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Contemporary Missiology, cont d

From Evangelii Nuntiandi (1975). ?Jesus Himself, the Good News of God, was the very first and the greatest evangelizer; He was so through and through: to perfection and to the point of the sacrifice of His earthly life.To evangelize: what meaning did this imperative have for Christ? ?Let it suffice

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Contemporary Missiology, cont d

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    1. Contemporary Missiology, cont’d Christianity and Mission 30 November 2006

    2. From Evangelii Nuntiandi (1975) …Jesus Himself, the Good News of God, was the very first and the greatest evangelizer; He was so through and through: to perfection and to the point of the sacrifice of His earthly life. To evangelize: what meaning did this imperative have for Christ? …Let it suffice for us to recall a few essential aspects.

    3. “Aspects” of Christ’s evangelization in EN As an evangelizer, Christ first of all proclaims a kingdom, the kingdom of God; and this is so important that, by comparison, everything else becomes "the rest," which is "given in addition." As the kernel and center of His Good News, Christ proclaims salvation, this great gift of God which is liberation from everything that oppresses man but which is above all liberation from sin and the Evil One, in the joy of knowing God and being known by Him, of seeing Him, and of being given over to Him.

    4. Missio Dei at the heart of mission: Ad Gentes What’s it about? Rooted in Trinitarian theology, both ancient and recent (Irenaeus on Jesus and Spirit as “two arms of God reaching out to us”) Kenosis of Christ, exitus/reditus model of salvation rooted in neo-Platonism Rahner’s insights: economic Trinity (God-for-us)=immanent Trinity (God in Himself) Trinity as communion-in-mission Very pneumatological (focused on Holy Spirit!)

    5. Missio Dei Makes Trinity a “practical” not esoteric doctrine! Linked with Vatican II’s ecclesiology, thus moving beyond Church as institution to Church as mystery and church as People of God Ecumenical, especially with Orthodox, who are much more comfortable with language of divinization or theosis (Christ divinizes us…) than most western Christians Also appealing to feminist theologians who focus on importance of justice and mutuality in relationships

    6. Other attractions of missio Dei Openness to interreligious dialogue, because not “Christomonist” Bevans likes Mark Heim’s theology of dialogue based on varying religious ends Openness to culture, because semeni Verbi are also vestigia Trinitatis

    7. Concerns Christ? Church? Dependence on historical scholarship makes missionary energy very fragile! Why mission anyway? Thus…Rahner’s “anonymous Christianity”

    8. Mission as Liberation, Reign of God: Evangelii Nuntiandi What’s it about? Link with historical Jesus and his activity: Jesus proclaimed and embodied the basilea theou Shaped by modern Scripture scholarship Also open to secular wisdom, easily linked with liberal Protestantism (whatever that is!) John Robinson’s Honest to God: “we can have as high a church as we want as long as our view of the Kingdom of God is higher”

    9. Thus … The God revealed by Jesus is anthropocentric (R. Haight) Church is not “for itself,” but in service of the reign of God. (Thus not an ultimate value!) Liberation missiology, such as it is, embraces this view Mission is prophetic, local Mission discerned inductively by attending to the “signs of the times” (EvangNunt thus linked with Gaudium et Spes; as Ad Gentes is linked with Lumen Gentium)

    10. Questions… Church? Christ? Liberation as humanization: does this not limit the salvation Christ came to announce and embody? Thus…Camillo Torres…

    11. Upcoming… For Tuesday, finish Bevans and Schroeder (chapters 11 and 12) Tomorrow night: pizza at 6pm, movie at 7pm, prayer (with Moreau community) at 9pm, followed by a party Exam, 10:30-12:30, Thursday, Dec. 14, 217 DeBartolo

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