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This exploratory study investigated the disruption to schools ministry caused by the COVID-19 pandemic. Perspectives of church leaders, Christian parents, Christian teachers and organisations involved in schools ministry were consulted using online surveys, interviews and focus groups, to examine how schools ministry could be rebuilt, incorporating reflective practice and hence bringing positive change. The severe impact of extensive school closures and restrictions strongly solidified the move from being largely provision of RE, lunchtime events and collective worship, to much broader methods in response to listening to the needs of the school (both staff and pupils in a secular/mainstream setting). A striking observation was that schools ministry was viewed in many of these case study settings as a peripheral aspect of local church ministry and often devolved to specialist organisations. Arising needs and models of ministry have emphasised the value and effectiveness of relational approaches and listening to the needs of schools and responding accordingly. This reinforces the need for collaborative approaches and long-term development of relationships between church and school. Training needs identified concerned relationship building and vision and strategy development, with many stakeholders perceiving this as the way forward to more effective ministry activity. [ABSTRACT FROM AUTHOR]

The purpose of this article is to trace the evolution of the concept of missio Dei and examine the implications of each shift for the practice of mission. First, I explore the origin of missio Dei and its development from 1932 under Hitler's regime, and then I suggest Willingen's understanding of missio Dei in 1952 as an ecclesiocentric basis for mission. I then explore two more shifts in the understanding of missio Dei. Through the report on evangelism, The Church for Others and the Church for the World (1967), I assert that the report made a paradigm shift in the understanding of missio Dei as a theocentric mission with its implications for interfaith dialogue. Then, I present missio Dei as a Spirit‐centred mission based on the World Council of Churches' (WCC's) recent policy statement, Together towards Life (2013), and how to practise the concept of missio Dei as it is presented in the document by the WCC and ACT Alliance, Called to Transformation: EcumenicalDiakonia (2022). [ABSTRACT FROM AUTHOR]

This article grapples with the Anglican Communion's Five Marks of Mission, raising questions such as: Does the Communion need a mission? Does mission need the Communion? And do the Five Marks of Mission speak to the mission of God or mission of and in the Communion? Central to the article is the anxiety about the potential consequences of mission based on historic experiences of people from colonized territories, hence the use of a decolonial approach in this article. The article is also cognizant of the coloniality that continues to influence intra‐Communion and ecumenical relations. It asks whether the Five Marks of Mission carry in them some decoloniality impulses that could fundamentally heal the wounds of the past, celebrate the diversity in the Communion presently, and re‐envision a future in which the Communion sees itself as having a role to play in the missio Dei. [ABSTRACT FROM AUTHOR]

Since the second half of the 20th century, missiology has continued to elevate Missio Dei to a topic of the highest importance in theology. According to Missio Dei, the salvific mission is more theocentric than anthropocentric in that its actuality is wholly rooted in the nature of God. However, much work remains to be conducted to evaluate and reconcile the modern interpretation of the Missio Dei and its predecessor theological doctrines, to avoid illogicalities. Consequently, the responsibility to identify any discrepancies in the systematic knowledge of the Missio Dei falls on the broad shoulders of theology in general, but of missiology in particular. In keeping with this unavoidable intellectual duty, this article interrogates the literature on modern theodicies to improve the conceptualization of the Missio Dei and missionary God in the context of evil and human suffering. The inter-comparative analysis of the biblical Job serves to relate divine perfection and human suffering within process theodicy. Consequently, the intellectual enterprise of this work, with all its shortcomings, not only illuminates another facet of Missio Dei but also motivates further investigation to reconcile mission Dei with the reality of evil, free will, and human suffering. [ABSTRACT FROM AUTHOR]

This article provides a narrative of how the collection Canaan Hymns is embedded in the context of the life and struggles of ecclesial life within the Chinese church movement, embodied in their pneumatologically-led creation, and empowered by the theology of laity and women. It argues that the ecclesiological mode of the grassroots together with the affective style of worship and reflections form the two key characteristics of a decolonizing missiology, offering an epistemology of "knowing with" in relation to missio Dei. This is followed by further examining the mission impulse, nationalistic fever and transnational currents. Contesting the ideology of atheism, a decolonizing missiology of the Chinese church movement offers a bottom-up construction in that the lived embodied experiences of everyday life in Christ within a cultural soil take priority as sources of a theology of mission. [ABSTRACT FROM AUTHOR]

This article proposes a missiological research model, guided by three key missiological concepts: missio Dei, Christocentricity and contextuality (MDCC). The model is derived from a practical theology model that was developed by the Loyola Institute for Ministry (LIM). The new missiological model is called the LIMM model, where the added 'M' represents missional action. Since the introduction of the term missio Dei during the last century, the focus has shifted from missions initiated and conducted by the church, to the one true mission: God's mission. In the missio Dei, God sends his Son and the Spirit to the world, and through them sends people to the ends of the earth. This means that God is the sender and the content of mission Dei. The incarnation of God's message in every culture is of great importance. The LIMM model is characterized by the three key missiological terms mentioned above, and it directs the research, from defining the research topic all the way to the practical suggestions for improved ministry. If a research topic does not correlate with MDCC principles, it does not belong I the field of missiological research and another field of theology should be considered. [ABSTRACT FROM AUTHOR]

In Korean Christianity, interest in missional church has almost exploded in the past 15 years, with two main streams of ideas. One emphasizes that a local church should reflect the missionary nature of the Triune God in a series of activities such as worship, preaching, praise and Bible study. The other insists that since the God of scripture always calls and sends people, church members should also go to their local community. This paper reviews the current discussion on missio Dei in Korea and the creation theology of Jürgen Moltmann. Moltmann states that God’s creation continues until the end and God’s ultimate purpose is to fellowship with all creation. Kong3al Community and Ilbeot Church, located in Gang-hwa Island, South Korea, practise such fellowship between human and human, human and nature, and creation and God. For the missional church movement to proceed fully in Korea, both streams should engage each other through the osmosis of the economy of salvation and the work of creation. [ABSTRACT FROM AUTHOR]

Augustine's thoughts on human salvation not only influenced early Protestant theology but also dominated the conceptualisation of the missio Dei from the perspective of the 1952 Willingen Conference. His doctrine of synergism arguably only manifested much later in the conception of the missio Dei , which anticipated human obedience or active participation in the mission to attain the goal of human salvation. The idea of synergism in this regard, or in the context of the missio Dei , is that while salvation remains an unmerited gift of grace through faith in Jesus Christ, God prescribes human cooperative involvement in its attainment. In this way people do not become unresponsive recipients of God's grace, but active and willing participants in a mission of salvation. With this in mind, this article examined the available literature on the topic of synergism in order to provide further insights into the conceptualisation of the missio Dei. The account of Noah in Genesis 5:32–10:1 and the Great Commission in Matthew 28:16–20 were used to redefine the doctrine of synergism or its relevance in the context of the missio Dei. Contribution: This article recalled the doctrine of synergism in order to enrich the complex understanding of the missio Dei , essentially adding new knowledge in the field of missiology. [ABSTRACT FROM AUTHOR]

When the economy turned downwards across most African nations over the past two decades hitherto today, multifarious neo-Pentecostal churches correspondingly multiplied in and beyond the Global South. While it ordinarily appeared to be a revolutionary Africanisation of Christian revival through massive indigenous evangelisation and establishment of new denominations, countless leading prophetic apostles were selfishly enriching themselves paradoxically in the world's headquarters of poverty, where the needy are multiplying and dying. Most diaconal publications engage with classical and mainline ecclesiology. Notably, minimum scholarly attention has been given to diakonia in African neo-Pentecostalism. Applying grounded theory, researching through the available literature, observation and the media, this article sought answers to issues that problematise diakonia in African neo-Pentecostalism. It unfolded and concluded that, instead of being other-centred, the generality of neo-Pentecostal leaders are self-centred, greedy opportunists exploiting the needy. Consequently, it recommended theological education, ecumenical engagement, and the establishment of an inclusive and independent regulatory body to enlighten and empower gospel ministers to revise their hermeneutics, theologies, ecclesiologies, governance and administration for the accomplishment of diakonia , as well as other dimensions of missio ecclesiae. Contribution: This article contributes to the transformational development of African Spiritualities and Leadership in Ecclesiology and Missiology by reviewing diakonia in African neo-Pentecostalism. [ABSTRACT FROM AUTHOR]

Most of the marginalised and underprivileged people across the globe live in the vicious cycle of poverty. Poverty is a thorny issue. The World Justice Project (WJP) estimated that two thirds of the world's population are not only confronted by multiple injustices which include the civil, administrative, or criminal justices, but they are also living in a vicious cycle of being marginalised and underprivileged across the planet. The poverty-stricken victims are left hopeless and helpless due to unfair socio-economic and justice systems. Attempts are coming from different fronts on how to eradicate poverty. The researcher realised the two extreme ends of these attempts, namely the rich-oriented capitalist and the poor-oriented socialist extremist. Their debates around poverty tend more to a dichotomy contestation. The question is how can the best of their contestation be utilised for poverty eradication locally and globally. The problem that this article is addressing, is the underlying misconceptions which comes to the fore in the contestation between the rich and the poor in their attempts to eradicate poverty. When such misconceptions are left unchecked, they hinder any attempts or efforts from both sides to obey God's missional call to eradicate poverty. Intradisciplinary and/or interdisciplinary implications: This article adds the voice (value) regarding addressing the rich-oriented capitalist and the poor-oriented socialist extremist in their attempts to eradicate poverty, conscientizing them that, as they have the same make-up and Maker despite their positions and conditions in life and therefore, based on the ecodomy framework for equitable justice, they should make a conscious decision to eradicate poverty as their missional call before their Maker. [ABSTRACT FROM AUTHOR]

Theological challenges regarding diakonia in some of the Afrikaans South African churches. This article attends to the theological foundation of the diaconate from the missio trinitatis Dei and its implications, especially for the Afrikaans-speaking Reformed churches. The missio Dei, of the Father, Son, and Spirit is directed at the realities of this life. The new heaven and the new earth are not mutually exclusive. The earth is sanctified anew, man has created anew [recreated], and our bodies are raised anew [revived]. This new earth, a new man, and new life come through the merciful dikaiosune of the Father, the diakonia of the Son, and the koinonia of the Holy Spirit. The diaconate and the missionary ministry of the church are caught in the essence of God and therefore belong to the essence of missionary ecclesiology. From the trinitarian perspective, the purpose of the diaconate is described as well as the relationship between the diaconate, the church, and the kingdom. The last part of the article deals with salvation and diaconate and the implications of a trinitarian understanding of the diaconate for the understanding of salvation. Intradisciplinary and/or interdisciplinary implications: This article makes an interdisciplinary contribution to the theological discussion within the Afrikaans-speaking churches from the perspective of systematic and practical theology. [ABSTRACT FROM AUTHOR]

Moving from diaconate of well-being to restorative justice: A case study - COVID-19. During the COVID-19 pandemic in 2019, the Dutch Reformed congregation Toringkerk in Paarl longed to reach out to people within the local community who were in extreme need. The congregation felt powerless because of the containment and the extent of the need in poorer communities in Paarl. The general feeling was that networks should be set up in the local community, but no one knew how to start this. An innovative process of Diaconia (Service Group of the Western Cape Synod) and the Research Office (Western Cape Synod), called 'Hidden Treasures', was implemented to help the congregation with this. The result exceeded the congregation's expectations. In this article, the methodology of the Hidden Treasures process is evaluated based on the Dutch Reformed Church's intention to move from welfare to restorative justice. Suggestions are also made about how the methodology can be improved. Intradisciplinary and/or interdisciplinary implications: This study, born out of the 2020 pandemic, has the potential to fundamentally influence the missionary diaconate of congregations. The challenge that arose for the church regarding the missional question during the pandemic period about the need among individuals and families in local communities, drew some particularly important fields of study closer together, i.e. practical theology, diaconal studies, as well as social work, development studies and sociology. [ABSTRACT FROM AUTHOR]

Service of Mercy or Diaconate - how important is a name? Churches hold different views regarding the office of deacon and role of deacons in the church. Churches also use different terms for their social ministries. This lack of a common language regarding the church's diaconal ministry often creates confusion in the ecumenical discourse on the diaconate of the church. This article explores the hypothesis that the conceptualisation of a church's diaconal ministry is influenced by a specific frame of reference, be it a historical perspective, a specific theology or tradition. In this case study of the Dutch Reformed Church (DRC) it is shown how a specific historical and theological understanding of diaconal ministry determines not only this church's preference for the term 'service of compassion' but also its diaconal praxis. The article concludes with a suggestion to the DRC to consider the use of the concept diakonia in contemplation of more active participation in ecumenical disourses regarding the diaconate of the church. Intradisciplinary and/or interdisciplinary implications: The article describes how a specific historical and theological understanding of diaconal ministry determines not only the DRC's preference for the term 'service of compassion' but also its diaconal praxis. The suggestion to more actively participate in developing a common understanding of diakonia ecumenically has implications for the DRC's ecclesiology, as well as its missional and social ministries. [ABSTRACT FROM AUTHOR]

Recent efforts to introduce and develop the concept of missio hominum, first by Prof. Nico Smith, followed by Dr Jonas Thinane, are equally plausible and commendable. However, these efforts leave untouched the question of the biblical roots of the missio hominum as a missiological framework in the context of the missio Dei. For the missio hominum to stand up to scholarly criticism, it is important to first restore its biblical basis. This objective is achieved through a literary analysis of Noah in the Old Testament, probably as the first biblical model of a missio hominum framework encompassing human participation in the missio Dei. The extraordinary personality of Noah initiating human participation in the missio Dei, while not comparable to the perfect human nature of Jesus Christ, nevertheless contributes significantly to the task of constructing or reconstructing the missio hominum from a biblical perspective. Missio hominum is presented here as one of the important frameworks of missiology, and it is perhaps somewhat surprising that it has been neglected by previous studies. Therefore, there is an urgent need to fill this gap through further research. Intradisciplinary and/or interdisciplinary implications: Missio hominum is introduced here as a biblically rooted framework that encompasses human participation in the work of the missio Dei, and as such, it enriches both the field of theology in general and missiology in particular with the knowledge and understanding of human participation as mandated by the missio Dei. [ABSTRACT FROM AUTHOR]

Missio Dei achieves its goal of total redemption by embracing other sub-missions such as Missio Christos, Missio Spiritus, and Missio Ecclesiae. The argument here is that some self-proclaimed spiritual leaders in South Africa continue to undermine and contradict the goal of Missio Dei through their controversial practices. Various scholars have made some important scientific attempts to uncover the effects of such conduct on the Christian religion. However, very little or no work has been done to assess such conduct in the context of Missio Dei. Using a literature review, this article assesses the negative impact of the conduct of self-proclaimed spiritual leaders on Christian efforts to achieve the goal of Missio Dei. This is important for a broader understanding of the Christian mission in societies, particularly regarding the role of South African churches in finding a better life for all in line with the purpose of Missio Dei. [ABSTRACT FROM AUTHOR]

This essay focuses on that dimension of sharing in the missio Dei individually and corporately which involves the formation of Christian character. In particular what should be our first considerations when seeking character formation for participation in the missio Dei? This article will suggest that our attention initially should be focused elsewhere than behaviour or direct attempts to change character. Further, while Aristotelian approaches are particularly popular in the contemporary (especially secular) literature, this essay considers the significance of dimensions of Christian character formation which are often underplayed by such approaches, not least loving attachment relationship to the divine and accountability-in-community. While space precludes an exhaustive account of influences on Christian character development, the essay considers aspects of experiencing Christ-centred community in shaping Christian character, utilizing recent insights from the field of neuroscience. It concludes with an example taken from an Anglo-catholic setting of how eucharistic worship can contribute to the formation of Christian character and thus of sharing in the missio Dei. [ABSTRACT FROM AUTHOR]

For a long time, the Global South has been unprepared for the ecclesiastical responsibility of mission work that has been naturally part of Christianity in the Global North. This could be so because, traditionally, Christianity has been introduced in the Global South through mission work. This article examines the contemporary Missio Dei paradigm and its expression in the Global South. It begins by explaining the development of the concept of Missio Dei and proceeds to elaborate its expression and reception in the Global South. It is generally considered that to understand the paradigm of Missio Dei in the Global South, it has to be viewed through ecclesiological structures native to the Global South. Concurrently, I seek to answer this question: what is the theological implication of Covid-19 for the African Church, and which strategies are being employed to mitigate the condition within the Global South? This paper undertakes a qualitative methodology in which a systematic literature review is conducted from the available scholarly sources that leads to both theological and missiological inferences. Additionally, an extensive analysis of the concept of Missio Dei will be conducted as it relates to the Global South, demonstrating that the Missio Dei paradigm has shifted very significantly in the Global South, transforming the region from traditionally receivers of mission work to active participants in mission work. The Global South is now ready for both home and diaspora mission work. Findings and recommendations from this paper will be beneficial for current and future scholars in both theological and missiological fields. [ABSTRACT FROM AUTHOR]

For a long time, the Global South has been unprepared for the ecclesiastical responsibility of mission work that has been naturally part of Christianity in the Global North. This could be so because, traditionally, Christianity has been introduced in the Global South through mission work. This article examines the contemporary Missio Dei paradigm and its expression in the Global South. It begins by explaining the development of the concept of Missio Dei and proceeds to elaborate its expression and reception in the Global South. It is generally considered that to understand the paradigm of Missio Dei in the Global South, it has to be viewed through ecclesiological structures native to the Global South. Concurrently, I seek to answer this question: what is the theological implication of Covid-19 for the African Church, and which strategies are being employed to mitigate the condition within the Global South? This paper undertakes a qualitative methodology in which a systematic literature review is conducted from the available scholarly sources that leads to both theological and missiological inferences. Additionally, an extensive analysis of the concept of Missio Dei will be conducted as it relates to the Global South, demonstrating that the Missio Dei paradigm has shifted very significantly in the Global South, transforming the region from traditionally receivers of mission work to active participants in mission work. The Global South is now ready for both home and diaspora mission work. Findings and recommendations from this paper will be beneficial for current and future scholars in both theological and missiological fields. [ABSTRACT FROM AUTHOR]

Missio Dei has become a common and valued expression in most wings of the church. To what extent do we mean the same thing when we use this term? This article explores the understanding of the concept missio Dei in contemporary conciliar and evangelical contexts, with special emphasis on The Cape Town Commitment and Together towards Life. Although missio Dei has had a turbulent life with diverse definitions and connected interests in the relatively short time span of the term, there seems to be a growing convergence in its usage. This common ground is primarily connected to the change from an ecclesiocentric to a Trinitarian paradigm of mission and to understanding the kingdom of God as the goal of mission. There are, however, differences in the documents, and these are evident in the relative emphases they give to the centrality of Christ and the role of the Spirit. Resumen: La missio Dei se ha convertido en una expresión común y valorada en la mayoría de las ramas de la iglesia. ¿Hasta qué punto se le adjudica el mismo significado al utilizar este término? Este artículo examina la comprensión del concepto missio Dei en los contextos conciliares y evangélicos contemporáneos, poniendo una atención especial a El compromiso de Ciudad del Cabo y a Juntos por la vida. Aunque la missio Dei ha tenido una vidabastante agitada con diversas definiciones e intereses vinculados, en el tiempo relativamente corto de la terminología, parece haber una creciente convergencia en su uso. Estos puntos de coincidencia están relacionados principalmente con el cambio de un paradigma eclesiocéntrico de la misión a uno trinitario y con la comprensión del reino de Dios comoobjetivo de la misión. 摘要: Missio Dei 已成为教会大多数分支中常见且受重视的表达方式。 当我们使用这个词时，我们在多大程度上是指同一件事吗？ 本文探讨在当代公会和福音派背景下对 missio Dei 概念的理解，特别强调《开普敦的承诺》和《共同迈向生活》这些文件。 尽管在相对较短的时间跨度内， missio Dei 经历了动荡的生活，定义多样，兴趣多种，但其用法似乎越来越趋同。 这个共同点主要与从以教会为中心到三位一体的使命范式的转变，以及将上帝的国度理解为使命的目标有关。 然而，这些文件存在差异，这些差异在它们对基督的中心地位和圣灵的角色的相对强调中显而易见的。 [ABSTRACT FROM AUTHOR]

Partnership in mission is not a matter of efficiency so much as a matter of theology. Mutuality in God's mission is far more than 'doing things together'. Before we become engaged in mission projects with partners in a different cultural context, it is important to reflect on the principles that God has revealed to us, primarily that mission is His; it is missio Dei. Out of that realisation we begin to ask what our role is and what mutuality means when it comes to different partners joining in what God is doing already. The present article focuses on the importance of a theological approach when Christians from different social and cultural contexts are in mission together. After a word on missio Dei, it emphasizes the value of identifying the God-given assets that each participant (be it individual, a group, a church, etc.) can bring into the mutual mission engagement. Subsequently, the article argues that all mission partners have to share their views on interpreting the missional needs. For a true mutuality in mission we not only need each other's gifts, we also need each other's insights. No-one has the monopoly of truth when partners engage in God's mission. The 'locals' may know certain things better, but the view of the 'foreigner' is needed just as well. [ABSTRACT FROM AUTHOR]

This article aims to explain the hermeneutical concepts of minjung theology as a genuine Korean form of liberation theology in historical perspective: the concept of minjung as the oppressed masses; the Missio Dei as a missiological paradigm of minjung theology that understands redemption as covering all aspects of human life; event such as the Jesus event which has continuously happened as minjung's socio-economic-political events in history, and the doctrine of the minjung messiah as an acting subject in history. It can be stated that the gospel is contextualised in an encounter with the socio-political injustice and the religious-cultural spirituality within the specific national context during the military dictatorships of the 1970s and the 1980s. [ABSTRACT FROM AUTHOR]

In addition to the continental and national councils of churches and ecumenical theological institutions, Black and African theologies are some of the most ecumenical initiatives in Africa. This article explores the ecumenical factor in the emergence and the continued flourishing of Black and African theologies. Notably, these theologies have, from their earliest days, endeavoured to include indigenous religions and cultures as well as environmental issues. This essay also outlines a sample of the most prominent types of ecumenical theologies in contemporary Africa, arguing that these theologies are simultaneously the result of an ecumenical outlook and the greatest advocates for ecumenism in Africa. [ABSTRACT FROM AUTHOR]

Academic data show little evidence that the concept of the missio hominum was ever explored beyond its context as developed by Nico Smith. There is little to no research that has conceptualised this phenomenon in light of imago Dei and the role it should play in fulfilling missio Dei’s mandate. It uses the relational nature of the Union of the Divine Trinity derived in imago Dei to conceptualise the idea of the missio hominum in the broader context of missio Dei. It aims to examine the role of missio hominum in fulfilling the objectives and scope of missio Dei. Missio Dei here means the mission of God, which uses human relationships as an instrument to achieve the eternal goal of missio Dei. Nico Smith’s account is used here to support the need for missio hominum within the broader understanding of missio Dei. This research is a first step towards a deeper understanding of the missio hominum in service to missio Christos and missio spiritus and the collective participation of missio ecclesiae towards the goal of missio Dei. The academic focus on missio hominum from Smith’s perspective is lacking or neglected by missiology scholars. Contribution: This article, therefore, presents overarching research areas in missiology, which are important for the overall and further understanding of missio Dei. It uses literature research as a method to gain knowledge about missio hominum. [ABSTRACT FROM AUTHOR]

This article argues that one of the postulations and, simultaneously, aims of Christian mission as part of missio Dei is to recognize the image of God in the other. To advance its arguments, it employs three central concepts, namely, brokenness, relationality, and mutuality. These concepts are to be perceived in terms of a hermeneutic arch that constitutes theological/missiological understanding of both what it means to be human and what it means to be involved in missio Dei. Taken together, they will serve as stepping stones to a relational anthropology that can give orientation to Christian mission today. In particular, the concept of "comm/unity" will be suggested as a means to address the double aspect of human essential togetherness and the relationality of distinct beings that is characteristic for the conditio humana. The aim of the article is to show that there is a deep and inherent link between mission, unity, and anthropology. [ABSTRACT FROM AUTHOR]

Decades after the fall of apartheid, South Africa continues to face problems such as racism, heterosexism, sexism, ableism, xenophobia, and gender-based violence leading to feminicide, which undermines all efforts being made to achieve social justice. Every Christian mission begins or flows out from missio Dei and has a common endeavour to achieve its goal. This article examines missio hominum as the new fundamental paradigm from the perspective of Nico Smith. It believes that when Smith saw the need for missio hominum, social justice was thought of as a prerequisite for the accomplishment of missio Dei's goal. It examines how he developed the missio hominum paradigm with the aim of advocating for social justice in South Africa. It perceives a potential and a fundamental element for social justice in this new paradigm. Significantly, missio hominum represents a fundamental theological paradigm by which human action is integrated or linked with divine action in order to achieve the goal of the missio Dei. It provides an overview of the literature relating to the featured works on Christian mission and social justice. To the best of the author's knowledge, little or no work has been published on missio hominum as a missiological paradigm on the way to social justice. [ABSTRACT FROM AUTHOR]

Missio hominum as a theological framework within the discipline of missiology in understanding missio Dei still lacks proper exploration. Few attempts have been made by theologians in the past but in different disciplines other than missiology. The exception is the previous studies by Nico Smith who investigated and conceptualised the subject at great length. This article builds on Smith's perspectives on missio hominum with the aim of providing an in-depth understanding of the subject in an African context. This shall be achieved by juxtaposing missio hominum with an African concept of Ubuntu through a literary analysis. Ubuntu is imperative in understanding the significance of human beings within the Christian mission in fulfilling the purpose of missio Dei. [ABSTRACT FROM AUTHOR]

This paper investigates the concept of missio Dei at Willingen and beyond, and identifies its most remarkable feature which regards God as the initiator and subject of mission, thereby redefining missio ecclesiae with three striking characteristics: first, all places of the world including both the immediate neighborhood and the uttermost parts of the earths; second, all spheres of life such as society, politics, economy and culture; and finally, all events of the time such as catastrophes in the history. In so doing, this paper clearly discovers that missio Dei is here approached primarily in a differentiation from or a sharp contrast to missio ecclesiae from the start, and that, for that reason, the concept of missio Dei at Willingen and beyond has not been fully trinitarian, though it often mentions the triune God. And it also discovers that it goes further either toward an emphasis on culture on the one hand, or toward that on the world on the other hand. Such being the case, this paper suggests that it is necessary to consider the implications of the doctrine of the Trinity for mission more fully to reconfigure the concept of missio Dei. Due to some limits, this paper does not deal with this issue full-fledgedly, but intends to suggest a couple of guidelines for doing so. First, we need to approach missio Dei quite differently, that is, primarily not in relation to missio ecclesiae but in relation to processio Dei, that is, the procession of the triune God. Second, noting that, since the early church, missio Dei has been understood primarily in relation to processio Dei, we need to keep in mind that we could not discuss missio more fully without dealing with processio, and vice versa. If we have these two guidelines in mind, the concept of missio Dei would be much more abundant and fruitful. Further studies on some particular implications of the doctrine of the Trinity for mission need to be done in missiology and also theology in general in the near future. [ABSTRACT FROM AUTHOR]

Mission and missiology are facing a rapidly changing and extremely challenging world. In the past, theologians ‒ from Voetius and Warneck to Bosch and Van Engen ‒ engaged the world from their perspectives. The globalised and postmodern world poses new challenges. A Christological approach is needed. The cross of Jesus must be central in the missiological endeavour. The missio Dei must always be viewed from this perspective. The confession that Christ is Lord must not be disregarded in the world of decolonisation and the fourth industrial revolution. The task of teaching missiology at a public university must take this into consideration. [ABSTRACT FROM AUTHOR]

In the midst of the COVID-19 pandemic, there has been a rapid increase in the use of digital technology by Christian communities worldwide. This paper offers a cross-continental analysis of how churches in Asia (Hong Kong and Singapore) and Europe (the United Kingdom and Sweden) understand and choose to implement (or resist) online services or Mass. Undoubtedly, there are practical reasons behind differences which can be observed, such as the technological readiness found amongst church leadership and laity, and past experiences of public health crises, such as the 2002–2004 SARS outbreak. However, accompanying these developments are debates around the theological implications of digitising church ministries, and the general concern that the digital church is somehow not 'church' or, even, not 'Christian'. Different contextual perspectives help us to understand that the digital church offers a new dimension of the church embodied and, therefore, one that has the potential to live out the missio Dei within and beyond the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

This article explores how mission, forgiveness, and reconciliation have shaped the ministry and work of Desmond Tutu. As much as space permits, it tries to glean the ways in which Tutu has lived out his understanding of mission, forgiveness, and reconciliation in his various roles as lecturer of theology, as Africa director of the Theological Education Fund of the World Council of Churches, as the general secretary of the South African Council of Churches, as president of the All Africa Conference of Churches, as archbishop of Cape Town, and more recently as chairperson of the Truth and Reconciliation Commission. Through a close reading of seminal publications, the article will attempt to draw as complete a picture as possible of his views on forgiveness and reconciliation. To conclude, the essay shall refer to the work of Emmanuel Katongole and Chris Rice. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Although mission is no longer a linear stream that flows from North to South, rarely are Southern missionaries in the West construed as participants in God's mission. Using the concept of missio Dei , this article contests the claim that Southern missionaries in the West are engaged in reverse mission. Beginning with a brief overview of the missio Dei concept, it discusses the meaning, uses and limitations of the various models of reverse mission. Assessing the spread of African Pentecostalism in the West, it contends that mission cannot be reversed if it is of God. The article concludes that mission is a continuum of what God has done in Christ for the oikos throughout the ages, to which humans are privileged participants. [ABSTRACT FROM AUTHOR]

Presentations advancing an ecclesiology that favors the church’s ontology before its function have become more common in recent years. Further, mission models employing a Trinitarian framework (viz., the missio Dei) have likewise become popular in contemporary conversation. This project explores the implications of the divine missions—of the Son and of the Spirit—upon the mission of the church while also drawing out some pneumatological emphases vis-à-vis ecclesiology. Specifically, I present a biblical-theological synthesis of the divine missions grounded upon Johannine language of “sending,” framed by Thomas Aquinas’s conception of the divine missions, and augmented by John Calvin’s notion of the “double grace” conferred via union with Christ. I then apply this synthesis to the mission of the church, showing that the church participates—analogically—in the Trinitarian agency carried out in the missio Dei. In so doing, I offer a unique line of reasoning that further supports the church’s ontology before its function as well as a Trinitarian framework for missions. [ABSTRACT FROM AUTHOR]

The Fourfold Gospel of regeneration, sanctification, divine healing, and the Second Coming was introduced to Korea in the early 20th century and played a crucial role in developing the Korea Holiness Churches. It seems, however, that the previous understanding of the Fourfold Gospel has some limitations in helping Christians to participate in missio Dei. Because missiological hermeneutics of the Fourfold Gospel has focused mainly on the theology of redemption, it has frequently led to a narrow understanding of missio Dei. Through the reading of the two creation stories in Genesis, we can recognize that God's creative works already have redemptive meanings and that His redemptive works already have creative/creational meanings. In this sense, it is also possible to see the Fourfold Gospel from a creation theological perspective. This understanding may positively motivate Christians to participate in missio Dei to restore and complete God's creation as his vicegerents and stewards. [ABSTRACT FROM AUTHOR]

Theological debates on the use and meaning of the concept of missio Dei as a term in Reformed theology emphasise the need for more in-depth theological reflection on the Reformed roots of this term. Consideration of the covenant of redemption (pactum salutis) as the point of departure may provide a solid foundation for a biblical theological understanding and the use of missio Dei in Reformed theology. Such an approach will emphasise a kingdom missional vision for Reformed churches. Such an approach may provide valid biblical, theological and doctrinal contours for theological education for the equipping of disciples of Christ, which will be enabled to equip disciples in pastoral training. [ABSTRACT FROM AUTHOR]

The novel coronavirus disease 2019 (COVID-19) continues to spread globally. The World Health Organization has declared the outbreak to be a global pandemic. Millions of people have been diagnosed globally; and at the time of publishing this article, more than a million people died because of the virus. South Africa reported its first official COVID-19 case on 05 March 2020, and since then the figures dramatically increased. On 15 March 2020 and the week thereafter on 23 March 2020, South Africans were waiting in anticipation as they learned from various (social) media platforms that the President would make a crucial announcement regarding the impact of COVID-19 and the drastic effect it will have on their country. Immediately drastic and tremendous measures were announced to safeguard South Africans and to contain the spread of the virus that was impacting communities of all faiths. Does this situation of crisis and global pandemic pose a challenge or a new opportunity for the church to be church with integrity? This article explores this question by engaging with the missional and practical theological perspectives such as the church being missional, relevant and contextual. This situation both challenges and provides opportunities to revisit and redefine being church outside the traditional walls of the church as missional describes being a missionary everywhere you are. This article engages with the missional perspective that the church is called to be church everywhere as well as being church in a time of the fourth industrial revolution. Contribution: This research challenges the traditional discourse and believers' current understanding and praxis of being church. This research invites the church to embrace new (old forgotten) ways of being church because of a medical global pandemic (health sciences). It brings together insights from missional ecclesiology and practical theology and engages with social and human sciences. [ABSTRACT FROM AUTHOR]

Statistical analysis has been a common method for determining progress in missional activity. In the case of Bible translation, measurable statistics have been readily available showing progress. However, there have been gaps such as biblical, sociological, theological and missiological factors. The aim of this study is to consider broader factors than just quantifiable measurements that could be used to develop a missiological foundation for missional progress, especially for Bible translation. The setting was to analyse inputs from leaders within the Bible translation movement in terms of their understanding of the factors to be considered for a missiology of progress. Using a qualitative study based upon a questionnaire, the researcher grouped the responses by common categories and then analysed the key findings. The qualitative nature of how Bible translation was conducted reveals important factors such as signs of increased collaboration between Bible translation agencies, improved quality of relationships between Bible translation agencies and the local church, and also theologically significant milestones. The study concludes that progress in the Bible translation movement has to be considered within the broader context of God's mission. Church history has revealed how progress in one era could be regress in another era. Consequently, reflecting and learning together within the Bible translation movement has been a key to progress, and therefore, all participants in the Bible translation movement have been called to work and learn together. [ABSTRACT FROM AUTHOR]

The phrase missio Dei represents a significant advance in contemporary missiology: recognizing that God's agency and impulse precedes and lies behind human engagement in mission. While missiological research can help Christians discover how God is at work in the world, in order to become involved in the missio Dei, missiology generally borrows its methodology from the social sciences, which focus on human processes: potentially desacralizing faith and discounting the agency of God. This article explores how critical realism offers an ontological framework within which to explore the missio Dei. It further shows that grounded theory provides a rigorous methodology for areas of study that have previously not sought to discern God's agency. Finally, the article provides an example of research attentive to the missio Dei: exploring why previously secular (unchurched) Australians are becoming Christians today. [ABSTRACT FROM AUTHOR]

Sydney Anglican theology has a number of distinctive motifs, including its ecclesiology and theology of the gospel. These motifs inform a theology of mission as proclamation that stands in a tradition that places a priority on evangelism. Where does such a missiological construction locate a theology of care for the poor? Answers to this question were explored through semi-structured interviews with faculty at Moore Theological College. The significance of caring for the poor is affirmed. Care for the poor is located in the life of the disciple of Jesus Christ and in the community life of the local church. The implications of this theological view for an understanding of the missio Dei are explored. [ABSTRACT FROM AUTHOR]

While theologies of missio Dei and their divergent missiological developments have been refined and contested in the academy over the past seven decades, the theoretical discussions and even the term itself are still far from commonplace in the life and discourse of many local congregations. Nonetheless, among such congregations there are examples of changing practice and new modes of local mission engagement that seem to be in alignment with aspects of a missio Dei orientation. In this article the experience of one congregation will be considered, asking whether a missio Dei perspective might be discerned in recent initiatives and developments in its engagement with its local community. [ABSTRACT FROM AUTHOR]

Missio Dei ("the mission of God"), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas ("the mission of the Trinity"). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God. [ABSTRACT FROM AUTHOR]

Missional hermeneutics is a relatively recent development in the field of biblical hermeneutics, emerging from several decades of scholarly engagement with the concept and frame of missio Dei. In a key recent publication in the field, Reading the Bible Missionally , edited by Michael Goheen, the voices of the Global South and of women – and certainly of women from Oceania – do not feature. In this article the authors, both Oceanic women, interrupt the discourse to read biblical text from their twice-under perspective. The Beatitudes provide the frame and the lens for a spiralling discussion of the missio Dei as, to borrow from Letty M. Russell, "calculated inefficiency." Stories of faithful Oceanic women interweave with those of God and of biblical women, offering their complexities to challenge assumptions and simplicities. [ABSTRACT FROM AUTHOR]

From space, the Pacific glitters in ocean blue. What might the world's largest ocean contribute to missio Dei? A spiral methodology is used to trace connections between the baptism of Jesus, early Christian art, recent legal (Treaty of Waitangi Tribunal) research and indigenous knowing, including ocean voyaging, ancestor understandings of whirlpools, Māori water rites and oral history of river beings (taniwha). The argument is that indigenous Oceanic (Māori) understandings of water, in conversation with baptismal narratives, present missio Dei as an immersion in God. Mission is located not in the activity of the church – and hence mission expansion as part of European colonisation – but in the being and becoming of God. Creation and redemption are interconnected and an environmental ethic is expected. Children of the waters (ngā tamariki o te Moana nui a Kiwa) listen to creation's voice (taniwha speaking) and act for the life (waiora) of water. [ABSTRACT FROM AUTHOR]

Central to the argument of this article is the view that enhanced partnership between local congregations and Christian development organisations has the potential to facilitate holistic congregational praxis. In most cases, these entities of the church are found in the same locality, and therefore, need to define how they can together play a bigger and meaningful role in the transformation of their community. Bound by their faith mandate, working together as partners as opposed to competing with each other, they will find strength in each other and portray a good image of the Christian community in society. Guided by partnership ethos of trust, equality and mutual respect, they can both play a leading role in the nation-building project of South Africa. The article therefore explores the findings of the 'Faith Matters' study with regard to the relationship between local congregations and Christian development organisations and seeks to make recommendations with regard to ways in which this partnership could be strengthened. [ABSTRACT FROM AUTHOR]

Reformed churches around the world are commemorating the 400th anniversary of the Synod of Dordtrecht in the Netherlands and its global impact. The Canons of Dort, or Canons of Dordtrecht, formally titled The decision of the Synod of Dort on the five main points of doctrine in dispute in the Netherlands , is the judgement of the National Synod about the five points of the Remonstrants held in the Dutch city of Dordtrecht in 1618–1619. Before and after the Synod of Dort the complaint has often been raised that the Reformed doctrines of predestination and election have produced churches and Christians who have very limited passion or no zeal at all for the church's call to missions. People who hold negative ideas about reformed spirituality often used the derogative of the 'frozen chosen' to express the idea that the Reformed faith inevitably suffocates vital spirituality, evangelistic outreach, church planting, and missions. The claim is made that this alleged neglect is caused by the Reformed doctrine of election. A sentiment exists among some missiologists that confessionally Reformed believers are not enthusiastic about sharing the gospel of Christ with those who are strangers to the gospel of Christ and Christianity. But is this true of the Canons of Dort, that was one of the main outcomes of the Synod of Dort? Some researchers even express the opinion that the Canons being produced by this Synod of Dort have the most outspoken mission statements of the three reformed confessions. This article endeavours to open a window on the synod's deliberations with the Remonstrants to highlight missional perspectives when the background and main emphases of the canons are examined. Special attention on how biblical piety, missional spirituality and its implications for the missio Dei in practice may be observed in the history before after and during the Synod of Dort and in key sections in the Canons of Dort. The practical implications of these perspectives will also be considered. [ABSTRACT FROM AUTHOR]

Systems thinking, organizational psychodynamics along with group relations and complexity / chaos theories have rarely been placed in dialogue with the dilemmas facing contemporary UK local churches and the systems that support them in the face of decline. In this article the author attempts such a project from his experience both as a consultant to, mainly Anglican Church systems through the Partnership for Missional Church process (PMC) with the Church Mission Society, and his 2017–18 training with the Tavistock Institute. Relevant parts of this 'Tavistock' tradition are explicated and thickened with narrative anecdote and research evidence from the PMC process. The article recommends moving from closed to open systems under conditions of porosity. Thus, treating churches less as mechanical objects to be manipulated, rather as non-linear living systems that need to be contained, discerned and disrupted. All of which allows for a fresh (but unfinished and incomplete) approach to the ecclesiology of local churches in relation to the activity of God, the missio Dei. [ABSTRACT FROM AUTHOR]

How is the dynamic power of the Holy Spirit working through contemplative aspects of Pentecostal spirituality in Asia where Christianity thrives in a hostile environment today? Are there any insights that Pentecostal churches of the Global North can learn and experience deeper transformation through the Holy Spirit in a post-Christian world? This article shares a recent experience of a retreat with a group of Asian Pentecostal pastors. It describes how they, both individually and as a group, encountered God through contemplative practice within the praxis of their spiritual tradition. Drawing from their experiences grounded in Scripture, the article explores the key theological issues of silence, body, and response. Pentecostal churches are therefore encouraged to be eager to learn from the lived experiences of pastors in Asia and receptive to contemplative aspects of Pentecostal spirituality. [ABSTRACT FROM AUTHOR]

The paper acknowledges that different agencies acting against poverty and participating in poverty alleviation use different languages, for example, diakonia versus development and transformational development, while dealing with the same issues. Against the background of poverty in South Africa as well as development policies from South Africa, this paper discusses the importance of diakonia as founded in the trinitarian God, Father, Son, and Spirit. Using a missional paradigm, the paper discusses the missioDei as it unites with the covenant, forgiveness, empowerment, and to make God known. The paper concludes that although diakonia has a more holistic and comprehensive approach, it is important to use language which is generally understood and accepted. It therefore suggests using the term "transformational development" to educate society about the concept of diakonia. [ABSTRACT FROM AUTHOR]

In this article, an inclusive Christian vision for the development sector is sketched. A clearer understanding of the Christian vision is useful to guide Christian development institutions as they deliberate their priorities in the broader development sector. This vision appropriates the Trinity, a core Christian doctrine that is included in all Christian orthodox traditions. It focuses on the revelation of God in this world and the understanding of the missio Dei. The article clarifies the particular way that development institutions participate in this mission, through social justice. Justice is understood as the pursuing of the wellbeing of the other in light of God's love. For a fuller understanding of God's love, the way that each divine person clarifies the understanding of social justice, and therefore the subsequent development sector, is outlined. [ABSTRACT FROM AUTHOR]

This article analyses and discusses what constitutes the central difficulty (crux) of a surrogate apology – a corporate apology where a leader apologizes vicariously on behalf of an organization. Starting with a rhetorical analysis of the surrogate apology given by Norwegian mission leaders to children going to mission boarding schools (2009), the article proceeds to evaluate the theological status of such a surrogate apology in the light of forgiveness as a key practice in a theology of missio Dei. Drawing on rhetorical and theological analysis, the article concludes that the central difficulty lies in the aporetic nature of the response. It is therefore essential to acknowledge and address this aporia , even as a theological challenge. [ABSTRACT FROM AUTHOR]