In my reading for review, of ‘Transforming Mission: Paradigm Shifts in Theology of Mission” by David J. Bosch (Orbis Books, Maryknoll, NY. 1991) I cam across the following quote on biblical translation, and the repercussions of preferential word selection. IN reference to the Greek Word dikaiosyne, which is translated in the New Testament as justification, righteousness or justice.

‘Often the word “justice” does not appear at all in an English New Testament – with important consequences…The fourth beatitude (Mt 5:6) may then refer either to those who hunger and thirst after (spiritual) righteousness and holiness, or those who long to see that justice be done to the oppressed. By the same token, the “persecuted” of Matthew 5:10 may be suffering because of their religious devoutness (righteousness), or because they champion the cause of the marginalised (justice)…if we translate Matthew 6:33, “But seek first his kingdom and his righteousness, and all these things shall be yours as well” (NRSV), it may mean that the spiritual is more important than the material and that, if only we have our priorities right (putting God’s reign and his righteousness above this-worldly concerns) God will bless us materially as well. If, on the other hand we translate, “set your mind on God’s kingdom and his justice before everything else, and all the rest will come to you as well (NEB), it may mean that Jesus asks us not to be concerned with our desires and interests but with the practice of justice in respect to those who are the victims of circumstances and society, that this is what God’s reign is all about.' (pg 71)

Raises some interesting questions.

In preparation for tomorrow’s class – I have come across a few other potential definitions, guides in our search for “What is Mission?” In an article by Dr. David J Hesselgrave from ‘Evangelical Missions Quarter’, July 1999 titled “Redefining holism: It’s time to take another look at ‘holistic mission’” I came across the following:

“Liberals generally think of mission as the establishment of shalom (social harmony).”[p278] I always thought that ‘shalom’ was the Christian variation of ‘regards’ that you stick at the end of your emails!!

Hesselgrave then went on to quote from the work of John R.W. Stott, who had abandoned his priority read of Matthew 28:16-20 (The Great Commission) as his definition for Mission, in favour of the Johannine statements of 17:18 and 20:21, which he argues should take precedence over Matthew.

So it got to thinking – What was Jesus sent to do, that he then send us to do? I mean, I have always loved the Great Commission, in fact when I was ‘sent out’ by my ‘home’’ church in SA, then gave me a Parker Pen with Matthew 28:16-20 engraved on it – it was my ‘calling’ verse. But I also like the notion of the Johannine ‘sending out’ idea. Hesselgrave continues to quote the work of Stott by commenting that, “Jesus deliberately made his own mission a model for ours…as summarised in Luke 4:18-19”

“Christians” he said, “are sent into the world to serve – to demonstrate concern for man’s (sic) total welfare, the good of his soul, his body, his community” [p279]

“Whose Reality Counts?” was the theme for today’s intensive session. We looked at the issues around reading the bible responsibly in an economically divided world. When we westerners read the bible, we read the stories, teachings and parables from a position of power – education, wealth, respect, voice etc. – but the vast, vast majority of scripture was written from a position of weakness – the persecuted ones. If we could walk a mile in the shoes of the poor, and then read the scriptures – what sort of difference would that make??

We did an exercise where we heard an interpretation of the Parable of the Rich Young Ruler (Mathew 19:16-30) as written by the late Pope John Paul II, and then we heard a bible study on the same text from Amawotti Community, of Pietermaritzburg, South Africa from 1988. One who interpreted from a position of total power and wealth, and another who read the text from a position of poverty, and oppression. The differences were surprising.

Q. Have you noticed how often Jesus spoke to the poor??
How often do we do that??

I’ve only read the first 6 pages of the book, but my yellow highlighter has been going almost non stop. I want to share some stuff with you, and hopefully you will engage with me in this:

WHAT IS MISSION?

This is very pertinent question, especially considering my new ministry area, but also in light of my ministerial assessment which is rapidly approaching (19/11). What is mission?

David Bosch, in the opening page of his tome writes, “Until the sixteenth century the term was used exclusively with reference to the doctrine of the Trinity, that is, of the sending of the Son by the Father and of the Holy Spirit by the Father and the Son.”[p1] So originally, the term mission had very little to do with us – as in, our actions – it was in relation to the action of God – God’s mission to creation.

In recent years, the terms ‘mission’ and ‘missional’ and ‘missiology’ have increased in use, but “Until the 1950s ‘mission’ referred to:

(a) the sending of missionaries to a designated territory,

(b) the activities undertaken by such missionaries,

(c) the geographical are where the missionaries were active,

(d) the agency which despatched the missionaries,

(e) the non-Christian world or “mission field”,

(f) the center from which the missionaries operated on the “mission field”

In a slightly different context it could also refer to:

(g) a local congregation without a resident minister and still dependent on the support of an older, established Church,

(h) a series of special services intended to deepen or spread the Christian faith, usually in a nominally Christian environment.

Theologically, the word ‘mission’ can be paraphrastically defined as:

(a) propagation of the faith,

(b) expansion of the reign of God,

(c) conversion of the heathen,

(d) the founding of new churches.”[p1]

In my application to the State Conference office of the denomination in which I serve, for assessment for suitability for ministry, I was asked to respond to the question, “What is mission?” A month ago, my answer was:

I find it difficult to separate the notion of ‘ministry’ from ‘mission’. To me, mission is what it means to be a follower of Jesus Christ. As a follower of Jesus, we wear the name of Jesus wherever we go – wherever we exist – wherever we work – by wearing his name, we are expressing to the people around us, in however we behave, what it means to follow him. Being a ‘missionary’ is trying to be the best ‘follower of Jesus Christ’ that we can be, not trying to make others into McChristians. I do not see Mission as something the church does, but something that the church is. Mission is an action – part of the paradox of being saved by grace, but being called to works. No longer is mission what we send others to go and do on our behalf, mission is how we as followers of Jesus Christ exist in and engage with our culture.

In light of David Bosch’s work, and my response – How would you define mission??

Chapter 1 - “Biblical Faith and the Reality of Social Evil” – now I may need to go back and read this again, as on the first read I was dealing with some serious turbulence (literally, not metaphorically). But I think he was talking about the potential sources for the need of Christian Ethics i.e. the evil/darkness which inhabits the comos, and which is a source of societies poor and oppressed.

Chapter 2 – “God’s Grace and Our Action” – I remember this chapter much more, because rather than turbulence, I was sitting in bed with a yellow highlighter, trying to get my head around it all. Mott’s argues (and nails it) that the reason for a Christian ethic, out of which Christian Action MUST come is in response to the grace of God.

We love because God loved us. The content, the nature of God’s grace determines the content and nature of our acts. Our response is love because God’s grace is manifest as love….however, God’s benevolent act does not merely “inspire” a response, it actually creates the ability to respond – it is both the reason and the power of the response. (pgs 28 & 32)

The response that he writes about, is our response to, action to and love for the poor. He goes on to say, that ‘the reception of God’s grace will affect our attitudes toward the weak and oppressed and needy – those for whom we have the power to do good as God did for us.’ (p37)

Chapter 3 – “Love and Society” – I’m only about three pages into this chapter, but it follows on nicely from God’s grace and love of Chapter 2. But it does raise an issue early on, which featured in discussions that Cutler and I had with one of our Chaplains here. And that is about love, Mott writes “The capacity to love is a gift of God, but more than that, it is activated by the action of love upon us. We receive love from beyond ourselves or we do not have it at all. If a child is not loved, he or she is deprived of the capacity to love” (pg 40)

That the raises the questions like, how can someone who has never known love, understand the idea of Christian love, that God is love; how can they follow the commandment to love one another, when they have never been loved? Here sits the call for action from followers of Jesus Christ. We must be able to love others, particularly the un-loveable, so that they can begin to know and understand the love of God.

This book is going to be interesting and challenging!!

If you were a reader of “PHILO-SAE-PHY” mark 1, you may recall me signing up for a November intensive, as part of my formation for ministry. Well, the intensive, which is called “Micah Mandate: Seeking Justice for the Globally Marginalised” kicks off this coming Monday, at 9:20am at Whitley College (OK – so the venue is the only bummer about this intensive – it couldn’t BE much further away from where I live!!). The first four books on the “What I’m Reading…” list in the side bar, are as a result of doing this course – I did the Amazon thing, ordered the books (aren’t eating at present, until I’ve paid off the VISA Card Bill – those who know me, know that not eating for a while would probably do me some good!!) in order to do some pre-reading. I like intensives because you can become totally submerged in what you are doing, learning, reflecting upon and engaging with. As I read, and come across some challenging quotes, I’ll post them here and see if we can’t all have some discussion, OK?

Part of the Assessment schedule for the “Micah Mandate” intensive is a 1000 word book review. Via an email conversation with the Intensive Coordinator, I was given the ok to review Ashley Barker’s newest book “Surrender All: A Call to Sub-merge with Christ”. I have heard good things about this book, and having never read any of Ash’s stuff, I am looking forward to it – so far I am up to page 5 – when I should be working (naughty!!). I’ve never reviewed a book by someone that I know (well, when I say know – I know who he is, I’ve heard him speak a number of times, had a few chats with him during my time at the Hewett and Monash Churches – but he wouldn’t know who I am…but still) but am really looking forward to reading it. This is a comment from the blurb:

I’ll keep you posted.