SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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514 Aasulv Lande on the Cross”. Let me add what for many has been a liberating message a true Gospel. Mission is to listen to God – an alert quietism. Mission includes historical criticism What is the relation to the historical mission movement that began growing strong around 150 to 200 years ago? (Lund Missionary Society was founded in 1845). Is mission to keep this movement alive? Is there a “community for mission” in our home bases that shall continue in the same tracks as those of the missionary societies founded in the nineteenth century over the whole Western world? Should the flock of the awakened and the pietists be seen as the foundation for Christian mission today? In other word, what is our relation to the historical missionary movement, especially that movement deeply founded in colonialism of the past. Let me try to give some nuances and find also the positive heritage of the mission movement. We shall not frown at it or mock it. It was the attempt in the near past to interpret Christ – to communicate God’s self-presentation to the World. We must be eager to learn to see the glimpses of God that were in that movement. But we shall also see its discriminatory sides and the repression that came along with it because the task of the sending was partly misunderstood in its missio-ideology. As missionaries today, we are summoned to humbly and critically analyse the near past and its apostles (missionaries). Mission needs historical criticism, full of nuances and awareness of complications. It must be an awareness that boldly examines critically and humbly sees God in the near history, not the least in the history of missions. Secondly. We must interpret this history actively and creatively. We shall recreate God’s presence and God’s self-giving sending in today’s context and in our neighbourhood. Who did Jesus go to? Who did God go to? Who did the missionaries of the last generation go to? It was primarily those who searched for God. The poor, suffering, persons and groups who are neglected, people who had nothing. People who lacked love and health and self respect. It doesn’t come ease to interpret poverty correctly – it has many dimensions. But anyhow mission must have “the poor” clearly in sight. Happy are those who hunger and thirst for what is right: they shall be satisfied. Happy the poor: theirs is the kingdom of heaven. Who are today – in Christian language – the poor of the world? Who are the
The Vocation of the Missionary 515 marginalised, those poor of resources, suffering, outcast? God gives his life – the mission directs itself instead to those who seek God either anonymously or disguised, or openly and direct. A third lesson can be learnt from the last five centuries of the mission movement – and that is the readiness to cross borders. The historical mission movement crossed many borders – all the way from Abraham who did the same. Now we must again interpret history. This crossing of borders has been a blind gate in which Western Christianity has lost itself. Western culture and civilisation have crossed borders as colonialists – and the apostles (missionaries) followed suit. They crossed borders with banners talking about power and an idea of the right of the white man to rule with superiority. The missionaries did not always follow the rulers and they did not only that. But as a Christian Church we are responsible for the destruction of the environment that took place. We have as missionaries crossed borders without the necessary sensitivity and without the respect for God – whose work it was – who always works on both sides of every border. Of interest is the Baptist Harvey Cox, who in the 1960s wrote on the secular city, but thirty years later radically changed his smiling, secular concept in a radical ecological direction. Man is not only the master of the universe; man is also a part of universe. If we hurt it, we hurt ourselves. So when we in Abrahamic, apostolic and Christian missionary tradition reach borders, we must always cross them knowing that God is on both sides and that we ourselves are also on both sides. Today’s mission as inspired by the Church of English In Church of England a decade ago a manual for mission was presented called: “The five marks of mission”. They are: a) Too proclaim the good news of the Kingdom b) To teach, baptise and nurture new believers c) To respond to human need by loving service d) To seek to transform unjust structures of society e) To strive to safeguard the integrity of creation and sustain and renew the earth19 19 Lande 1996: 43
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Missionary Self-Understanding in a
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Missionary Identity: Attitudes and
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Returning to Sweden Stories of a Wo
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Missiology Today 625 of Jesus Chris
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Missiology Today 627 salvation” (
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From “Who Cares?” to “Why Car
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Mission and Bible Translation in Ru
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SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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