Missiology: An International Review

Upon the occasion of the 500th anniversary Martin Luther’s publication of his 95 theses, this composite article brings together five perspectives on the missiological legacy of the reformer and the subsequent Protestant Reformation. The blend of voices makes clear that Luther and the subsequent Protestant Reformation do not have a simple missiological legacy but rather various legacies: theological, ecclesiological, political, and practical; some of which co-exist, and even collide, in the same ecclesiastical community. The scandalous legacy of a splintered and splintering church remains. Yet, demonstrations of mutual recognition, reciprocal respect, and genuine fellowship can be found in certain missiological circles.

This paper responds, from a North American perspective, to Sebastian Kim’s plenary address at the 2016 annual meeting of the American Society for Missiology on the relationship between public theology and missiology. The paper reviews the contribution of North American missiologists to the reflection on the public witness of the church, highlights the published contributions of Hunsberger, Leffel, Pieterse, Hunt, Okesson and Fensham, while recognizing the contribution of practitioners such as Kenney and Simpson. The paper proposes that missiologists can contribute to the conversation with public theologians on the themes of theologies of culture, the missionary dimension of all theology, the clarification of the meaning of “church”, “world” and “publics,” the theme of repentance, and offering an inspiring transformative vision for a flourishing creation.

In 2015 the Truth and Reconciliation Commission of Canada concluded a six-year process of listening to the stories of Canada’s First Nations, Inuit and Métis peoples. More than 6000 witnesses came forth to share their personal experiences in listening sessions set up all across the country. These stories primarily revolved around their experience of abuse and cultural genocide through more than 100 years of Residential Schools, which were operated in a cooperative effort between churches and the government of Canada. The Commission’s Final Report includes 94 calls to action with paragraph #60 directed specifically to seminaries. This paper is a case study of how Taylor Seminary, in Edmonton, is seeking to engage with this directive. It explores the changes made in the curriculum, particularly in the teaching of missiology, and highlights some of the ways the seminary community is learning about aboriginal spirituality and the history and legacy of the missionary methods that have created conflict and pain in Canadian society.

While Missiological hermeneutics have pointed to the missio Dei concept as key to the entire Biblical narrative, these readings have described God’s mission activity as commencing after the entrance of sin, rather than at the beginning of the Bible. This article argues that a mission hermeneutic ought to begin with the Bible’s opening chapters, where humanity’s vocation in the narratives of Genesis 1 and 2 need not be treated as a separate “creation mandate,” but as involvement in the missio Dei. Iranaeus’ theology provides a precedent for thinking that God’s perfecting work was still at an early stage when sin entered creation; and G. K. Beale’s reading of Eden as a garden sanctuary to be expanded gives at least one exegetical avenue for seeing the creation narratives as continuous with the mission entrusted to Abraham’s descendants. Missio Dei participation, then, is inherent to humanity, and sin’s origins can be framed as a refusal to embrace it.

Why are missionaries coming to the United States? Why is the country that is a top missionary-sending nation also a top missionary destination? Based on an in-depth case study of one of the largest missionary-sending agencies in South Korea that sends many of its missionaries to the United States, this article explores five reasons for the phenomena of missionaries in America. These factors include the perennial importance of the Great Commission among impassioned majority-world evangelicals as well as their framing of the United States as a “great nation,” the “modern Rome,” and a dominant “Christian nation in crisis” in the late 20th century.

Although the question “Do Christians and Muslims worship the same God?” has been widely discussed, it is an ambiguous question that can be interpreted in various ways. Some complex theological, linguistic, philosophical, and cultural issues are embedded in the question. I distinguish a number of these implicit questions, especially as they pertain to reference to the same God, suggesting possible answers to them. I conclude that although it makes sense to say that Muslims and Christians are referring to the same God, they understand this God in different ways.