Who Is the Subject of Mission? The Need to Decolonize Mission From the Perspective of “the Margins”

Author(s):  
Anton Knuth

The critique of mission history often involves perpetuating the overestimated impact of the missionaries from opposite sides. It was not so much the missionaries who mattered, but what mattered more was whether the people were responding to the message or not. Today we see the translating function of the missionaries in a clearer way and the people’s reception as the crucial factor in the process of modern Christianization. The World Council of Churches in its declaration “Together Towards Life” (2013) separates mission from its entanglement with colonialism as a mission from the margins by grounding it in the triune God (missio Dei), but it seems to overlook the contributing factor of the people as the human subject of the Christianization process. Instead of following a simple input-impact model, we have to acknowledge more those who were adapting themselves to the Christian faith from within their own context.

2020 ◽  
Vol 74 (1) ◽  
pp. 1-22
Author(s):  
Frits de Lange

Abstract In 2013 the World Council of Churches adopted the pilgrimage theme for its policy in the coming years. In this article the implications of the WCC’s use of the pilgrim metaphor is explored and analyzed. It is argued that, in order to present themselves credibly as involved in a Pilgrimage of Justice and Peace, Christian faith communities should embody ‐ at least ‐ the demanding virtues of hope, humility, and the relativization of self-identity.


2017 ◽  
Vol 34 (2) ◽  
pp. 246-261 ◽  
Author(s):  
Cornelius Johannes Petrus Niemandt

Much as the concept of missio Dei has shaped missiological thinking and the theology of mission, the growing interest in God’s incarnation and embodiment may play a very formative role in missiological reflection in the future, and is already evident in the World Council of Churches’ mission affirmation Together Towards Life: Mission and Evangelism in Changing Landscapes (ttl; 2013). In this research, “deep incarnation” has been introduced as an important concept in the theology of mission, in terms of the recent work by a number of leading theologians under the title Incarnation – On the Scope and Depth of Christology (Gregersen 2015). “Deep incarnation” has been summarized as the coming-into-flesh of God’s eternal Logos. In the process of incarnation, God the creator and the world of the flesh are conjoined in such depth that God links up with all vulnerable creatures. In Christ, God enters into the biological tissue of creation in order to share the fate of biological existence. In the incarnate One, God becomes Jesus, and in him God becomes human, sharing the life conditions of the least in creation. The most high and the very lowest are united in the process of incarnation. This research emphasizes the importance of the concept of “deep incarnation” for theology of mission, and how it may inform missiology, with brief reference to ttl and how the major themes of “deep incarnation” (such as an orientation towards life in the broadest sense, the importance of suffering and marginality, the nature of unity and community) are already present in ttl. Missio Dei 这样的概念已经塑造了宣教神学。日渐对上帝道成肉身的兴趣, 可能会令此概念扮演一个相等的角色,这在普世协会的宣教声明‘一起生活’ (2013) 中也明显可见。在这篇研究里,‘深度道成肉身’是指向基督论的范围和深度 (2015) 来说的。它被总结为上帝永恒的道成为人的样子,上帝创造主与血肉之躯深深地连接在一起,也与所有易损坏的被造连接在一起。在基督里,上帝进入被造的生物组织,并且分担生物存在的命运。在道成肉身中,上帝成为耶稣,并且在他里面上帝成为人,分担被造最卑微的生活状况。本文研讨这概念的创造可能性,如何影响宣教及其他应受到关注的课题。 El concepto de missio Dei ha moldeado la teología de la misión. El creciente interés en la encarnación de Dios puede desempeñar un papel igualmente formativo, y es evidente en la misión del Consejo Mundial de Iglesias que se titula “Juntos por la vida” (2013). En la presente investigación, la terminología “encarnación profunda” se presenta de acuerdo al libro Incarnation: on the scope and depth of Christology (2015). Se explica como el Logos eterno de Dios hecho carne. Dios el creador y el mundo de la carne están unidos con tal profundidad que Dios se conecta con todas las criaturas vulnerables. En Cristo, Dios entra en el tejido biológico de la creación y comparte el destino de la existencia biológica. Como El encarnado, Dios es Jesús, y en Él Dios se hace humano compartiendo las condiciones de vida de los más pequeños de la creación. Se presta atención a las posibilidades creativas de este concepto, de cómo puede impactar a la misionología y a sus temas principales. This article is in English.


2015 ◽  
Vol 15 ◽  
Author(s):  
Przemysław Kantyka

The article is an outlook on the process of migration from the point of view of the World Council of Churches. It mainly examines the key document of the WCC on this subject: The „other” is my neighbour. Developing an ecumenical response to migration. From Christian perspective the people of God is in constant pilgrimage on this Earth, as proved by story of Israel and in the life of Jesus and his disciples. Migration considerably changes the ecclesial landscape of the country of exodus and of the country of destination. Cultural, linguistic, theological and liturgical enrichment of the countries of settlement means in the same time the impoverishment of the countries abandoned by migrants from the same values. One of the main reasons of migration is poverty. The last however may also be a result of migration, if displacement is caused by war or persecutions. The migrants are often exposed to exploitation and unfair treatment. The diagnosis by WCC leads to issuing of a series of recommendations for the Churches: treating migrants with dignity, providing pastoral support, incorporating migrants into the parish work and liturgical celebrations, etc. By applying the rule of love of one’s neighbour Christians should made every effort to welcome migrants and make them home in the local ecclesial communities.


1962 ◽  
Vol 13 (8-9) ◽  
pp. 1-9

Because of the importance and timeliness of the subject, and because of the competence of the introductory material itself, we reproduce here for wider circulation a paper prepared by the Working Committee of the Department on Studies in Evangelism of the World Council of Churches. Dr. Hans Margull is Secretary of the Department of Evangelism, Division of World Mission and Evangelism. This paper is reproduced, with permission, from CONCEPT, Issue II (July 1962), published by the World Council of Churches, 17 route de Malagnou, Geneva, Switzerland. – Editor.


Theology ◽  
1977 ◽  
Vol 80 (677) ◽  
pp. 331-340
Author(s):  
Colin Pritchard

This paper owes much to the ideas, insights and inspiration of a group of people brought together in Mexico City in August 1975 at the behest of the World Council of Churches for a consultation on the Christian Faith and the Changing Face of Science and Technology. I have drawn freely on their written papers and their report (published in Anticipation No. 22) believing that this important work needs to be interpreted and made much more widely known. I have also drawn on the fertile ideas of a number of British scientists and philosophers, notably Sir Bernard Lovell the astronomer, and Professor Derek Bryce-Smith the chemist, who have given us, from their studies of the incomprehensibly vast universe and the infinitesimally small atom, a picture of a universe with a truly remarkable property: the ability to produce life.


Ecclesiology ◽  
2019 ◽  
Vol 15 (3) ◽  
pp. 261-282
Author(s):  
Ida Heikkilä

‘Witness’ belongs to the central vocabulary of contemporary ecumenism. Despite its ecumenically significant role the concept has not been defined in ecumenical dialogues, neither analysed in academic research. Already a rough mapping of dialogue documents shows that the concept is used in various ways and contexts but not in a coherent or conscious way. This article studies the meaning of ‘witness’ in two ecumenical documents issued by the World Council of Churches, ‘Together towards Life. Mission and Evangelism in Changing Landscapes’ (2012) and ‘The Church: Towards a Common Vision’ (2013). Both documents see witness as the characteristically Christian way of participating in the mission of the Triune God but give it different roles in the life of the church.


Worldview ◽  
1962 ◽  
Vol 5 (1) ◽  
pp. 3-5
Author(s):  
Arthur Moore

To begin to assess the Third Assembly of the-World Council of Churches, which met in New Delhi, India, November 18-December 5, it is necessary to keep firmly fixed in mind the' intended function of such an Assembly and, even more importantly, what is not its function.This cautionary advice, normally the most threadbare of clichés, gains its validity from the present atmosphere surrounding the subject of Christianity. Spurred on by a number of factors, including the attitude of Pope John XXIII; unity has become a glamorous and bewitching, albeit extremely vague, concept to the general public and to the popular press. Unknown and dramatic events are constantly being anticipated.


Margaret Mead ◽  
2020 ◽  
pp. 167-188
Author(s):  
Elesha J. Coffman

When challenged by a magazine editor in 1971 to cite any spiritually significant work she had done, Mead gave a fulsome response. “The list of my writings with spiritual significance is too long to burden your journal,” she wrote, offering just three sample citations: the essay “Cultural Man,” which she wrote for the World Council of Churches collection Man in Community; her introduction to the National Council of Churches volume Christians in a Technological Era; and “Christian Faith and Technical Assistance,” published in Christianity and Crisis in 1955. She continued, “I am at present, as I have been for many years actively engaged in various enterprises which seek to combine religion and science and religion and psychiatry, at various levels from the Committee on the Future of Earl Hall at Columbia University, to the activities of the Episcopal Church, the National Council of Churches and the World Council of Churches.” She was, by the early 1970s, an established authority on religion. Why did so many people who knew her name not know this aspect of her life?


Author(s):  
Радивоје Симић

One of the most important ecumenical documents — the Lima document (1982), has adopted as a result of a long-term effort of the Faith and Order Commission, and since then it holds the unquestionable primacy among numerous joint documents, both within the seventy- year history of the World Council of Churches, and within the bilateral dialogues of various Christian denominations. But while the Lima document within the “Western Christianity” — especially in the churches of the English and German- speaking areas — is the subject of permanent pastoral and academic discussions, somehow within the Orthodox East — thus, within the context of the Serbian Orthodox Church, too — its proper theological reception is missing. This may be surprising if we take into consideration that, according to the opinion of many contemporary theologians, the Orthodox made an irreplaceable contribution to the creation of the Lima document — the greatest liturgical document of the ecumenical importance so far. The intention of this document was to provide a concrete framework of a (possible) joint (ecumenical) Liturgy, using the Orthodox liturgical rite as a basis. The purpose of this paper is to reactivate the discussion on the Lima topic within the Serbian Orthodox circles, aiming to foster a proper academic reception of this document in Orthodox theology, as well as to contribute to the further development of its content and possible realization of its goals within the ecumenical movement in the future.


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