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This article reviews equitable justice and the land question in South Africa from a reformation perspective. Land as the source of individual and corporate group identity and livelihood is one of the most sensitive, contentious and controversial of all debatable issues in South Africa. As such, the question is: what counts as the criteria for an amicable and lasting solution for the land question? What type of justice helpful in correcting the past injustice? An underlying precept is on restoring the broken relationship between the victims and offenders using equitable Justice, as we live together in a diverse context in South Africa. This article is designed to examine three aspects related to fair justice from the perspective of reformation: firstly, the basic conception of equitable justice; secondly, the critical application of the types of justice in handling land questions in South Africa; and thirdly, the ultimate reception of the equitable justice that the victims and offenders could acknowledge and appreciate about the land question based on the 1996 South African Constitution. Contribution: This article is meant to add value not only to how justice was and is conceived (perceived) but what is critical is the application of the types of justice as far as land in South Africa is concerned and the underlying misconceptions that go with it. Above all, the ultimate reception of the United Nations Declaration of Human Rights and the South African Constitution as an incentive to address land questions in the South African context.

This article gives a missional perspective of Canaan’s curse as a blessing in disguise within the Missio Dei perspective. The pronouncement of Canaan’s curse in Genesis 9 v. 25 not only conscientised us of the fact, namely its comprehension (conception) and reception (application) but also cautioned us on how to handle it, namely, its acknowledgement and appreciation, while avoiding its misconceptions which led and still lead to diverse confusion, contestation and complication that goes with it. The pronouncement of the curse of Canaan, in Genesis 9 v. 25, presents a biblical paradox which has an apparent ‘blessing in disguise’ message. Without proper handling, this issue affected and is still affecting both the Church and the communities and their socio-political and economic aspects. The question is: what is the message uncovered for the first reader and for today? This article seeks such a message from a missional perspective by discussing three aspects, namely, the comprehension (conception), contestation (misconception) and application (reception) of the curse of Canaan. Contribution: This article adds value to the reading of Genesis 9 v. 25 and uncovers the biblical precept and missional guideline which not only conscientised us to acknowledge and appreciate the paradox in our conception and reception of Canaan’s curse but also cautioned us on how to handle misconceptions regarding Canaan’s curse to avoid confusion, contestation and complication that goes with it, which is still affecting the socio-political and economic aspects in South Africa and beyond.

Missio Dei, particularly from the 1952 International Missionary Council perspective, highlights God’s unmerited grace, which invites broad human participation in the realisation of salvation (Σωτηρία) and the kingdom of God (Βασιλεία τοῦ Θεοῦ). The achievement of these goals depends on divine providence and the involvement of churches, including but not limited to the vital ministry of Bible translation. The crucial role that Bible translation plays in mission is to overcome barriers that distinguish the nations of the world and to reconcile them towards the fulfilment of the purposes of missio Dei. Although Bible translation remains an indispensable component of mission, its critical importance has received little to no scholarly attention. Once Bible translation is no longer viewed through the lens of mission, it is likely to dissolve into mere translation activities that are incompatible with the missio Dei. There is, therefore, a need for research that uncovers this indispensable function in the overall work of the missio Dei and in the realisation of its goals. Based on available literature, this article highlights the importance of Bible translation in the context of the missio Dei. Complexity theory is used to accentuate the interactive nature of Bible translations in mission context. Further research is needed to develop a holistic framework that fully integrates Bible translation into the context of the missio Dei. Intradisciplinary and/or interdisciplinary implications: This article expands the interdisciplinary discourse between translation studies and theology by addressing the central importance of Bible translation work within missiology.

In the last decades since the Willingen Conference of 1952, the concept of missio Dei has been extensively studied in the field of theology, especially by missiologists. Such commendably extensive scholarship, however, seems to have taken great pains not to unequivocally identify salvation (Σωτηρία) as signifying a transitional phase in attaining the Kingdom of God (βασιλεία) as the definitive objective of the missio Dei. This paper finds it somewhat concerning that literature on missio Dei seem uninterested in distinguishing salvation as a mechanism by which the definitive objective of missio Dei (the all-embracing kingdom of God) is to be attained. Consequently, based on a literature review, it is argued here that the history of salvation in its entirety is to be regarded as the decisive key to enable entry into the kingdom of God as the definitive objective of the missio Dei. In other words, it addresses what appears to be a lack of emphasis that underscores salvation as not an end in itself, but a means to an end. While the limited scope of this paper is to distinguish between salvation as a precursor and the kingdom of God as the ultimate goal of missio Dei, it warrants future research that will expand and test the novelty of their claims. Intradisciplinary and/or interdisciplinary implications: The scope of this paper extends theological anthropology as it addresses human participation in the attainment of the primary ends of God’s mission, or missio Dei, as it were.

Leadership praxis, development and succession can become a bloody battlefield in Africa, mainly because of economic, cultural, theological and political factors. Just like some secular leaders who fail to serve their mandate paradoxically fight for further conquest and retention of power at all costs, certain spiritual leaders miscarry Christian leadership, struggle to deliver their missionary service and tragically battle to stay in power, instead of passing the baton. Church leadership ought to be successional, transformational and intergenerational enough to disciple and develop leaders to sustain and promote other-centred missio Dei and missio Ecclesiae. Yet, the majority of Pentecostal church founders and leaders are neo-patrimonial, authoritarian and serving themselves at the expense of God’s mission. That way, they deface the missionary identity of the Church. Engaging with available literature and observing multifarious leadership trends in Africa, this article unravels problematic Christian leadership development and succession in view of Jesus Christ’s servant leadership model. It disconnects self-centred incumbents and connects the few who are Christ-like with tomorrow’s leaders. Contribution: This article advances Christian leadership development and succession in view of Jesus Christ’s intergenerational servant leadership model.

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.

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.

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.

The doctrine of pactum salutis has in the past sparked serious theological debate and has often been rejected because of its contradictions with Reformed orthodoxy. Among other early church fathers and theologians, the pactum salutis is found in the writings of Augustine of Hippo, Thomas Aquinas and Martin Luther. This doctrine is closely related to, or possibly overlaps with, the doctrine of predestination, as both involve the belief that God has already determined the object of his salvation. It has been criticised for, among other things, its denial or insufficiency of Trinitarian understanding and its pro-Subordinationist character. The refutation of this doctrine may be warranted, particularly when viewed in the light of contemporary missiology, particularly the Missio Dei perceptions that arose from the 1952 IMC conference in Willingen. As there is little or no research examining the rationality of the pactum salutis on the basis of or in the light of the Missio Dei, this article draws on the available missiological literature to refute its coherence, relevance and authenticity. Contribution: This article made a significant missiological contribution to the field of Christian theology, analysing the validity of pactum salutis against Reformed orthodoxy and consequently rejecting it as incompatible with the objectives of Missio Dei.

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.

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.

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]

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.

Complexity theory continues to fascinate the academics owing to its capability to describe complex systems holistically. This theory makes it possible to understand a complex system by studying its constituent subsystems. Understanding the missio Dei has become somewhat complex, particularly from the perspective of the 1952 Willingen Conference. This conference emphasised mission as a divine activity embodied in the core missions of the Son (missio Christos) and the Holy Spirit (missio Spiritus). It highlighted that the triune God, and not the church, is the source and centre of the missio Dei. Conversely, missio hominum and missio ecclesiae denote the commissions of human participation in the mission of the triune God. Observably, the complex interaction of these core missions and commissions aimed at attaining salvation as the main objective of the missio Dei. This arguably warrants innovative research to explore the missio Dei as a rather complex phenomenon. Correspondingly, as there seems to be no direct complexity-theoretic study of the missio Dei, this article analyses the literature to propose a complexity-theoretic analysis of the missio Dei. Further research is therefore warranted – first to assess the feasibility of this proposal, and then to further use complexity theory to deepen the understanding of the missio Dei. Contribution: Although the study does not purport to provide a comprehensive understanding of the missio Dei, it will hopefully increase understanding and generate interest in using complexity theory to analyse the missio Dei.

The Christian image of God rightly goes back to the Bible as the only source of revelation. According to the creation account in the book of Genesis, God is primarily seen as the creator of heaven, Earth and humankind. Following this understanding, the International Mission Conference (IMC) in Willingen in 1952 expanded the scope of mission beyond the ecclesiastical sphere and anchored it in the doctrine of the Triadic God. In other words, the Willingen Conference correctly classified the Triadic God as the only source of mission in the world. However, the question remains as to what a person’s mandate is in relation to the missio Dei. Based on a literature review, this article introduces missio hominum as a framework that encompasses human participation in missio Dei. Selectively, the extraordinary personalities of Noah, Jesus Christ and the Apostle Paul in the Bible are examined in order to validate the framework of the missio hominum as derived from the missio Dei. By its very nature, this article warrants further exploration of human involvement in the work of the missio Dei, in order to consolidate the missio hominum as an important framework for aligning human efforts with the work and ultimate goal of the missio Dei. Contribution: The contribution of this article is to deepen the reflection on the relationship between the Triadic God and human beings on the one hand and human temporal participation in the eternal economy of the missio Dei on the other. In doing so, it provides missio scholars and theologians with new insights that encompass the human mission in relation to the missio Dei.

As in all other world religions, a deep sense of the mystery is also central to the Christian religion. The mere existence of God is accepted as something mysterious beyond human comprehension. While theological literature speaks extensively of the mysterious nature of the triune God, little or nothing is said of such mysterious nature of God in missiology in the context of the missio Dei, particularly from the perspective of the Willlingen’s International Missionary Conference (IMC) of 1952. The question underlying this article is: how does the perception of the mysterious God relate to the context of the missio Dei? In other words, how mysterious is God in his own mission (missio Dei)? At its core, this article is more about the mysterious God in the mission leading to the mystery of the missio Dei itself. Consequently, this article made use of a search in literature to conceptualise the mystery encompassing the inherent character of the triune God in his own mission (missio Dei). In other words, it underlines the mysterious triune God through his innate attributes, namely omnipotent, omnipresent and omniscient, which are eternally at work in the missio Dei. It then concludes with the view that the understanding of the triune God as a mystery within the missio Dei economy may lead to different but comprehensive understandings of the missio Dei itself. Contribution: The content of this article will contribute immensely to a better understanding of the missio Dei and as such will subsequently be used by missiologists as a reference in their attempts to describe the character of God within the context of the missio Dei.

The understanding of the missio Dei from the point of view of the International Missionary Conference in Willingen has rightly broadened the missiological horizon and promoted new approaches to God’s mission in the world. This conference abandoned the ecclesiological approach to mission and focused attention on God as the foundation or source of mission. Inherently, this new perspective opened the door for other human institutions, such as politics, to be seen as critical participants together with the churches in the missio Dei. Apart from the writings of Saayman and Reimer, not much scholarly work is carried out to further develop the framework of the missio politica as an important tool to enable an analysis of politics in accordance with total salvation as the ultimate goal of the missio Dei. Relying upon literary analysis, this contribution orients itself on such exclusive important works as a basis on which missio politica is strengthened as a missiological framework that examines politics in relation to the ultimate goal of the missio Dei. Intradisciplinary and/or interdisciplinary implications: This article presents research on the development of the missio politica framework in the field of missiology and highlights it as an important framework encompassing the scope of politics in relation to the eternal mandate of the missio Dei.

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.

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. Contribution: This article makes two important contributions in the field of missiology – first, by illustrating through missio hominum that human beings are God’s partners in accomplishing his mission on earth, and second, by illustrating through Ubuntu that human beings should partner with one another for the same purpose.

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. Contribution: Missio hominum from the perspective of Nico Smith is described here as a new fundamental missiological paradigm aimed at bringing social justice to South Africa. This paradigm integrates the active participation of all people in the broader discourse of the missio Dei and its fulfilment. Adoption of this paradigm will enrich the field of theology in general and missiology in particular as it expands human participation in missio Dei.

Christianity has contributed to environmental degradation. In terms of their role, the church youth are ipso facto part of such a contribution. However, an eco-theological diagnostic analysis cannot interpret the role of youth, especially black youth, through the same lenses. From a Black theological perspective, black youth’s role should be interpreted and discussed in terms of what Fanon and Biko describe as ‘self-hatred’ and the need for black consciousness. It is such self-hatred that gives rise to environmental degradation that is not articulated within various eco-theologians’ strategies towards care for the environment in a neo-colonial context in South Africa. The article argues that such a deficiency in eco-theological literature needs some attention to address the future black youth’s contribution to a friendlier environment. The author therefore suggests a ‘missional consciousness’ for one of the strategies for black youth in the quest for the black youth’s participation in environmental care. Contribution: This article contributes to the broader discourses on ecotheology. It affirms the contributions on human beings’ role towards the environment, but further highlights the inequality among human beings in neo-colonial context and how ecotheology should approach the ecological crisis with consideration to such a context. Therefore, the contribution brings into dialogue the post-colonial discourse, specifically the discourse of black consciousness, in relation to a missional consciousness in resolving the ecological crisis through the participation of church youth. Ecotheology has not specifically considered the notions of ‘missional consciousness’ and ‘black consciousness’ in its discourse on protection of the environment. The author relates this discussion specifically to church youth.

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.

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.

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.

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.

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]

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.

It is evident that the establishment of the Truth and Reconciliation Commission (TRC) and its consequent findings, together with the dawn of the new South Africa, has not achieved its goal of a unified ‘rainbow nation’. This is because of the fact that South Africans still face racialism and segregation from most quarters of the community. The racialism and marginalising are not only white and black dichotomies, but the fissures are evident in black-on-black and white-on-white anxieties. The infighting in churches and communities represents other contributing factors. The dream of the ‘rainbow’ society, which is raceless, has smothered the vision of peace and harmony of a reconciled society. This smothering has had a divisive impact on the possibilities immanent in South Africa. Despair, the promotion of hatred and polarisation are common anxieties among most South Africans. The race card is used for ‘one’s’ own greediness and personal aggrandisement and there is a need for a solution. This study seeks to establish the theology of the image of God (imago Dei) in relation to fellowship (koinonia). Then, the study highlights the causes of distress in some denominations, especially those that privilege the name of God and thereby making a comparison between the churches and TRC which was a government initiative in the restoration of peace and fellowship process. From that premise, the article argues that despite the inclusive accommodative TRC sessions, racial intolerance and deep infighting are still rife in South Africa. Then, the study concludes by proposing a mission paradigm that advances fellowship and advocates that all people are made in the image of God, thence they are equal. The article brings forth the political era post-1994 in South Africa and links that to the social setting of churches post-1994. In that way, there is a link between politics and the church and how these have influenced the present in South Africa. The question is: Did the TRC usher in a new era of koinonia and brotherhood from a theology of the image of God? This missiological aspect is linked to socialism and politics.

Change in society and scriptural thought changes. The declining traditional churches have undertaken to focus on scriptural thinking, striving for change in its calling of Missio-Dei. Missional thinking requires a paradigm shift which takes time. A change in thought at congregational level and specifically its members, is not occurring at the same pace. Thought change brings uncertainty – also at the level of church identity. The identity crisis within the traditional church, exacerbated by new groups within society, further hampers the churches’ objective of missional change. The challenges posed by the pace of the changing context, are faster than traditional mainstream churches can accommodate. The diachronical approach regarding the declining mainstream churches and the influence of the fast developing society is directed according to different methodologies. This article seeks to raise the understanding regarding the identity crisis prevailing in the declining traditional churches, taking cognisance of the challenges that face such churches within an ever faster changing society.

This article wishes to engage the Reformed church in this era in order for it to ultimately re-evaluate its way of worship and how its way of worship can influence its witness. It argues that ever since its inception, the church’s calling was to worship God and be the witness of God’s grace to the world. As the world is changing, the church is also responding in its own way towards those changes. The preliminary assertion of this article is that the church has become a self-serving community, where its gathering to worship is no longer mainly about God but rather about what the congregation or people wish to achieve with it and/or benefit from such a gathering. The primary calling of being sent to witness to the world about the incredible grace and love of God appears to be forgotten by the Christians. The article highlights some of my personal observations regarding worship practices that I have noted as undertaken by the Reformed church, which I believe silence the ordained prophetic voice of the church towards its calling and sending. The article engages the themes of Reformation, transformation and change agent from a perspective of the ‘missional’ understanding of the church. The article engages the notion that the church is called to be a witnessing community to the world.

As the Christian church engaged in the so-called foreign mission, an unfortunate perception ensued that mission was of service to the colonial aspirations of the sending countries. Subsequently, labour missionaries came under suspicion as they were regarded as oppressors who robbed local communities of their culture and the way of thinking. It is in this regard that Newbigin pondered the question whether the West could be converted from ignorance and religious imperialism that exploited the local population. This gave rise to the thinking that related missiology and ecclesiology to a missional church which is Trinitarian in nature and based on missio Dei (God’s plan). In this research, it is argued that mission will always be a suspect of colonial and imperialist motives that cannot contribute to the society in which it works unless the mission is conducted through a missional church which is embedded in missio Dei as presented by Newbigin. In order to address this, the research initially highlights how the mission was conducted from a missiology that was not embedded in missio Dei and how this has adversely affected the spreading of the Christian message and undermined the transformation of society. Secondly, the research shows that lack of contextualisation and not taking cognisance of the culture and the worldview of the colonised has greatly affected the mission in the postcolonial era. And thirdly, the research indicates how a missional church as advocated by Newbigin could contribute towards an effective missiological agenda that could bring unity and glorification to God in the postcolonial era. Intradisciplinary and/or interdisciplinary implications: This article focuses on how the mission was conducted, not taking cognisance of the worldview of those it preached to. This is the philosophical implication. The other issue is that contextualisation was not taken into consideration which means the socio-cultural issues were not addressed. This article brings forth that if the blending of both philosophy and social science could be infused in missiology, then missiological attributes like koinonia and evangelism would serve as an appropriate vehicle to transport missio Dei.

This article enumerates the importance of a missional posture in our Baptist cultural moment and details various issues related to the author’s definition of the concept missio Dei. Moving to contextual practices among South African Baptists, the author deals with missional practices deployed in the Baptist context from a participant observer basis. Important principles for the effective implementation of those missional practices across the evangelical denominational divide can be drawn. Intradisciplinary and/or interdisciplinary implications: This article seeks to challenge the modern conception of church as attractional and presents an alternative model that aligns with the recent missional conversations by highlighting five missional practices for congregations to implement for the common good. The fields of theology, missiology and ecclesiology are impacted by this study as it uses the author’s contextual findings as participant observer.

The East African Revival Movement’s (EARM) socio-ethical belief and practice of walking in the light pervades mainstream Protestant churches in Eastern Africa with its emphasis on public confession of sin, which breeds severe relational consequences. Indeed walking in the light of the EARM has long plagued the Anglican Church of Kenya’s participation in the missio Dei, which brings to the fore two categories of Christians, the saved and unsaved. While walking in the light has been buttressed in the Anglican Church of Kenya it is critical to recognise that the mission of God ought to be the heartbeat of the EARM’s very existence. Accordingly, this article demonstrates that it is not the church that has a mission, but the Triune God that challenges the place of walking in the light in the Trinitarian God. This study, therefore, champions practical holiness by positioning walking in the light in the mission of God. As a result, it redefines the EARM’s religious identity, illustrated by a proper exposition of scripture, Trinitarian worship, discreet confession of sin and moral legalism that provides for informed evangelism and social responsibility.

In the last couple of decades, the Korean church experienced a loss of credibility as well as a decrease in membership. The premise of this contribution is that the mega-church phenomenon in Korea contributed to this state of affairs. Many Korean churches, influenced by dramatic sociopolitical and economic changes, developed a distorted understanding of its nature and mission. Korean churches began to compete against each other to grow bigger. An institutional ecclesiology and ecclesiocentric understanding of mission formed the basis of this endeavour. To counter this tendency, some churches turned to missional ecclesiology to facilitate the reformation of the Korean church. According to empirical data, Korean society rates mega-churches negatively while they evaluate missional churches positively. This provided further impetus for the current emerging missional movement in Korea.

This article is dedicated to Professor Sarel van der Merwe as missiologist and what he had done for the cause of the missio Dei in South Africa. The role of the laity in the missio Dei was one of the most significant developments followed by most church denominations. The priesthood of believers was the reformational perspective rediscovered by Martin Luther. The reformed tradition rediscovered the role of the laity in missions, which the Baptist church tradition has now developed most extensively in terms of missions. The Catholic Church has recognised the apostolicity of the laity in a decree called ‘Apostolicam Actuositatem’ at the Second Vatican Council in response to the crises of the church. The charismatics gave recognition to the role of the laity through the spiritual gifts of each believer. The role of the laity and of the priesthood of believers has its biblical precedent and foundation in 1 Peter 2:5, 9 and Ephesians 4:1–16. The contribution of Ephesians is that it provides the church with a missional mandate for the ordinary believer to participate in the missio Dei –, a mandate that has to be rediscovered in every age. The priesthood of believers provides an orientation for a biblical missional ecumenism.

Community transformation has cultural, political and religious dimensions. In the case of Burundi, it is ranked 188/188 on the scale of the world’s poorest countries. The poor in Burundi have a fatalistic attitude towards poverty as a result of the unstable political climate, corruption and a climate of suspicion. The poor are cynical and have no hopeful future expectations. The resourcefulness of the poor having been muted. The Christian church of Burundi has developed a culture of dependency. The role of the church in the West has been limited to lifting the poor out of abject poverty. A creative use of available resources and the participation of the poor through the recognition of their own resourcefulness and stewardship is a sustainable approach to the alleviation of poverty. Newfrontiers churches have developed the approach of equipping the poor as a mission’s strategy to participate in the missio Dei. The majority of churches and non-governmental organisations who endeavour to alleviate poverty in Burundi have, what can be termed, a ‘dependency virus’ or ‘dependency crisis’ and are victims caught in the ‘dependency trap’, that is, they create a culture of dependency through their provision. The loss of dignity that follows, transform the community into a slave of the beneficiary system in which poverty is conceived as a lack of things rather than a mind-set born from help given by the beneficiary without the consent of the poor.

The missional church in communities in informal settlements. Mission in informal settlements faces huge challenges, which include poor living conditions and structures, lack of infrastructure and medical facilities, extreme poverty, illnesses, criminality, youth subcultures, et cetera. Massive urbanisation plays an important role in this regard. From the missio Dei perspective the missional church should view the communities with a holistic approach. Missio Dei means that the living God sends his Son to the world in need so that the church, through the Holy Spirit, can become a mission church. The glory of Jesus Christ is central in the proclamation of this message and transcendence should be acknowledged in mission. The living church will emphasise and live out kerugma, diakonia, marturia, koinonia and leiturgia. Much attention will be given to Christian hope to empower communities who live under dire circumstances. Love and justice will also be emphasised. Only when the missional church becomes a true living church can the full community be served.

This article describes the discipline of missiology and mission over the last century since Edinburgh 1910 followed by two world wars to Edinburgh 2010, as a long walk to obedience – a walk in discerning God’s will. Even in biblical times, mission as spreading the gospel to those who do not yet believe in the Trinitarian God, was under scrutiny from within and outside the church (cf. Ac 10-11, 15 and Galatians). Throughout history until today it was never different. This article looks at the development of mission over the last 100 years from a Western (mainline missionary churches – MMCs) perspective. The development of missiology as a subject and theological discipline will be described along the lines of some of the mission conferences. Attention will be given to the following questions: What does it mean to b eobedient to the mission calling in a broken and traumatised world? Is there a credible way of redeeming mission and missiology from its own past?

The current global escalation of refugees and involuntary migration, due to the effects of war and world disasters, makes it imperative to devise an effective approach to care for refugees. This article, therefore examines the problem of displacement from the perspective of missio Dei. It presents God’s active involvement in his creation, recreating it and providing particular care for the vulnerable and refugees.

This article proposes that scholarship needs to take into account the intensely missional and practical nature of T.F. Torrance’s life and work. Using primary sources, it isolates mission to the Qiang in China as the area in which personal mission practice and theology coincide. It shows that Torrance’s theology of divine-human communion is rooted in the missio Dei, expressed in the nature of the perichoretic interrelations of the ontological Trinity and the mission of the economic Trinity in the world through the covenant history of Israel. This concept is illustrated practically in the mission history of the Qiang. A holistic concept of mission and theology is therefore at the heart of both Torrance’s biography and theology.

Discussions surrounding women�s ordination reached a peak with the 60th General Conference Session (GCS 2015) of the Seventh-day Adventist (SDA) Church. A report compiled by a section of delegates from the East-Central Africa Division � Biblical Research Committee indicated that this continent was not yet ready to ordain women as pastors. In light of the report, this article aims to investigate the rationale of such a stark decision. Firstly, the report shows that African Adventist women theologians were omitted from the discussions � a lack of good will from the church leadership towards the females as the majority of the membership. Secondly, the decision against ordination of women is suspect and biblically inconclusive. Through an overview of literature on a biblical missional design, the article postulates: Contextualisation and theologising are necessary for Africa, but the SDA Church must remember that globally both theology and culture are subject to the biblical guidelines, and thus to God�s missio Dei as well.Intradisciplinary and/or interdisciplinary implications: This article balances cultural contextualism and gender relations � challenging a cultural bias through a missional hermeneutic. This can lead to fairer representation of African women in Adventist church structures and reroute the equality discourse in light of the missio Dei. The study intersects with cultural theory, social analysis and biblical hermeneutics.�

�This article presents a brief overview of the historical development of the missional church from the understanding of the missio Dei. From this perspective, it attends to the African context. With regard to African children, the African independent churches are looked at from a missional church perspective. The nature of the missional church is described as being a Biblical, Trinitarian, discerning, evangelistic, hermeneutic and agogic community. The implication of being missional in accordance with the mentioned characteristics is then linked to the five solas of the Reformed tradition. It is concluded that the African independent churches and the mainline missionary churches need each other in order to be truly missional in Africa and to reach the children of Africa.Intradisciplinary and/or interdisciplinary implications: Children and Youth Ministry is challenged by the context of Africa, when some relevant characteristics of the African independent or initiated churches (AICs) are described and related to the Reformed tradition. The (missional) ecclesiology of the AICs and the Reformed tradition is challenged by children�s ministry

Die Sendingwetenskap, kerke en sendingorganisasies dink wêreldwyd opnuut na oor die bybelse fundering vir die integrasie van Woord en daad in die verkondiging van die evangelie. Die Lausanne-beweging het ’n kongres in Kaapstad gehou, waar 4200 kerkleiers van 198 lande vanaf 16 tot 25 Oktober 2010 vergader het. Die program het besinnings ingesluit oor hoe om kwessies soos armoede, ongeregtigheid en die voorspoed-teologie skrifgetrou te hanteer. Die Miga-netwerk is ’n groeiende wêreldwye koalisie van kerke en organisasies wat hulle in die lig van Miga 6:8 tot die uitbou van integrale sending verbind. Die Gospel Coalition is ’n netwerk van teoloë wat hulle daartoe verbind het om gelowiges te stimuleer sodat hulle geloof in die evangelie van Christus verdiep. Die doel is ook dat bedieningspraktyke ’n teosentriese en Christosentriese fokus vertoon. Hierdie koalisie het verskeie debatte oor aspekte van integrale sending in hulle mondstuk, Themelios, gepubliseer. Die World Reformed Fellowship het in hulle geloofsverklaring duidelik gestel dat gelowiges uit gehoorsaamheid aan die opdrag van God met twee hande na alle mense moet uitreik, naamlik die hand wat hulle roep om hulle sonde te bely, om te glo en só die ewige versoening met God deur Christus te ontvang, en tweedens die hand wat deur dade van dankbaarheid en deernis die goedheid van God se koninkryk in die naam van Christus na vore bring.Verskeie missiologiese publikasies het onlangs verskyn wat uitdruklik oor integrale en dus die behoefte aan holistiese sending handel. Missiological reflection indicates that mission organisations and churches worldwide, are reconsidering the biblical foundations of the integration of Word and deed when proclaiming the Gospel. The Lausanne Movement held its global congress in Cape Town, where 4200 church leaders of 198 countries gathered from 16 to 25 October in 2010. The program also included in-depth discussions on dealing in a valid biblical way with issues such as poverty, social justice and prosperity gospel theology. The Micah Network is a growing global coalition consisting of churches and organisations that committed themselves in the light of Micah 6:8 to promote integral mission. The Gospel Coalition is a network of theologians who are committed to stimulate Christian believers in order to deepen their faith in die gospel of Christ. Their aim is that ministry and missionary practice should reflect a Theocentricand Christ-centred vision. This coalition also published several debates in their mouthpiece,Themelios, on aspects of integral mission. The World Reformed Fellowship made it clear in its statement of faith that Christians, in obedience to the commission of our God, have to present two hands to all people, namely the hand calling them to repentance, faith and eternal reconciliation with God through Christ, and secondly, the hand manifesting deeds of mercy and compassion, extending the goodness of God’s kingdom on earth in the name of Christ. Several missiological publications have recently been published that explicitly deals with the integration of Word and deeds and the need for holistic missions. Forum discussions and blogs on the Internet are debating whether to embrace, or to reject the concept of integralmissions on biblical grounds. This article attempts to make a contribution to the debates by analysing a few key biblical terms in which God reveals himself through the integration of Word and deeds. Thus this calls for a holistic approach in missions, in which people’s words and deeds should not be separated when proclaiming the gospel.

Missionale kerk, missio Dei en kerkverband: ’n Diskussie. Die ontluikende kerk en die missionale kerk is onderwerpe wat toenemende bespreek en nagevors word. Deelnemers aan hierdie gesprek verken steeds die omvang en onderskeie elemente van die onderwerpe met soms uiteenlopende standpunte. Noodsaaklike elemente van hierdie gesprek is deur die literêre verkenning van sekere onderwerpe nagevors gepaardgaande met aflidings, evaluering en kritiese opmerkings om groter duidelikheid oor die onderwerp te bied en sodoende ’n vrugbare gesprek te bevorder. Hierdie navorsing het ook op onlangse kritiek teen die missionale kerkbeweging in Suid-Afrika gefokus, die onderliggende rol van die missio Dei in die missionale kerkbeweging verken en die implikasies van die missio Dei vir die kerkverband aangeroer. Die blyk dat die missio Dei groot waarde inhou vir ’n vrugbare gesprek oor die ontluikende kerk asook die missionale kerk omdat dit as geskikte paradigma vir teologiese ondersoek hieroor funksioneer. Dit wil ook voorkom of dit kwessies kan hanteer wat in verskillende denominasies en die kerkverband ontstaan vanweë die ontluikende kerkfenomeen. Missional church, missio Dei and inter-church relations: A discussion. The emerging church and the missional church are topics increasingly discussed and researched. Participants in this discussion are still surveying the extent and various elements of the subject with sometimes divergent views. Critical elements in the conversation were researched through literary exploration of certain topics accompanied by inferences, evaluation and critical discussion to provide greater clarity on the subject and promote fruitful discussions. This research further focused on recent criticism of the missional church movement in South Africa, probed the underlying role of the missio Dei in the missional church movement and touched on the implications of the missio Dei for inter-church relations. The missio Dei proves to be of much value for fruitful discussion on the emerging and missional church, because it functions as a suitable paradigm of reference and theological enquiry and also seems able to address issues arising within denominations and inter-church relations caused by the emerging church phenomenon.

A narrative of church life today. We live in a time when survival seems to be the biggest concern of most mainline congregations and denominations. How can the church possibly survive? This is a question that is asked in almost every corner of the institution. Since the 1960s, numerous books and articles have been published, trying to get a handle on why the mainline churches are in decline. Whatever the cause may be, decline is causing great fear and anxiety in the mainline churches. In an effort to answer the underlying question: ‘What shall we do to turn the situation around?’, some churches are simply trying to ‘market’ themselves and their message. Others try to ’do’ church differently. Some try to rediscover the purpose of the church, et cetera. Cheryl Peterson argues that churches are, in fact, facing an ecclesial crisis, that is much more than a crisis of declining numbers and membership. There is a deeper and more basic issue that must be explored, one that has to do with the church’s theological identity, and that is: what it means to be church? This article is about the question: Who is the church? And it answers the question on the basis of Peterson’s thesis by means of a narrative of the church that commences with the Spirit.