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The Missional Church

The Missional Church. Part 3: Historical Paradigms of Mission. Columba (521-597) Irish Celtic missionary.

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The Missional Church

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  1. The Missional Church Part 3: Historical Paradigms of Mission Columba (521-597) Irish Celtic missionary

  2. “The Christian faith is intrinsically incarnational; therefore, unless the church chooses to remain a foreign entity; it will always enter into the context in which it happens to find itself.” Bosch 190-191 Church of St. Peter, Antioch

  3. Christianity is always embodied in a culturally conditioned form. For example: Aramaic-speaking Hebrew Christians Greek-speaking Hebrew Christians Greek-speaking Gentile Christians Latin-speaking Roman Christians Gaelic-speaking Celtic Christians

  4. host culture + gospel =a localized form of Christianity gospel (above)host culture yields a culture transformed by the gospel (displacement of previous form of belief with Christian faith and practice within the host/receptor culture)

  5. Conversely: host culture(above)gospelyields nominal Christianity or syncretism (combination of different forms of belief or practice)

  6. “culture” is the sum total of ways of living developed by a group of human beings and includes: language, visual and musical arts, technologies, law, social and political organization, and religion.

  7. “In the first century, the fledgling Christian movement could either remain within the confines of the small Jewish world or branch into the ecumene. And Hellenism was the cultural form of the world into which Christianity was introduced.” Bosch 211

  8. The new religio-political dispensation: Introduced by Constantine in 313 with the Edict of Milan; Christianity became legal (religiolicita) and favored, e.g., at Nicea in 325. Continued under Theodosius in 380 who issued decrees making Christianity the official state religion of the Roman Empire. Bosch 215 How did these legal changes affect Christianity in the Roman Empire?

  9. Augustine of Hippo’s De Civitate Dei (City of God) was also of importance. There are humans who live by human standards and humans who live according to God’s will. Bosch 220 The City of God endures forever, and although it will never be realized fully on earth, it manifests itself as communio sanctorum (communion of saints) a pilgrim people, en route to the heavenly, eternal home.

  10. How did the City of God become associated with the Roman Catholic Church? Bosch 220Was Augustine’s view of the earthly city negative? Bosch 220-221How would the notion of supremacy of the spiritual power over political authorities play out in the medieval period? Bosch 221 Raphael’s “Donation of Constantine”

  11. From the fifth century to the twelfth, the monastery was not only the center of culture and civilization, but also of mission. Bosch 230

  12. Why were monasteries effective in the medieval period at advancing the gospel? Bosch 231-232What was the monastic “spirituality of the long haul”? Bosch 232-233 Benedict of Nursia (ca. 480–547)

  13. Was anything necessarily wrong with creating a Christian civilization? …. with the rise of Christendom? Bosch 237What are the pros and cons of Christendom? Pope Leo III crowning Charlemagne as Emperor

  14. Missionary Paradigm of the Protestant Reformation Renaissance principle of ad fontes (to the sources). Waning of the medieval synthesis. Rise of textual criticism and critical biblical texts. Luther’s emphasis on sola scriptura, sola gratia, and priesthood of believers. Bosch 241-243 Anabaptist break with the medieval understanding between church and state. Bosch 240-241

  15. Reformers stressed the subjective dimension of salvation. God was for us, the God who, for the sake of Christ, had justified us by grace. Bosch 241 Moreover, in the late medieval period, the individual was beginning to emerge from the collective. Bosch 242 The Reformation “theologized” this development; the question about salvation became the personal question of the individual.

  16. How might the doctrines of the depravity of humans, divine election, and justification by grace paralyze missionary effort? Bosch 242, 250What was Luther’s doctrine of the priesthood of believers, and how might this promote missionary effort? Bosch 243, 246 John Calvin

  17. So, were Reformers like Luther and Calvin missiological? Bosch 244-245What effect did abandoning monasticism as a Christian lifestyle have on the Protestant churches? Bosch 245

  18. What was Lutheran theologian Philipp Nicolai’s (1556-1606) view of the Great Commission? Bosch 249-251How was this different from Anabaptists? Bosch 246

  19. The Pietist Breakthrough Zinzendorf (1700-1760) For Protestant orthodoxy the proclamation of the gospel to all nations was, at best, only a desired aim; for Pietism it became the aim of the will. Bosch 252 Nikolaus von Zinzendorf, nurtured in the pietistic circles of Spener and Francke in Halle, together with, Friedrich von Watterville, pioneered a “Compact for the Conversion of Pagans.”

  20. For Zinzendorf, mission was not an activity of the church, but of Christ himself, through the Spirit. Bosch 253What purpose did Zinzendorf have for his small bands of Moravian missionaries sent out to the ends of the earth? Bosch 287What were the emphases of Pietism? Bosch 252-255

  21. How did the mission of Pietists differ from that of Dutch Reformed and English Puritans? Bosch, 259

  22. How is the modern missionary enterprise a child of the enlightenment? William Carey (1761–1834

  23. How did Revivalism and Pietism respond to rationalism and empiricism of the Enlightenment? George Whitefield, 1714-1770

  24. Gospel, Church & Culture: What has been the outcome of spreading Christianized Western culture rather than the gospel? Bosch 292-296 What should be the policy of mission? Bosch 297-298

  25. What were some effects on mission from the divide between the Fundamentalist-spiritual gospel, and the Modernist-social gospel?Bosch 313-327 Walter Rauschenbusch 1861-1918

  26. Which historical paradigms of mission do you find most helpful, and why? Matteo Ricci (1552-1610) Jesuit Missionary to China

  27. Missional Creed We believe in God the Father Almighty, Maker of heaven and earth, who sent his Son into the world, and who now sends us to reflect His heavenly kingdom on earth.

  28. We believe in Jesus Christ, who was incarnate by the Holy Spirit of the Virgin Mary and became man, the Light of Light who entered our darkened world to proclaim Good News to the poor, to heal the sick, and to set the oppressed free. 

  29. For us and for our salvation He suffered under Pontius Pilate, was crucified, dead, and buried.  On the third day he rose as Victor from the dead.  He ascended into heaven where he is head of his body, the church, and will come again in glory and judgment, and reign in his triumphal kingdom.

  30. We believe in the Holy Spirit, the giver of life, who leads us, the people of God on the mission of God, to further the kingdom of God.  In this, we are called as Christ’s holy and apostolic church to bear witness to God’s love, mercy and justice, to proclaim Good News in word and deed, to make disciples of all peoples, for the redemption of all creation, to the glory of God’s holy name. Amen.

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