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An Evangelical Assessment

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An Evangelical Assessment conclusion, in the development of terminology from Nostra Aetate's 25. Tommaso Federici, "Study Outline on the Mission and Witness of normative, but negatively phrased biblical hermeneutic that "the the Church," SIDIC 11, no. 3 (1978): 34. Jews should not be represented as rejected by God or accursed, as if 26. Vatican Commission for Religious Relations with the Jews, "Notes this followed from Holy Scripture," to the distinction in the 1975 on the Correct Way to Present Jews and Judaism in Preaching and "Guidelines" that the biblical promises were "fulfilled" in Catechesis in the Roman Catholic Church," Origins: NC Documentary Christ, but "we await their perfect fulfillment in his glorious return Service (Iuly 4, 1985, vol. 15, no. 7) pp. 102-107. at the end of time," to the virtual reservation by "The Attitude of 27. Ibid., p. 103. the Church Towards the Followers of Other Religions" of the term 28. Ibid., para. 2, citing Pope John Paul II's address in Rome of March 6, "fulfillment" to the eschaton and its refusal to reduce fulfillment 1982. (i.e., the unity of all humanity under the one God) to formal conversion to the church. Roman Catholic Missions since Vatican II: An Evangelical Assessment Paul E. Pierson ith its central focus on the proclamation of the gospel and Church to Non-Christian Religions," states that while the church W the planting of the church, Ad Gentes (AG), Vatican II's recognizes that other religions "often reflect a ray of that truth "Decree on the Church's Missionary Activity," apparently laid which enlightens all," yet it proclaims "Christ as 'the Way, down clear guidelines for Roman Catholic missions in subsequent the Truth, and the Life,' . in whom men and women may find decades. The introduction states, "The apostles ... following the fullness of religious life, and in whom God has reconciled all the footsteps of Christ, 'preached the word of truth and begot things to himself," (NA, no. 2). churches.' It is the duty of their successors to carry on this work Most evangelical missiologists would agree with Ad Gentes at 'so that the Word of God may run' and ... the Kingdom of God several key points: first, in its emphasis on reconciliation with God [be] proclaimed and renewed throughout the whole world."! The through Jesus Christ as the greatest need of every person; second, purpose of this missionary activity is "the evangelization and in its focus on evangelization and church planting amoung non­ the implanting of the Church among peoples or groups in which Christian peoples as the primary thrust of mission today; third, it has not yet taken root. The principal instrument in this work that cross-cultural mission to the two-thirds of humanity that has of implanting the Church is the preaching of the Gospel of Jesus not yet heard the gospel in any meaningful way must always be Christ ... Missionary work among the nations differs from the the priority of the church, which necessitates recognition and en­ pastoral care of the faithful ..." (AG, no. 6). "The reason for couragement of the special missionary vocation that has played a missionary activity lies in the will of God, 'who wishes all men primary role in Christian expansion throughout history; fourth, to be saved and to come to the knowledge of the truth.' ... Every­ (although it is a minor note in Ad Gentes), that Western missionaries one, therefore ought to be converted to Christ, ... and incor­ must exhibit a much more positive attitude toward non-Western porated into him, and into the Church ..." (AG, no. 7). " ... cultures and incorporate their values and concerns into indigenous all have need of Christ who is the model, master, liberator, saviour, expressions of the Christian life. and giver of life" (AG, no. 8). The document recognizes that to carry out the mission, the Holy Spirit implants a special missionary vocation in the hearts The Decrease in Vocations of certain individuals and raises~to take on the duty of cross­ cultural evangelization. Those who are called to be missionaries What has been the effect of Vatican lIon Catholic missions during "must be prepared to remain faithful to [their] vocation for the last two decades? It is clear that the apparent goal of increasing life . (AG, no. 24). Stillit is clearly the task of the whole church, church planting missionary activity among non-Christian peoples and "All bishops . are consecrated not for one diocese has not been achieved. Instead there has been a sharp decline. If alone, but for the salvation of the whole world. The command of we assume that the statistics on United States overseas Catholic Christ to preach the Gospel to every creature (Mk. 16:15) applies missionaries are representative of the whole, we discover an primarily and immediately to them ... (AG, no. 38). Thus bish­ alarming situation. Their number rose from 5,126 in 1956 to 7,146 ops are to promote missions, as are local priests and university in 1962, to a post-Vatican II high of 9,655 in 1968. This included and seminary professors. diocesan and religious priests, religious brothers and sisters, sem­ There is a minor emphasis on contextualization. In the process inarians, and lay persons. However, by 1984the total had dropped of evangelization, the faith should be "explained in terms of over 36 percent, to 6,134. There was a marked decrease in all the philosophy and wisdom of the people, and . their cus­ categories. Diocesan priests involved in overseas mission had toms, concept of life and social structures ..." (AG, no. 22). dropped from a high of 373 in 1970 to 187 in 1984, while religious Nostra Aetate (NA) the "Declaration on the Relation of the priests had decreased in number from 3,731 in 1966 to 2,603 in 1984. The most marked drop was among seminarians involved in mission, from 208 in 1968 to 40 in 1984. Furthermore, 2,753 of the Paul E. Pierson is Dean and Associate Professor of History of Missions and Latin total, nearly 45 percent, were working in nominally Roman Cath­ American Studies, Fuller Theological Seminary, School of World Mission, Pasa­ olic countries, primarily in Latin America. 2 This indicates that after dena, California. He was a missionary to Brazil under the United Presbyterian an initial spurt of missionary interest and new vocations following Church in the U.S.A., from 1956 to 1970, and to Portugal from 1971 to 1973. Vatican II, there has been a significant and continuing decrease. October 1985 165 peoples enter the Christian fold; perhaps 'religious pluralism is The Theological Debate the will of God for humanity.' This implies that other religions and Christianity may be parallel paths to salvation ... this rec­ One major reason for this drop has been the debate over the ognition of the independent validity of other religions, together theology and practice of Catholic missions during the last two with the continued affirmation of Christ/Christianity's normative­ decades.~ Daniel Bloomquist has suggested that Catholic mission ness, makes up . a growing common opinion among Catholic thought during this period has been set not so much by Ad Gentes, theologians." 8 but "much more by what has been perceived to be the spirit The fact that many theologians espousing such views came of Vatican 11."3 No sooner was the ink dry on the documents than from the orders that have contributed the greatest number of Cath­ the growing divergence between offical statements, on one hand, olic missionaries in the past, makes the shift even more critical. and the thought and activity of many theologians and mission­ At the same time, offical church documents have continued to aries, on the other, became evident. insist on the centrality of evangelization. The Synod of Bishops in The openness of Vatican II to the spirit of the times rightly 1974 confirmed anew that "the mandate to evangelize all men called into question the older view of an agressive, triumphalist constitutes the essential mission of the church."? Pope Paul VI church. But for many this created doubt about the traditional stated (1975) that "there is no new humanity if there are not thrust of mission, which sought conversion to Christ and the first of all new persons renewed by baptism and by lives lived church. Some went even further. Edward Shorter expressed a according to the gospel."10 The Puebla Conference's Final Docu­ common view when he wrote that "the words missions and ment (1979) agreed that "to evangelize is the mission of the missionary have become almost synonymous for bigotry, detach­ whole People of God. It is their primordial vocation."!' ment, and self-interest."! That perception, however unfair it might The question is, which voices will be heard most loudly in be, could hardly be a motivation to missionary vocations. the church, especially in those circles from which missionary vo­ Along with such a portrayal of missions in the past, two cations historically have come? related shifts in mission theology, both departing sharply from Ad Gentes, contributed to the decline. The first brought a change in focus from church planting to development and then liberation. Contextualization Theologians at a conference as early as 1967 advocated a position sharply different from that of Ad Gentes. Avery Dulles spoke of Although it was a minor note in Ad Gentes, to what extent have two groups, which he called "spiritualists" and "secular­ Catholic missions taken seriously the need to relate the faith to ists." The former "maintained that mission is primarily witness the customs, concepts of life, and social structures of peoples? The which calls for faith ... a consciously affirmed response to the continued insistence on the celibacy of the clergy, for instance, gracious initiatives of God," while secularists argued that the rad­ seems to be an obstacle to genuinely indigenous church leader­ ical new situation prohibited the separation from the world implied ship.
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