According to the electure, effective external messages avoid ________ and negative terms.

Related Papers

Glen Stassen in his book, A Thicker Jesus, identifies a number of people as ‘Incarnational Disciples’. These are people who have proven faithful in times of trial. This faithfulness can be attributed at least in part to their holding a set of convictions regarding Jesus Christ, the concern of God for the world, and the necessity of resisting dominant ideologies which work against justice. In this article I argue that the late Athol Gill should be included in any such list of disciples. Gill was an Australian Baptist minister, New Testament scholar, community builder, and peace and justice activist. Central to his thinking and acting were the centrality of Jesus Christ as the model for discipleship, the importance of community, and the holistic nature of mission. In pursuing these concerns often in the face of institutional and social conservatism I show that Gill exhibited the qualities which Stassen attributes to those who should be recognised as notable examples of the Christian faith.

Abstract (by the author): The slave market lay at the crossroads of antebellum southern thought and practice, exposing the contradictory impulses arising from slavery’s modernization: patriarchal labor relations, the legal designation of enslaved African-Americans as chattel property, sentimental notions of family, and the massive expansion of market-crop production across the south. Forcibly moving more than one million people between 1790 and 1860, the domestic U.S. slave trade reenacted the "social death" of the Atlantic trade. Sentimentality constituted a language of grief, of embarkation, of distance, and thus found selective use by people working to understand, avoid, denounce, deny, or reconnect across it. Slaveholders applied sentiment in coming to grips with their inability to master the market world they had embraced. They aimed their sentiment at specific people they enslaved, but always turned it back on themselves, validating their own self-image. Abolitionists' sentimental critique fixated on the auction block, which embodied the commodification they feared in American society. The few enslaved people possessing access to literacy deployed sentiment selectively to implicate slaveholders in the grapevine by which they hoped to get word back to family. Paternalistic rhetoric, far from representing the antithesis of the slave market, may have found its fullest expression there, as enslaved people tried to negotiate, mitigate, or grieve for its impact. African American autobiographers struggled to make sentiment relevant, incapable as it was of fully suturing the emotional ruptures suffered in the slave market. Twentieth century African Americans rejected sentimentalism outright, invoking in more brutal terms the inhumanities done in the days of the domestic slave market.

Despite some notable and vocal objections, the claim that Christians bear a responsibility toward the environment is now more or less a truism. In this article, I seek to strengthen, rather than prove, that commitment by an argument ex convenientia (from aptness). I analyze the Petrine epistles’ imagery of water and fire. I make explicit the connections between these images and the sacrament of baptism as well as their connection to creation, redemption, and the eschatological consummation. By this analysis, I aim to forge reinforcing symbolic links between biblical interpretation, sacramental practice, and the created order, thereby solidifying and foregrounding Christian commitments to ecological engagement. My primary theological interlocutors are Karl Barth and Sergius Bulgakov, whom I consult to make sense of the imagery of water and fire, respectively. My treatment of Barth and Bulgakov allows me to use their respective theologies to supplement what I perceive as one another’s weak points. This gives an ecology that is concretely rooted in the Christ event (from Barth), and which demands human participation and sacramentality (from Bulgakov).

This article begins with discussing contextualization, what it is and is not, and why it is an important concept to understand in the practice and theology of Christian mission. Then it suggests that Pentecostalism has a fairly good record of contextualizing its message and mission, and explains why. Pentecostalism, through its offer of the power of the Spirit to enable every believer to witness to the ends of the earth, provides a contemporary example of the contextual flexibility of Christian mission in proclamation and practice. Finally, the article looks at a well-known case study of Pentecostal contextualization in South Korea, showing both its strengths and its weaknesses.

Both within and among churches that have traditionally held to just war teaching, various formulas in the last 50 years have allowed for the recognition that Christian pacifism is a respectable tradition alongside just war. It is not obvious, however, how historic peace churches can officially reciprocate with the same kind of ecumenical generosity by recognizing the legitimacy of the just war tradition. To do so, after all, would seem to require giving up their very claim to the confessional status of nonviolence, thus undermining their very identities as historic peace churches. Glen Stassen’s well-accepted exegesis of Jesus’ Sermon on the Mount opens up an unexpected path out of this impasse. For if he is right that the sermon is organized around a consistent succession of triads in which Jesus first named “traditional righteousness,” then diagnosed a “vicious cycle,” then presented a “transforming initiative” for escaping that cycle, then the relationship between just war and pacifism can be reconceived in entirely fresh ways.

Which is most effective for external persuasive messages?

What is a secondary benefit of mass sales messages?

What do most effective sales messages contain?

How are internal and external persuasive messages similar and different?