Nine Breakthroughs in Catholic Missiology, 1965-2000 William B. Frazier, M.M.

ne of the things we learn from a survey of Roman place to think of mission as one among many other activities the O Catholic missiology since the Second Vatican Council church was called to engage in by its Founder. Along with is that a surprising number of importantdevelopments belong to exercising and witnessing to the spiritual life, practicing the this period. While I have not compared the productivity of these corporal and spiritual works of mercy, and undertaking various thirty-five years with each and every missiological interval that educational and cultural ministries, there was the call to pro­ preceded it, a general sense of earlier advances in the church's claim the Gospel to the world. understanding of mission convinces me that the past offers no This arrangement made sense until the term "mission" parallel. I believe we can identify no less than nine missiological began to be applied not only to the church but to God. While breakthroughs between 1965 and 2000. Catholics always knew that God in Christ was behind the send­ "Breakthrough" in this context means either the unfolding ing of missionaries to the nations, it seldom if ever dawned on of a new insight or a better understanding and formulation of an them that the triune God is not just the senderof missionaries but old one. In no case is an advance unassociated with earlier the primordial Missionary already at work in the world in such developments in the living tradition of the church. But in each a way that the labors of Christian missionaries might bear fruit. case a barrier to ongoing missiological development is dimin­ When Catholics began to piece together all of this thinking, with ished or removed. While this missiological harvest finds a solid the help of Protestant emphasis on the missioDei,it became clear starting point in the Second Vatican Council, its completion will that mission was already underway in time and history long be in terms of thirty-five years and counting. Neither is there before the church came into being. What Catholics came gradu­ anything final about the number nine. No doubt there are some ally to understand was that mission could hardly be a mere breakthroughs missing from the list, some of whichmaybe in the function of the church if the church arrived so much later in the nature of breakthroughs within breakthroughs. course of history. This awareness led to the conclusion that mission, as a Trinitarian phenomenon, right from the beginning 1. From unrefined to unmistakable articulation of the universal must have been part of the raw material out of which the church availability ofsalvation. The universal availability of salvation has came to be. Vatican II's Ad gentes (AG, Decree on the Missionary been taught by the church in one way or another since the days Activity of the Church) gives a short summary of this develop­ of St. Ambrose in the fourth century.' This teaching, however, ment: "The Church on earth is by its very nature missionary waslike a seed thatlackedthe soil andcultivationneededfor firm since, according to the plan of the Father, it has its origin in the rootage and growth. As recently as 1949 the Vatican had to step mission of the Son and the Holy Spirit" (no. 2). in to correct Fr. Leonard Feeney's insistence that the availability The breakthrough embodied in this statement locates mis­ of salvation applied exclusively to members of the Catholic sion at the very center of what the church is called to be and to do. Church. Prior to the Middle Ages the common perception was It echoes the conclusion of Emil Brunner, "The church exists by that the inhabited world and the Mediterranean world were one mission as fire exists by burning.'? and the same. As long as this restricted vision was in place, it was assumed that all people had been given a chance to hear and 3.From exclusion toinclusion ofthelocal church infullmissionary respond to the Gospel. Then came the geographic discoveries of responsibility. Prior to seeds planted by Vatican II and their the late Middle Ages, revealing vast populations on the other germination in the postconciliar church, it was taken for granted side of the world where the Gospel was not yet known and the that local churches were basically pastoral rather than mission­ embrace of Christianity was impossible. It was a long and diffi­ ary communities. These churches consisted of Catholics who cult time before the understanding of salvation reached the point gathered together in various parts of the world for the purpose of accommodating menand womenbeyond the church's current of nourishment and growth in the Christian life. While there was influence. openness to and interest in bringing unbelievers into the Chris­ It was in the nature of a breakthrough, then, when the tian fold, the main responsibility of these communities did not Second Vatican Council in Lumengentium(LG, Dogmatic Consti­ extend to full-scale missionary activity. Such responsibility was tution on the Church), no. 16, made it clear that salvation is not invested locally but in the Vatican, where the Sacred Congre­ available to Jews and Muslims, to those who seek the "unknown gation for the Propagation of the Faith assigned and organized God," to those who "sincerely seek God," and even to those who missionaryundertakings in every corner of the globe. The Sacred do not believe in God at all. The key term in all of this, of course, Congregation accomplished its objectives mainly through mis­ is availability, which excludes any hint of salvation happening sionary orders, which it assigned to work in territories where the automatically and without the need of human response and church had not yet been established and in dioceses where the cooperation. church was still in its infancy. The instrumentby means of which the Sacred Congregation entrusted a mission territory to be 2. From mission as a function of the church to the church as evangelized to a particular institute was known as the jus missionary by its very nature. Prior to Vatican II it was common- commissionis. A distinguishing characteristic of this arrangement was the subordination of missionary institutes and their endeav­ William B.Frazier, M.M., isa priest oftheCatholic Foreign Mission Society of ors not to local ecclesiasticalauthorities butto the SacredCongre­ America (Maryknoll). He holds a doctorate in theology from the Universityof gation. St. Thomas Aquinasin Romeandis currentlya staffmember ofMissionPath, This systemworked as long as local churches were seen to be theMaryknoll Society's mission renewal project. Thisessay firstappeared inthe something less than full-blown presences of the church of Christ, U.S. Catholic Mission Handbook 2000 andis usedwith permission.

January 2001 9 with its built-in responsibility for mission. Such, however, was 5.From minimaltofull participation ofthelaityin themissionary not the ecclesiology of Vatican II, as we learn from the following: vocation ofthechurch. Until the developments set in motion by the "This Church of Christ is truly present in all legitimate local Second Vatican Council, the experience of laypeople in the congregationsof the faithful which, united withtheir pastors, are church might have told them that the vocation to carry the themselves called churches in the New Testament" (LG, no. 26). Gospel to the world as missionaries is reserved for Christians If the church of Christ itself is fully present in local churches, who have been called either to priesthood or to religious life. so also must be full responsibility for bringing the Gospel to the After all, wasn't that the impression conveyed year in and year world. The Secretariat for Non-Christians was following this out by the very small percentage of laypersons actually engaged simple logic when it declared in its Dialogue andMission,"Every in missionary work and by the fact that they were seldom if ever local church is responsible for the totality of mission." targeted in campaigns to swell the ranks of field missionaries in The upshotof this breakthroughwasthatthe SacredCongre­ the church?This experiencetallied withthe tendencyof manylay gation for the Propagation of the Faith, in an instruction dated Catholics to define themselves in negative terms. In addition to February 24, 1969, abrogated the jus commissionis arrangement. being nonpriests and nonreligious, members of the laity were Now missionary orders were obligated to enter into contractual also nonmissionaries. agreements with local churches themselves in order to function With Vatican II the identity-by-negation approach to mem­ within new missionary territories. bers of the Christian community came to an end. All involved in each and every vocational specialty are to be regarded as Chris­ 4.From mission-sending churches andmission-receiving churches tian ministers and missionaries in their own right. The way this tomutuality in mission. The age-old distinction between churches applies to the laity is spelled out in Lumen gentium: "These that send missionaries and those that receive them began to faithful are by baptism made one body with Christ and are whither away in the Protestant world when the International established among the People of God. They are in their own way Missionary Council was integrated into the World Council of made sharers in the priestly, prophetic, and kingly functions of Churches in the latter's Third Assembly in New Delhi in 1961. Christ. They carry out their own part in the mission of the whole Based on the principle that mission is the very essence of the Christian people with respect to the Church and the world" (no. church, this integration received full articulation in the "mission 31). to six continents" theme of the meeting of the Commission on John Paul II followed up on this theme in his Christifideles WorldMissionandEvangelismofthe WorldCouncilofChurches laici (The Lay Members of Christ's Faithful People), issued in in Mexico City in 1963. 1988: "In giving a response to the question, 'Who are the lay Roman Catholic initiatives in this direction stem from Ad faithful,' the council went beyond previous interpretations that gentes, where along with the affirmation that the church is were predominantly negative. Instead, it opened itself to a missionary by its very nature (no. 2), the council offered the decidedly positive vision and displayed a basic intention of following commentaryon whatthis means for an expandedview asserting thefull belonging of thelayfaithful to theChurch and to its of missionary responsibility: mystery. At the same time it insistedon the unique character of their vocation, whichis in a special way to 'seekthe kingdom of God by The grace of renewal cannot flourish in communities unless engaging in temporal affairs and ordering them according to the each of them extends the range of its charity to the ends of the plan of God' " (no. 9). earth, and devotes to those far off a concern similar to that which Having clarified the Christian identity of laypeople in the it bestows on those who are its own members. (No. 37) church, the document moves gradually to what this means for As members of the body of bishops that succeeds the College of Apostles, all bishops are consecrated not just for some one theircall to missionaryresponsibility: "The lay faithful, precisely diocese but for the salvation of the entire world. Christ's mandate because they are members of the church, have the vocation and to preach the gospel to every creature (Mk. 16:15)primarily and mission of proclaiming the Gospel: they are prepared for this immediately concerns them, with Peter and under Peter. It fol­ workby the sacraments of Christian initiation and by the gifts of lows that communion and cooperation between churches is so the Holy Spirit" (no. 33). Still in its infancy, this breakthrough necessary today for carrying on the work of evangelization. In spills over with promise for the future. virtue of this communion, individual churches carry a responsi­ bility for all the others. (No. 38) 6. From functional to organic bonding between priesthood and mission. As long as mission was reduced to one among other The U.S. bishops picked up this theme in their pastoral functions of the church, it made sense to assume that the call to statement "To the Ends of the Earth," issued in 1986:"The lands mission was addressed to some Christians and not to others, and to which missionaries went used to be called 'the mission.' These that this arrangement extended right into the priesthood. Some countries were seen as mission receiving. Other countries were priests were called to mission, and some were not. A related idea thought to be mission sending; they did not see themselves in was that mission had little or nothing to do with priesthood as need of receiving missionaries. A deeper understanding of the such, but only with the call beyond priesthood to missionary life theology of mission leads us to recognize that these distinctions and service. no longer apply. Every local church is both mission sending and These assumptions began to break down when (as we have mission receiving" (no. 15). seen in breakthrough no. 2) mission surrendered its merely In the wake of the earlier magisterial attention, it is no functional status for a definitional role in the mystery of the surprise to find the mutuality of mission turning up repeatedly church. Once the church itself was accepted as missionary by its in John Paul II's Redemptoris missio in 1990(nos. 26-27, 63-64, 85). very nature, the same would have to be accepted of priesthood. The style andcontentof thesepassagesmakeit clear thatthe Holy Early pointersin this directionappearin the Presbyterorum ordinis Father takes this important breakthrough for granted. (PO,Decree on the Ministry and Life of Priests) and in Ad gentes:

10 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The spiritual gift that priests have received in ordination does not was excluded from evangelization properly speaking; these prepare them merely for a limited and circumscribed mission, but otheraspectsweregatheredunderthe rubricofpreevangelization. for the fullest, in fact the universal mission of salvation "to the For all its sophisticated missiological advances in other areas, ends of the earth" (Acts 1:8). The reason is that every priestly Vatican II was never able to break out of this one-dimensional ministry shares in the fullness of the mission entrusted by Christ viewof missionaryactivity. Turningagain to Dupuis: "A broader to the apostles. For the priesthood of Christ, of which priests have beenreally made sharers,is necessarily directed to all peoplesand concept of the Church's evangelizing mission, comprising, be­ all times, and is not confined by any bounds of blood, race, or age, sides the proclamation of the Gospel, other elements such as as was already typified in a mysterious way by the figure of human promotion and liberation and interreligious dialogue, Melchizedek. will be a post-conciliar development." Priests, therefore, should recall that the solicitude of all the During the nineteen-year period between the final drafts of churches ought to be their intimate concern. (PO, no. 10) the conciliar documents in 1965 and the Secretariat for Non­ Christians' document Dialogue and Mission in 1984, two other Priests represent Christ and are collaborators with the order Vatican documents began what turned into a gradual departure of bishops in that threefold sacred task, which by its very nature from the council's narrow definition of evangelization as the bears on the mission of the church. Therefore, they should fully formal proclamation of the Gospel. In Justice in the World, pro­ understand that their life has also been consecrated to the service duced by the Second Synod of Bishops in 1971, the meaning of of the missions. (AG, no. 39) evangelizationis expanded to include IIactionon behalfof justice The mission-intensive priesthood of Vatican II came to the and participation in the transformation of the world" (no. 6). surface again in 1990 in John Paul II's Redemptoris missio: "All Four years later, PaulVIin Evangelii nuntiandi(1975),echoing the priests must have the mind and heart of missionaries-open to the needs of the Church and the world, with concern for those farthest away" (no. 67),andagainin 1992in his Pastores dabo vobis Without compromising the (PDV, Apostolic Exhortation on the Formation of Priests): place of proclamation, no The ministry of the priest is entirely on behalf of the church. It is longer could evangelization ordered not only to the particular church but also to the universal church, in communion with the bishop, with Peter and under be confined to proclamation. Peter. Through the priesthood of the bishop, the priesthood of the second order is incorporated in the apostolic structure of the church. In this way priests, like the apostles, act as ambassadors of conclusions of the Third Synod of Bishops (1974), made it clear Christ (cf, 2 Cor. 5:20).This is the basis of the missionarycharacter thatthe witness of livingthe Gospel "is alreadya silentproclama­ of every priest. ... Membership in and dedication to a particular tion of the Good News and a very powerful and effective one" church does not limit the activity and life of the presbyterate to (no. 21). Without compromising the special importance of for­ that church. A restriction of this sortis not possible, given the very mallyproclaimingthe Gospel, evangelizationcouldno longerbe nature both of the particular church and of the priestly ministry. confined to proclamation. By 1984 and the appearance of Dia­ [Here the Holy Father quotes PO, no. 10.] For every priestly logue and Mission, five components of evangelization were for­ ministry shares in the universality of the mission entrusted by mally identified: (1) presence and witness; (2) human develop­ Christ to his apostles. mentandliberation; (3)liturgicallife, prayer, andcontemplation; It thus follows that the spiritual life of the priest should be profoundly marked by a missionary zeal and dynamism. In the (4) interreligious dialogue; and (5) proclamation and catechesis. exercise of their ministry and the witness of their lives, priests This breakthrough to a more expansive understanding of mis­ have the duty to form the community entrusted to them as a truly sionary activity enriches not only the activity itself but those missionary community. (PDV, nos.16, 32) who, for a variety of reasons, have been and continue to be prevented from proclaiming the Good News in a formal way. These magisterial affirmations of the missionary dimension of priesthood make it clear that responsibility for bringing the 8. From culture-dismissive to culture-intensive evangelization. Gospel to the world is not a sacerdotal option or extra. Ordina­ The long history of missionary involvement in cultural colonial­ tionleaves priests withoutany choice in the matter of missionary ism does not have to be recounted in detail. Suffice it to say that identity. Whether and how priests respond are the only things once Christianity had moved West and settled down in Europe, that remain under their control. the Judeo-Christian cultural flexibility that allowed the move in the first place was not reciprocated. Gradually, European flesh 7. From oneto five components of evangelization. This seventh became not only the dominant flesh of the faith but the only breakthrough in missiological awareness has to do with the acceptable one. Those whom Western missionaries invited to nature and scope of evangelization as the essence of missionary become followers of Christ would have to surrender not only activity. Prior to Vatican II, and even in the documents of the things that collided biblically, liturgically, and doctrinally with council, evangelization was limited to formal proclamation of the faith but many things that collided culturally as well. While the Gospel. "In the conciliardocuments," writesJacques Dupuis, this portrait is something of a caricature, the truth it includes " 'evangelization' remains identified with the proclamation of stands in sharp contrast to what mightbe called the inculturation Jesus Christ to those who do not know him and the invitation explosion in missionary circles today. which the Church extends to them of becoming his disciples in The cultural orientation that eventually gave rise to the term the Christian community (see LG, no. 17;AG no. 6)."3 As long as "inculturation" andwhatit stands for can be traced to someof the this restrictive view of evangelization was operative, a whole cultural concerns that came to the surface in Vatican II, mainly in range of related activities, such as living a holy life, assisting the Gaudium et Spes (GS, Pastoral Constitution on the Church in the poor, and communicating with persons of other faith traditions, Modern World).

January 2001 11

----~------~~----~--­ There are many links between the message of salvation and Slavorumapostoliin 1985 (nos. 18,21,27) and Redemptoris missioin human culture. For God, revealing Himself to His people to the 1990 (nos. 52-54). extent ofa full manifestation of Himself in His Incarnate Son,has spoken according to the culture proper to different ages.... 9. From long-term neglect toward emerging regard for founda­ TheChurch, sent to all peoples ofevery time and place,is not tional missiology. While the mission of the church has always bound exclusively and indissolubly to any race or nation, nor to any particular way of life or any customary pattern of living, rested on foundations, Christian efforts to identify and explain ancient or recent. Faithful to her own tradition and at the same them have never reached full maturity. It was not until the 1800s time conscious of her universal mission, she can enter into com­ that the study of mission became a theological specialty in its munion with various cultural modes, to her own enrichment and own right. And it was well into our own century before this theirs too. (No. 58) development began to prevail. As late as 1952 there was no room for mission in either the table of contents or the index of Ludwig These statements are in the nature of conclusions drawn Ott'sFundamentals ofCatholic Dogma, a representative theological from two theological principles elaborated at a deeper level. One manual of the time. Little or no attention to foundational ques­ of these, from the same document, is that the truths of faith can tions was part of this missiological malaise. be given expression in many different ways, as long as the truths The tide began to turn with Vatican II. Never before had an themselves are not violated in the process (no. 62). The other ecumenical gathering of the church offered mission the attention comes from Mysterium ecclesiae, published by the Congregation it received between 1962 and 1965. Witness not only the fact that for the Doctrine of the Faith in 1973, where formulas of the faith Ad gentesis a conciliar first, but that many of its sister documents are said to be historically and culturally conditioned. Without are so laced with missiological moments that the so-called Coun­ these principles the entire project of inculturation would be an cil of the Church was really the Council of the Missionary exercise in futility. Church. Building on this foundation, other treatments of missionary The foundational moment of Vatican II's missiology is not inculturation began to appear. Paul VI's Evangelii nuntiandi, treated conveniently in one place. Its components have to be which has been called the charter of inculturation for the church, retrieved piece by piece from different sectors of the conciliar camein 1975(nos. 20,63). Theinitialuseof theterm"inculturation" corpus and then fitted together recognizably as the ground level in an official church document occurred within the message of of the missionary enterprise. The missiological foundations I the Fourth Synod of Bishops in 1977. John Paul II employed the have discovered through this process are threefold: catholicity, term and commented on the reality in two of his encyclicals: the paschal mystery, and the triunity of God. Noteworthy------Personalia Fuller Theological Seminary, Pasadena, California, has OnOctober1,2000, PopeJohnPaulII canonized one hundred appointed Mark Lau Branson as the Homer L. Goddard twenty martyrs of China, including eighty-seven Chinese Associate Professor of Ministry of the Laity. Stan Guthrie, Christians and thirty-three international missionaries who managing editor at Evangelical Missions Information Service died for their faith in China between 1648 and 1930, many of of the Billy Graham Center at Wheaton College, and editor of them in the Boxer Rebellion of 1900. World Pulse, has been named Associate News Editor of Chris­ John F. Gorski, M.M., Professor of Missiology at the tianityToday. During the period of transition at EMIS,Guthrie Bolivian Catholic University of Bolivia, was elected at a meet­ will remain editor of World Pulse. ing of the International Association of Catholic Missiologists Died. Archbishop Emmanuel Kataliko ofBukavu,Demo­ in Rome, October 21,2000, as the association's first president. cratic Republic ofthe Congo,October3,2000, following a heart On December 8, 2000, Catholic University of America, attack, in Rome. Kataliko was an outspoken critic of the Washington, D.C., honored Wilhelm Henkel, O.M.I., and violence and abuse committed by government militias and Josef Metzler, O.M.I., with Doctor of Humane Letters,honoris guerrillas in his civil-war-torn country. causa. Henkel is librarian at Pontifical Urbaniana University, Died. Andre Seumois, O.M.I., retired professor of Rome, and editor of Bibliografia Missionaria. Metzler, now missiology at Pontifical Urbaniana University, September II, retired, taught history for thirty years at the same university 2000, in Rome. Born in Belgium in 1917, Seumois earned a and was prefect of the Vatican Archives. doctorate from the Institute of Propaganda Fide Athenaeum, The United Board for Christian Higher Education in Asia Rome, and later was appointed professor of missiology at the has named Richard J. Wood, retiring dean of Yale University InstituteofMissionarySciences,UniversityofOttawa,Canada. Divinity School, New Haven, Connecticut, as its president, Died.Eric J. Sharpe, 67,October20,2000, of heartdisease, succeeding David Vikner. The United Board fosters a Chris­ in Sydney, Australia. After earning his Ph.D. in religious tian presence at some eighty universities in Cambodia, China, studies at the University of Uppsala under Bengt Sundkler, India, Japan, South Korea, Myanmar, Indonesia, Vietnam, Sharpe served as professor of comparative religion and reli­ Taiwan, and Thailand. gious studies in North America, England, Sweden, and, from Christopher Wright, principal of All Nations Christian 1977 until his retirement in 1996, at the University of Sydney. College, England, has accepted appointment as the Interna­ A prolific author, he contributed nearly a score of major books tionalMinistry Directorof the LanghamPartnership, effective (Not to Destroy but toFulfil, 1963 [on J. N. Farquhar]; Compara­ September 1,2001. All Nations is seeking a new principal. tive Religion, 1975; AlfredGeorge Hogg, 1875-1954: An Intellec­

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Catholicity. The foundational status of catholicity in the Pressing upon the Christian, to be sure, are the need and the duty mission of the church is referred to twice in Ad gentes, and once to battle against evil through manifold tribulations and even to in Lumen gentium: "The Church has been divinely sent to all suffer death. But linked with the paschal mystery and patterned nations that she might be 'the universal sacrament of salvation.' on the dying Christ, he/she will hasten forward to resurrection in Acting out of the innermost requirements of her own catholicity the strength that comes from hope. All this holds true not only for Christians, but for allmen and and in obedience to her Founder's mandate, she strives to pro­ women of good will in whose hearts grace works in an unseen claim the gospel to all people" (AG, no. 1). lilt is plain that way. For,sinceChrist died for the whole humanrace,and sincethe missionary activity wells up from the church's innermost nature ultimate vocation of human beings is in fact one, and divine, we and spreads abroad hersavingfaith. It perfects herCatholicunity ought to believe that the Holy Spirit in a manner known only to by expanding it" (AG, no. 6). "The characteristic of universality God offersto every personthe possibility ofbeing associated with that adorns the People of God is a gift from the Lord himself. By this paschal mystery. (GS, no. 22) reason of it, the Catholic Church strives energetically and con­ stantly to bring all humanity with all its riches back to Christ its Teasing out of this passage the foundational status of the Head in the unity of His Spirit" (LG, no. 13). The catholicity paschal mystery in the mission of the church is a matter of addressed in these passages is not the quantitative or geographic realizing the implications of the Holy Spirit, the principal agent extension of the church as such but the qualitative or innate of mission, at work among the unevangelized in a paschal way. universality of the Good News that makes such extension pos­ John Paul II did so in his Vita consecrata of 1996: "The paschal sible. The church was catholic in the latter sense before the mystery is the wellspring of the church's missionary nature, recipients of the Spirit at Pentecost ever left the confines of which is reflected in the whole of the church's life" (no. 25). Jerusalem. The paschal mystery is foundational not only to mission but Thepaschal mystery.Getting at the council's recognition of the to its foundational counterpart, catholicity. Paschal catholicity is role of the paschal mystery in foundational missiology is more radical catholicity. demanding than making the same claim for catholicity. We have Thetriunity ofGod. Behind andbeneaththeotherfoundations to settle for implicit reference when it comes to the paschal shape of missiology is the mystery of the triune God. This is the first of of missiological grounding in the teaching of Vatican II. Implicit, the doctrinal principles enunciated in Ad gentes: "The Church on yes, but not thereby unintended or unimportant. Indeed, a case earth is by its very nature missionary since, according to the plan could be made that the following passage from Gaudium et spes, of the Father, it has its origin in the mission of the Son and the which contains the implicit reference, is the single most impor­ Holy Spirit. This plan flows from 'fountain-like love,' the love of tant missiological statement of the Council: God the Father. As the principle without principle from whom

tual Biography, 1999), translated several major works from 9,2000, at the society's conference center in Techny, Illinois. Swedish to English, and wrote innumerable journal and dic­ The programfocused on the three maindocuments on mission tionary articles, including a half-dozen in the mission legacy in the twentieth century-Ad gentes (1965),Evangelii nuntiandi series of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. (1975),and Redemptoris missio (1990),and explored theirmean- ­ His "Legacyof Bengt Sundkler" will appear in the April issue. ing for mission in the twenty-first century. Josef Cardinal Died. Bakht Singh Chabra, 97, internationally known Tomko, Prefect for the Vatican Congregation for the Evange­ Bible teacher in India, September 17, in Hyderabad, India. lization of Peoples, Antonio Pemia, S.V.D., Superior General Born and raised a Sikh, Bakht Singh opposed Christianity but of the Society of the DivineWord, RobertJ. Schreiter,C.P.P.S., was converted in 1929 while attending university in Canada. Catholic Theological Union, Chicago, and Wilbert R. Shenk, Returningto Indiain 1933,he launchedan indigenouschurch­ FullerTheologicalSeminary,Pasadena,Califonia,wereamong planting movement that eventually saw more than 10,000 the principal presenters. churches started throughout India, Pakistan, and Sri Lanka. The inaugural meeting of Aotearoa/NZ [New Zealand] Association of Mission Studies, a subset of the International Announcing Association of Mission Studies, was held November 28-29, The Russian Orthodox Church has established the Centre for 2000.The proceedingscan be viewed on www.missionstudies. Mission Studies to develop and introduce in Russia"a course org/anzams. on the foundations of scientific missiology for civil and reli­ The theme of the July 12-14, 2001, meeting of the Yale­ gious colleges," according to Sergei Shirokov, the Moscow­ Edinburgh Group on the History of the Missionary Move­ based director. He said the center will "unite the efforts of ment and World Christianity will be "Mission and Human academic and theological scholars" to develop a new field of Rights." Information is available at www.library.yale.edu/ study-"mission studies as an academic discipline." divI theme2.htm and from [email protected]. The South African Missiological Society will hold its Congress 2001 at the University of Pretoria, January 14-26. Workshopswill includea dialogueon the topic "Sexualityand AIDS." For details, email Annalet van Schalkwyk at [email protected]. The Society of the Divine Word celebrated its 125th anniversary with a missiological symposium December 8 and

January 2001 13 the Son is generated and from whom the Holy Spirit proceeds tify and describe need much more attention than I have been able through the Son, God in his great and merciful kindness freely to give them in these pages. If there is any advantage in having creates us and moreover, graciously calls us to share in his life this all too brief glance at the missiological achievements of the and glory" (no. 2). last thirty-five years, it might be the surfacing of a hope that this Despite widespread misunderstanding and disregard, the period of growth will not come to an end with the new millen­ mystery of God as Father, Son, and Holy Spirit is what finally nium. gives rise to everything Christians are invited to be and do in the name of mission. As the paschal mystery radicalizes catholicity, Notes------­ so the Trinity radicalizes the paschal mystery and thereby the 1. Karl Rahner, Faith in a Wintry Season (New York: Crossroad, 1990), entire scope of foundational missiology. Fortunately, the bond p.l02. between the Trinityand the paschalmystery, which this arrange­ 2. Emil Brunner, TheWord andtheWorld (New York: Charles Scribner's ment presumes, is beginning to receive the theological attention Sons, 1931), p. 108. it deserves. 3. William R. Burrows, ed., Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation (Maryknoll, The nine missiological breakthroughs I have attempted to iden- N.Y.: Orbis Books, 1993), p. 124.

Bibliography Abbot, W. M., and J. Gallagher, eds. The Documents of Vatican II. New National Conference of Catholic Bishops. To the Ends of the Earth. York: Guild Press, 1966. Washington, D.C.: United States Catholic Conference, 1986. Congregation for the Doctrine of the Faith. "Mysterium ecclesiae." Ott, L. Fundamentals of Catholic Dogma. St. Louis: B. Herder, 1952. ReviewforReligious 32 (November 1973): 1217-29. Paul VI. Evangelii nuntiandi. Washington, D.C.: United States Catholic Dupuis,J. "A TheologicalCommentary: Dialogueand Proclamation." In Conference, 1975/1976. Redemption and Dialogue, ed. William R. Burrows, pp. 119-58. Rahner, K. Faith in a Wintry Season. New York: Crossroad, 1990. Maryknoll, N.Y.: Orbis Books, 1994. Secretariat for Non-Christians. "The Church and Other Religions." The John Paul II. Christifideles laici. Washington, D.C.: United States Catholic Pope Speaks 29 (1984): 253-64. Conference, 1988. Synod of Bishops. "Catechesis in Our Time." Furrow 29 (January 1978): --.Pastores dabo vobis. Washington, D.C.: United States Catholic 55-73. Conference, 1992. --."Justice in the World." In TheGospel ofPeace andJustice: Catholic -_. Redemptoris missio. Vatican City: LibreriaEditriceVaticana, 1990. Social Teaching Since Pope John, ed. J. Gremillion, pp. 513-29. --. "Slavorum apostoli." ThePope Speaks 30 (Fall 1985): 252-75. Maryknoll, N.Y.: Orbis Books, 1976. --.''Vita consecrata." Canadian Catholic Review14 (March 25, 1996): 2-4.

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ummer sessions • for learning, worship and Summer School courses May 29-June 30 fellowship Greek Readings: Synoptic Gospels Mary H. Schertz, Ph.D., AMBS

June 4-9 Mission and Evangelism Conflict, Communication, Conciliation Institute Courses Carolyn Schrock-Shenk,M.A. Goshen College June 4-9 Torah and Ethics Christian Encounters with World Faiths PerryYoder, Ph.D., AMBS Art McPhee, PhD. candidate, AMBS The Church and Race Gayle Gerber Koontz, Ph.D., AMBS June 18-29 Michael Banks, Teaching Assistant, Gospel and Contemporary Culture Pastor, Bronx,New York Wilbert Shenk, Ph.D. Celebrating the Christian Year Fuller School of World Mission Marlene Kropf, D.Min.;AMBS June Alliman Yoder, D.Min.; AMBS August 3-10 June 18-29 Leadership in the Missional Church Art McPhee, PhD. candidate, AMBS The Revelation to John Nelson Kraybill, PhD. , AMBS Pastoral Counseling and Theology Continuing Education events Daniel Schipani, Ph.D., AMBS Faith Formation and Spirituality of Youth June 2 and Young Adults Unlocking the Mysteries of Gareth Brandt, S.T.M. Ordinary Time: Worship Planner Columbia Bible College Marlene Kropf, D.Min., AMBS Celebrating the Christian Year Karmen Krahn Fehr, AMBS Marlene Kropf, D.Min.;AMBS June Alliman Yoder, D.Min.;AMBS June 23 Youth Ministry: Reformer Conrad July 3D-August 10 Grebel2001 Spirituality, Pastoral Care and Healing Gareth Brandt, S.T.M. Arthur Boers, D.Min. Columbia Bible College Pastor, Bloomingdale, Onto

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