Papers by Cristian Dumitrescu
Journal of Adventist Mission Studies
Journal of Adventist Mission Studies
are the former President and Secretary of the Seventh-day Adventist Spanish Union. The opinions e... more are the former President and Secretary of the Seventh-day Adventist Spanish Union. The opinions expressed in this interview took place between August and December 2006 when they were still in office. Cristian Dumitrescu:. Since. the.1990s.the.Adventist.church. in Spain has faced a great influx of.Romanian.immigrants..What. are the factors that influenced this development? Alberto Guaita:. First. of. all,. 10.years.ago.nobody.could.envision what we see today; second, the.Spanish.Union.has.become.a. Union.of.Churches.from.a.Union. of.Conferences..Many.people.immigrated.to.Spain.starting.about. 15.years.ago,.but.the.majority.of. Romanian.Adventists.came.since. 1998..I.estimate.that.more.than. 40. percent. of. the. membership. of. the. Spanish. Union. is. Romanian..In.every.church.there.are. Romanian. immigrants,. even. in. Spanish.churches. Pedro Villá Sangüesa:. After. the. political. change. in. their. country,. Romanians. used. the. opportunity. to. go. out. to. other. countries, among which was Spain.. Forty. years. ago,. Spanish. people. immigrated. to. other. countries. during. the. Franco. regime. Because they know from experience what it means to be an immigrant, they welcomed immigrants.better.than.any.other. European. country.. Romanians. also learn Spanish quite rapidly, in.about.3.months,.because.both. languages.have.Latin.roots..The. Spanish. Adventist. Church. has. been very hospitable towards Romanians. Those who have come initially. called. their. family. and. friends. to. come. over.. Another. important. factor. is. the. evaluation.conducted.by.the.European. Union (EU) on Spain's population (40.million).and.the.recommendation.that.it.should.increase.to. 50. million. people. for. economic. and.industrial.purposes.and.also. for.cooperation.in.the.EU..As.a. result, the government allowed and.even.facilitated.immigration. to. Spain.. From. 1990. to. 1998. about.800.Romanian.Adventists. came.to.Spain,.and.one.church. was organized; but starting with 1998. more. than. 7,000. church.
Journal of Adventist Mission Studies
Looking for theology of mission on the web is not an easy task. Although a Google search provides... more Looking for theology of mission on the web is not an easy task. Although a Google search provides 389,000 web pages, one gets a mix of book reviews, book ads, blogs, and articles on mission theology to sort through. Sometimes it would be better to look for biblical theology and mission, or missiology as keywords. As usual, Mislinks (http:// www.mislinks.org/topics/theology.htm) provides a good starter for mission topics. Under Resources you may find a biblical theology of mission Reading Guide (that needs an update), Lausanne Occasional Papers, but also John Roxborogh theology of mission papers section. This site gathers several official statements and declarations like the Frankfurt Declaration, the Great Commission Manifesto, the Iguassu Affirmation, the Lausanne Covenant, the Manila Manifesto, or the Willowbank Report. The
Journal of Adventist Mission Studies
Journal of Adventist Mission Studies
![Research paper thumbnail of As We Forgive / Catherine Claire Larson [book review]](https://attachments.academia-assets.com/118880476/thumbnails/1.jpg)
Journal of Adventist Mission Studies
Inspired by the movie with the same title, Catherine Larson decided to write a book about the rec... more Inspired by the movie with the same title, Catherine Larson decided to write a book about the reconciliation and healing process after the tragedy of genocide in Rwanda. The book follows the stories of the movie characters and analyzes them in depth. Conflict is inevitable. But conflict leaves behind scars. To Larson, a scar can reveal the human capacity for evil but also the potential to heal. To her, a scar reflects the process of reconciliation. In this case the process is a painful one, since the criminals have been released and now have to face the surviving victims. "How can they live together," she asks? The scar can be a separating border between past and future, between justice and mercy, or it can become a road map for reconciliation. Larson shows how Rwandans promote the later. The main concept in the book is restorative justice as opposed to retributive justice. Restorative justice brings the criminals and the victims face to face in the process of reconciliation. This kind of justice is based on the biblical concept of forgiveness, especially the Old Testament seeking of shalom. The title of the book comes from the Lord's Prayer. Forgiveness is not simply forgetting. In one of the victim's words, "forgiveness is a gift one gives to change the heart of the offender" (87). It is a lifelong commitment, a decision taken in spite of feelings and rationalizations. The offender has to accept this forgiveness in order to be effective. The acceptance includes an admission of guilt and shame. This lifetime commitment
Journal of Adventist Mission Studies
The Roma people, also called Romani or Gypsies, are one of the oldest people groups living in Eur... more The Roma people, also called Romani or Gypsies, are one of the oldest people groups living in Europe, speaking one of the earliest European languages. Although found on all continents, including the Americas, the majority of Gypsies live in Europe. Having an oriental origin (India or "Little Egypt"), Gypsies came to Europe around AD 1000 and have since preserved their culture and traditions and refused assimilation or integration. Council of Europe statistics estimate a minimum of 6.5 million Gypsies living in Europe, but because many do not read or write, do not apply for identification papers, and thus are not counted in a census, the real figures could easily surpass 16 million (Council of Europe Stats 2009). Known as Roma in Central and Eastern Europe, Kale in the Iberian Peninsula and Northern Europe (Finland), Sinti in Northern Italy, Austria, and Germany, Romanisael in the Scandinavian countries, Manoush in France and the Netherlands, and Romanichal in England, Gypsies are a very diverse people but with a lot in common. Language wise, "after an evolution extending back for more than a thousand years, with no written models to foster uniformity, there is no single standard of Romani speech. Instead, we have a multiplicity of dialects (in Europe alone, something like 60 or more), obviously related to each other to an important degree, but often mutually unintelligible" (Fraser 1995:12). On their migration to Europe, Gypsies were influenced by Muslims, Tatars, Byzantines, and by the peoples they decided to live with. As well as words, the Gypsies acquired in Byzantium and Greece a familiarity with the Christian world. On the roads and in the ports, they encountered travelers from all over Europe. They may have learned additional languages. They would certainly have heard of the Holy Land; they had seen that pilgrims were privileged travelers. All this
![Research paper thumbnail of Traditionalism and Change: Gypsies in a Postmodern Society [Interview]](https://attachments.academia-assets.com/118880482/thumbnails/1.jpg)
Journal of Adventist Mission Studies
Iancu Gabor (IG) is a businessman and TV program host in Romania and belongs to the Gabor family ... more Iancu Gabor (IG) is a businessman and TV program host in Romania and belongs to the Gabor family of Gypsies. Cristian Dumitrescu (CD) is associate editor of the Journal of Adventist Mission Studies. CD: Tell us something about yourself. IG: I am 25 years old, but I have already been involved in working with non-governmental organizations for improving the Gypsies' situation and also been a travelling merchant in many European countries. I spent four years in Zagreb, Croatia and since I returned home, three years ago, I am taking care of the family roofing business. I am part of the GABORII male vocal group and I schedule, coordinate, and organize their concerts. We already have held more than a hundred concerts in Romania and abroad. I am also trying to launch the program "Roma for Roma" in partnership with the Romanian Union of Seventh-day Adventists, a program designed to motivate Gypsies for mission. In 2009 I was invited to host a Light Channel TV program about Gypsies, with Gypsy guests. In May 2010 we finished the first series with 25 programs, which aired on Light Channel TV and was lately contracted by Credo TV. The second series is on hold until funds come in. In the meantime I attended a TV presenters school which I just finished in November. My family is a traditional Gabor family. I married at 16 and now I have two boys, six and four years old.
![Research paper thumbnail of Christians at the Border: Immigration, the Church, and the Bible / M. Daniel Carroll R. [book review]](https://attachments.academia-assets.com/118880469/thumbnails/1.jpg)
Journal of Adventist Mission Studies
Christians at the Border is a book written from a particular point of view and a specific context... more Christians at the Border is a book written from a particular point of view and a specific context: the presence of the Hispanic community in the United States. The author is of mixed background, a Guatemalan mother and an American father (U.S.). He is qualified to address the immigration issue through the eyes of a Hispanic, and knows both the situation of the origin and destination countries of a Hispanic immigrant. Daniel Carroll spent not only his summer vacations in Guatemala, but also taught at El Seminario Teologico Centroamericano for fifteen years before moving to Denver Seminary where he presently teaches Old Testament courses. The aim of the book is to "move Christians to reconsider their starting point in the immigration debate," and to create "awareness of what might be a divine viewpoint on immigration" (19). Described as a "primer for a more Biblically and theologically informed approach" rather than an "academic tome full of specialist jargon and bewildering charts" (20), Christians at the Border deals not only with the issue of geographical migration but also with the necessary Christian response. The first chapter (about forty pages) summarizes the history of Hispanic migration to the United States, both documented and undocumented, and emphasizes the role of religion and its implication on the destination country. In fact, the author invites the reader to reflect on the issues involved from a Christian viewpoint. Carroll also deals with the issue of American identity and the perceived invasion of Hispanics into North America and its economic impact. He proposes a different perspective on the issue: an economic and religious opportunity. Chapter two focuses on the Old Testament and invites the reader to rethink the definition of humanness. The author looks at Gen 1:26-28 and challenges the reader to think of immigrants as fellow human beings, having the same worth and the same rights. As human beings, immigrants are created in God's image and are in a relationship with him. Carroll lists two main reasons people of faith from the Old Testament found themselves as immigrants: hunger and forced exile. He also analyzes how they were treated in the host countries, drawing implications for today. Carroll continues the analysis of immigration in the Old Testament in the third chapter by looking at the laws and practices recommended by God to his people as hosts to other sojourners. The author emphasizes the
Journal of Adventist Mission Studies
Journal of Adventist Mission Studies
The attempt to describe the historical developments regarding spiritual warfare in one short pape... more The attempt to describe the historical developments regarding spiritual warfare in one short paper presents serious challenges. The time span to be covered is at least two thousand years if limited to the Christian church. The second challenge is the varied assumptions and hermeneutics with which different historians read events. Denominational stance and theological backgrounds decide a priori if belief in healing or deliverance is possible. Roman Catholics have been for millennia supporters of the miraculous. Protestants, who initially rejected the reality of miracles seem today to be divided on the topic. Some historical documents contain scarce information that can be interpreted according to one's prior belief. Spiritual warfare is not a new term for missiological studies. As defined by Scott Moreau, spiritual warfare "encompasses Satan's rebellion against God and the manifestations of that rebellion in the created order" (in Corrie 2007:369). It is an ongoing conflict and war manifested in the creation on planet earth. Its most extreme aspects are the battle against different forms of deadly diseases, often referred to as miraculous healing, and against demonic confrontation through deliverance or exorcism. Not all diseases are caused by demonic forces, and not all problems in life are spiritual warfare. Since the Bible describes the fundamentals of spiritual warfare but does not prescribe a certain way to approach it, there is a continuous need to assess the modus operandi of satanic forces. No historical period or particular culture is exempted from demonic influence, but Satan's forces manifest themselves contextually to best fulfill their purposes. This paper will focus on the most common response to spiritual warfare, miraculous healing and exorcism or deliverance. Noting the continuous developments of challenges and responses to spiritual warfare, Amanda Porterfield concludes that "to focus on healing in the history of Christianity. . .
Journal of Adventist Mission Studies
Discipline is the root of discipleship." This statement is often heard in educational and parenti... more Discipline is the root of discipleship." This statement is often heard in educational and parenting seminars. Most Western children, growing up with a binary thinking structure, learn very soon that doing what is right, choosing what is good, and following society's ethical norms will make them good citizens. Western Christianity, whose values influenced Western societies, is often presented in similar terms: You are a disciple of Christ if you accept biblical moral norms and live according to them. Orthopraxy should match orthodoxy. Christian missionaries took this approach to non-Western cultures, and among some ethnic groups have been successful in producing new Christians. But even in those societies where Christianity is a majority, few Christians can be called disciples from a Western perspective. A lack of discipline and missing major moral values leads one to question the results of the missionary endeavor among "second" and "third" world countries. This is evident in most Asian societies where Christianity is a minority, but also in the Philippines and South Korea where Christianity is a majority or a large minority. Thus, tens or hundreds of years of Christian discipleship among non-Western societies failed to produce the desired outcome. Under pressure from their local communities, Christian converts often returned to the traditional religion because of persecution or shame. In Lamin Sanneh's words, When someone wanted to become a Christian the missionaries told him or her that his or her customs were contrary to the gospel. The question was whether to give the convert time to abandon the customs gradually or whether to insist on abandoning them at once. Missionaries, who in any case forbade the customs and tolerated no compromise on the matter, insisted on converts immediately and totally severing their ties with the old way of life. It did not occur to the
Journal of Adventist Mission Studies
Worldview is an abstract concept used for identifying a set of assumptions people use to organize... more Worldview is an abstract concept used for identifying a set of assumptions people use to organize their view of reality. Conceptualizing worldview is a challenging task. Nobody has seen a worldview, but everybody has one. A worldview informs a person's interpretation of reality, their cosmology, and determines their actions and reactions. Charles Kraft (1988) considers worldview as the "center control box" of a person's life and communal culture. Most assumptions reflect one's unverified beliefs and answers to fundamental questions, such as who they are and who others are, how people should relate to each other, what causes things to happen, what time is, or how a group defines and interprets space. A people's worldview provides the meanings to be attached to the forms they observe. People evaluate the world around them based on their assumptions. Their logic and feelings are informed by their worldview. People even read and interpret Scripture in the light of their own set of assumptions. In order to move people from where they are, missionaries need to discover where people really are. This process is made difficult by the hidden nature of assumptions. What is apparent may not be real. As Paul Hiebert notes (2008), the process of discovering a different worldview requires a metacultural grid that will make comparison between the missionaries' and the peoples' worldview possible. It is what Charles Van Engen calls "a cultural and spiritual interface" (1998:63). In order to further complicate the matter, missionaries too often do not know their own worldview. They cannot evaluate their own assumptions unless they are confronted or faced with a different culture sharing a different worldview. It is like going to war with a gun, only to discover that you do not have the right bullets. Such a crisis moment reveals the underlying assumptions people
Journal of Adventist Mission Studies
Identity, Roles, and Ancestry How does one pay respect to one's ancestors? This is one of the mos... more Identity, Roles, and Ancestry How does one pay respect to one's ancestors? This is one of the most important questions people ask all around the world. Such inquiry assumes that life continues after death, and this assumption undergirds the many varied rituals and ceremonies in honor of the departed. Scott Moreau adds that "the cult of the ancestors has critical social functions such as maintaining order in society through sustaining respect for the elders and adherence to social roles" (2000:59). Ancestors are expected to provide the living protection, material and spiritual blessing, while the living are required to continue to respect the ancestors as they are done for the living elders. Lack of respect or disrespect towards the departed may in turn bring bad luck or suffering. Looking at ancestor cults from an anthropological perspective, Mary Douglas contends that dealing with ancestors is one of the very important functions of religions throughout the world.. .. Ancestors can take some of the weight of explaining pain and suffering. If they are cast as very moral, they want their descendants to be good to each other, and punish their sins with misfortune. Or if the ancestors are thought to be spiteful and jealous they may inflict suffering on the living.
Journal of Adventist Mission Studies
It is shocking how much of today's world "takes place" online. You can search for almost any topi... more It is shocking how much of today's world "takes place" online. You can search for almost any topic and find fairly reliable information with a few simple taps on your keyboard or a couple of clicks of your mouse. When I was growing up behind the Iron Curtain in Czechoslovakia, this kind of information access was unthinkable. Teachers would present information that they learned from other teachers' lectures. Every once in a while, a book worth reading would pass through censure, but most often, reading material was so heavily censored that one could not be sure if it was reliable or not. People had to connect with others either through face-to-face interactions, a landline phone, or through letters. In case of emergency or in the absence of a phone, people would rely on the use of a telegram. In addition, travel was limited to only a few other Eastern European countries. I remember that when I came to Andrews University to study, I would write letters to my parents at least every other week. While email communication was available at that time, it could only be used to communicate with those who had a personal computer, an internet connection, and an email provider. As such, these requirements eliminated e-mails as a means of communication with my parents. Additionally, when the Internet first made its appearance, users needed to know the exact URL of the website they wanted to visit. It took years for Google to arrive on the scene, and even more time for the millions upon millions of articles, books, dissertations, and various studies to be posted online, as it is in the present. In view of this, I especially appreciate the innovation and courage of my mentor, Dr. Erich Baumgartner, who suggested in the pre-Google days that the Annual Statistical Reports be digitized. His idea was to provide
Journal of Adventist Mission Studies, 2008
Akin Obisanya: I am a full time gynecologist at the Jengre hospital in Nigeria, and also working ... more Akin Obisanya: I am a full time gynecologist at the Jengre hospital in Nigeria, and also working to see that Adventist Health International (AHI) gets a firm foothold in Nigeria. AHI is a partnership between the General Conference of Seventhday Adventists, ADRA, and some other hospitals in the U.S., with its headquarters at Loma Linda University. I am the Executive Director of this new initiative that has the goal to link the wealthy hospitals of America with the poor and stressed hospitals of the developing world. Mariana, my wife, and I still practice as gynecologists at our hospital, located in the northern part of Nigeria where 80% of our patients are Muslims. We live just 50 kilometers from where a religious riot is taking place right now in the Christian town of Jos.
Journal of Adventist Mission Studies
Immigration is a phenomenon which is part of everyday life. More and more people are on the move ... more Immigration is a phenomenon which is part of everyday life. More and more people are on the move because of armed conflicts, natural disasters, or economic woes. But immigration is not only a problem for displaced people; it is also a problem for the receiving countries, especially in the West, as they try to find resources and policies to provide for immigrants but also to limit their numbers. Christians are no strangers to this process, and find themselves on both sides of the divide. Most Christians in the West are torn between their Christian obligation to help those in need and their desire to keep immigration under control. Politicians and people ask thorny questions. Should Western countries welcome or discourage immigrants? Are immigrants good for the local culture, or do they harm it? Are they a burden or a benefit for the economy? Should illegal immigrants receive amnesty and grace, or should they be punished? Finally, should the Western world continue to receive immigrants, or should the doors be closed? Since its founding in 1776, the United States has been a nation of immigrants; the image of America welcoming the huddled masses to its shores is an integral part of how Americans view themselves and their country. In someone's words, "We Americans used to be proud of opening our doors to immigrants seeking freedom and opportunity. When did that change?" Europe, the Old World, is the top immigration receiving continent and is afraid of being overcome by Asian and African immigrants, so extremists and nationalist parties gain audience and votes by playing to this fear. What is the proper attitude when faced with these sensitive issues? What should be the Christian response to both immigrants and to governments seeking to restrict or limit the number of people crossing their borders? Is there any connection between the Church's mission and immigration? Why do so many immigrants display a religious fervor that is long forgotten in Western societies? What should be the immigrants' attitude
Journal of Adventist Mission Studies
Journal of Adventist Mission Studies
This whole world, with the sign of the Sabbath over it, is meant to be a sanctuary, a place of 'r... more This whole world, with the sign of the Sabbath over it, is meant to be a sanctuary, a place of 'rest' for God, a place where God's sovereignty is acclaimed and where God may dwell with God's creation. Tabernacle and temple are truly the world in microcosm (Okoye 2006:32).
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Papers by Cristian Dumitrescu