SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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516 Aasulv Lande In other words it is the mission command in Matthew 28 and in addition a threefold diaconal service: for the individual, for society and for nature. The Church of England’s five marks of mission illustrates that God’s mission needs a simple and pedagogical rephrasing in today’s post-modern and post-industrial world. I am inclined to pointing to another dimension that has been in the focus for mission today – and over the whole world: reconciliation. That word sums up many aspects of mission and it has been important in ecumenical thinking. If we consider the challenge for Christians in countries such as South Africa and those in Central Africa, reconciliation has been vital. The South African Truth and Reconciliation Commission has become a model for such work and for a central feature of mission. If we take a look at today’s pluralistic Europe we understand that reconciliation based on truth and righteousness is part of the challenge for mission. In a way this is the Christian response to post-modernity that wants to fragmentise everything into atoms. Christian mission will build bridges between what has broken apart and connect isolated islands. It is a difficult and painful task that also can include confrontations. But the five marks of mission seek and need an overall goal and agenda – and we can find it in the eschatological service for reconciliation that the fragmented post-modern world is yearning for. 20 It is also a question of developing a respect for the human being and the environment that in different ways seek and relate to God. We are called to listen to people with their experiences of life and God and their search for truth in their lives and their religious heritage and our witness. During the ecumenical decade “Churches in solidarity with women” 1988-1998, the focus was on sex and gender. Today, we have moved to considering reconciliation and solidarity with oppressed, as both related to sex and gender, and race and social class around the world. This solidarity aims at reconciliation and is an important aspect of mission today. We should also not forget the subject of mission. In other words, co-working both inside and outside the Christian Church with other groups. What about building reconciliatory communion with different religious groups? Is that not also what mission calls us to today? The interreligious and intercultural dialogue is of utmost importance for Christian missionaries (modern 20 Eph. 2,11-18
The Vocation of the Missionary 517 apostles) to engage in. But it is not only a question of achieving reconciliation with the other. There is a further step: to include them. To integrate all who share the goal of a reconciled society – a reconciled world- an integrated cosmos. Among e.g. Buddhists and Muslims there is missional thought – that are different from ours and have the right to be so. But these thoughts open up co-operation and inclusion – something that is a strong challenge to us who want to be engaged in Christian mission today. The Christian Church has – as has Buddhism and Islam through the centuries – used a universal concept of sending. The vocation of the missionary and the missionary’s service has been understood in different ways through the centuries. The example of Rimbert from the ninth century shows strong integration between ecclesiastical and political motives for mission both from the sender and the receiver. In the process of mission God combats the ghost of idolatry. A thousand years later, the concept of sending is still there. But both the political and the ecclesiastical circumstances have changed. The missiologist Beaver conceives of the missionary as called by God to the vocation – but a calling that must be qualified by the needs and orders of the receiving church. The conflict with Satan has dwindled away and is weak – the area of conflict is narrower – it is the problem of marginalised groups and disbelief in an overall secularised and privatised world. The cosmic vision has faded – mission has become pragmatic, with ecumenical co-operation on the terms of the young churches. In today’s mission it is important, after Rimbert and Beaver, to interpret mission as a kenotic process. Today’s mission must develop a critical, hermeneutical approach to the history of which it is part. Reconciliation comes at the top of today’s agenda and as the goal for the Christian Church. The special missionary vocation and missionary service will change in this process, to the mission of God’s people. Bibliography Beaver, Pierce. The Missionary Between the Times. New York, 1968 Gällmo, Gunnar. ”Mission och dhammaduta ur dialogens perspektiv.” SMT 49 (1962) 4, pp. 27-32 Janson, Torsten. Invitation to Islam. Uppsala, 2002. Janson, Torsten. Your Cradle is Green. The Islamic Foundation and the Call to Islam in Children’s Literature. Lund, 2003
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Missionary Self-Understanding in a
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SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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