<i>MISSIO DEI</i> TODAY: ON THE IDENTITY OF CHRISTIAN MISSION

Sundermeier, Theo

doi:10.1111/j.1758-6631.2003.tb00429.x

Cited by 7 publications

(4 citation statements)

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“…Ryan (2018: 79) enquires as to how a single understanding of chaplaincy can incorporate the full-time ordained military chaplain and a part-time, volunteer, lay shopping centre chaplain, writing He does not elaborate, but his point is clear: the context of the chaplain is crucial. The chaplain must be able to understand the context in which they minister to make connections and effectively witness to the This is consistent with the work of Sundermeier (2002) who argues that the must be contextual to the community a person is serving within. The chaplain enters a specific context with the goal of coming alongside those already present, respecting their individual freedom while acknowledging the culture and norms of the community that are already established.…”

Section: Chaplaincy In Post-christendomsupporting

confidence: 58%

“…This relational emphasis has also been highlighted by other missiologists writing about the in post-Christendom. Sundermeier (2002) argues that the illustrates Christian mission in a multidimensional manner through mystery, freedom, pluralism, and time. For our understanding of mission, particularly how it relates to chaplaincy, it is important to emphasize, freedom and pluralism.…”

Section: 4mentioning

confidence: 99%

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Chaplaincy, Mission and Elite Sport: A Cross-National Study of the Work of Chaplains in the National Football League (NFL) And English Premier League (EPL).

Whitmore¹

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Background: Sports chaplaincy is an established form of chaplaincy and ministry. However, little research has been conducted on the work of sports chaplains. Of the completed research, none has compared sports chaplaincy in different countries. Aim and methods: The aim of the present study is to compare and contrast the role and function of sports chaplains within American football’s National Football League (NFL) and the English Premier League (EPL) by way of qualitative empirical investigation. The study sought to understand the roles and skills of the sports chaplain, the governance and safeguarding structures chaplain’s operate within, and the missiological approach to this form of ministry. To investigate these elements, a qualitive approach was utilized. Data was collected via semi-structured interviews, participant observations and e-mail. Eight chaplains, four from each league, participated in the study, as well as two para-church organization leaders, from the US and UK respectively. The results showed that sports chaplains fulfilled roles comparable to chaplains within other sectors of chaplaincy, such as offering pastoral care and spiritual support. However, their work was contextual, in that how their roles were utilized differed between host organizations. Overall, chaplains felt marginalized in their work, but this position also allowed chaplains to provide support during times of challenge. Furthermore, the study demonstrated that accountability and evaluation mechanisms for sports chaplains were not consistent and safeguarding mechanisms for NFL chaplains were nonexistent. Finally, chaplains consistently expressed a calling to this form of ministry and felt that their work was a witness to the love and message of Jesus Christ. Conclusions: In the high-pressure, results oriented industry of elite sports settings, sports chaplains witness to the love of God and affirm the value of the individual, regardless of their performance or on-field results. In this, they witness to the missio Dei present in elite sport.

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Section: Chaplaincy In Post-christendomsupporting

confidence: 58%

Section: 4mentioning

confidence: 99%

Chaplaincy, Mission and Elite Sport: A Cross-National Study of the Work of Chaplains in the National Football League (NFL) And English Premier League (EPL).

Whitmore¹

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“…(Hartenstein 1952:54) Subsequent to the work of the Karl Hartenstein, missio Dei as a framework was popularised by the work of the German missiologist, Georg F. Vicedom, firstly, in his 1958 book titled Missio Dei: Einführung in eine Theologie der Mission and published in 1960. In the words of Sundermeier (2003), it was through this publication that Vicedom succeeded in the work of summingup: 'the new approach and message of the conference so precisely' (Sundermeier 2003:560). Secondly, its popularisation came as the result of his (Vicedom's) 1965 book titled The Mission of God: An Introduction to a Theology of Mission, wherein he sought to reflect on the biblical understanding and new perspectives of missio Dei, whereby God is shown as the acting subject of his own mission (Laing 2009:98).…”

Section: Missio Deimentioning

confidence: 99%

Missio hominum in missio Dei: Biblical embodiment of missio hominum

Thinane¹

2023

Verbum Eccles.

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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.

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“…This requires different theological-hermeneutical and epistemological approaches to missional theology and missional ecclesiology. Bosch (1989;1991) and others (Gort 1996;Hoedemaker 1999;Sundermeier 2003;Hock 2006) have explored and applied these approaches to missio Dei, MFC and MIF. Bosch (1961) developed the concepts and the rational for a 'missionary theology' and applied it to MFC and MIF in the Dutch Reformed Church in the 1960s.…”

Section: Frontier-crossing and Identity Formation In Theologies Of MImentioning

confidence: 99%

Mission as Frontier-Crossing and Identity Formation: An Integrating Contextual Missiology

Simon

2013

Scriptura

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This paper introduces preliminary parameters of an integrating contextual missiology (ICM). It develops the thematic and methodological aspects of cultural, ethnic and religious frontiers and identities in mission and missiology: mission as frontier-crossing (MCF) and mission as identity formation (MIF). The themes and methods have evolved in classical, contextual and ecumenical mission orientations and praxes under one or more of the four sub-fields of missiology. ICM proposes a three-fold shift to describe and map MCF and MIF, connect the sub-fields, and allude to the integration of aspects from other disciplines. The first shift is from a 'missional theology', which tends to be all encompassing, a-contextual and pragmatic, to a missional 'theology-crossing frontiers.' The approach is grounded on, amongst others, (1) a theology of mission and (2) a theology of religion. Both subfields wrestle with the tension among mission Dei, MFC and MIF. The second shift is from a history of mission which duplicates themes from church history and focuses exclusively on missionary or denominational histories to (3) a missional hermeneutic as a critical mission historiography. It can be applied to delineate and analyse historical and contemporary case studies of MFC and MIF in three important phases of a historical theology of mission: 'mission history', 'World Christianity' and 'Global Christianity.' The last shift is from general theories of mission practices and pragmatic strategies of congregations to (4) theologicalhermeneutical and empirical-missiological approach. It focuses on the patterns of events and narratives in mission praxes of social, ethnic and religious strangers (e.g. indigenous or migrant witnesses) in local and global contexts. New directions from this approach, an integral part of the ICM of the future, have emerged from the past and current patterns of MFC and MIF -the hubs of missional education and formation of individuals and congregations.

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MISSIO DEI TODAY: ON THE IDENTITY OF CHRISTIAN MISSION

Cited by 7 publications

References 0 publications

Chaplaincy, Mission and Elite Sport: A Cross-National Study of the Work of Chaplains in the National Football League (NFL) And English Premier League (EPL).

Chaplaincy, Mission and Elite Sport: A Cross-National Study of the Work of Chaplains in the National Football League (NFL) And English Premier League (EPL).

Missio hominum in missio Dei: Biblical embodiment of missio hominum

Mission as Frontier-Crossing and Identity Formation: An Integrating Contextual Missiology

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