout Jewish territory, preaching about God's subjective reign.
2. Greek-speaking Jewish Christians who embarked on missions to the Gentiles.
3. Judaizing Christian missionaries who aimed to influence existing Christians to adopt a certain way of life and an incorrect interpretation of the Gospel.

Paul incorporates elements from both the first two types mentioned above into his own missionary plan, modifying them based on his understanding of his mission. In Romans 15:15-21, Paul explains this approach towards the end of his book. He strategically engages in missions at specific key centers.

Without a doubt, he had a specific approach in selecting these centers. His focus was on territorial or provincial capitals, thinking in terms of regions rather than ethnicity. He chose cities with a representative nature. In each of these cities, he established the groundwork for the Christian community, with the clear expectation that the Gospel would spread to the surrounding rural areas and towns. This indeed happened, as he mentioned in a letter

to Thessalonica less than a year after his arrival there.

(1Thes 1:8), "The Word of the Lord sounded Forth from you in Macedonia and Achaia" is evidence of Paul's global mission. As the trumpeter of the Gospel, he is Christ's ambassador to the Gentiles, setting an example for his churches and serving as their mediator and counselor. This all aligns with his eschatological mission. Paul's passion is combined with clear-headedness, as he recognizes the urgency of his task while remaining patient in preparing the world for its ultimate fate. Romans 15:23 reflects Paul's acknowledgement that there is no longer a need for him to work in certain areas, especially where others have already shared the Gospel. However, he does not claim that the mission is complete in those places, but rather that there are now viable churches that can reach further into unexplored territories. Therefore, he moves on to the 'regions beyond'. Above all, Paul's concern is devoted to his mission.

According to Romans 1:23 and 25, idols are the creation of a perverted mind. However, even though they are products of human imagination, idols have complete control over people. As stated in 1 Corinthians 12:2, people are led astray by dumb graven images and become slaves to entities that are not true gods. They become enslaved by weak and insignificant spirits, as mentioned in Galatians 4:9. This bondage is not due to ignorance, but rather it is a result of their own willfulness. Paul delivers a strong message about God's demand for loyalty from His followers. In contrast to the idols, God is described as living and true. This is the main concern that Paul addresses.

According

to the author, individuals who are not in Christ are entirely lost and in desperate need of redemption. The main reason for his constant lack of relaxation is his continuous awareness of the judgment that awaits those who do not obey. His objective is to implore as many individuals as he can to find salvation. He perceives himself and his colleagues as representatives for Christ, through whom God extends His plea to those who are lost.

Paul's primary concern is not the impending punishment, but rather the deliverance brought by Christ. The Gospel is a message of hope for those who have deliberately sinned and cannot justify themselves, warranting God's judgment. Nevertheless, in His benevolence, God provides an opportunity for repentance. Paul seeks to guide individuals towards redemption through Christ. However, this is not the ultimate objective of his ministry. Paul's profound care for the Gentiles residing in the Roman Empire becomes apparent as he steadfastly believes it is his responsibility to proclaim the Gospel to them.

Paul has a strong sense of duty and importance when it comes to prophesying the Gospel. He states, "Woe to me if I do not prophesy the Gospel!" (1 Cor 9:16). In his letter to the Romans, he frequently discusses being in debt or owing someone. Being indebted involves receiving a gift and recognizing and appreciating both the giver and the gift. Paul is uncertain about who his creditors are or what he has received from them, thus using the term "debt" may be perplexing. Nevertheless, Paul understands that he owes a debt to Christ which is then passed on to those whom Christ intends to save. The primary responsibility

for ordinary Christians is not necessarily prophecy but rather supporting missionary efforts by demonstrating proper behavior and making outsiders feel welcome in their community. Ultimately, Paul's motivation for extensively traveling and spreading the Gospel stems from his profound experience of God's love through Jesus Christ.

Paul discusses his deep understanding of God's love and its significance in his teachings. In Galatians 2:20, he highlights the sacrificial love of Jesus by saying, "The Son of God...loved me and gave himself for me." Moreover, in Romans (Galatians 5:5), Paul emphasizes how abundantly God's love resonates within our hearts. To illustrate how Paul recognizes that God's love influences his mission, we can refer to 2 Corinthians 5. In verse 11, he declares, "Therefore, knowing the fear of the Lord, we persuade men." This use of the word "fear" shows Paul's dedication to not disappoint his beloved Master.

For Paul, proclaiming the Gospel is a privilege.

PAUL 'S MISSIONARY PARADIGM

Churches that have been established through Paul's mission find themselves in a diverse universe, divided by culture (Greeks vs Barbarians), religion (Jews vs Gentiles), wealth (rich vs poor), and social status (free vs slave). There is evidence of disunity and gossiping in the churches, particularly in Corinth. However, despite all this, Paul remains dedicated to the unity of the body and believes that there should be unity within the body of Christ despite the differences.

If individuals have been baptized in Christ and embraced him, divisions based on cultural, economic, social, or spiritual factors can no longer exist - as all are united as "One in Jesus". Our identity is now determined by our baptism rather than our birth. Unity is not just a

conversation but a necessary requirement and the church body should embody the principles of God's kingdom. Paul sees any form of segregation within the church as a rejection of the Gospel. If there is no reconciliation and justification, something is wrong and Paul will not ignore it. The members of this new community find their sense of self through their relationship with Christ instead of their race, culture, social status, or gender.

Gentile Christians must always remember that Israel is the original home of God's chosen people in the end times. They should never forsake the connection between God's story and Israel. The church doesn't replace Israel, but rather expands upon it. Gentile Christians should always remain intertwined with Israel; they have never simply acted as guests in Israel's household. Throughout history, Gentile Christians have disregarded their dependence on Israel's faith and shamelessly boasted about their own religion, often contrasting it with "the Jews". The relationship between Christians and Jews has been marked by misunderstanding, hostility, and persecution over centuries.

The significance of a meaningful conversation between Christians and Jews cannot be overstated. When discussing and addressing Israel, it is crucial to distinguish between its place in God's plan and the current tangible nation of Israel. The church still has unfinished business in terms of evangelizing the Jewish people. Paul's thoughts on the church and Israel align remarkably with those expressed by Matthew and Luke, indicating a shared overarching framework.

In the context of God's imminent victory, we acknowledge and affirm that His victory is entirely in His control and surpasses our understanding and expectations of time. We surrender our entire being to be transformed, with the assurance

of the first fruits of the Spirit who sustains our hopes and allows us to delve inwardly as we await salvation. Paul does not offer his readers a deceptive escape from the suffering, failure, and death experienced in the present moment through the claims of a partisan declaring that Christ has already achieved ultimate triumph. Instead, suffering serves as a manifestation of the church's active struggle with the world for the sake of its salvation.

Suffering is a form of engagement in mission. Paul, in his letter to the Romans, declares that he has been set apart for the service of spreading the Gospel. The core belief underlying Paul's understanding of mission is his personal faith in Jesus Christ, crucified and risen, as the Savior of the world. Paul's mission is centered around the Gospel, which offers unconditional love and undeserved grace.

CHURCH PLANTING MODELS

The first model is similar to the original model and is still predominantly followed by the Catholic Church - it focuses on extending existing churches rather than starting new ones.

There is only one church and wherever missionaries go, they will expand the Catholic Church. It will be considered a mission until the hierarchy is established, at which point it becomes a new state of the same church. The rituals, liturgy, language, and architecture were all based on those in Rome and had to be the same in these local extensions. However, this changed with the Second Vatican Council in the 1960s. This allowed for more autonomy for the various parts of the church in practical matters.

PROTESTANT MODELS

The Protestant models have always focused on establishing

new churches in remote areas where they have spread the Gospel. In the latter half of the 20th century, the unity of the global church became a significant policy issue. The establishment of new churches took into account practical considerations such as geographical locations and cultural and linguistic differences. Missionaries, who were members of mission societies, were responsible for planting these churches. However, this led to a loss of the natural relationship between older and younger churches, as the mission took precedence over the younger church.

NATIONAL CHURCHES

In German missions, two major streams of thought emerged.

The main focus of Pietism was individuality: emphasizing personal belief in sin and radical transformation. Other groups prioritized converting people to Christianity. Gustav Warneck, a German Professor considered the first systematic Missiologist, argued for a balance between individuality and other options based on race or tribe. He believed that establishing national churches would be the most effective way to fully Christianize a nation.

The objective is to establish a church that is closely aligned with the state. It was not expected for these churches to be quickly formed, as it required education and ongoing pastoral care. The missionaries held a significant responsibility and had to carefully study the people they were serving in order to find common ground. Through preaching and teaching the complete truth, their goal was for everyone to be committed, well-informed, and know when and how to withdraw if necessary. Saturation Church Planting is a vision that aims to mobilize the entire Body of Christ within a specific area, city, country, or nation to establish a church that is easily accessible to everyone, with

the intention of discipling the entire nation (Matthew 28:19).

In this poetry, Jesus commands us not to only do adherents in one state, but to do adherents of all states. This is a holistic vision; therefore, the mobilisation of the entire body of Christ is crucial.

Why is church planting so important?

There are several reasons, aside from Biblical reasons, why church planting through impregnation is the most effective method of evangelism. New churches grow at a faster rate than older churches because evangelism is typically the primary activity of new churches. This is why they experience faster growth. Additionally, new churches attract new families and friends, and if they have a physical building, they are more noticeable.

Besides considering the fact that it is easier to give birth than to raise the dead, church planting can infuse life and vitality into your church. The arrival of a new baby typically brings excitement to a family. A notable example is the Kawit Baptist church in the Philippines, which was established in 1986. At its peak in 1986, the church had an attendance of 50 members.

When Pastor Arman Dela Merced arrived in 1993, the church had only 8 members. Recognizing the challenges of reviving a declining congregation, he decided to establish a new church. They successfully established a branch in Imus, which grew to have 60 members within 6 months. An interesting development occurred when their newly planted church in Kawit saw a surge in membership, increasing their ranks to 96. This highlights the importance of having diverse types of churches. Just like people, churches also have distinct personalities.

The selection of the Holy

Eucharist in the service is often influenced and determined by the curate's theological persuasion. It is remarkable how God has created such variety in His wisdom that it is challenging for anyone to claim they cannot find a church where they belong. Additionally, we must emphasize the urgent need to find churches that cater to the youth. These churches should consider providing a comfortable dress code, music, and Holy Eucharist that appeals to them.

The new generation is not attracted to the traditional style of the last generation's church. Peter Wagner, a church expert, states that many churches have recognized that the most important factor for the growth and expansion of a local church is leadership. Existing churches have unknowingly limited both clergy and lay leadership, making it difficult for new people to move into ministry positions. However, new churches open up opportunities for leadership and ministry challenges, benefiting the entire Body of Christ. Church planting also helps denominations survive, as pointed out by Peter Wagner in his book "Church planting for a greater harvest." He observes that without exception, growing denominations prioritize church planting.

"Very small churches typically have their own program or scheme for church growth and often hesitate to ask for assistance. Church planting is considered the most effective method of evangelism in a country. A survey conducted in Peru revealed a surprising discovery - they had set a goal of establishing 50,000 churches by the year 2003. This meant an average of 6 churches being established every day! Looking at the statistics, they had 5,574 churches in 1989, which increased to 12,915 in 1995. This represents an average annual growth rate of 15.03%.

Furthermore, in 1989 they had approximately 750,000 members in their churches, and by 1995 this number had grown to 2,189,345."

The decision is that the rate of growth in rank is faster when churches are established.

JUDEA HARVEST STRATEGY AND APPROACH

Scheme

The Judea scheme aims to mobilize the church by equipping its leaders to evangelize, disciple their followers, and establish churches. Here's how it's done: implement a united prayer scheme and train leaders accordingly; provide evangelism training at all levels; train all newly converted members in discipleship; equip church planters for successful church planting; promote community development by training church leaders in this area; implement a strategic process for all participants. By taking a holistic approach, the great commission can be fulfilled in its own region.

To change the existing religious atmosphere, a thorough prayer plan has been put into action. 6000 prayer gathering spots have been established, where individuals symbolize their prayers by physically placing rocks. Following this, intercession and celebration take place. A global prayer initiative has been launched, involving all Evangelists at every level to create a wave of evangelism across the community. A training manual has been created using Acts 1:8 as its foundation.

The solution lies in the widespread release of laborers, achieved through a nine-month correspondence class. Additionally, a discipleship scheme is implemented to educate new converts. To further empower leaders, we follow the "World Teach" plan.

Material are supplied with each collapsible shelter that includes, Gods reply to HIV/AIDS, Prayer of Jabez ECT. The execution of church impregnation follows. Church planting is a natural consequence of the activities of Judea Harvest. The purpose is to saturate communities with churches. The last measure is to

fit and authorise leaders to be able to contend community destroyers like HIV/AIDS, poorness, force and other immoralities.

Approach

A Holistic attack is adapted.

Examples of these activities in the Lowveld began in 2003, and a study revealed that 21 orbiters were needed to cover the area. Consequently, an action plan was developed to establish seven orbiters annually. In the same year, Judea Harvest was honored for their efficient operations in terms of cost-effectiveness and reaching a large number of people. They achieved significant growth by conducting bible learning seminars for 254,000 individuals.

Tents are used for evangelism and church planting, which have spread from South Africa to Madagascar, Namibia, Zimbabwe, Zambia, Swaziland, Lesotho, Mozambique and even Brazil. The holistic approach implemented includes establishing prayer communion tables, training and guiding pastors in the harvest process, training house revivalists and volunteers on God's response to HIV/AIDS, dedicating tents for evangelism outreaches, planting new churches and selecting tent sites, starting the Bless program preschool in tents, and creating hydroponics tunnels to provide food for the poor and create jobs.

Eschatology And Mission In Creative Tension
There is some truth to Aagaard's (1965:256) observation that until the 1960s, the stricter eschatological view was evident in missional circles in Continental Europe, with North Americans emphasizing social engagement. The distinction between the two has become blurred to a point where it is no longer possible to separate them in this way. In the light of true eschatology, Christian traditions in every continent are still actively involved in redefining a theology of mission. Even if we do not fully comprehend the significance of eschatology, there is a widespread understanding that it determines the horizon of all

Christian understanding.However, it is apparent that both the eschatologization and historicization of mission are unsatisfactory.

Eschatology has been neglected and has hindered Christian mission by disregarding the roles of the universe. On the other hand, through the historization of mission, the focus on this universe has deprived people of its ultimate significance and theological dimension - elements without which no cipher can endure. Therefore, a solution is needed that goes beyond both perspectives. What is required is an eschatology for mission that is future-oriented and also focused on the present. This eschatology must embody both a creative and redemptive tension - encompassing both the universe of wickedness and rebellion, as well as the universe that God loves; acknowledging both the advent of a new age and the ongoing existence of the old one; emphasizing both justice and justification; and encompassing both the Gospel of release and the Gospel of redemption.

Christian hope stems not from despair in the present moment, but from our personal experiences. Christian hope encompasses both ownership and hunger, restfulness and activity, striving and being on the right path. Therefore, there is no need to solely focus on either the history of redemption or secular history. These are not two separate histories, but rather two different ways of interpreting history. While a secular historian may interpret salvation history as non-religious history, a believer will recognize the presence of God in secular history as well.

The Christian understanding of the history of redemption is both revealed and concealed, clear and obscure. Christian eschatology encompasses past, present, and future. The reign of God is already present, continuing to unfold, and will fully manifest

in the future. Instead of focusing on knowing God's specific plan for the future world, we should inquire about our involvement in the world.

The universe is now viewed as a challenge rather than an obstacle, with ultimate victory being a gift from God alone. God is the one who brings about renewal in all things. Without the guidance of eschatology, we would wander aimlessly in darkness and despair.

CONTEXTUAL CHURCHES

The process of contextualization involves bridging the gap between the Church and society. The Pentecostal church seems to have an easier time overcoming this gap between theory and practice in contextualization.

The reason for this is that it often occurs spontaneously and is simply an encounter with the Holy Spirit, who engages with those who share the Gospel. The process of extreme contextualization is the translation of the Gospel into various cultural forms. This is a distinctive aspect of Christianity. It involves not only ideas, but also values that must be identified and translated into different cultural forms. It has become evident that evangelism nowadays requires more than boldly proclaiming the word with truth. One must contextualize their ministry in ways that reflect, understand, and are sensitive to the backgrounds, values, experiences, felt needs, thought styles, potential contributions, and spiritual influences of the target audience.

When sharing the Gospel with a foreign civilization, it is important to consider that the Bible and Christianity may not hold the same importance for Africans as they do for Euro-Americans, the rich, and the White. This is warned by Maluleke (2000:96). The motive behind many "mass redemptions" in South Africa may be questionable, as some converts may only be accepting Christ for the

perceived benefits that come with being a Christian.

HISTORY AS SALVATION

The salvation-history school has not only led to an extreme focus on eschatology in mission, but also to a view that sees mission as inherently tied to world history. Redemption history can be interpreted as completely separate from and unaffected by world history, or it can be seen as making world history sacred.

When focusing on the singularity of events outside of the church, rather than the singularity of the church itself, a shift occurs. It is argued that history should have a religious foundation. Therefore, the embodiment of Christ becomes a symbol for the ongoing process of world-historical redemption, which manifests through various cultural, moral, societal, political, and even radical enlightenment movements. Feeling frustrated with God's reign, we take matters into our own hands, redefining the world and employing instant techniques, all while using the name of Christ to support our own agendas for self-reformation and global improvement. Rauschenbusch captures this phenomenon by stating that it is "the energy of God recognizing itself in human life."

Mission a