Class note Messiology

MESSIOLOGY

Intro: We start with the history of mission of the church, then the theology of catholic mission, understanding of mission, evolution of Missiology (schools, theologians and magisterium), Biblical foundation of missiology, theological foundation of Missiology etc. 

Documents:  Ad gentes (1965), Evangelii Nuntiandi (1975), Redemtoris Missio (1990, Ecclesiam Asia (1974) and Asian/Indian theology.

Before 1911, there was no subject on missiology.  No serious study about it.  By the end of 19^th cent. Protestants too did not have a systematic study.  The old term was Missionslehri in German, used by Christian missiologist Josef Schmidlin who was the pioneer of catholic Missiologists.  Among the Protestants pioneer was Warneck Gustar.  It was a study of missionary dimension of Christian Faith, a systematic study of evangelizing mission of the church and the way it is carried out.  It dealt with both theology and praxis. 

Vatican II says that the church is missionary by its very nature.  The Church exists because it has a mission.  We have mission and missions.

Mission:  (singular) whose mission? It is God’s mission in the singular term.  It is the father’s plan of salvation.  The self-revelation of God as one who loves the world and invites us to share his life and glory.  It is a divine intervention in history, through the death and resurrection of Jesus carried out by the church and its followers.  It is Trinitarian i.e., the plan of God, through Christ and fulfilled by the Holy Spirit.  In Christianity, God searches man while in other religions, men search for God.  God has a universal salvific will (1 Tim 2:4), hence the mission of the church.  The God of the Old Testament is also seen in other religions, in creation, as affirmed by GS and NA.

Missions:  (Plural).  It is the Church’s undertaking to carry out this missio Dei that is the participation in Jesus’ mission in between the first coming and the second coming of Jesus and the already and the not yet.  The mission of the church is temporal and eschatological.  Missions is the special undertaking in which the preachers of the Gospel sent by the Church to the whole world carried out the work of preaching the Gospel and implanting the church among people who do not yet believe in Christ (AG 6).  The aim is preaching and implanting. 

Three types of Missions:

Mission ad gentes:  In the strict sense is only to the other faiths but in a broad sense includes all.  Mission for Christians: This is more of a pastoral care and Reevangelization: This is for the Christians who lapsed in faith.

CHAPTER ONE

History of the church

32-40 AD – Apostolic church:  No missionaries.  It was a volunteering work.  There was no training.  During Pentecost they were empowered by the Holy Spirit.  Peter’s speech centered on the death and resurrection of Jesus.  It was a Greco-roman world.  The council of Jerusalem took place as recorded in Acts 15.  In the council there was a triumph of Universalization over Jewish particularization.  Christianity crosses natural boundaries.  They were saved by grace and not law.  This is universal salvation.  It  was in Antioch as one of the centers of Christianity, that for the first time the followers of Christ were called Christians.

There was a conversion of Cornelius.  It was a baptism of the first pagans.  Paul was known as the apostle to the gentiles.  Paul had three missionary journeys.  It was spreading to Rome where he and Peter met their martyrdom. 

Factors for fast Spreading of Christianity:

1.      Faith in Christ, who died and is risen.

2.      Universal fraternity of the believers.

Difficulties:

1.      Persecutions.

2.      Other cults and religions.

3.      Pagan philosophy.

4.      Difficult requirements to become a Christian.

Ways of overcoming:

1.      Faith and commitment.

2.      Missionary approach done by lay people (every one).

3.      Catechism was intensive.

4.      Gradual initiation into the sacraments.

5.      Examples of the martyrs.

6.      Missionary method by Paul – adaptation of culture.

Now it is the RICA (Rites of Christian initiation for Adults)

Lessons: 

1.      Language to be learned

2.      Complete solidarity with the people.

3.      Make use of the local concept – John used Logos.

Conversion of Constantine:  there were both positive and negative effects. Before it was a risk to become a Christian but after that, it was a risk not to become a Christian.  Church was a movement.  It was pre-institutional.  It was a group of people, Gospel of Christ.  For Paul it was a power of Salvation.  It was a missionary movement.  The church was mission, measured by Being and doing.  Life was missionary. 

A movement either becomes an institution or dies out.  The church has in it the missionary command of Jesus (Mt 19:21).  It was a personal encounter with the risen Lord.  There was conformity to social customs except the immoral ones.  No distinctions between Christians and non- Christians.  There was a high sense of moral behaviour.  They avoid certain professions.  They brought love to a hated world.

There was a radical change from the time of the conversion of Constantine.  The edit of Milan (303) gave freedom to Christianity.  Christianity became the official religion of the Roman Empire.  It was a state symbol, an order of culture.  Roman Empire was dominated by the Christians and they seemed to be superior to the pagans.

Cultural superiority led to religious superiority.  Extra Ecclesia Nulla Salus introduced by Cyprian against the novatians (They were people who did not accept back the lapsed Christians into the church.  They wanted the church to be pure).  Later it was misinterpreted or extended to include those who did not go to the church.  This led to the ecclesiastification of Salvation.  It was Church’s centered and no more Christ’s centered.  The council of Florence (1442) affirmed it.  They will go to hell prepared for devils and his angels.  The church was therefore identified with the hierarchy.  The Catholic Church was identified with the body of Christ, with the kingdom of God.

St. Augustine:  He stressed on visible unity of the church and the salvation within, not outside.  His ideology paved a way to missiology later.  His main aim was Salvation of Souls and implanting churches.  The whole mission enterprise was the extension of western ecclesiastical system to the rest of the world.  It was summed up into “dogmatic, institutional arrangement”.  Thus the sacraments, churches and hierarchy were firmly established. 

Christendom: Medieval paradigm:  With the expansion of the church there was also doctrinal development.  The council of Nicaea was convened by emperor Constantine.  Mission becomes the duty of rulers.  The church was influenced by the Greek philosophy.  God was defined in an abstract ways by what he did and not what he is, his being. He was defined more by DOING and not BEING.  Not his self-communication in history but communication of truth about his being. 

Christology was based on his being and not on what he does.  The nature of Christ and not on what he does.  The point of deviation/reference is the scriptures.  Jesus as love and God not as unmoved mover but a loving God.

There was a dualistic understanding of things/ reality.  There is matter and Spirit, body and soul, sacred and profane etc.  This dual understanding is from Augustine’s City of God.  He depicts two societies – one willed by God and the other willed by men. It was a spiritualization of salvation.  “Mission is based on theology”.  Baptism was meant only as a preparation for the holy Eucharist.

Monasticism and Mission:  The Spirit founded community became a materialistic community.  Hence monasticism emerged.  It was an attempt to renew the church and its mission.  It was an alternative to martyrdom.  It was the monks who evangelized the whole of Europe. 

Contributions of Monks: With the emergence of monasticism, there was a disintegration of paganism.  Monasteries became the cradle of European civilization.  No schools but attached to monasteries which were meant for the candidates.

Negative effects:  The role of the laity as missionaries was neglected.  Now the work of mission was entrusted to a limited number of people. 

Positive effects:  There was also a rise of a new Spirituality – Monastic Mission Spirituality.  Before there was only Christian Spirituality.

Conquests and Missions: The Church helped the State and the state supported the Church.  The mission was no longer by the missionaries but by rulers.  The element of force came into mission.  This was because of political end.  Charlemagne, the 2^nd Constantine worked to defend the church of Christ.  The enemies of the church became the enemies of State.

Crusades (Cross and Sword).  Now the mission felt into the hands of the crusades.  There was a desire to visit the holy places which were occupied by the Muslims.  The aim was to liberate the holy places.  There was also an economic aim because the land of the Muslims was in the place where the Mediterranean and the Indian Ocean meet.  So it was a fertile land. 

Colonial mission:  (Padrovado = patronage and right to evangelize).  There were geographical discoveries made by especially Spain and Portugal.  The whole of Europe was Christianized hence the mission was thought to be over.  But now with the discovery of America, Africa and Asia, mission restarted.  The mission of the rulers was to search gold and the missionaries souls.  Hence the double benefits from both the parties – Church and state. 

Why Padrovado?  - The pope was not free to devote to Evangelization.

1. The rise of Islam.
2. Internal consolidation of the pope’s power.
3. Rise of Protestantism
4. To accelerate evangelization.   Hence the duty to evangelize was given to the rulers of Spain and Portugal in return of some privilege to nominate bishops and missionaries.  Hence there was a mixture of politics and religion.  Religion was used for political gain. 

IV.  Propaganda Fidei in modern era.  Now it is called the Congregation for the Evangelization of People (CEP) because Propaganda has negative connotations.

Situations that brought about Propaganda Fidei:  The term mission began to be used in geographical sense i.e., foreign missions.  One more vow was introduced i.e., the Missionary vow or the vow of mission.  There is an anthropological superiority.  One race as superior to the other also cultural and racial superiority.  The other people from the other continents were considered as sub-humans.  There was non-acceptance of candidates to the seminaries and religious life because they are sub-humans.  Therefore there were two missions to evangelize and to civilize.  The use of force began to be justified. 

This use of force finds its justification in Lk 14:16-24.  This is the parable of the marriage feast where there were a lot of excuses.  Verse 23 says, “compel people to come”.  Exegetical findings explained that it does not signify a use of force but a hospitality in the oriental context.  This was made used to justify force.   Hence there was a monopoly of Divine Truth. 

Propaganda Fidei founded in 1622.  it was a supreme central authority of Evangelization.  Its aim was to promote Missionary activities among pagans and for the unity of churches.  At present (2006) the head of CEP is Cresentio Sepe.  In 1627, an institute for Missionary formation ‘Urban College’ in Rome was founded.  It became the Urbanian University at present. 

Its aim was to give missionary work a religious character and to promote local vocations and to encourage cultures and traditions followed by Francis Xavier, De Nobili and Lichi (china). 

Rebirth of Missionary Apostolate in the 19^th century:  Background:

Missionary activities in the 18^th and early 19^th century were not favourable due to enlightenment, Protestantism, and new world view.  Before that, the worldview was God >Church>King>People>animal>plants etc.  After this, individual and reason became primary.  They believe in direct access to God, no need of intermediaries.  Therefore no church is necessary.  It was the age of science where God has no place.  He is eliminated.  It was the evolution from below. 

Positive result:  Individual respected and Faith seeking understanding.  We have reason to believe.

Negative result:  Capitalism and Marxism began to emerge.  A person becomes an autonomous individual.

Gregory XVI (1831-1846):  With Gregory XVI, a new age for mission is dawn.

Characteristics: 

1. Religious awakening in Europe
2. Numerous Missionary associations like Holy Childhood etc
3. New Missionary institutes and congregations
4. Re-entry of the Jesuits into mission.  In 1833 about half of the priest offered to be missionaries to other continents. 

Three Stresses of Gregory: 

1. He reaffirms the autonomy of the Church and the formation of local priests.
2. The Equality of all human race – condemnation of the ways the blacks were treated
3. Re-discovery of the Church’s Apostolicity and catholicity.

VI. Missionary Encyclicals:

1. Maximum Illud Benedict XV (1919) – this is the Magna Charta of modern Mission.  It stressed on Promotion of local clergy and Recognition of local cultures.
2. Rerum Ecclesiae – Pius XI (1926).  The Stress was on Missionary cooperation and sustenance.  Each race its own priests.  There were about 200 mission centers.
3. Evangelii Praecones – Pius XII (1951) – On safeguarding all that is good, honest and beautiful in other cultures.
4. Fidei Donum (Gift of Faith) – Pius XII (1957).  The stress was on collaboration of diocesan priests and laity for the evangelization in Africa. 
5. Princeps Pastorum – John XXIII (1959) –
6. Vatican II -     Ad Gentes (1965)

Evangelium Nuntiandi (1975)

Redemptoris Missio (1990)

7. Ecclesiam Asia.

Changing paradigm of Mission Thinking:

1. Apostolic Church (33-200)

-          Making disciples (Mt 28:18-19)

-          Goal was disciples

-          Evangelized by the Apostles and Martyrs.

-          Centrality of Eschatology

-          Church was Eschatological community.

2. Greek – Patristic  (200-500)

-          God so loved the world that he sent his only Son (Jn 3:16)

-          The goal of mission was Life. 

-          It was itinerant (traveling from place to place)

-          The centrality was theology

-          Church was worshipping Community.

-          The church was State religion

3. Christendom (medieval Roman Catholic Period) (600-1400)

-          compel to come it (Lk 14:23)

-          The goal was expanding Christian world

-          Missionaries were monks and rulers

-          Centrality was Church and state.

-          Church was a powerful institution.

4. Reformation period (1500-1750)

-          Gospel is the power of Salvation (Rom 1:16)

-          Goal was renewal

-          Centrality was Scriptures

-          Church is a reforming community

-          Western Expansion and colonialization took place.

-          Christianity began to spread to Asia, Africa and Latin America.

5. Modern Christian Era (1750-1950)

-          Come over and help us (Acts 16:9)

-          Goal was Salvation

-          Centrality was Mission tasks

-          Mission by Volunteers and Missionaries.

-          Church was a civilizing or westerning community.

6. Emerging Mission Paradigm (1950- ff)

-          They preached, drove out demons and healed them (Mk 6:12)

-          The goal was to call people to Faith, who then worked for Spiritual and social transformation. 

-          Mission is carried out by all the people of God in all their life.

-          Centrality was wholism – life, deed, work and sign.

-          The Church is a Pilgrim Church Or a Pilgrim Community.

CHAPTER TWO

NATURE OF MISSION AND MISSIONARY ACTIVITY

Church as Sacrament: Universal Sacrament of Salvation:  This is because the mission of the Church is Proclamation of the Gospel to all. 

Foundations:

I.       Trinitarian Foundation of Mission:  Mission belongs to the Trinity.

Mission of the Father:  Mission was not only Mission mandate but mission of the Father.  The origin of the church’s mission is the mission of Jesus, mission of Christ according to the plan of the Father.  The plan flows from the Love of the Father – God wants all to be saved.  The ultimate aim of the mission of the Church is to help people to participate in the Trinitarian community of love and life.

In the trinity there is a sharing of love.  Because of this love, the universal plan of God (1Tim 2:4) is for all human beings to be saved.  God so loved the world that he gave his only son (Jn 3:16).  God is a redeemer God.  He sent his Son to redeem the world. 

Church does not exist for itself – But because it has its mission.  Church is church so far/as long as it carries out its mission.  Church without mission is a contradiction in terms.  The church is the continuation of Christ’s mission.

Trinitarian communion is the model, Origin and goal of mission.  It is to give life in its fullness.  The missionary mandate came only after Christ but mission was before that.  Mission flows intrinsically, essentially from the Trinity. 

At present, the vision of mission of Vat II is no more an ecclesio centric at it was in the middle age.  Church is a sign according to Vatican II.  This is because mission goes back to Trinity.   Church is not the source of light, but a reflection of Christ’s light.   The church’s duty is not only proclamation and implanting churches but all the dimensions of life.   Therefore it is an integral mission

Jesus the missionary of the Father:  John’s prologue – Everything created through Christ (Jn 1:3), to unite all things in him (Eph 1:10), to reconcile the world in Jesus. 

The word Missio was first used to mention the sending of the Son by the Father.  Jesus sent as mediator between God and man.  He has full awareness of being sent.  His origin is divine, from the Father (Jn 10:36).  He was sent to proclaim good news (Lk 4:18).  This was fulfilled by his incarnation, life, death and resurrection.  With Christ’s event, came the remission of sin, fullness of new life, divine filiation and gift of the Spirit.  Mission begins in time and space with the Incarnation.

Anathasius – “Whatever is assumed by Jesus is saved by Him”

Objective Salvation:  This was inaugurated in Christ.

Subjective Salvation:  This needs to be subjectively appropriate by the Church.  It has benefited me, therefore, I want to share it to others.  This salvation can be accessed only through faith.  Faith is a human response to God’s invitation of love.  Faith comes through hearing.  Hence the importance of mission of the Church to proclaim Christ.  Christ is the first Evangelizer of God (EN 6-7).

The mission of the Holy Spirit:  He is the forgotten God of the Holy Trinity.  Faith in the Holy Spirit is renewed in the charismatic movement.  He is the principal agent of the Mission.  Age of the Father – Creation to Incarnation.  Age of the Son – Incarnation till Pentecost.  Age of the Spirit – Pentecost and still continuing.

The Holy Spirit is the spirit of Evangelization (EN ch. 7).  Mission is under the guidance of the Holy Spirit.  It was by the power of the Holy Spirit that Jesus came into the world.  Holy Spirit is seen as the Paraclete (Jn 14:16) who guides the Church into mission.  Spirit is the fulfillment of whatever achieved by Jesus in history.  Jesus gave the Holy Spirit (Jn 20:21-22) to complete his work.  It was at Pentecost that his disciples became witnesses and prophets.  He equips the church at all times with hierarchical and charismatic gifts.  He provides, accompanies and controls the missionary activities of the church.  The Missionary spirituality of the church is to be docile (openness to be taught) to the Holy Spirit.

II.    Ecclesiological Foundation of Mission:  Mission is the requirement of the Church’s catholicity. 

1.      Church is missionary by her own constitution:  (AG 2). Church is missionary by its very nature.  This includes both being and doing.  Action shows the being and being is expressed in the action/doing.  This is because it was founded by Christ who is the first missionary of the Father – the first evangelizer. 

Church is a Sacrament.  It signifies something and produces what it signifies.  Christ assumed not only a human body but also a mystical body i.e., the Church.  “Why do you persecute me?” (Acts 9: ?) asked Jesus to Saul.  The church is to cooperate with its founder/head/Christ in the work of Salvation.  Jesus needs the Church so that salvation is available to all. 

There is only one mediator (LG 8).  Christ establishes and sustains the Church which is the community of Faith, hope and love.  In Christ the Church becomes universal sacrament of Salvation.  Church’s missionary actions originated from her constitution.  God revealed himself as love and Jesus mediated that love and the Church is the channel of that love.  Therefore, the Church cannot but proclaim the Good News.  The Church’s role is to unfold in history the Mystery of Christ by her presence and her action.

2.       Church is Missionary by virtue of Divine Mandate:  The evangelists concluded with a missionary mandate.  All the followers have this mandate (Mt 28:18-20, Mk 16:15-18, Lk 24:46-49, Jn 20:21-23). 

Common elements:  Universal dimension of the mission (Mt = to all nations), Mk = to the whole world, to every creature), (Lk = to all peoples) and (John =    ?). 

Assurance that he will be with them till the end of time.  Mk insists on Mission as kerygma (proclamation) Mk 16:15, Matthew stresses on founding/establishing church and her teachings (Mt 6:12).  When we combine Matthew and Mark there is proclamation followed by catechesis.  Luke stresses on Witness – Missionary as witness.  Witness is the first before proclamation.  It is a witness in silence.  One who believes in transforming power of the Gospel, proclaims conversion from sin to the mercy of God. John is explicit of a mandate.  A Word is equivalent to mission.  He connects it with the mission from the Father to the Church’s mission.  As the father has sent me, so I sent you (Jn 20:21).

The missiology of John is found in his priestly prayers (Jn 17).  Eternal for Him is to know the Father and Jesus Christ whom he sent.  The ultimate scope of mission is participation in the Trinitarian life.  Therefore, unity among apostles and disciples is a must.  Unity so that people come to know and believe in Christ.  Lifestyle of the Church is given in Jn 17:21-23).  We are missionaries because of what we are before becoming in words and deeds.  Our mission is based on the power of the risen Lord and not on our resources.

3.      Church is missionary by an Act of Great Love:  The mission of the church is to reveal the universal love of God (AG 10).  The reason for missionary activity is God’s love or the universal will of God (1Tim 2:4).  Owe to me if I do not preach the Gospel (  ?).  Church us the servant of Christ and the Spirit to make all partakers in the mystery of Christ.  Jesus is God’s love made visible. 

Church is the expression of God’s love to the world.  God sent people to help because he loves them.  He sent them liberators, prophets, kings etc.  Jesus entrusted the world to the church and the disciples.  The church cannot keep hidden or monopolize the riches she has inherited.  She needs to communicate.  (Parables of leaving 99, lost coin, lost son etc.)  The origin of Church’s mission is Trinitarian.  Goodness expresses itself.  Bonum est diffusivum.

4.      Church is missionary because it is Catholic:  Mission is the requirement of Church’s catholicity (all-embracing).  According to totality of reality.  Catholicity has a double sense.  Totality of the means of Salvation i.e., the content of salvation because of Christ’s presence and Sent to all people at all times anywhere.

Ordinary means – Salvation within the Church.

Extra-ordinary means – Salvation outside the Church.

The mission of the church is for the whole Church, whole Truth and whole humanity.  The whole truth especially in the pluralistic forms of religion, cannot be diluted. 

5.      Church is missionary for the Glory of God:  Ireneaus “Glory of God is man fully alive”.  God is known and glorified through the mission of the Church. 

One poet was telling that there are only three things in the world i.e., to love, to do and to hope for.  Since he has neither of them, he committed suicide.

Life needs fullness.  And that is the mission of the Church.  Jesus glories the Father in his priestly prayer (Jn 17:1-5).  He glorifies by giving eternal life to those entrusted to him.  Now this is continued by the Church.

III.  Anthropological foundation of Mission:  This is based on human person.  He is made in the image and likeness of God.

Man by nature is a social and religious being.  There is a human need for God.  Matter satisfies matter.  Matter cannot satisfy spirituality.  Higher faculty can satisfy lower faculty and not the other way round.  Jesus came not only to redeem but also to show the way to live. The ministry of the priest is to build the Christian community.  The mission of the church is to search the seed of the word in the other religions and nurture it, perfect it to become a full-grown tree.  There is a fulfillment in Christ by proclaiming Christ to them. 

Those seeds are preparation to the Gospel.  It is a moving towards the fullness.  The Church’s mission is to keep people in touch with God, to build people and not merely buildings.

DEVELOPMENT OF CATHOLIC MISSION THEOLOGY

Mission as a systematic study is of a recent origin.  Mission too has some models.  Now let us see them one by one.  They are known as classical models. They are (i) Conversion model (ii) Plantatio Ecclesiae (iii) Adaptation model and (iv) Fulfillment model. 

Problems/issues faced: The goal of mission of the church in the context of religious pluralism and the approach to them – Religious pluralism and Cultural pluralism. 

i.        Conversion Model: (School of Muenster).  The primary goal of mission is conversion of non-Christians.  It was more of Salvation of Souls (Salus animarum).  This was proposed by:

(a) Joseph Schmidlin (1876-1944).  He was a German.  He proposed this model in order to give a biblical basis for the mission.  He based his theology on John 20:21.  The Church’s mission is the proclamation of Faith and the strengthening of the Church.  Conversion was understood as a profession of Church’s teachings and baptism. 

Evaluation:  Conversion was understood as a profession of Church’s teachings and baptism

Negatively:  Human beings taken into dualistic view.

Positively:   Since there is a need for conversion hence proclamation.

(b) Thomas Ohm:  (1892-1962).  His aim was to expand the limit of his predecessor Joseph.  Mission for him is sending missionaries, missionary activities, A geographical area, agents of Salvation and a mission to a non-christian world.  His idea was more spatial and not the heart.  More of expansion and not deepening of faith.  He takes adaptation of mission as his method. 

(c) Karl Muller: (1918-2001).  He speaks of integral conversion.  The context is taken into consideration e.g., arm race, poverty etc.  Salvation is not limited to conversion of souls but the salvation of integral human. 

ii.      Plantatio Ecclesiae (school of Luovain).  There were three main proponents. They are:

(a) Pierre Charles (1883-1954).  The mission of the church is formation of churches.  This means visible communities with its own hierarchy (a mature church), a local clergy, and sacraments.

Theological foundation:  1 Tim 2:4 – every one to be saved.  This is the universal will of the Father.  God decides to save all, not individually.  It is not just a missionary mandate or desire to save souls but the very nature of the church itself.

The church is the place where God gathers his people to save them.  He related the message with adaptation.  It is a transforming from within.  It is not to isolate the mission stations but they have to be within the culture.  His method is inculturation.  Incarnation is inculturation In incarnation, God comes down like a plane to take people in.  It is not people who jumped into the plane but the plane comes down to take them. 

(b) Joseph Masson (1908---).    His main interest was theology of Mission and World religions.  He speaks of inculturated Catholicity to influence the culture of the people.  Indeginization is important – appreciating the good elements in other people’s cultures and religions.  It is a recognition of diversity.

(c) Andre Seumois (1917-2000)- a Belgian theologian.  He says that Planting Churches is coherence with global church.  Then the Church can carry out its mission.  He gives more importance to structural dimension.

iii.            Adaptation Model:  (Mission and culture):  The world is a pluralistic world.  The church cannot avoid this any longer.  Therefore the goal of mission as salvation has to be spoken according to the peoples’ mentality in the language accessible to them.  It was proposed by

(a) A.S. Hermendesz (1915- --).  He is a Spanish.  He says that the goal of mission is planting churches and saving souls.  His basis is Incarnation.  Elements that are compatible with Christian Faith to be adapted.  Christianity has adopted the Greco-Roman Culture, Aristotle Philosophy adapted by St. Thomas Aquinas.  The essential forms have to be maintained (e.g., Trinity) and the exterior forms can be modified (e.g., Dresses)

(b) Louis Luzbetak (1918 - ….).  He is an American theologian.  For him Adaptation means the Adjustment that is Respectful, Prudent, Scientific and theological.  It is the adjustment between the two churches i.e., Mother church with mission church or young churches.  The Church adapted itself except in the colonial period.  The basis for this adaptation is not Incarnation but the basic goodness of human nature.

Though marked by sin human nature is essentially good.  The basic goodness can be supernaturalised and perfected.  Grace perfects nature and the divine does not destroy human. 

iv.     Fulfillment Model:  If Adaptation is the dialogue between mission and culture then Fulfillment is the dialogue between mission and religion (Nostra Actate).  This model speaks of Logos Spermatikos or Seed of the Word in all religions.  This seed is considered to be a preparation for the Gospel.  It is willed by God.  God is operative in all religions through human values.  The proponents are: 

(a) Danielou (1905-1974)- A Frenchman.  His book is Holy pagans of Old Testament.  God reveals himself in the cosmos.  Cosmos is opposite to Chaos.  There is a human quest for God through nature.  The answer of God to this quest is by sending Jesus Christ.  Other religions are only a preparation for the Gospel.  He speaks of cosmic covenant where in Christ God became Emmanuel. 

Christianity is the means willed by God for the salvation of all though salvation is possible outside the church too.  (1) No salvation outside Christ.  The Church is the body of Christ, hence no salvation outside the body of Christ.  But some are holy though they have never heard about Christ.  Hence (2) they too are saved but by Christ.

They are not saved by their religion, but they are saved in their religion by Christ (the eternal logos).

(b) Y. Congar (1904-1995).  The church as a sign of grace of God in Christ.  Those who are saved by Christ are ordained to participate in the life of the Church.  Other religions are not equal to Christianity.

(c) Karl Rahner (1904-1984):  The grace of God is implicitly operative in all other religions.  Hence he called them Anonymous Christians.  Why faith in God and Christ is necessary for Salvation?  He gave two statements (i) Faith in Christ is necessary and (ii) Because of the universal salvific will of God. 

Faith in Non-Christians is Implicit and Faith in the Christian is Explicit.  He gave some propositions

1.      Christianity claims to be the absolute religion willed by God for all. But this absolute claim comes to him in a historic manner.

2.      Man is called to be a religious person to obtain salvation.  But he becomes a religious person in the religion that is concretely available to him.

3.      The members of other religions are Anonymous Christians. 

4.      Christianity makes explicit this Anonymous status

There can be other mediators but they are mediators only in their relation to Christ and in the power of Christ.  Christ becomes the origin, center and destiny of all religions. 

CHAPTER FOUR

PRESENT UNDERSTANDING OF MISSION

The present understanding of mission is stressed on the Permanent validity of the Church’s missionary mandate and the Proclamation of Christ.  (Redemtoris Missio). 

The plurality of religions and salvation in other religions gave a wrong connotation to the meaning of mission.  There was a feeling that mission of the church is no longer needed.  There was a decline in missionary zeal.  Therefore Redemtoris Missio.

The mission of the church is Universal.  It has the same origin and destination yet missionary activities can be differently based on different context.  Therefore there are three types of missionary activities.  Missio ad gentes, Pastoral care and Re-evangelization.

I.       Missio Ad Gentes (Mission to the non-christian world):

(a)   Evangelization:  It is the primary and principal duty of the Church.  It has priority.  Mission is indispensable from the church’

Scope and aim:  The scope and aim is the manifestation or realization of God’s plan of salvation in Christ. 

Evangelization or Gospelization is an act of the church moved by the Holy Spirit.  It is the announcing of salvation that the Father has offered to all through Christ who has died and risen from the dead. 

The nature of Salvation is transcendence – not limited to material things and Eschatological – Fulfillment in eternity.  This was a reaction to liberation theology.

Parameters of church’s mission to ad gentes:  Geographical understanding of the mission is not enough.  Europe also becomes a missionary country due to various reasons like migration, lapse of faith etc. 

i.        Territorial.

ii.      New worlds and new social phenomena.  There is urbanization and mega polices.  Mission has to change.  The problems in the contemporary world is more of isolation and agnonimity. 

The future of the nations are shaped in the cities.  The youth are the future of the nations and due to migration, people are uprooted from their own land to foreign land where there is work.  We also have poverty and refugees.

iii.    Cultural sectors:  Here we have (1) Communication Media.  The world is conditioned by the media.  E.g., Harry Porter is famous.  Its teaching is paying or uprooting evil by evil.  People are mad after this novel and film.  Pope Paul VI speaks of the split between culture and the Gospel as the tragedy today.  Culture has to be regenerated by the Gospel values.  John Paul II speaks of the culture of death. He suggests a civilization of love.  These are the duties of the Church.  The silent majority has to speak.

(2) Commitment to Peace: It is a commitment to Human rights, Women and children, scientific research and international relations.

Methods of Evangelization:  The methods used are Diakonia, Didascalia and Liturgia.

Diakonia:  It is a witness of life and charity.  This is primary.  Before the Word proclaimed, the Word lived evokes questions in the other people of the other faiths.  It is a witness accompanied by Charity.  Charity is the source and criterion of Mission (RM 60).  Because of Charity, we work for their well-being.  Due to charity, the Church is not tired. 

Didascalia:  It is the proclamation of Christ the Saviour.  Only diakonia is not enough.  Give reason to the hope you have (1 Pet 3:15).  Give explanation of what your do.  Give explanation to diakonia.  Therefore the Church says Proclamation has a permanent priority in mission.  We receive faith from hearing.  But we must proclaim with respect, in concrete language and with enthusiasm.   We have to give a respectable presentation of life.  This is done by Kerygmatic proclamation (first proclamation leading to faith and conversion – Jonah’s preaching), Catechesis (deepening of kerygma), Homiletic preaching (Sacramental and liturgical context) and Mystagogical Preaching (ritual celebration of faith and the sacramental economy. 

Liturgia:  It includes the Rites for Christian Initiation of Adult (RCIA) and sacraments of Initiation.  It is a gradual process of initiation because it is not easy to change suddenly.  The non-christian sees and listens, he lives a life of faith, a life of sacrament.  These are the stages.  See that new people are well accepted in the community. 

(b)   Formation of Local Churches:  This is the formation of a new community.  The objective is to form a new community into a mature community through sacraments and means of grace (Retreat, seminars, formation of faith etc.)  and through its own hierarchy with adequate means.  We need a missionary pastoral ministry i.e., a new community to be transformed into an evangelizing community.  Faith is strengthened when it is given to others.  The formation of individual church has to take root in the culture itself.  It has to be the church of that place and not the church in that place.  It has to be a church of the particular part of humankind, speaking a particular language, having a particular culture, particular patrimony, having a particular world mission of life and its own history. 

(c)    Enculturation And Promotion Of Kingdom Values:  This is an inculturated mission.  It is a transformation of cultural values through their integration and insertion of Christian values in various cultures.  But even in this, there is no compromise.  Distinctiveness and integrity of Christian Faith need to be kept.  It has to be in union with the universal church and at the same time compatibility with the Gospel. 

Dangers:  There are dangers of enculturation.  They are:

1.      Alienation from the culture and

2.      Overestimation of culture. 

Culture is a human creation marked by sin, has its limitations.  Therefore it needs to be healed, ennobled and perfected.

Model or basis of Inculturation is INCARNATION.  The Gospel is to be incarnated into the culture.  The missionary has to be incarnated into the culture, language, customs etc.  The culture is not an obstacle but an instrument of encounter between God and human beings.  It should not destroy but elevate and purify the culture. 

(d)   Human promotion or promotion of Kingdom values:  It is an integral mission. It is not only for the soul.  Therefore man in relation to God, to his culture, social, economical and other dimensions has to be taken into account.  Man with his multi-dimensions. 

Please refer also Christian Faith Nos. 1136-1184, pp. 483ff.

Do not overestimate human promotion in your missionary activities.  Remember the ultimate liberation is in Christ.  Evangelization has a priority.  It is more concerned for being than having.

II.    Pastoral Care:

It is the missionary pastoral care.  The aim of this pastoral care is to strengthen or deepen the faith by missionary animation – to change it into a missionary community because Pastoral Care is missionary in nature and by missionary co-operation – through witness and word.  This is to cultivate the missionary spirituality of the One sent by the Father i.e., Christ; crossing all barriers to preach the Gospel.  This is meant to increase missionary consciousness and action and to co-operate with the mission of the whole church, the one body of Christ.

III. Re-evangelization or re-christianization:

This is an evangelization to the ancient Christian traditions who have lost the sense of Faith.  This includes European and American countries. 

Nature:  It is a ministry that is animated by a renewed Spirit.  It is not a new Gospel that is preached but a new zeal, a new method and a new expression of the Gospel.

Aim:  To ensure that they have a living faith and to form a mature Christian community.   To forming a community that is mature in Faith, that responds to the new situations today caused by socio-cultural changes of modernity. 

Therefore it insists on personal adherence to Christ, to revive the Faith in Christ that has been lost.  

REDEMPTORIS MISSIO

Aim: To correct some false notions regarding missionary activities of the Church.

Emphasis:  (i) Permanent Validity of Missionary mandate and (ii) Corrective in nature.  Some doubts and ambiguities are clarified.

Background:  Religious relativism and religious syncretism.  There are certain ideological obstacles to Mission.  They are one religion as good as the other and Jesus as one of the ways among many.  Therefore the danger of losing the Uniqueness and universality of Christ.  These are being questioned today.

Questions:

i)        Is Mission still relevant?

Redemptoris Missio affirms its permanent validity till the end of times.  It has an eschatological dimension.  “Every person has the right to know Christ”.  Therefore the mission is entrusted to the Church each day.  The Church cannot withdraw from bringing people to its call.  Love is permanently valid.  The mission of the Church is the mission of love.  Therefore mission is relevant till the end of time.

ii)      Can Inter-religious Dialogue substitute Mission Ad Gentes?

The priority is proclamation.  Inter-religious Dialogue is only one part of the mission.  It cannot substitute mission.  It does not dispense the mission of the Church.  

Basis of Dialogue:  The Universal Salvific Will of God (1 Tim 2:4).  Dialogue is God’s way of dealing with his people through events, persons and things. 

iii)    What are the forms of Inter-religious Dialogue?

Forms of Inter-religious Dialogue:

1.      Dialogue of life – Building relationship with them

2.      Dialogue of co-operation – Issue based co-operation for human and social promotion.

3.      Dialogue of Theological Exchange – Appreciation of each other’s religious patrimony

4.      Dialogue among Religious Authorities – Among leaders of different religions.

5.      Dialogue of religious experience for mutual enrichment. 

Dispositions for Inter-religious Dialogue:

1.      Love and respect for the other

2.      Good will to search for truth together.

3.      Readiness to be transformed by encounter.

Spirituality of Inter-religious Dialogue:

1.      Internal Discernment

2.      Theological Reflections – how God works in other religions.  This should help Christians to deepen their faith and purify their altitude and to be convinced and consistent of their own faith. 

Fruits of Inter-religious Dialogue:

1.      Helps to share values, mutual witness of faith, deeper religious commitment.

2.              Sharing the faith in the Spirit of reciprocity avoiding fear, aggressiveness and prejudices.

3.      Discovering the presence of God in other religions.

4.      Facilitates unity and harmony among religions.

Obstacles towards Inter-religious Dialogue:

1.      Lack of the spirit of dialogue

2.      A feeling of self-sufficiency

3.      Prejudices

4.       Lack of preparation and study for dialogue.

iv)    Can human promotion be a sufficient Objective of Mission?

-          It is an integral part of Church’s mission.

-          But it does not replace proclamation

-          Warning – Revealing the Truth is Christ himself.

-          Mission is more on being than having.  Promotion is more on having.

-          We cannot recommend violence in our mission.

-          The mission is the formation of conscience and gradual maturity in thinking pattern of a person.

v)      Does our proclamation go against Religious Freedom?

Does respect for religious freedom excludes proposal of conversion?  It does not exclude mission.  Christ is a gift to the World, a gift to Asia.  It is not a gift by force.  Conversion is the work of the Holy Spirit who opens the heart to confess Christ.  But at the same time we should avoid all types of proselytism (AG 13,30?).  Mission is without using any force.  It proposes and not imposes Christ (EN 80).

vi)    Can people be saved in other religions?

They are saved in their own religions.  This is extraordinary means.  This does not dispense the proclamation of Christ.  The church by its very nature is missionary.  It has the fullness of salvation.  Hence she has to share this fullness to others.

vii)  What are the soteriological values in other religions?

They participate in the paschal mystery of Christ, therefore they are saved.

MISSIONARY MANDATE (MT 28:16-20)

Exegetical Explanation:

Scene:  It is post resurrection scene – appearance is implied.  The eleven disciples (remnants or Symbol of God creates and recreates) were there.  It is a picture of incomplete Church.  One disciple is missing.  It is a wounded church.  It shows the vulnerability of the church. 

Went:  Going or movement.  Mission is movement.  A moving out of oneself to the place where Jesus wants them to go.  It is being sent.  Therefore obedience to Christ’s command.

Galilee:  The place where he began his ministry.  Therefore implies the continuation of his mission.

Mountain:   - the meeting place between God and man.

-          There they receive their mandate.

-          Beatitudes on mountain – Mandate too on mountain

-          Revelations took place on mountain

-          Jesus as new Moses on mount Sinai

-          Link between revelation and mission – revealed by God.

Seeing:  When they saw him           

-          It is an experience of the risen Lord – Easter experience. 

-          Mt 28:5-6 – You will see him

-          Linking mission with Resurrection experience.

-          Worship (recognize him as Lord) and doubt (nature of the Church)

-          Moving form doubt to faith – Lk 14:24ff – thinking to be a ghost.

-          Transition from doubt to worship (Lk 14: 28-33) because of cried out - prayer.

-          Prov 25:31 – victory belongs to the Lord.  Mission is the Lord’s

Mandate (imperative) is in between the two indicatives - All authority has been given to me (that is God himself who transmits to his disciples) and I will be with you.  The imperative is Go therefore, make disciples …

This shows that mission originates or comes from the indicatives.  It is the salvific will fulfilled through Christ in the Holy Spirit.  Therefore the risen Lord has mission to all.

Therefore: - This shows that time is fulfilled in Jesus.  Salvation is completed with the death and resurrection of Christ.  The kingdom is close at hand.  What is left is the REALIZATION or the participation in salvation. 

Aim:  The aim is to make disciples – Go, baptize and teach.  These are the three participles springing from one imperative.  Missionaries are being sent out.  Go (a missionary) is in between Christ and mission.  The mission is only after meeting Christ.

There are two dimensions – to be with him and to be sent out.

The basic Spirituality is to grow into the nature or statute of Christ.  And the aim of Spirituality is to become like him. 

MISSIONARY SPIRITUALITY

Missionary Spirituality came about because of missionary activities and missionary apostolate.  It is a spirituality in the world where Christ is not known.  This makes the difference from Christian spirituality. 

There are four fundamental element of missionary Spirituality.  They are Jesus Christ, Holy Spirit, world and Church. 

i)        Jesus Christ: - He is the reason or source or the point of departure and finality. 

-          It is the spirituality that is centered on Christ i.e., intimate union with Him.

-          Living the mystery of Christ, the one who was sent, the first evangelizer (EN 7)

-          What distinguishes him (Christian) from other people of different faith is the faith he has on Christ.

There are four movements in this relationship with Christ.

1.      By contemplating on the love of God – a kenosis of Christ = a self-emptying of Christ.

2.      Joy of knowing Christ.  A missionary is a person of beatitude.

3.      To imitate Christ is to be like him – mentality of Christ  - Style of life - Scale of Values – and his judgement. 

Jesus Christ is the project of God for man.  He has a threefold function – a Shepherd (pastor), a prophet and a priest.  

Shepherd (Pastor):  He is the one who gathers the community to take them to the Lord. 

Prophet:  He communicates what God wants. – A suffering servant of God – A Lamb of God. 

Priest:  To sanctify the people of God – Jesus himself is a priest and a victim.

4.      The desire to make him known to people.  – Christianity is not a dos and don’ts but a relationship with the person of Christ.

ii)      The Holy Spirit:  The spirituality is to be docile to the Spirit.  Docility means to be led and to be molded. 

a.       To recognize the wonders of God and not to be disappointed by responses of the world.

b.      To enter into God’s perspective.  We need two altitudes – to accept Holy Spirit in our life and to live a life in the Spirit i.e., to enter into the school of the Holy Spirit.

We are following Jesus:-

i)        In the important moments of his life.

ii)      In Nazareth – a simple life and a life of formation – He grows in wisdom and grace, in favour of God and man.

iii)    In the desert – tempted but not overpowered.  This is because of the union with the father in difficulties, renewal and purification.

iv)    In Evangelization – preaching by his own life – witness and proclamation.

v)      In his Cross – a symbol of suffering – Jesus’ love of the Father.  There is suffering and love.  It is a supreme act of love – the highest material good = human life – absolute value is God.

iii)    World that does not know Christ: 

World = Diversities, pluralities among people.  It has to be a love without selection.  An impartial love for all.  There are diverse cultures and religions.  We have to discern the good values from the false ones. 

iv)    The Church: 

-          We have to have a love for the church

-          Jesus entrusted his mission to the church.

-          It has ecclesial dimension

-          Appreciate the spiritual richness of the Church in its Word, Sacraments, means of Grace, holiness of its members and newness of the church.

-          We have to sentire (to think) cum (with) Ecclesia (church) or Think with the church. 

-          Faithful to one’s own vocation and work

-          To get rid of egoism.