ORM: Oriëntatie religiewetenschappen en missiologie Flashcards

Question

QUESTION 25/ What role did Ignatius of Loyola play in the formation and development of the Christian practice of “mission.” Welke rol speelden Ignatius van Loyola, Gustave Warneck en Joseph Schmidlin in de vorming en ontwikkeling van de christelijke praktijk van "zending" en de academische discipline van “missiologie”?

Answer 1

Ignatius of Loyola (16th century) * First to use the Latin term missio for evangelistic work. * Previously, Christians spoke of “spreading the faith,” “church planting,” or “illumination of nations.” * Originally, missio referred only to the sending of the Son and Spirit in Trinitarian theology. * Ignatius’ use of mission marked a turning point—mission **became a tool for Europe to name, reach, and define the rest of the world. ** * This linguistic shift created a new social and theological field, **linking mission with European identity and colonial expansion. ** Gustav Warneck (1834–1910) (He was 100 German :)) * Recognized as the father of Protestant missiology. * Developed missiology as an academic discipline in his Evangelische Missionslehre. * Framed mission as something to be studied historically, theologically, and sociologically. * **Sought to legitimize mission intellectually during a time of growing critique and secularization. ** Joseph Schmidlin (1876–1944) * A Catholic pioneer in Roman Catholic missiology. * Advocated for mission studies as a formal academic field. * Promoted mission theology not merely as apologetics or practice, but as **scientific theology. ** * Like Warneck, responded to cultural and intellectual pressures by institutionalizing mission reflection. General insights from Kollman * The terms mission and missiology are not timeless—they developed in response to theological, cultural, and colonial contexts. * **Missiology emerged as a metapraxis: the theological and philosophical reflection on missionary action. ** * These terms helped shape power relations and Christian identity, especially in the context of Europe’s global expansion.

Answer 2

Role of Margull, Hollenweger, and Friedli in the Development of Intercultural Theology 1/ Historical Context: * Decolonization led to increased criticism of Northern orthodox theology in the South. * The emergence of intercultural theology as a response to the inadequacies of colonial and hegemonic theological approaches. 2/ Key Figures: * Hans Jochen Margull (Lutheran missiologist, theological historian, ecumenist) and Walter J. Hollenweger (Reformed and Pentecostal) played central roles in advancing intercultural theology, particularly from the 1970s. * Hans-Joachim Margull: Born in Tiegenhof (now Nowy Dwór Gdański, Poland) in 1925, he was a German Lutheran theologian. * Walter J. Hollenweger: Born in Antwerp, Belgium, in 1927, he was of Swiss nationality. He later served as a professor in the UK. * Richard Friedli: Born in Welschenrohr, Switzerland, in 1937, he was a Swiss Roman Catholic theologian. Is It Hypocritical That Westerners Initiated Intercultural Theology? This is a nuanced issue. On one hand, it’s true that intercultural theology emerged partly in response to critiques from the Global South regarding the dominance of Western theological paradigms. The fact that European theologians like Margull, Hollenweger, and Friedli spearheaded this movement might seem paradoxical. However, it’s essential to consider: * Intentional Decentering: These theologians actively sought to challenge and move beyond Eurocentric theological frameworks. * Collaborative Efforts: They often worked in partnership with theologians from the Global South, aiming to amplify diverse voices. * Institutional Access: Given their positions within European academic and ecclesiastical institutions, they utilized their platforms to advocate for more inclusive theological dialogues. * They advocated for a decolonized theology, emphasizing the inclusion of non-Western and **non-literary traditions**. * Margull played a role in developping the WCC. * Missionary theology should no longer be focused on on West. We should learn from other cultures, not only teach them. * Focus on Mondial and contextual theology * Hollenweger: founder of Pentecostal studies and pioneer of intercultural theology. He was the first to take serious the pentecostal and charismatic movement. * he underscores the importance of oral and experience based communication. (non-literary traditions). * Polyfone, oral and inclusive theology. * Richard Friedli, a Roman Catholic missiologist, supported this movement by incorporating concepts like global cultural circulation and the challenge of dealing with irreducible ‘otherness’. * He contributed to a theology that focuses on intercultural learning, especially in education. We should learn from other cultures. * Focus on religious studies and pedagogy 3/ Theological Contributions: * Margull and Hollenweger, influenced by their personal and professional backgrounds, rejected colonial mindsets and the dominant nationalist and ethnic ideologies. * Friedli brought attention to the global flow of cultural ideas and the otherness inherent in cultural and religious encounters. * They introduced intercultural theology as a new discipline, which grew significantly in European theological universities (1975-1995). 4/ Development of Terminology: * 1975: The term “intercultural theology” was first coined, initially used in European theological contexts, and later adopted globally. * 1986: Theo Sundermeier established the Department of Intercultural Theology in Heidelberg. * 1991: David Bosch introduced the term “inculturation”, emphasizing local incarnations of the Christian faith. * By the early 21st century, intercultural theology largely replaced missiology in academic discussions. 5/ Core Ideas and Debates: * Rejection of Traditional Missionary Models: The shift from missionary transmission of Christian messages to local appropriation of Christianity within specific cultural and historical contexts. * Intercultural theology questions the universality of Western theological frameworks and calls for alternative theological methods. * Emphasizes non-Western narratives and forms of doing theology, with particular attention to social practice and cultural sensitivity. 6/ Guiding Principles (Hollenweger, 1978): * Cultural Frameworks: Theology must operate within a specific cultural context without claiming universality. * Methodological Diversity: Western academic theology is not inherently superior; alternative forms (e.g., narrative theology) must be embraced. * Social Practice: Theology should be tested through its ability to bridge divides between diverse cultural and religious communities. 7/ Primary Questions in Intercultural Theology: * The question is no longer the transmission of Christian teachings but their local appropriation by diverse cultures. * This shifts the focus from missionary activity to interreligious dialogue and mutual cultural understanding. 8/ Challenges and Criticism: * Intercultural theology has been critiqued for not fully shedding its Western roots and continuing to retain certain universalizing tendencies. * Margull’s approach was seen as too ambitious, attempting to integrate church history with social sciences. 9/ Contributions and Prospects: * Crisis of Adaptation: Intercultural theology acknowledges the profound crisis faced by Western Christianity in adapting to a global, post-colonial world. * A New Ethos: It encourages a shift from success and growth-oriented models of mission to acknowledging failures and the challenges of modern Christianity in the West. * Theological Openness: Advocates for openness to the religious ‘other’ and contributions from diverse religious or non-religious traditions, without assuming theological certainty. 10/ Future Directions: * Intercultural theology continues to explore postmodern critiques of theological absolutism and certainty, positioning itself as a hermeneutical (interpretive) discipline rather than a legislative one.

Answer 3

1. What does Wrogemann mean by the “in-betweens” of intercultural theology? Henning Wrogemann introduces the notion of the “in-betweens” to describe the liminal (= transitional phases), tension-filled spaces in which intercultural theology operates. Rather than existing in fixed categories, theology today is increasingly formed between cultures, traditions, and worldviews. These in-betweens are crucial for theological reflection in a globalized, plural world. //1// THE 5 KEY ASPECTS //2// THE 8 DEVELOPMENTS from classical missiology towards intercultural theology --------------------- //1// THE 5 KEY ASPECTS (ZHHCT) (1) Zones of Cultural Encounter The “in-betweens” are not boundaries, but dynamic spaces of interaction, where differing cultural and theological frameworks meet, challenge, and shape each other. (2) Hermeneutical Spaces These spaces serve as arenas of interpretation, where meaning is negotiated across cultural and linguistic differences. Theology becomes a dialogical, rather than monological, task. (3) Hybrid Identities Wrogemann emphasizes that many Christians today embody hybrid cultural and theological identities—e.g., African or Asian believers using Western theological categories, yet expressing faith through local forms. (4) Contextual Sensitivity Theology must be attentive to particular social, historical, and religious contexts. There is no universal theology without local embodiment. (5) Tensions Between the Local and Translocal “In-between” theology navigates the dialectic between contextual specificity and global interconnectedness, seeking to maintain both unity and diversity in Christian thought. _______ //2// THE 8 DEVELOPMENTS from classical missiology towards intercultural theology (What developments make intercultural theology different from classical missiology?) 1. T-D 2. WN - PC 3. Biblical Theology - Interdisciplinary 4. Colonial - Awareness of Power / Colonialism 5. From West to Rest - From Margins 6. DR - NR (Descriptive to Normative Reflection) 7. Textual Theology - Lived theology (music, arts, ritual 8. Mission as expansion - Intercultural dialogue While intercultural theology has historical roots in missiology, it marks a distinct disciplinary shift in purpose, method, and scope. Wrogemann outlines several developments that distinguish intercultural theology from classical missionary paradigms: /1/ From Transmission to Dialogue * Classical missiology emphasized the unidirectional transmission of Christian teaching. * Intercultural theology prioritizes mutual exchange, reciprocity, and learning across cultures. /2/ From Western Normativity to Polycentric Christianity * It rejects Western theological dominance, acknowledging the plurality of Christian expressions emerging from the Global South and elsewhere. /3/ Interdisciplinary Orientation * The discipline draws on anthropology, sociology, linguistics, and postcolonial theory, fostering a more holistic understanding of how theology functions in real cultural settings. /4/ Critical Awareness of Power and Coloniality * Intercultural theology confronts the colonial legacies of mission, interrogating how power and discourse have shaped theological development and marginalized certain voices. /5/ Theological Agency from the Margins * Voices from Africa, Asia, Latin America, and diasporic communities are treated not as objects of study, but as theological agents in their own right. /6/ From Descriptive to Normative Reflection * While drawing on empirical research, intercultural theology also asks normative questions: What constitutes authentic Christian theology in a given context? /7/ Beyond Texts: Lived Theology * It considers not only doctrinal statements, but also implicit theology expressed in music, rituals, art, and ethical practices. /8/ Mission Reimagined * Mission is reconceived not as expansion, but as critical, intercultural engagement, where the gospel interacts with diverse cultural worlds in transformative ways. Summary Henning Wrogemann’s vision of intercultural theology as “in-between theology” offers a paradigm that is contextual, dialogical, polycentric, and critical of past power dynamics. It moves beyond missiology’s traditional aims to address the complex interplay of culture, identity, and theological meaning in a globalized Christian landscape

Answer 4

Mission Characteristics in the Age of World Christianity: A Summary Based on Allen Yeh Allen Yeh (of Chinese descent and born/ raised in USA) identifies the present era of Christian mission as the Age of World Christianity, marked by a shift from Western-centered to polycentric global Christianity. This transition involves structural, theological, and contextual changes, deeply affecting how mission is understood and practiced globally. Below is a summary of the key characteristics defining mission in this age: 1. Shift of the Christian Center to the Global South * Christianity’s demographic center has moved to Africa, Asia, Latin America, and Oceania. * These regions now shape theology, leadership, and mission priorities. 2. Polycentric Leadership * Leadership arises from multiple centers rather than a Western base. * Reflects the growing influence of churches in the Global South. 3. Integral Mission * A holistic mission model combining evangelism with social justice, human dignity, and ecological concerns. * Responds to both spiritual and material needs. 4. Creation Care * Environmental stewardship is integrated into Christian witness. * Mission includes responsibility for ecological sustainability. 5. Missio Dei * Mission is understood as God’s initiative, with the Church participating in God’s redemptive work. * Moves beyond institutional or human-centered mission approaches. 6. Discipleship over Evangelism * Focus on long-term spiritual formation, not merely conversions. * Emphasizes nurturing faith and building mature Christian communities. 7. Reverse Mission * Churches from the Global South now evangelize the Global North. * Migration and diaspora communities lead vibrant Christian witness in former “sending” nations. 8. Urbanization and Migration * Mission increasingly takes place in multicultural urban centers. * Cities are hubs of cultural exchange, diversity, and missional opportunity. 9. Generational Awareness * Engagement with Millennials and Gen Z who prioritize justice, mental health, and authenticity. * Mission strategies adapt to their values and concerns. 10. Pentecostal Growth * Charismatic and Pentecostal Christianity is rapidly expanding, especially in the Global South. * Emphasis on the Holy Spirit’s activity and experiential faith. 11. Post-Denominationalism * Growth of independent, non-traditional, and house churches. * Movement away from rigid denominational structures toward local adaptability. 12. Reconciliation and Justice * Mission includes healing divisions related to race, gender, and class. * Focus on peacebuilding and social transformation. 13. Internet and Digital Mission * Use of online platforms for evangelism, discipleship, and theological education. * Expands global connectivity and access to mission resources. 14. Business as Mission (BAM) * Entrepreneurship and business models used as tools for mission. * Combines economic activity with Christian witness and ethical practices. 15. Religious Pluralism * Navigating mission in religiously diverse societies. * Emphasis on interfaith dialogue and peaceful engagement. 16. Local Theological Development * Emphasis on contextual, indigenous theological reflection. * Supports the growth of theological education rooted in local realities. ⸻ Application to the Belgian Missionary Context Your current context reflects two especially relevant characteristics: 1. Reverse Mission * As a pastor of a Ukrainian refugee church, I serve a diaspora community now ministering within secular Europe. * Reflects how migrant Christians become mission agents in the Global North. 2. Polycentric Leadership * My leadership as a Belgian pastor with Russian experience, working in a multicultural environment, illustrates the shift to non-Western, diverse leadership structures. * Flemish churches increasingly include multiethnic leaders and congregants, mirroring global Christianity’s diversity. Conclusion: The Age of World Christianity redefines mission as a shared, multidirectional, and holistic task. Your Belgian context exemplifies these developments, especially in how diaspora communities and intercultural leadership shape the future of mission in Europe.

Answer 5

Gustave Warneck’s Definition of the Christian Practice of Mission 5 BULLETS: BSCES 1) Biblical Mandate 2) Systematic Theology Framework 3) Civilizational & Cultural assumptions 4) Evangelism & Institutional formation 5) Scientific approach John G. Flett explores the foundational contributions of Gustave Warneck to Protestant missiology. Warneck’s understanding of mission is both theological and sociocultural, reflecting the intellectual climate of 19th-century Europe. His definition of mission is multifaceted, and several key elements are central to his conception of the practice: 1. Biblical Mandate and Ecclesial Nature: * Mission as a Divine Command: For Warneck, mission is fundamentally a biblically mandated task that flows directly from Christ’s Great Commission (Matthew 28:19-20). Mission is not an optional activity but is intrinsic to the church’s identity and obedience to God. * Theologically, he argues that mission is a reflection of the church’s nature and purpose, positioning it as an obligatory and essential practice for the Christian community. 2. Systematic Theological Framework: * Missiology as a Discipline: Warneck sought to elevate mission beyond its practical role within the church, positioning it as a systematic theological discipline. In this regard, he emphasized the importance of integrating missiology into theological education and academic inquiry. * He advocated for the study of mission as part of a broader theological framework, thus emphasizing its centrality in understanding the nature of the church and its relationship with the world. 3. Civilizational and Cultural Assumptions: * Eurocentric View of Mission: Warneck’s missiology is deeply influenced by 19th-century European colonial assumptions, particularly the belief in the superiority of Western civilization. He framed mission not only as the spread of the gospel but as part of a broader effort to civilize non-European peoples. * Mission as Social Reform: Warneck associated evangelism with moral and social transformation, positioning mission as a tool for cultural and societal reform. This view, however, is problematic in light of modern critiques of colonialism and cultural imperialism. 4. Evangelism and Institutional Formation: * Holistic Mission: Warneck defined mission as a dual activity that combines evangelism with church planting. He argued that true Christian mission involves both proclaiming the gospel and establishing church communities where new converts can receive long-term spiritual formation. * For Warneck, mission is not merely about individual conversions; it is about institutionalizing the faith through the creation of stable, enduring Christian communities. 5. Scientific Approach to Missiology: * Empirical and Academic Inquiry: As a pioneer in the field, Warneck emphasized the scientific study of mission, advocating for the use of disciplines like sociology, anthropology, and history to critically assess the methods and results of missionary activities. * Warneck’s approach to mission as an empirical field of study laid the foundation for modern missiological research and methodology, encouraging ongoing evaluation and improvement of mission practices. Summary Gustave Warneck’s definition of Christian mission is characterized by its biblical mandate, systematic theological framework, and cultural assumptions. He viewed mission as both a divinely ordained and theologically central practice, combining evangelism with church planting and social transformation. Warneck’s approach to missiology was pioneering, positioning mission as an academic discipline that required rigorous study and methodological inquiry. However, his framework is rooted in colonial and Eurocentric perspectives, which have been subject to significant critique in contemporary scholarship. Despite these critiques, Warneck’s contributions remain foundational to the development of Protestant missiology as a systematic field of study.

Answer 6

Central Characteristics and Marks of an Indigenous Church In her chapter, “Seeing with Church-Growth Eyes,” Sarita D. Gallagher identifies key characteristics of an indigenous church within the context of the Church Growth Movement and its emphasis on contextualization. An indigenous church is defined by the following traits: 3x Self, Culturally Contextualized, Biblical, Vital, Engaged 1. Self-Governing: Indigenous churches exercise local leadership and authority in decision-making, administration, and governance, independent of foreign control or influence. 2. Self-Supporting: The church is financially independent, sustaining its ministries, clergy, and facilities without reliance on external funding, ensuring long-term sustainability. 3. Self-Propagating: Indigenous churches are responsible for their own evangelistic efforts, actively reproducing and spreading the faith within their cultural context without external direction. 4. Culturally Contextualized: Worship, practices, and symbols align with the local culture, reflecting the worldview and customs of the host community, while avoiding a foreign cultural imposition. 5. Biblically Faithful: While adapting to cultural norms, the church remains doctrinally sound, upholding core Christian teachings in ways that are relevant to local believers. 6. Spiritually Vital: The church fosters a living, vibrant faith, prioritizing discipleship, prayer, spiritual growth, and a dynamic community life. 7. Socially Engaged: The church actively addresses the practical needs of its community, engaging in social justice, education, healthcare, and poverty alleviation, demonstrating the gospel through action and service. Summary An indigenous church is characterized by its self-governance, self-sufficiency, and self-replication within a culturally relevant framework. It is biblically faithful, spiritually dynamic, and socially engaged, ensuring that it remains locally rooted while faithfully transmitting the universal message of the gospel.

Answer 7

In his exploration of the gospel’s relationship with culture, J. Andrew Kirk identifies four primary intersections through which culture interacts with the gospel in mission contexts: ANSWER [ JFTI ] Judge // Fulfillment // Transformer // Incarnate (of/in Culture) 1. The Gospel as a Judge of Culture: The gospel critiques cultural practices that are unjust, idolatrous, or oppressive, calling for repentance and transformation. 2. The Gospel as a Fulfillment of Culture: The gospel affirms and fulfills the highest ideals of a culture, presenting Christ as the ultimate answer to its deepest yearnings. 3. The Gospel as a Transformer of Culture: The gospel reshapes culture from within, redeeming its structures and values by aligning them with the principles of God’s kingdom. 4. The Gospel as Incarnate in Culture: The gospel is embodied in local cultural expressions—language, art, rituals—making it meaningful and accessible to the people it serves. Given my background as a missionary in Russia for 20 years and my current ministrty in Belgium, particularly with Ukrainian refugees, the approach that best describes my mission context would be:**(4) The Gospel as Incarnate in Culture ** Why? * In Belgium, I am engaging with both Flemish-speaking locals and Ukrainian refugees, each with distinct cultural backgrounds and experiences. * The need for the gospel to be embodied in culturally relevant forms is critical. For the Ukrainian refugees, communicating the gospel in Russian is vital, as it makes the message accessible and personal within their linguistic and cultural framework. My work depends on embodying the gospel in culturally familiar ways—using Russian language, Ukrainian symbols, and Slavic forms of community. * I ensure the gospel is accessible, felt, and trusted by people in trauma * For the Flemish-speaking church context, the gospel must be incarnate within the cultural practices, language, and customs of the local community, allowing for the gospel to resonate with the historical and cultural context of Belgium. * You must navigate the tension between cultural integration and maintaining the core truths of the gospel, fostering an environment where the message of Christ can be both culturally relevant and theologically faithful. * Mission here involves creatively and respectfully adapting the gospel to be meaningful in both the refugee context and the broader Flemish church context, ensuring it becomes a living, accessible reality within the unique cultural spaces you serve. Conclusion In Western Europe, the transformative power of the gospel seeks to renew secularized cultural structures and offer a holistic, redemptive vision that speaks to the inherent longings of the society. By engaging with culture in a way that transforms, rather than simply critiques or affirms, the gospel offers a compelling, kingdom-centered alternative to the secular narrative. ✳️ Also strongly present: * Transformer of Culture – You are helping refugees build new identities in Christ * Judge of Culture – You challenge injustice and trauma-derived narratives from both East and West

ORM: Oriëntatie religiewetenschappen en missiologie Flashcards

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