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FULL ISSUE (48 Pp., 2.6 MB PDF) Vol. 27, No.2 nternattona• April 2003 ettn• Christian Mission as Complex Reality u thentic Christian mission, God's mission, is a means in God's great enterprise is as humbling as it is daunting. A single reality, but it is a far from simple actuality. All of Christian missionaries can be sustained in their endeavors and creation is caught up in the redemptive drama of its Creator. constrained in their pride by the awareness that however pecu­ Addressing our human tendency to reduce missioDei to propri­ liar the language to be learned, God has spoken and is speaking etary, monodimensional agendas and methods, contributing through it; that however unfamiliar the culture in which the editor Stephen Bevans offers a helpful taxonomy of mission as a missionary must pitch his or her tent, God is already present­ complex reality. The same point is amply illustrated by other and has been in residence there for a long time. contributors to this issue of the IBMR. Missio Dei is evident in the remarkable story of Mazhar Mallouhi, a Syrian "Muslim who follows Jesus," whose conver­ sion to the way of love was the result of Mahatma Gandhi's On Page admiration for Jesus Christ-not the brutal Christ of crusading Christendom, but the loving, self-giving, reconciling Christ of 50 Unraveling a "Complex Reality": Six Elements the Gospels. It is apparent as well in the Parsi and Nigerian of Mission conversionnarratives recounted byFarshid Namdaranand Felix Stephen B. Bevans,S.V.D. Ekechi. 54 Mazhar Mallouhi: Gandhi's Living Christian It can be discerned in the conversion of a supposedly calci­ Legacy in the Muslim World fied institutional church, as John Gorski, a new contributing Paul-Gordon Chandler editor, reports on a remarkable phenomenon that is quietly but profoundly transforming the once passive Roman Catholic 59 How the Catholic Church in Latin America Church in Latin America into an active initiator of local and Became Missionary international mission. And it manifests itself in human lan­ John F. Gorski, M.M. guages. Knowledge of God, missionaries Edwin Smith and Wil­ 64 What the Ila Believed About God: Traditional liam Chapman discovered, did not arrive among the Ila of Religion and the Gospel Zambia with them, nor did the Ila's extensive theological vo­ Dennis G. Fowler cabulary come via the Bible. The Ila had at least forty-four names 71 Keeping Faith with Culture: Protestant for the Supreme Being and scores of words for prayer; the Mission Among Zoroastrians of Bombay in missionaries' task was simply to connect what was already there the Nineteenth Century with the Christian Gospel. Even the human quest for the transcendent traces its source Farshid Namdaran to missioDei.The Preacher's enigmatic words, echoed elsewhere 74 Noteworthy in our Christian Scriptures and amply illustrated throughout 77 My Pilgrimage in Mission human cultures and across human time, may provide us with a Marcella Hoesl, M.M. clue: "Hehas also set eternity in the hearts of [everyone]; yet they cannot fathom what God has done from beginning to end" 79 The Legacy of M. D. Opara (Eccles. 3:11 NIV). Felix K. Ekechi As Marcella Hoesl, M.M., discovered early in her pilgrim­ 84 Book Reviews age, God's mission in this world is a God-sized, complex reality 94 Dissertation Notices too vast for any human being to conceive, let alone manage. That we humans should be invited to participate as both ends and 96 Book Notes of issionaryResearch Unraveling a "Complex Reality": Six Elements of Mission Stephen B. Bevans, S.~D. ission," writes Pope John Paul II in Redemptoris missio, Proclamation" insists that proclamation "is the foundation, cen­ M "is a single but complex reality, and it develops in a ter, and summit of evangelization" (DP 10). Witness and procla­ variety of ways" (RM 41).1There is onlyonemission, the mission mation go together. As David Bosch noted, "The deed without of God as such, in which the church shares (e.g., Gal. 2:20; Phil. the word is dumb; the word without the deed is empty."? 1:21; 1 Cor. 10:16-17; Matt. 10:40; John 20:21) and which it The church's missionary witness is of at least four kinds. At continues (Matt. 28:18-20; Mark 16:15-16; Luke 24:44-47; Acts a first level, there is the witness of individual Christians. Some of 1:8)by preaching, serving, and witnessing to Jesus' lordship and these may be quite public and acclaimed, like the witness of an vision of the reignof God (Acts 28:31).Thechurchdoes so in four Albert Schweitzer or a Mother Teresa. But most Christian wit­ "fields": in its pastoral work, in its commitment to the "new ness is given by Christians in their ordinary lives-in the pa­ evangelization," in its efforts to transform society and culture, tience of parents, the honesty of Christians in business, the and in its movement to all peoples in the mission adgentes (RM dedication of teachers, the choices made about where to live, 34). At every level as well, there are six operative elements: (1) where to shop, how one is entertained. Second, there is the witness and proclamation; (2) liturgy, prayer, and contempla­ witness of the Christian community-the "hermeneutic of the tion; (3) justice, peace, and the integrity of creation; (4) dialogue gospel," as Lesslie Newbigin famously put it." Third, we can with women and men of other faiths and ideologies; (5) speak of the church's institutional witness in its schools, hospi­ inculturation; and (6) reconciliation. Both the singleness and tals, orphanages, and social service agencies. Finally, there is the complexity of mission canbe seenin theaccompanying diagram. "common witness" of Christians of various traditions commit­ But why six elements? Opinions certainly vary. In 1981 the ted to common prayer, common educational ventures, common Catholic organization SEDOS (Service of Documentation and work for justice, and the like. As the Manila Manifesto so aptly Studies,sponsoredby missionaryordersheadquarteredin Rome) puts it, "If the task of world evangelization is ever to be accom­ spokeoffourelements of mission, addingdialogue,inculturation, plished, we must engage in it together."? andliberationto the traditional elementof proclamation.?In 1984 John Paul II has spoken of proclamation-explicitly of the a documententitled "DialogueandMission" was issuedbywhat lordship of Jesus and of his vision of the reign of God-as "the was then known as the Secretariat for Non-Christians at the permanent priority of mission" (RM 44). The task of evangeliza­ Vatican, and it named five elements: presence and witness; tion would be empty, said Paul VI, without proclaiming "the development and liberation; liturgical life, prayer, and contem­ name, the teaching, the life, the promises, the kingdom and the plation;interreligiousdialogue; andproclamationand catechesis mysteryof Jesus of Nazareth, theSon of God" (EN 22). Neverthe­ (DM 13).3 In 1991 David Bosch's Transforming Mission spoke of less, proclamation needs always to be done dialogically, taking thirteen "elements of an emerging ecumenical paradigm" of account of the situation of those to whom the Good News is mission; in 1999 Andrew Kirk outlined seven elements, as did Donal Dorr in 2000.4 In an effort to synthesize these various namings of elements, my colleague Eleanor Doidge and I wrote an essay in 2000 in Mission-by the numbers which we named the six elements of mission surveyed here," For 1 Mission us, witness and proclamation were bound together; Andrew the mission of God Kirk's important insistence on ecological concerns as integral to mission shouldbe paired with the equally important elements of 2 Dimensions of church involvement justice and peace; and Robert Schreiter's insistence on reconcili­ sharing in the mission of God continuing the mission of God ation as a new model of mission needed to be fully acknowl­ edged." In addition, unlike the document "Dialogue and Mis­ 3 Ways to promote Jesus' lordship sion," we were convinced that inculturation is an essential part preaching of every missionary task. And so our synthesis was of six ele­ serving ments. Here I offer brief reflections on each of these six. witnessing 4 Fields of work Witness and Proclamation pastoral work "new evangelization" The interconnectedness of Christian witness and explicit procla­ sociocultural transformation mation of the Gospel is perhaps expressed most clearly in the movement to all peoples (ad gentes) charge attributed to Francis of Assisi: "Preach always; if neces­ sary, use words." As Pope Paul VI wrote in Evangelii nuntiandi, 6 Elements "The first means of evangelization is the witness of an authenti­ witness and proclamation cally Christian life" (EN 41); and the document "Dialogue and liturgy, prayer, and contemplation justice, peace, and the integrity of creation dialogue with women and men of other faiths and Stephen B.Bevans, S.V.D., acontributing editor, isapriestoftheSociety ofthe ideologies DivineWord. Heworked asa missionary in thePhilippines from1972 to 1981 inculturation andiscurrentlyLouis J. Luzbetak, S.V.D., Professor ofMissionandCultureat reconciliation Catholic Theological Union,Chicago. 50 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 27, No.2 addressed. It can never be done apart from witness, for "no International Bulletin matter how eloquent our verbal testimony, people will always ofMissionary Research believe their eyes first." 10 Moreover, proclamation is always to be given as an invitation, respecting the freedom of the hearers; it is Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin of Missionary Research in 1977.Renamed never done in a manipulative way. "The church proposes," INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in 1981. Published insists John Paul II, "she imposes nothing" (RM 39). Finally, quarterly in January, April, July, and October by authentic proclamation is the answer to a question about "the reason for our hope" (see 1 Pet.
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