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FULL ISSUE (48 Pp., 2.3 MB PDF) Vol. 23, No.3 nternattona• July 1999 ettn• Mission at Daybreak, Missiology at Sunset t has been said that theology is a task best done at sunset. Origen'speople ... people whoareheirs to boththeChristianand I The suggestion (to be taken more than half seriously) the [local] tradition, who have taken in both with their mothers' points to the reflective character of the theological task. milk. On such people depends, not only the future of African, In the feature article of this issue, contributing editor An­ Asian, and Pacific theology, but the future of Christian theology drew F. Walls focuses on the challenge of mission studies/ and of theological scholarship as a whole." missiology, which he also sees as a II sunset" task. In the develop­ As for the role of Christians in the West, who can only ment of new Christian communities, when can we expect mis­ observe the process from a distance, Walls concludes that they sion studies to get underwaywith full seriousness? What kind of II can try to understand and interpret it; that too is a crucial persons are best placed and equipped to work out the dimension of mission studies." contextualization of the Gospel? Well, says Walls, it won't be the missionaries-even if they hadthe privilegeofbringing the sunriseof the Gospel. To be sure, in the early years of the Christian era, Paul the missionary made strategic contributions, as he employed concepts from Greek On Page culture to help make the Gospel message intelligible. Following 98 In Quest of the Father of Mission Studies the Apostolic period converts from paganism, such as Justin, Andrew F. Walls strove to advance the project of contextualization. But, Walls observes, it would fall to second generation Christians to lay the 105 The Future of Christianity in Latin America: deepest foundation and erect the most comprehensive structure. Missiological Perspectives and Challenges Mission studies in the fullest sense must be pursued by persons C. Rene Padilla whofrom theiryouthhavebeenfully andsimultaneouslyemersed 112 The Northern Outreach Program of the in both the Christian faith and the host culture. Who among the Presbyterian Church of Ghana anti-Nicene Fathers played such a role in the Greco-Roman Elom Dooleand Solomon S. Sule-Saa world? Who, in fact, might be regarded as the father of mission studies? 117 My Pilgrimage in Mission Walls nominates Origen of Alexandria. Long before Bible William D. Reyburn concordances were even anticipated, Origen could be credited 119 Noteworthy with being a walking concordance of Old and New Testaments; 120 The Legacy of William Ward and Joshua and and his non-Christian opponents were compelled to acknowl­ Hannah Marshman edge his encyclopedic knowledge of the classical Greek poets A. Christopher Smith and philosophers. Origen, says Walls, pioneered in interpreting each in light of the other. 130 The Legacy of Christian Friedrich Schwartz In our day, Origen is offered as a model for second and third Robert EricFrykenberg generation Christians in the southern continents: "The theologi­ 136 Book Reviews cal task has passed the stage where missionaries can be very significant; they already have contributed their part of the story. 144 Book Notes . The weight of responsibility lies on a new generation of of issionaryResearch In Quest of the Father of Mission Studies Andrew F. Walls heological scholarship needs a renaissance of mission result-rather as if the Jerusalem church in A.D. 70 assumed it T studies.' Ch.ristianity is now a non-Western religion. couldgo onsendinginspectors to approvenew developments, as The majority of those who profess it live in Africa, Asia, Latin it had done in Samaria and Antioch. America, and the Pacific. The significant developments that determine what its shape will be in the twenty-first and twenty­ New Understanding, Old Story second centuries will be those that take place in the southern continents, whereChristianfaith is in dailyinteractionwiththeir Such models of discourse simply cannotbe sustained. The emer­ cultures and daily developing in new ways as a result. It is being gence of Christianity as a non-Western religion provides both a objectified in the political and economic and social settings of new story and new means of understanding the old story. The those continents. story of non-Western Christianity, with all its new elements, is From the pointof view of the traditional studentof Christian continuous with earlier Christian history. It is also evident that history, it is almost like starting all over again. A Western Christian developments in different parts of the non-Western Christianmayenterinto the feelings of the followers ofJesus who world have a certain coherence together. In other words, the fled Jerusalem before the Roman War of A.D. 66-70. After the materials of mission studies, if we may use this term as a Roman victory, as the exiled Christians thought of the desolated shorthand to cover all the studies arising from this new phase of temple that had once been their home, they could take comfort Christian history, not only are relevant for the specific segments from the fact thatChristnowhadmore servants in Antioch-and of social reality that they illuminate; they may also shed light on Asia and Greece and Rome-than Jerusalem had ever known. earlier Christian history, including specifically Western church But in theirheartsthesurvivorsof the A.D. 70holocaustmusthave history and the history of Western society. Even more, they may known that the faith of Christ would now be carried on in a very help to illuminate and explicate the Christian faith itself. different way. The new believers had no temple and, in the way For a variety of reasons academic theology has often been a Jerusalem believer understood it, no Torah either. They would ratherslowerto profitfrom thematerialsthat haveemergedfrom never hear the prophets read or the Psalms chanted in Hebrew, non-Western Christianity than have the historical and social and their children would be uncircumcised and would eat pork linguistic sciences; only now are the theological issues posed by withoutrevulsion. Theywouldcontinuallyraise questions about the missionary movement beginning to make an impact on the belief, social life, and moral choice that were not part of the great academic theology of the West. It seems justifiable, therefore, to tradition-the tradition of life in the Messiah maintained by the reflect further on the nature of mission studies; to seek analogies Torah-keeping James the Just in the days whenhe presided over in earlierChristianhistoryto theacademicprocessesinvolved; to the joyous companywho held their property in common, shared determine, in fact, when and where mission studies began. Is theirmealsfrom house to house, andattendedthe templeprayers there any single figure who can be reasonably identified-not, together. indeed, as the founder or inventor of mission studies, for such And nowwe canexpecta change of similar magnitude in the titles are always invidious-butas a defining ancestor? Someone way in which the faith of Christ is carried on. For the student of who embodies the nature of the task and points the way for the Christianfaith, andfor the studentof thesoutherncontinents, successors? Who could be designated the father of mission the past century has provided materials enough to shatter the studies in the way Eusebius is the father of church history? familiar frameworks of study. The pattern of assumptions be­ I recognize that many candidates may be set forth as the hind a good deal of conventional discourse still seems to be defining ancestor of mission studies. The nominee thatfollows is something like this: centuries ago Christianity, the religion of the offered because he illustrates so vividly the continued interac­ RomanEmpire,became the religionof theWest, helpingto shape tion of faith and culture that forms the raw material of mission its culture. In the modern period, the Christian hold on Western studies and the dedicated and devout intellectual application to culture has beenloosened, to differing degrees in different areas. those issues that provides its processes. He was born in Alexan­ Insofar as the West still has a religion, it is Christianity, and dria in or about the year 185 of the Christian era. His name, Christianity remains important in its cultural development. The Origen, is a compound of the name of the Egyptian god Horus, non-Western world, in contrast, has been shaped by Eastern which suggests that his family may have had its roots in the religions. The colonial era, which widely established Western Egyptian countryside. hegemony over the non-Western world, has come to an end, and The outline of Origen's life is well known and needs no withit the missionary movement, a largely unsuccessful attempt detailed treatment here. The main sources for it, outside slight to replace the religions and cultures of the East with the Western references in his own writings, are three in number. The most cultural model. (It will be observed that this model of discourse considerable is the account by Eusebius in his Ecclesiastical His­ has no effective space for Africa, nor for the primal religions that toru? Eusebius never knew Origen but reveres him because his cannot be identified as Western or Eastern.) There are many own revered teacher, Panphilus, who was Origen's student, did variants of the model; some theological versions even stress the so. It is usual to allow a discount for the enthusiasms of Eusebius, expansion of Christianity in the non-Western world without but it is never wise to underrate him. His sources for the life of expecting anything much in Christian expression to change as a Origen were substantial, ranging from primary sources now lost (including an archive of more than a hundred letters) to gossip. Andrew F. Walls, a contributingeditor, is founding director and Professor In employing this material, he usually tells us which is which, Emeritus, Centrefor the Study of Christianity in the Non-Western World, and even if we ignore the gossip, there is plenty left.
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