Reconciliation and the Great (whole) Commission

The label “Great Commission,” attributed to Matthew 28:16-20, has been for evangelicals the inspiration for the evangelization of the world for over a century. But there is more to the commissioning words of Jesus than the ministry of evangelism. This article contends that a missiology of reconciliation, applied to “the Great Commission,” uncovers the broader, holistic nature of the mission of the church. In addition to evangelism, reconciliation as mission also includes peacemaking and stewardship.     

Mission and reconciliation

Conflicts and wars often occur, with devastating consequences in society. Attaining reconciliation is a challenging task, especially if each side in the conflict articulates its identity in terms of victimhood through education, history, and memories. Can theology offer an adequate answer and help overcome conflicts and bring forgiveness? Each time we serve the liturgy, we are reminded to remember the future and remember Christ’s ultimate forgiveness. In that sense, worship as a communal and God-oriented event can remind us of our mission, which is participation in God’s salvific work. This paper offers some theological insights as guidelines for Christians and their respective communities to pursue. Hopefully, theology will prove its ability and strength to foster reconciliation and unity in a suffering world.     

Reconciliation and Mission

This article discusses the message and ministry of reconciliation with a view to both its biblical content and its contemporary missional application. Within a salvation historical framework of missio Dei, the article outlines the biblical narrative about human beings created in the image of God for personal relationships with God, self, other people, and nature; the fall in sin and the human predicament that necessitate reconciliation; the historical reconciliation provided by God through the incarnation, atoning death, and victorious resurrection of Christ (the first stage); the message of reconciliation in the mission of the church; the present reception of reconciliation through faith in that message (the second stage); and the results of reconciliation both in relation to God (“vertical reconciliation”) and among human beings in the church and in the world (“horizontal reconciliation”), with an emphasis on peace, unity, love, forgiveness, righteousness, and freedom. Christ’s victory over and subjugation of all evil spirit powers are described as “cosmic reconciliation.” Because reconciliation may be partial in this world where sin still exists and evil powers are active, the eschatological hope is for a final reconciliation where the relationships to God, to other human beings, and to a recreated world are renewed and consummated.     

Pentecostalism in Mission and Evangelism Today

This article includes Pentecostal mission strategies and missionary approaches. The author has consciously brought out Asian or non‐Western experiences and perspectives. It touches on some new opportunities and challenges for global Pentecostalism or charismatic Christianity in fulfilling the missionary mandate of the church. Finally, the article evaluates how Pentecostal missions add dimensions to global Christianity.     

Treating Anger with forgiveness may sometimes require Reconciliation

Forgiving, long encouraged by practitioners of Rational Emotive Behavior Therapy (REBT), is shown to be an elegant antidote to anger requiring recognition of two things. First, what happened was bad, or wrong. Second, the author of the bad or wrong occurrence is responsible for having done it. After reviewing some basic REBT points, an analysis of self-forgiveness underlines the importance of receiving as well as issuing forgiveness and the relationship of forgiving to depression and guilt. The importance of reconciling when forgiving self, the world-in-general and, for believers, omnipresent supernatural beings is presented. Reconciliation as finding enjoyment with that which also blocks, or has blocked, the fulfillment of our desires is also discussed. Earlier versions of this paper were presented at the annual conventions of the American Psychological Association, August 2000 and the Association for the Advancement of Behavior Therapy, November 2000.     

The African Palaver Reconciliation Model and Mission

This article presents the African palaver as a model of reconciliation in the social context and examines its missiological significance. Palaver is the interactive dialogue that animates many African communities’ affairs, seeking holistic interventions on issues of life and maintaining relationships within the hierarchy of existence. The African palaver model of reconciliation is about managing “words” in a reconciliation process that takes place in a public assembly discourse. The African palaver model has implications for (1) an appreciation of the importance of “words” as a source of reconciliation in a social context and (2) an introduction, in an African context, to the catechesis on the “Word of God,” revealed in Jesus Christ, as the language of God to humanity and the entire world. The article is developed in three parts: reconciliation and mission, the African palaver model of reconciliation, and the South African model of palaver. In its conclusion, it relates the South African Truth and Reconciliation Commission model of reconciliation to the African palaver, which is rooted in people’s culture and tradition.     

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.     

Reconciliation as Expression of Christ's Love

This paper discusses the theme of the upcoming World Council of Churches' assembly from the perspective of mission as reconciliation as it has been formulated in ecumenical discussions around the World Missionary Conference at Athens 2005 and since. It argues that the intersecting of reconciliation and healing disclosed theological and ethical dimensions in both concepts that have been picked up in ecumenical mission theology while they had been less prominent in earlier decades. The emphasis on the Holy Spirit as agent of mission (Athens, Arusha) is then used to interpret Christ's love as the outpouring of the inner dynamic of the Trinity into the world.     

Self-punishment promotes reconciliation with third parties by addressing the symbolic implications of wrongdoing

Self-punishment is a highly costly—and potentially harmful—way transgressors can respond to a wrongdoing. In this research, we propose that people might punish themselves in part because it has a communicative social function. Three studies using hypothetical vignettes showed that self-punishment facilitates reconciliation with third party observers by addressing the symbolic implications of wrongdoing. Specifically, self-punishment establishes a moral value consensus and/or diminishes offender status/power, and through this, increases third party perceptions of justice and transgressor remorse, and the third party's willingness to reconcile. This effect was robust to manipulations designed to make third parties question the sincerity of the self-punisher's intention. Self-punishment thus serves a beneficial interpersonal function by repairing social bonds between transgressors and their peers.     

The Apostolic Faith Mission

The Apostolic Faith Mission (AFM) is a classical Pentecostal church born in May 1908, influenced by the April 1906 Azusa Street Revival in Los Angeles. It was also born two years before the Edinburgh World Missionary Conference. Between then and now, the AFM followed a lone mission and evangelism journey outside the World Missionary conferences and the conferences on World Mission and Evangelism. Although the AFM grew from South Africa to six continents, its growth was encumbered by racist and colonial perspectives of mission and evangelism. Its first wave of missions was led by Indigenous South Africans at the Revival in Doornfontein and those from the neighbouring countries who worked in mines in South Africa. The second wave included organized missions by white South Africans, who unfortunately had to pull back from Southern African countries because of intensified struggles for liberation. The third wave was by local congregations that formed hubs for missions to specific countries (India and Pakistan). The fourth wave was by Zimbabweans who left their country because of difficult economic conditions. The isolation of the black churches in South Africa based on the influence of apartheid policies allowed black members to develop their own local ecumenical perspectives, which enabled them to have a broader understanding of mission and evangelism. This helped the church to move into the ecumenical world following the unity of the church.     

The Double Face of Christian Mission and Education in India from Dalit and Decolonial Perspectives

Missionaries from Europe came to India starting in the 15th century to preach the gospel. Their mission works have both intended and unintended consequences that affect people even today. Missionaries brought modern education to India and gave Western education to Dalits, leading to the social uplifting of Dalits, who were denied education by the oppressive caste system. Some missionaries also spoke against the social evils during their time. On the other hand, some missionaries’ work at times highlighted the Brahmanic religion as a pan-India religion which placed popular religions in a disadvantaged position. Furthermore, their work also helped the British colonial government to maintain control and become powerful. The translation work of the missionaries and the educational institutions helped the colonial government to strengthen its control over the local population. This article discusses the mission work of Robert de Nobili, Bartholomew Ziegenbalg, and William Carey and evaluates their mission works from Dalit and decolonial perspectives.     

OFFICIAL APOLOGIES IN THE AFTERMATH OF POLITICAL VIOLENCE

Abstract: This article examines the uses of official apologies for massive human rights abuses in the context of democratic transitions. It sketches a normative model of apologies, highlighting how they serve to provide some moral and practical redress for past wrongs. It discusses a number of contributions apologies can make, including publicly confirming the status of victims as moral agents, fostering public reexamination and deliberation about social norms, and promoting critical understandings of history that undermine apologist historical accounts. The article then presents certain normative criteria that any official apology must satisfy, and concludes with a discussion of several theoretical and practical challenges that apologies face in transitional contexts. It draws on Chilean President Patricio Aylwin's apology for his predecessor's crimes as an illustration of some of the promises and challenges that apologies face.     

Mission to Persons with Disabilities

The human ego pushes some people to think that a wall of separation should be built, with the rich and the poor in their camps and the weak and the strong living separately. People with disabilities are victims of this separation, often considered as being apart, labelled as “the others.” However, the love of God pushes us to consider the others, whatever their differentiation, as the image of God created to live in relation with other humans. Thus, the mission to people with disabilities is a transformative love that releases actions of justice. This article frames the text of 1 Samuel 9, 1‐11, in Missiology Studies and Contextual Bible Studies from a disability perspective. It also re‐reads the text according to an African context, more precisely the Democratic Republic of Congo. The paper uses the “see, judge and act” approach: the author’s experience as a scholar and a woman living with disability will aid critical analysis, leading to recommendations.     

Mission,Reconciliation, and the Politics of Place

Through the retelling of some familiar biblical stories – Jonah, Acts 1, Acts 10 – and gospel narratives of inclusion, this paper looks at the transformation of politics and identities made possible by the sending of the Holy Spirit and the mission of reconciliation to which Christians are called. Through an examination of the themes of power, prejudice, partnership, and identity, the paper aims to offer a concrete approach to rethinking the spaces and places where a reconciling mission can be enacted. Central to an understanding of reconciliation are the disruption and transgressing of boundaries in which Jesus engaged. In addition to this, Jesus creates these unique spaces for reconciliation around his very person, and the Spirit leads the church into these same contexts. Finally, selections of John 17 are examined through a biographical lens in order to offer a new understanding of the politics of identity and the surprising contexts where God’s Spirit reconciles all things in Christ.     

Addressing Guilt within the Religious Community: Cyprian of Carthage,Reconciliation, and the Science of Emotion

This article looks at guilt, forgiveness, and “in-group” behavior using Cyprian of Carthage’s response to the third-century persecutions in dialogue with modern psychology and the science of guilt. Using Cyprian’s writings, we see the foundation of much of Christian behavior in regard to inclusion in a Christian community and the theology of penance. The broader issue of inclusivity and forgiveness connects to what evolutionary science presents on the issue regarding guilt and shame, and recent psychological work on achieving reconciliation and forgiveness between persons or in a community. By placing the Christian tradition into dialogue with these modern scientific studies, we find that a fruitful dialogue is possible which enriches both the religious and scientific communities.     

Can Derailed Pastors be Restored? Effects of Offense and Age on Restoration

We studied the restoration beliefs of conservative protestant pastors using an experimental design. We varied pastor offense (romance, affair) and offender age (young, middle age) in narratives presented in an online study and at a ministerial retreat. Both groups rated restoration potential highest for the younger pastor in the affair condition but there was no difference in the romance condition. In addition, the participants believed a younger pastor would fare better in his marriage. We discussed our findings in terms of research on forgiveness and reconciliation.     

Achieving Democratic Equality: Forgiveness, Reconciliation, and Reparations

This paper provides an account of reparationsin general and then presents briefly oneexplanation of why many present day AfricanAmericans believe they are entitled toreparations from the U.S. Government.This explanation should not be seen as a finaljustification, but only as an indication whythe demand for reparations for AfricanAmericans might be seen a plausible. Next, ifit is reasonable to assume that reparations toAfrican Americans are plausible, I then go onto explain why reparations might be necessaryto fill the breech that is perceived to existbetween many African Americans and theirgovernment. This explanation will involve anexamination of the relationship between threeconcepts: forgiveness, reconciliation, andreparations. Then I explore why an apology orreparations for slavery and Jim Crow might benecessary for reconciliation between manyAfrican Americans and their government.Finally, I examine the contention that thelegislative process can be used to obtain anapology or reparations from the government.     

Mission and reconciliation from a Christian-Muslim relations perspective

The encounter between Islam and Christianity in the mission field has created shocks that have left indelible scars across the ages. These two religions, which have never hidden their missionary intentions, have at times engaged in the struggle for supremacy on the religious chessboard, not hesitating to encroach on each other. This state of affairs has led to frustrations and conflicts between the two religious systems that the passage of time has not been able to erase. Various organizations have attempted to bring Christians and Muslims together, among these the Programme for Christian-Muslim Relations in Africa. Reconciliation is possible. Although the path to reconciliation is still long, one who has already travelled on it gives us signs of hope. Only God can clear the path to effective reconciliation. This, however, must be combined with a new understanding of mission in both religious systems as well as a commitment on the part of both to embark on a new dynamic.     

Leaps of faith: Is forgiveness a useful concept?

Using detailed clinical vignettes, the author argues that, despite the current idealization of the concept of forgiveness, the term has no place in psychoanalytic work, and there are some hazards to giving it one. Clinically, the concept of forgiveness is seductive, implying that there should be a common outcome to a variety of injuries, stemming from different situations and calling for different solutions. Every instance of what we call forgiveness can be seen to serve a different defensive function. While the conscious experience of what is called forgiveness is sometimes confused with the unconscious process of reparation, the two can only be described at different levels of psychic life. Despite the fact that in ‘the unconscious’ there is no such thing as forgiveness, the term has an adhesive quality in our thinking that also blunts the analyst'’s appreciation of the aggressive components in the work. In a final vignette, the author illustrates an analytic outcome that has the appearance of forgiveness, but is best understood as the complex result of the everyday work of analysis.