God's mission was understood to have depended upon human efforts, and this is why we came to hold unrealistic universalistic assumptions. Christians became so optimistic that they believed to be able to correct all the ills of the world." (Vassiliadis, 2010)
Missiology has been undergoing changes in recent years and after much serious consideration Christians in the ecumenical era "are not only questioning all the above assumptions of the Enlightenment; they have also started developing a more profound theology of mission. One can count the following significant transitions:
(a) From the missio christianorum to the missio ecclesiae;
(b) the recognition later that subject of mission is not even the Church, either as an institution or through its members, but God, thus moving further from the missio ecclesiae to the missio Dei, which, however, Western Christianity limited for some period to Christ alone (missio Christi). (Vassiliadis, 2010)
Vassiliadis (2010) states in conclusion that there are those who would believe that the biblical foundation for the new Christian missiology can be based on 1 peter 3:15-16 which states:
"Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence," or 2 Cor 5:18b: "God has reconciled us to Himself through Christ, and has given us this ministry of reconciliation." (the Holy Bible, as cited in: Vassiliadis, 2010)
The work of Gelder (2007) entitled: "The Missional Church in Context: Helping Congregations Develop Contextual Ministry" states that the church growth movement arose from the Luasanne Covenant at the International Congress on World Evangelization held in 1974 which had deeply embedded within this resurgence of evangelical emphasis on missions...a nineteenth-century understanding of the priority of evangelism that was now largely reframed within the theology and methodology..." (Gelder, 2007, p. 23) it is reported that missiology went through several shifts of major proportion during this period including those as follows:
(1) a new missiology society formed in 1973: the American Society of Missiology comprised of people from ecumenical, Roman Catholic, and evangelical streams, and serving for a time as an arena for the reconception of missiology;
(2) Many of the former mainline and flagship seminaries that had first established chairs of missiology either terminated those chairs or changed their focus substantially to things as interreligious studies or ecumenism
(3) Some mainline schools sought for revisement of the conception of missiology consistent with the mission Dei understanding by turning it into a conversation with the whole of their curriculum;
(4) Many evangelical seminaries and educational institutions expanded their departments of missiology and the various programs offered by these tended to reflect the more classical understanding of missiology rooted in a high Christology and the fulfillment of the great commission. (Gelder, 2007)
During the period between 1975 and 1995 it is related that some interesting developments took place within the discipline of missiology and that the church community at large experiences "an amazing convergence of thinking regarding the basic understanding of mission around the concepts of the mission Dei and the kingdom of God. On the other hand, especially in the United States, the distance between ecumenicals and evangelicals continued to grown even in the midst of an increasing convergence of thinking in the understanding of mission." (Gelder, 2007, p.26)
Beginning in 1995 a new conversation began to emerge and it is identified as the "missional church conversation" which is stated to stem largely "from the work of Leslie Newbigin, who brought a missiological perspective to bear on thinking about the West when he raised the question 'Can the West be converted?'. This conversation is finally making a clear connection between missiology and ecclesiology in developing what has become known as 'missional church' or what might be identified as a missional ecclesiology or missiological ecclesiology" and is a movement "more explicit about bringing the connection of the mission Dei with the kingdom of God into conversation with particular congregations with respect to the emerging postmodern context." (Gelder, 2007, p.27)
The work of John Roxborogh (2000) entitled: "Is Mission Our Only Mission? Revisiting the Missionary Nature of the Church" states that if the mission in question is the Church's mission "then it does not quite go without saying that thinking about the Church (ecclesiology) and thinking about mission (missiology) automatically go together. Theologies of the Church often fail to get as far as mission. Doctrinal concern characteristically concentrated on questions of ministry,...
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