H. Edward Pruitt starts 100 Years of Theological Convergence: Edinburgh 1910 to Lausanne 2010 with an introduction. In this introduction, he starts off with his thesis; “This thesis argues that a theological convergence developed out of the ecumenism that existed within the Edinburgh 1910 Global Missions Conference, and that this ecumenism grew from Edinburg 1910 until the Lausanne Movement that began in 1974, at which point it began to flourish” (Pruitt 5). He then defines some terms and lists some acronyms that prove helpful and a guide to look back on while reading. Chapter 1 focuses on the early development of evangelicalism and ecumenism. He starts this chapter off with the “arduous task” of defining evangelicalism. “Therefore, in order
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The theme was “Global Conversations on the Issues” and the hope was “Lausanne III would inspire its anticipated 4,000 plus leaders from 200 countries to tackle “Global Issues” through genuine “Global Conversations” and develop “Global Solutions” (Pruitt …show more content…
The last section of chapter discusses Edinburgh and Lausanne’s’ relationship to convergence. Chapter five focuses on the convergence beyond the Lausanne movement. The chapter starts of discussing the theological convergence’s impact “on the broader evangelical and ecumenical world focusing on theological assumptions (162)” and “missiological methods that emerged from the Lausanne movement” (Pruitt 167). Pruitt discusses the International Mission Board (IMB) and its relationship with Lausanne, as well as DAWN ministries, Youth with A Mission, The Alliance for Saturation Church Planting. He ends chapter five and the book with “closing thoughts on theological convergence” (Pruitt 191) and a final note that “theological convergence is not a one-way street. Convergence has taken place among evangelicals and ecumenical alike” (Pruitt 197). At the end of the book there are addendums. The first is the actual Lausanne Covenant. Following the covenant is Billy Graham archives, Transcripts of Stan Nussbaum, Michael O’Rear, David Hesselgrave, and Keith Eitel. These are followed by the Manila Manifesto, oral Interviews and Keith Eitel questionnaire.
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The theme was “Global Conversations on the Issues” and the hope was “Lausanne III would inspire its anticipated 4,000 plus leaders from 200 countries to tackle “Global Issues” through genuine “Global Conversations” and develop “Global Solutions” (Pruitt …show more content…
The last section of chapter discusses Edinburgh and Lausanne’s’ relationship to convergence. Chapter five focuses on the convergence beyond the Lausanne movement. The chapter starts of discussing the theological convergence’s impact “on the broader evangelical and ecumenical world focusing on theological assumptions (162)” and “missiological methods that emerged from the Lausanne movement” (Pruitt 167). Pruitt discusses the International Mission Board (IMB) and its relationship with Lausanne, as well as DAWN ministries, Youth with A Mission, The Alliance for Saturation Church Planting. He ends chapter five and the book with “closing thoughts on theological convergence” (Pruitt 191) and a final note that “theological convergence is not a one-way street. Convergence has taken place among evangelicals and ecumenical alike” (Pruitt 197). At the end of the book there are addendums. The first is the actual Lausanne Covenant. Following the covenant is Billy Graham archives, Transcripts of Stan Nussbaum, Michael O’Rear, David Hesselgrave, and Keith Eitel. These are followed by the Manila Manifesto, oral Interviews and Keith Eitel questionnaire.
Personal Reaction, Application &