Notes in Missiology (J. Yu)

1. Like other theological courses (i.e. dogma, sacred scripture, morals, etc.), missiology is a course and not a subject. Thus, it umbrellas many other subjects.

2. The subjects under missiology are the following:

1. Inculturation
2. Interfaith Dialogue
3. Islamic culture
4. Interreligious dialogue
5. Islamic spirituality
6. Missionary spirituality
7. Mary and Evangelization
8. Phenomenology of Religions
9. Theology of Religions
10. Asian Martyrs and Sages
11. New Evangelization
12. Mission Theology
13. Mission and Local Church
14. Mission and Pastoral Structures
15. Mission and Terrorism
16. Buddhism
17. Women and Religion
18. Mission and Politics
19. Cultural Anthropology (What is man in relation to culture?)
20. Mission Anthropology (What is man in relation to revelation?)

Missiology

1. in Redemptoris mission it is called a neologism formed in the 21^st century(a new word)

2. this is applied in the study of God, thus a branch of theology

3. it transpired on the 19^th to 20^th century

4. it became a part of dogma and then later on morals

1. Dogma – because the focus here is to evangelize the world and to catechize the people

· it involved the teaching of doctrines

· Problem: What is the relationship between doctrine and culture? Where will we place culture in dogma?

2. Morals – because to catechize people is to form conscience

· part of morals is culture because it deals with people

· To study catechism involves morals (e.g. this what lacks in CFC, there’s no mission; as Ad Gentes # 2 says: “The Church is mission. The mission is the Church.”)

· Problem: Where will we place religious practices and religion? Does it mean merely to teach what is right and wrong?-

5. Ergo, the study of missions became these two parts: dogma and morals.

6. In the 19^th century, there is the advent of the science of missions which focuses on two things:

1. missionary activity of the Church

· they wanted to focus on proclamation

· JP II: what is admirable to him is that he himself is faithful to the tradition i.e. proclamation

· It is the Church’s primordial activity as shown even after Pentecost when Peter said: “I cannot but speak…”

· Question: What does the Church do?

2. theology of missions

· it is biblical, i.e. based on Sacred Scriptures

· Question: What is its basis in the sacred scriptures?

7. Ergo, missiology became a separate subject; it is neither dogma nor morals. But, the problem is if we will make it a science of missions it became multifaceted.

I. Different Terms Suggested to Capture the Church’s Mission

A. Missionslehre

- it is proposed by Gustav Warneck, a German Protestant theologian

- as a discipline of theology, the Protestants were pioneers in mission

- this is translated as a theory of mission

- he became the Father of Protestant Missiology

- it was taught in the university of Halle in Germany:

1. they used Missionslehre as a separate academic discipline in 1896

2. thus, they distinguished two things:

a. Missionary – one who is in field of experience.

b. Missiologist – a teacher of mission because he teaches the theory of mission.

- he wrote a multi-volume book in missions entitled Evangelische Missionslehre (1887 to 1905)

- this time as called by the sociologist is the dawn of modern period; and so, he was also called as the Father of

- Modern Missiology

- it was said that in order for a term to develop comments should be thrown away to it; thus, a Dutch Protestant theologian by the name of J.C. Hoekendijkl commented:

1. the term Missionslehre cannot capture the whole idea of mission as understood by the Church because it lacks on two things:

a. it should focus more on eschatology

· it should focus more on the mysteries (i.e. memories of the kingdom of God) because for Warneck, he only focused on the theories of mission

· the kingdom of God is the mission of Jesus Christ that needs to be known and celebrated

· furthermore, its focus is to save souls so there’s an idea of the end times, the last things; for indeed the mandate of mission is to save souls

b. it should include the ecclesiological level

· it should include its history

· calls it as a holy prerogative (men finds its holiness not only in the study of SS, but also in the study of the Church)

· It is the Church’s prerogative: once mission is established focus on the xx and ergo in history (How God works in man’s history?)

· not about building churches (i.e. edifices) but to Christianizing peoples

B. Prosthetics

- it is proposed by Abraham Kuyper, a Dutch Protestant theologian

- he wrote a book entitled Encyclopedia of Sacred Theology

- this word is derived from the Acts of the Apostles (Greek translation): 2:41, 5:14, and 11:24

- “prostithestai” = to add to the community

- It emphasized the sacrament of baptism wherein the emphasis is not only one becoming a child of God or an heir of God, but being part of the missionary activity of the Church.

- Prosthetics could only be possible through leadership (e.g. Peter’s leadership was so effective)

- the most converted apostle in Acts of the Apostles was Peter

- the greatest achievement of the Acts of the Apostles is leadership

1. Sacred Writings, Beliefs and Practices in Zoroasterianism

2. Salvation Army (socially oriented: Kalayaan Avenue)

3. Ancestor Worship on African Tribal Religions

4. Rites of Fortune in Chinese Popular Religion

5. Fundamentalism in Islamic States

6. El shaddai (fundamentalism within Catholics)

7. MORMONISM

8. Mt. Banahaw Rituals

9. Sacrifice Valley (cults)

10. Jehovah’s Witnesses (apocalyptic)

- Conclusion: What will be our missiological approach? Learnings?

Continuation of Prosthetics (i.e. its 4 Points)

1. the leadership of Peter is manifested, i.e. to gather

• thus, mission should be understood as gathering people
• alluding to the idea of OT’s Church which is the “Edah” – Hebrew word for “gathering” and the NT’s “ekklesia”

2. prosthetics could also mean a challenge for conversion, for repentance

• in the Acts of the Apostles, they were all gathered into one community and were baptized (Acts 2:41)
• thus, it is not just an ordinary gathering
• JP II Redemptoris Missio: “There would be no mission through evangelization if there’s no conversion and repentance.”
• PCP II: “Ang larawan ng simbahan ay makikita sa mga taong nagtitipon (gathering), nagdiriwang (celebrating) at nagbabago (renewal).” [Community of Disciples/Church of the Poor]

3. repentance and conversion should end up in a particular rite and i.e. baptism

• this refers to an entry to a community (pag-anib sa isang komunidad)
• baptism was a sacrament of mission & catechism before developed as a sacrament of initiation (c.f. commissioning of disciples: Mt. 28:19-20)

4. prosthetics should be the exact term to describe mission because “being added to the Lord” or to the community means we become a messianic community, a “community that is saved”

C. Auxanics

- Later he refuted his own idea and proposed again a new term: auxianics

- this would mean “Church’s growth” (i.e. multiplication of members = idea of membership)

- Central idea of the missionary activity of the Church: “to multiply and spread out” (like prosylethism ?)

D. Halieutics

- proposed by a Calvinist theologian, J.I. Doedes

- he wrote a book entitled Encyclopedia of Christian Theology in order to explain the science of missions

- he was assigned to a poor fishing villages as a pastor

- similar with Abraham Keyper, he emphasized “to fish for men”

a. Study the methods and structures for mission (proclamation, study of culture, etc.)

b. not sacramental but an experience of an evangelical conversion (evangelio = Gospel: Protestant church is akin to understanding mission as its foundation)

c. It involves Mark 1:17 – Jesus said to them, "Come after me, and I will make you fishers of men."

i. understanding the mandate of Christ, commission of Christ: Jesus is doing the Mission

ii. mandate: “to go”

iii. it speaks about identity (of the one who sends)

· renewed person

· Church = community

E. Missionology

- a bridge term to the present term which is missiology

- appeared in the 20^th century down to the 21^st century

- focused on the word “mission” which is biblical by its term alone

- it is used to draw the balance for dialogue and relationship with Protestants

- it was last used in the 70’s but in the 80’s there was already a shift to missiology which is used now in documents and even by the new breed of Protestants

II. Understanding the Term Missiology

A. Missiology as a Systematic Study on Mission

1. focus on the system of study on human sciences: (man)

a. cultural anthropology

b. canon law

c. ethnology (study of tribes or ethnic groups)

-

At the very start, we notice that missiology became part of these subjects which are systematic studies.

material

- nonmaterial

- psychological

d. psychology

e. medicine

f. music

g. history

h. political sciences

2. focus on man’s salvation which is the heart of missiology

3. every missionary activity is a product of an ardent desire as understand by Karl Muller

a. shalom (peace): the very words of Jesus after His resurrection

b. to participate by invitation in God’s life

- “I do my apostolate through a foundational aspect of my being.”

- Paul VI calls it as a “relationship with the Spirit”

4. human = Church beyond boundaries/linguistic barriers/understands poetic images

5. the kind of Missiology will depend on the kind of Ecclesiology that is being taught (envisioned)

6. Missiology analyzes in the context of culture and its relationship with the Gospel and the Church.

B. Mission as Part of the Study of Dogma

1. missiology is the study of the mission of the Trinity (the foundation of mission is found in the Trinity – Father sent His Son and; Father and Son sent the Holy Spirit)
2. in theology we understand that the Church is the icon of the Trinity (find the mission of the Church as the mission of the Trinity)
3. Johannes Verkuyl defined missiology as:

a. the study of missiology includes the missionary activities of the Father, Son and HS

b. missiology is the study of God working in the world

- it is towards my goal: to bring the kingdom of God into existence/into the world

- study of the mystery of mission and salvation at work in the Church and in the world today

- e.g. Theology of Liberation: both a dogma and a sociological Gospel (i.e. Mission)

Church of the Poor

Theology of Harmony (FABC)

4. Pneumatology – the participation of the Holy Spirit

C. Missiology as Understanding Cultures

Why is culture related to Missiology?

1. It involves the relationship between Church/people and different cultures

· the Church exists in a particular culture

· thus, when one study ecclesiology one also studies culture

· focuses on the milieu of the Church, where the Church is founded

a. study of particular human cult as to where Church establishes

b. an implication to missiology is that faith meets and needs context

c. missiology includes biblical studies which also includes systematic theology, Church history, fundamentalism, sociology, science of religion and social psychology

d. the 4 Protestant Theologians proposing missiology as a theological discipline

1)

Missiology focuses and includes changes and specific forms of Christianity among cultures that meet faith

Franz Verstraelen

2) Arnulf Camps

3) Libertus Hoedemaker

4) Mark Spindler

2. missiology includes successes and failures of organized mission activities and initiatives (e.g. Charles de Foucault only converted one Algerian/nearly conversion of China’s emperor yet religious orders fought)and the admission of the Christian faith in new settings
3. the influence of missiology includes the influence of other religions and ideologies on Christianity
4. (not only therefore focus on the Church’s impact to other religions, but also, the impact of other religions to Christianity)
5. it includes social changes that have consequences in the faith that is experienced and interpreted

D. Missiology as Study of Church’s Growth

1. Mission is understood as the activity of the Church. Mission is primarily evangelization.
2. Church is the expression of Christ’s mission.
3. it is regarding building churches
4. an activity of the church from which its focused is membership = baptism (2 major areas of concern)

a. valid entry (not merely on the difference on doctrines or question of succession from apostles: it is understood as setting dogma aside)

b. cultural aspect

5. Baptism is used as a way to enter culture: not really to become a child of God, heirs of the kingdom, etc.
6. thus the Church was accused of prosylethism
7. baptism: used to evangelize cultures
8. Ivan Illich: Missiology as the science about the Word of God as the Church is her becoming

· why is it that baptism can never be a universal practice in definition

· because the focus is membership: conversion is only being used as said in the Acts of the Apostles

· balik-loob = pag-anib

· Missiology is the growth of the Church into new peoples: the birth of Church into the cultures

· Baptism there as means for mission

· Missiology therefore is a study of the Church as surprise i.e. whether they will accept baptism or not

III. Major Concerns of Missiology

Paul VI: by its nature the Church is evangelizing and so emphasizes 3 basic things; i.e. focus on these 3 things:

1. impact of the Spirit of the Gospel to the people today

· mission now is different from mission before

· it pertains to the formation of conscience

2. focus on human situations and conditions form an adopted form of Mission;

Unlike in the past they see all churches outside Rome as pagans (e.g. heathens)

· Gospel as transforming agent

· Evangelii Nuntiandi: Does it alleviate poverty? Does it transform the structures of a sinful society?

3. Mission today calls for various methods to carry out effective evangelization to various peoples today

· e.g. a country full of terrorist attacks

· this also includes Ecclesiam Suam

A. Nature of Mission

- it is never understood as proclamation of the Gospel alone

- it is understood as a JOURNEY towards the Mystery of Church

- Ad Gentes # 2: “The pilgrim Church is missionary by its very nature.” It is active and on-going.

- Mission is a unique task: the mission of Christ and of the Church

- JP II: Mission is a gift and a task

- thus, an inward identity and not only baptizing people and celebrating sacraments

- in other words, mission provides the identity of the Church

- no mission, no church; no church, no mission

1. Mission is communication. Thus mission starts or begins with God – a God who communicates with men; ergo, a God of relationships.

· mission = building relationships

· God is the first missionary (in the OT, He communicates and built relationships): pakikipag-ugnayan sa tao

· know the integral plan offered by God as revealed by God, which is given eternal – an eternal plan of God

· there is God’s self-disclosure and self-giving

· Mt. 28:20 – “…teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age."

· Ex. 3:12 – He answered, "I will be with you; and this shall be your proof that it is I who have sent you: when you bring my people out of Egypt, you will worship God on this very mountain."

· thus, it is a total self-giving

· the foundation of mission is TRINITY

· Ergo, mission is also a MYSTERY – Missio Dei

Sikhism – religion was intensified because of persecution.

2. Mission is concerned with the Redemption of Mankind.

· it has one goal: salus animarum (Salvation of Souls)

· we understand here that Church, as primarily missionary

a. mediates salvation – it is an instrument of salvation (this mediation is active and not passive)

· Ad Gentes # 2: missionary activity of the Church is primarily taken from the foundation of trinity – if sought to be alive – full of life – makes this mission active

· If there is mission, there is God, if none, God is dead.

b. All religions focus on salvation, thus focus also on:

i. the mystery of INCARNATION

- this provides life to the world

- this is the paradigm of mission

- it begins or is the basis of mission

- thus, mission should bring life to the world

- John 20:21 – “As the Father has sent me so I send you!” (Jesus has been sent to mission – apostolein)

ii. PASCHAL MYSTERY

- it completes the mission of the Son

c. mission speaks of God’s intervention

· pakikialam ng Diyos sa buhay ng tao-God intervenes into human affairs. (it is mission itself)

· Thus, we find God’s intervention in human history (focus on the nature of mission on broad aspect).

· We ourselves when go to mission intervenes into a certain culture and history – INCULTURATION.

· Thus part of inculturation is the birth of the Church in particular cultures

· Kart Miller, a German theologian: “when we say the Church intervenes in human affairs there are two elements to be mindful of”:

a. once God has a mission to intervene in human history; He has Himself the integral plan of salvation

b. if God releases His own plan of salvation there is also an accompanying PEACE

- Jesus said: Peace be with you! (shalom – invitation to participate in God’s life)

- I want you to participate in my own being.

- Shalom is a missionary invitation.

3. Mission is COMMUNION.

· It is primarily concerned with a community.

· Ergo, mission is concerned with building a community.

· LG # 8: The Church is a community of faith, hope and love.

· This is the horizontal aspect.

a. mission is fulfilled in the context of a community

- not about domination like in the medieval times

b. mission and gratitude are inseparable

· we are thankful for this apostolate area (e.g. tribe) so I have a mission

· Paul to the Philippians 1:3: “I thank the Lord whenever I think of you!”

· because of you my mission is successful

· Sacramentum caritatis: the Eucharist is the center of mission (thanksgiving)

1. Salvation is done in the context of a community

LG #9: God makesmen holy and saves them not merely as individuals but through a community

2. Israel realized that God desired tomake them a nation and people to serve God.

Basis of Communion is Exodus event

3. Communion is inseparable from the mission of Christ

Examples: He sent His disciples 2 by 2 from the Gospel of St.Luke

He gathered them and sent them

4. Communion finds its full expression thru the individual Christian and Christ;

o that is with every Christian that is baptized (LG #6)

5. There is an intimate relationship between Communion and Mission (JP II – Christi Fideles Laici #32)

o “Communion gives rise to Mission, and Mission is accomplished in Communion”.

o Without communion, there is no mission.

Shintoism shrine gate known as “torell”

(linear aspect of understanding religion: a common pattern)

Nature Revelation Salvation

Continuation of Mission is Communion…

· find in any religion the value of community

· CL # 32 (Christifideles laici) – The value of mission is we form communities or groups.

· “Communion” gives rise to mission and mission is accomplished in communion.

· There is a direct link between Church and Christology

· John Paul II: “The Philippines is like a lamp to Asia.”

· Communion here is an expression of mission.

· Mission is not a concept but an expression.

· The fullness of mission is found in communion – eucharist (important part or place because mission has to be expressed – it has to have an expression)

· Sacramentum Caritatis # 84 ff.: Eucharist is the summit and source of mission.

4. Mission is STEWARDSHIP.

A. By endowing man all the riches of His creation. (altruism- self giving)

CREATION: it draws us back to the story of creation – the story of Father, the Creator is stewardship

· He told the first parents: “Have dominion over all creature…” (Gen. 2:26)

· God as portrayed as the one who takes care of creation

· Thus, the first missionary is God Himself – revealing Himself as the steward of creation.

Man – his mission (next missionary image) is FATHERHOOD.

· Go and multiply and fill the earth and subdue it.

· a missionary concept of God in the OT (Father of Creation)

B. Man is made in the Image and Likeness of God (Gen. 2:26-27)

§ Man is endowed with the nature of God

§ Mission is sharing in the nature of God

C. Man becomes the master of Creation (Gen.2:26)

§ We are called to be caretakers

D. Man is made little less than a God (Psalm 8:6)

God reveals himself as GOD.

· This is shown in Psalm 8:6 – “Yet you have made them little less than a god, crowned them with glory and honor.”

· Man as little less than a god

· To take care of man

E. Man is a Steward of CULTURE

· God has to take care of cultures because we find that 1) man exists in culture

· once we take care of culture we are becoming stewards

· GS # 53: 2) men fulfilling himself in culture

· No man will develop and accomplish himself without a culture.

· 3) man finds his true and full humanity ONLY through culture (GS # 53)

F. Man should be a STEWARD because CULTURE is marked by sin.

· ergo, it has to be healed and purified

· the cleansing power and healing power of nature is the Word of God.

· Benedict XVI: “The greatest evil of today is marked by secularization.”

· Secularization is a culture. Thus, it needs inculturation – proclaiming the Gospel into cultures.

5. Mission is PROCLAMATION.

Because mission is considered as a communication of revelation

· a. A proclamation of a Creed (faith)

a proclamation of a God whom man believes

· b. A proclamation of Doctrines (body of truth)

· c. Proclamation also involves the celebration of Liturgy

VATICAN II calls proclamation as

1. Communication – Ad Gentes #2-5

2. Diffusion of the sacred Scripture

It means that God is revealing Himself to men

3. Conveying the message(Dei Verbum)

4. Preaching the Good News (Gospels)

HISTORICALLY:

1. Proclamation is understood as conversion of Kings, Emperors and Chieftains
2. It is also understood as the conversion of the subordinate.

“we have proclaimed the Good News”

3. Focused on basic Material needs

Church provides the material needs of the people

4. Proclamation also included “Freedom from Oppression” especially colonization
5. Development of human person

Gospel is understood as perfecting cultures (Evangelii Nuntiandi)

From Populurom Progressio:

• Development and peace is the new name for Mission
• Includes political and economic institution

· Paul VI Populorum Progressio 1967: “Mission is the proclamation of a development – development of man & culture.”

· proclamation therefore is related to transformation

· once there is renewal or transformation, there is mission

· transformation: the poor, poverty, freedom, liberation in general and political and economic systems

· encounter of culture and the WOG

B. Purposes and Goals of Mission

1.) Salvation of Souls

· Focused on Biblical Christianity (Bible)

= emerged in 17^th century during the time of Protestants: this was the reaction to the dark ages (rebirth – Renaissance)

· Catholic Church suffers a crises:

Crisis in Doctrine

Crisis of the Clergy

Crisis of the Administration

Focused on:

a. New paradigm of Missionary approaches

b. A force for change

· Opening self to the “new world”; that is the discovery of the new world

C. Methods of Mission

IV. Purposes and Goals of Mission

- Why is their mission in the Church? It means therefore that there are goals.

- talk about strategies for evangelization

- means and methods of mission: a. Protestant and b. Catholics

- 17^th century: flowering of mission (16^th century – 19^th century) – discovery of new world from east to west

- a particular mission will call for a new congregation (e.g. CICM: evangelization of China/Maryknoll: outside the US, only can stay in US if a formator in a seminary/Vincentians: for the poor/LMI: the Philippines as light to Asia, etc.)

A. Salvation of Souls

- this is the first purpose of mission

- several agencies of mission and communities for mission

- Catholic Church adapted a paradigm for mission in the 17^th century – to escape from the crisis of the Middle Ages (tired of doctrinal debates that ended and was closed by the Council of Trent)

- Protestant Mission’s Paradigm: to establish agencies for mission relying on their own (in the context of being new as a Church)

5. Early Pietism

a. a reform movement of Protestantism and the focus of this was the literal translation and interpretation of Sacred Scriptures

· mission is thus to translate and interpret the SS

· in early period, to translate SS in the language of a particular people

· it is considered to be a mission-method before

b. its focus was ethical conversion and the focus on the good

c. had begun or are pioneers in small gatherings in the home (e.g. bible sharing at home – block rosary, i.e. for prayer and worship services and SS studies

d. pioneered in highlighting personal experience of salvation

e. the focus was Christian renewal experience (lost the focus on dogma)

- early pietism was pioneered by Philip Jacob Spener (1635 – 1705) and companion by August Herman Francke(1663 – 1727)

- mission is none other than but the salvation of souls

- in their publication Dia Desideria(1693) they defined this one: the concept of mission is salvation of souls from which the focus is the individual (thus, individualistic)

· mission should penetrate the individual

· its focus should be the true piety of the individual

· confession activity (confession to the group)

· never a big gathering but always small (if big gatherings they are divided in small groups)

· focuses on houses and never on big halls for prayer

· the focus is scripture studies

· discussion of Scriptures

· reading during meal times

· singing and prayer

· priesthood of the individual

6. Mission as the development of a devote life expressed through 2 Basic Things: 1. faith and 2. conversion [these characterized a genuine Christian life]

7. Mission as good news which are preparations for grace.

Read the encyclical Evamgelii Nuntiandi, Dec. 08, 1975 by Pope Paul VI

Continuation of Early Pietism

- Bartholomeus Ziezenbelg (1682 – 1719) and Henrich Plutschau

· they are Protestant missionaries

· the focus of their mission is India – there would be semblances of Hinduism and Buddhism

· their salvation was through works and pious activities

· not only discover a unique religion but see in their naked eyes that India was a very poor country

· thus integrate pietist activities and (1) social action

· not only thus to save souls (through study of scriptures and prayer) – there’s no discrepancy between faith and action because the two shall be closely related

· part of saving souls was (2) education (thus not immediately on translation of SS, nor discussion of bible but to educate the whole populace)

· they also focus on (3) medical action – since the people cannot afford so there are free medical services

· their motherhouse in Europe (i.e. in Germany) advised them through a letter from their superior to be mindful of two things:

a. to focus ONLY in preaching and prayer because that will defeat their own motives and goals

b. not to engage themselves in earthly affairs (i.e. in social action because they will destroy their motives as a group sent to save souls

· thus, they realized that faith does not only concentrate on prayer and preaching

· both of them belong to the Early pietist

· Therefore, the Pietist movement now would include the service to the body and service to the souls.

· There is an experience of an evolution to a new concept of mission i.e. to focus on a WHOLISTIC APPROACH and TOTAL CONCEPT of the human person, composed of body and soul.

· Thus preaching would include now the salvation of social structures which made them poor.

Philip Jacob Spener was called the Father of Early Pietism (look at him more closely who became a hallmark of mission as saving souls)

Pia Desideria – salvation of the soul and body –

· “to have a renewed study of the Sacred Scriptures”

· Jesus is attending to the need of the body when he preached.

· Group meetings/group prayer

· Exercise the priestly ministry – sacrifice of the body

· Freedom from sin

· Practice of piety – relationship with God

August Herman Francke(1663 – 1727)

• Experience of new birth – includes a deep sorrow for sins
• Journey – kingdom of Satan to the Kingdom of God – conversion
• Deep sorrows for past sins – to undergo conversion

1. to free the person from sin becomes the goal of mission
2. let us save the person from poor economics
3. focus on the Holy Spirit to illumine the mind of the person
4. focus on the person seeking salvation (tendency: lots of proposals/laws neglecting the person)
5. focus here on the experience of new birth (always avenues on the development of mission that is not static)
6. conversion for the kingdom of God is the foundation of mission (this is the basis how we will pursue mission)
7. true pietism is manifested/seemed through a person who embraces new life (i.e. rejecting old ways of life – the mentality of sin: e.g. poor India people – make them human persons, i.e. dignity)

- this fact led later on to Later Pietism from which the proponent is Nicoalus von Zinzendorf (Austria)

· a Protestant bishop who was a good preacher – the pioneer of later pietism (1700-1760)

· the focus here is also to save souls

· he is also known to be a leader of a group called Herrnhut which means “the Lord’s watch”

- cannot focus on personal piety and bible-study as we learned from poor because everybody is poor

- Catholics draw their learning from Nicolaus’ achievements

1. to form a missionary colony/community which is very similar to our mission congregations

- he will meet communities when sent to mission and so a missionary should live and be founded in a COMMUNITY

- inserted to a certain culture

- know about “community dynamics” – live in a community because to be sent in a community

2. the missionary should be equipped with the Spirit of 2 Major Things: bible and prayer

- this is the kind of spirituality they need to develop

- these two will focus on one thing, different from the previous, “what the Lord has done and said” – bring it to prayer – the result is SOCIAL ACTION which he considered as the missionary spirituality (an important ingredient to mission)

a) it has to stress on the RELIGION OF THE HEART: every missionary should have a religion of love

· early pietist: develop bible and prayer yet when sent to India (poor) which led them to missionary spirituality

· attending to the needs of the poor

b) one of the sayings to be cried out by the missionary is that the religion of the heart focuses on feeling which leads us to COMPASSION – “the right belief opposed to right belief”

· when a person developed compassion, belief = right = doctrines

· the focus is the belief = expression and not yet the doctrines – a reaction in the modern era

Later Pietism

Nicolaus Ludwig von Zinzendorf

- he belonged to the early pietist yet was classified as late

- he reformed Moravian Church: Protestant Church who reacted against the Catholic church because of the abuse of the clergy (e.g. some priests can’t read Latin/many scandals)

- the focus too was too doctrinal forgetting about Christian spirituality

- this started at Czechoslovakia (i.e. John Hus)

- John Calvin (France) / John Wycliff (Scotland) / John Knox: difference between a reformer and Protestant (reformer: inside –renew it even from within)

- e.g. Martin Luther (at first, called for a united brethren…)

- Protestant focused too on doctrine so they have to formulate their own doctrines.

c) If a religion of love, every missionary should have this dictum: “one drop of love was worth more than a sea of knowledge” [thus, the focus is the relationship of people]

d) Conversion is manifested in a change of life and in outward manifestation of this change.

e) Once a person is manifesting his own change, his own actions: he developed his own devotion as a SLAUGHTERED LAMB.

· the focus here is LIFE

· tries to develop a spirituality for missionary = life is SACRIFICE

· “There is no life in this world without sacrifice.”

· Joyful Sacrifice / Joyful Fellowship (like a lamb who is willing to go to a slaughter house and never complains)

Mission – is the binding one more soul into the parcel of those who live in the fellowship with the Lord God.

- The purpose of the apostolate is to save more souls through the Proclamation of the Good News

• The Sacred Scriptures should be the only guide towards the life of faith
• The Sacred Scriptures is the only basis of one’s commitment to Christ
• He introduced the 24 hour watch of prayer
• Radical and evangelical preaching
• Song fest
• Agape/love feast/fellowship
• Prayer devotion

Goals:

1. Burning desire to win souls among the moors.
2. To win human being for the LAMB

Theology of Mission (element of mission is…)

1. tropus = from the Greek word tropoi paideias

- “methods of training”

- this marks the difference between Early Pietist and Late Pietist

· Early Pietist: focus is the self – my relationship with Christ

· Late Pietist: focus is training – develop myself for mission

- JP: developed a sense of WISDOM

- Particular cultures, groups of people, nations

1) they have a thought of God (i.e. notion about God/idea of God) = this serves as guidelines for later pietists

2) natural religious genius (sensus religious) = everyone is religious = sense of the spirit (it pertains to salvation of souls)

- this mission is connected to the body of Christ

2. Diaspora: a movement with great Pentecostal experiences

- Ignited: masigla/masigasig

- like the descent of the HS

- 1727: through the Moravian Church they want to develop an ITINERANT MESSENGER who developed the sense of the cross, self-denial and love for the poor

- this is by being witnesses of the lamb and developing humility

- guidelines: no theological debate

a) but emphasizing on HOUSE to HOUSE meetings for prayer and exaltation

b) stressing on Christian experience

3. Christian unity

- Zienzendorf tells us that missiology should always focus on the unity of churches

- the Church is for all (it includes non-Christians = focusing on Christendom)

- the fellowship of the crucified Christ: Christ died for all – we are for all and so we work for the Church

- Ecumenism: vision of the unity among all Churches

- Because of this theology or movement there were ___________________________ churches founded like:

1. London Missionary Society
2. Band Mission
3. Leipzig Missionary Society
4. Baptist Missionary Society

Jainism = a belief in eternity though not believe in God

High consciousness (moksa = liberation)

Proponents of Late Pietism

a) Henry Martyn

- Anglican theologian and missionary (1781)

- He belonged to the Missionary Society of the Anglican Church

- Studied in Cambridge, a linguist

- gifted with languages – translated the SS in hindu (considered important in missionary work)

- the 1^st step towards mission is the translation of the SS

- he invented Moslems for Christ – ardent desire to win individuals among the moslems for Christ

- a missionary should be able to study languages

- he was sent to India and study Hindu

1. in 6 years of his life, he translated the SS in Hindu
2. to translate the NT into Hindu and Persian language
3. he translated the NT into Arabic
4. he translated the Psalms (Psalter) into Persian
5. he translated the prayer book into Hindu
6. he wrote a diary and was called one of the most precious treasures of Anglican devotions

- he was influenced by Zienzendorf to save souls and one of his techniques is to use language

b) William Carey (1761 – 1834)

- he was born in England

- he was a Baptist missionary and was sent to India, spent 41 years there.

- his idea of mission work was to also translate Scriptures (his focus was to understand the mystery of the Word present in other cultures)

- Father of modern Baptist mission

- he was also a BOTANIST (introduced an agrihorticultural society)

- a missionary stateman

- i.e. to be seen in the sense of livelihood = help the people alleviate their sense of poverty for social action

- the translation of SS would allow the people to understand SOCIAL JUSTICE – he hated slavery during those times

- learn themselves to plant and so may not be slaves to plantation owned by other nations

- liberated in 1949 against the British

- building of relationships through the SS

- build communities and then the Church

- emphasized individual salvation

- fought against slavery in India (agrihorticultural society)

- form of agreement: guide for the receiving country – the sending congregation [guideline followed – missionaries’ guide for meeting non-Christians]

- this is inclusive: to alleviate the situation of poverty

1. to build churches
2. organization of school

- there is no discrepancy between what we study and what we do (Later Pietist)

- allow us to battle against injustice and slavery

- 1^st step of mission: to translate SS in the language of the people

B. Ecclesiocentric Goals (establishment of Churches)

- started more faithfully in the 19^th century

- it was a new way of mission – not only “saving one’s souls”

- 19^th century: mission was establishing the Church (edifice first then people)

- mission is Church construction

- they called the 19^th century as the great century of the missions

- plantatio ecclesiae: planting the Churches

1. Plantatio ecclesiae in Catholic missions

· Pierce Charles, SJ

- Father of plantation theory in Catholic missions

- Louvain graduate: missiologist (Les Dossiers de L’Action Missionaire)

- be mindful of the country we are doing missions – MISSIOGRAPHY

- mission territories are those countries without a visible Church

- his focus was the physical structure of the Church

a. no indigenous clergy

b. no celebration of the sacraments

· J. Mason

- Would involve not only the structure of the Church but conversion to Christianity – start towards establishing a physical church

- visible structure is just an extension of conversion

- mission goes out from the Church; it is led by the Church, for the Church and its goal is the Church in this world

- Pius XII: become one of the pillars of Catholic missions (0nce we speak about plantation of Church what comes to mind is…)

a. culture of non-Christians (peoples who are non-Christians)

o meeting a particular culture (Christianity & Culture)

b. it involves the proclamation of the Gospel

o it is witnessing (Paul); for Pius it will transpire through conversion (renewing one’s life)

o Evangelium nuntiandi: