The Church as Mission in Its Very Life

Is there a relation between Church and mission? And if there is, how are mission and Church related? Does the Church have a mission or even several missions? Or is the Church essentially mission? Is it mission in its very life? These are the core questions of the following study text 1 that constitutes the contribution of the Working Group on Mission and Ecclesiology of CWME, from which the new Mission Statement's chapter on the Church drew. To address these questions means to embark on a twofold agenda: It means to approach mission from the angle of the life of and the reflection on the Church, and it also means to tackle ecumenical ecclesiology from a mission perspective. The present text grew out of further reflections on the study paper on theme 8 of the Edinburgh 2010 study process “Towards Common Witness to Christ Today: Mission and Visible Unity of the Church” (published in IRM 99.1 [2010] 86–106). The insights gathered in the following paper are part of an ongoing process that seeks to take into account the constantly changing contexts of mission and Church. Already on the face of it, the macro‐context shows two opposing trends: on the one hand, an increasing secularization of society, and at the same time, on the other, the emerging of new and rapidly growing religious movements. The present text limits itself to stating and briefly analyzing some factors of the continuously changing ecclesial landscape that is created by these trends of the macro‐context. This approach presumes that the Church is not merely a free‐floating, ultra‐mundane entity. It is of an “incarnational” nature. It exists in the midst of differing particular contexts in this world. The methodological option of starting from the contemporary contexts and challenges to world Christianity today and of evaluating the impacts they have on contemporary mission offers a fresh view on long‐debated issues in missiology and ecclesiology. In its search for solutions to these contemporary challenges, the text argues that theologically it is impossible to separate Church and mission. The missio Dei concept, which affirms the priority of the triune God's sending activity, continues to provide the fundamental basis for both, an ecumenical missiology and an ecclesiology from a mission point of view. “The missionary intention of God is the raison d'être of the Church,” the text states in no. 32. This Church (with a capital C) is the one, holy, catholic and apostolic Church we confess in the creed. The Church can also be called “apostolic” in the sense that Christians are “sent”, since they are invited by God to become “part‐takers” in God's mission (nos. 24 and 26). The second chapter is therefore called “Common Witness: That the World May Believe”. It addresses the insight that a lack of unity is detrimental to the witness and mission of the Church. This insight, which is already highlighted in John 17:21, was prophetically spelled out for the modern ecumenical movement by the 1910 World Missionary Conference in Edinburgh. From an ecclesiological point of view, the core question is how our confessional churches embody this one Church or how they are otherwise related to it. From a mission point of view, the witness of the one Church of Jesus Christ in the world needs to be a common witness despite the divisions and fractions that split the Church and hinder mission. This common witness stipulates criteria of discernment. And a mission‐centred ecclesiology has to ask: What structures and features in our churches further our common witness to God's mission? What features and structures hinder it? When answering these questions, the role of the Holy Spirit in mediating between unity and diversity needs to be taken into account. At the same time, the goal of full visible unity is reaffirmed by asking, How does unity become visible? Is this only and exclusively possible by common structures, or can it also, and perhaps more genuinely, be achieved by common service and witness to the mission of God? The third and last chapter addresses “Visions and Hopes” in the light of God's mission of healing, reconciliation and hope. Hope pervades the new missionary spirituality. Hope also motivates conversion as turning together to God. This new concentration on the aspect of hope accounts for the fact that, in view of the constantly changing ecclesial landscape and the flowing contexts of mission, it is impossible to name just one overall solution that would last at least for some of the coming decades. But “hope” stands for the confidence that, with the help of God for the Church, there will never be a lack of ingenious solutions in the time to come and that God's vineyard will never be without workers who will happily join in the common witness to God's mission. Annemarie C. MAYER     

近代中国基督教运动中的差会与教会关系概论

近代中国基督教的本色化无法逃避的一个重要议题就是处理差会和中国教会的关系,本文主要对来华传教士以及中国教会在这方面的观点以及措施进行考察分析。基督新教入华的第一个百年,传教事业完全在差会和传教士的控制之下,但随着新一代中国教会领袖的成长和传教士“中国教会”意识的增强,到20世纪初期,主张差会向“中国教会”移交财产和治权,从“教会在中国”(ChurchinChina)逐渐过渡到“中国教会”(ChurchofChina),已成为传教士和中国信徒的共同理念。但实行起来并不容易,直到1950年代初,能完全做到自养、自治和自传的教会还是很少一部分。原因有多方面,包括传教士的不愿主动放权以及中国信徒自身能力的缺乏。     

Mission Theology of the Church

This article on the mission theology of the church, a personal perspective by the vice‐moderator of CWME, draws on documentation produced by the commission and also responds to the Faith and Order document, The Nature and Mission of the Church. It is based on the trinitarian paradigm of mission referred to as missio Dei, which emphasizes the priority of God's sending activity in the world, by the Son and the Spirit, and the contingency of the church and its mission activities upon that. Therefore, it is concerned with the participation of the church in God's mission to and in the world, and from this perspective, has a particular interest with the actual, empirical church rather than the ideal church, recognizing that the church exists in many different forms in particular social, cultural, economic and political contexts. The article argues that the church is “missionary by its very nature”. Both theologically and empirically, it is impossible to separate the church from mission. Indeed mission is the very life of the church and the church is missionary by its very nature the Spirit of Christ breathed into the disciples at the same time as he sent them into the world. The mission theology of the church as it has developed in ecumenical discussion over the 20th and early 21st centuries is discussed in terms of the relationship of the church to the three persons of the Trinity: as foretaste of the kingdom of God; as the body of Christ; and as a movement of the Spirit. The article shows that being in mission is to cross the usual boundaries and bring new perspectives from outside to bear, and this is a never‐ending, enriching process.     

Mission and Reconciliation in the Orthodox Church

This article examines the Orthodox view on reconciliation as reflected in the famous patriarchal and synodical encyclicals early in the last century and in more recent official documents: the Messages of the Primates of the Orthodox Churches, the approved documents of the Holy and Great Council of the Orthodox Church, and Ecumenical Patriarch Bartholomew’s official statements. These are looked at in reference to (i) the mission statement of the Commission on World Mission and Evangelism, Together towards Life, and (ii) the papal encyclicals Unitatis redintegratio and Ut unum sint. The article further examines the need for a common Christian witness and the reactions within the Orthodox world from a tiny but vocal anti-ecumenical minority. It underlines the importance of a Universal Declaration of Human Responsibilities along with the existing Universal Declaration of Human Rights to address the ecological problem and inequities of the current world economic system, based on the interrelatedness of economy and ecology and the consolidation of the interfaith dialogue for a wider reconciliation. The article also underlines the highest priority of the theological dialogues at all levels and by all bodies of the Orthodox ecclesial reality as a necessary step to promote reconciliation. Finally, the article assesses (i) the dialogue aiming to achieve the visible unity of the church; (ii) dialogues generally focusing on Christian unity, or even unity with other faithful; (iii) dialogues aiming as much as possible at common Christian witness; and (iv) dialogues focusing on the church’s responsibility toward society and the integrity of creation.     

Pentecostal Mission: A German Free Church Perspective

The Pentecostal movement is growing worldwide. This applies both globally and to the German context. Pentecostal mission, therefore, plays an increasingly important role – a role that is also reflected in new networks and institutions emerging in Germany. As Pentecostal churches increase in importance, their ecumenical relationships are also moving into focus. The reproach of prosyletism arises repeatedly at the intersection of mission and ecumenism in ecumenical discussions. This article illustrates the development of ecumenical relations in Pentecostal churches in Germany from a Free Church perspective, viewing ecumenical challenges and opportunities in relation to approaches of church theory.     

The Impact of Globalization on Church Mission in Zambia: Some African Perspectives

This article builds on the theme of a symposium held in October 2015 for female church workers in the United Church of Zambia in Kabwe, Zambia, and devoted to the impact of globalization on mission. The article discusses the effects of globalization on missionary activities in Zambia and offers some background to both the tensions and the opportunities that arise when doing mission in an Africa that is part of a globalized world. It discusses some insights that have emerged from the symposium with specific reference to the challenges faced by women doing mission in a globalized Zambian context. It concludes that globalization is setting the agenda for how mission should be done. To be relevant to Zambians, the church should seriously engage with the challenges and opportunities presented by the current uni‐directional globalization to make it into an instrument of liberation rather than a force of oppression.     

Mission of the Church Under Pressure—An Orthodox Perspective

Mission always has focused on the constituent elements of the church, which are an intrinsic part of the church's very existence. Mission therefore is defined directly in relation to evangelism. This study aims to present briefly two of the today's missionary challenges from an Orthodox perspective. The first is how to preserve cultural and religious identity in a polymorphic society in all aspects, and how to eliminate the risk of confusing it with an ideology. The second refers to the missionary dimension of monasticism and the efficiency of the professional practice of the spiritual competences.     

A Mission of Unity and a Unity of Mission: A Look at the Work of the Church Unity Commission

This article examines the notion and meaning of mission in United and Uniting churches; asks whether union fosters mission and, more specifically, whether United churches practise mission reflecting a commitment to unity; and finally considers some of the challenges facing the Church Unity Commission (CUC) in moving forward. It makes the claim that the CUC is not succeeding in using its strengths because it is failing to be a united witness in the world, and suggests that church unity should begin at the local level if it is to be more effective. Hence international, national, and regional structures and organizations should mobilize, empower, and enable local church communities for more effective mission and church unity. In order to succeed in the latter area, the mission should be not church, but Christ. The paper concludes that the CUC's task is to collectively and correctly read the signs of the times and faithfully proclaim, in word and deed, that God reigns supreme over our world.     

The Mission of the Church to People with Disabilities in Southern and Central Africa

Disability has, in recent years, become a focal point of discussion in many parts of the world with the increasing awareness that people with disabilities (PWDs) are disadvantaged because of their condition. Throughout history, PWDs have been relegated to the status of second‐class citizens and in some instances treated inhumanly. In many cultures, particularly in Africa, issues of disability are surrounded by fear because of the strong belief that they are caused by sin, witchcraft, or evil spirits. People with mental challenges are demonized. This has led to a negative attitude toward PWDs in the world generally and in Southern and Central Africa in particular. This paper discusses the mission of the church in this context. It argues that the church must act as a catalyst for change by generating a positive attitude toward PWDs so that they can enjoy fullness of life. This can be achieved by mainstreaming issues of disability in the social, economic, political, and spiritual life of society as a whole.     

Religious Character in Church of England Schools: The Relationship Between a Religious Tradition and Its Educational Institutions

Research into the relationship between the Anglican tradition and its schools is relatively undeveloped in England. The research reported here draws on Benne's (2001 Benne , R. ( 2001 ). Quality with soul: How six premier colleges and universities keep faith with their religious traditions . Cambridge , UK : Eerdmans . [Google Scholar]) significant components of the relationship between educational institutions and their founding religious tradition to examine whether these components are a helpful way of describing religious character in Anglican schools. While school leaders and staff are committed to the Christian faith and seek to establish an ethos informed by Christian beliefs and practices, they are less able to articulate a distinctive philosophy of education particularly with respect to teaching, learning and the curriculum; some reasons for this are discussed.     

Valuegenesis: A Megastudy of Faith Maturity and Its Relationship to Variables Within the Home,School, and Church

Concern with declining enrollment and commitment in Seventh-day Adventist schools in the United States and Canada led to one of the largest studies ever undertaken by any church group. The research involved nearly 11,000 sixth- through twelfth-grade youth and another 2,300 parents, teachers, and pastors. The findings both encouraged and challenged the Church and underscored the cumulative roles that homes, schools, and churches play in nurturing faith and loyalty among Christian youth.