Edward H. Schroeder, St. Louis, Missouri, USA.
E-mail:
Mehs55@cs.com
Abstract
Deconstructing Missio Dei "in the Light of the Gospel."
1. Deconstruction is not destruction. I shall use the term as
follows to
a) take apart a construct--Missio Dei--to see how it is put together,
b) seek
to identify the theology that is the "mortar" which holds the construct
together,
c) evaluate the foundations, the groundings, of the construct to see
just
how "good" it is in the light of the Gospel. In the process I shall propose an
alternative construct--God's Two Missions in our One World--and seek to show
its value as a better mantra for "The Integrity of Mission in the Light of the
Gospel."
2. Missio Dei has become an ecumenical mantra in missiology since the
Willingen Conference in 1952. I was privileged to attend the 2002 conference in
Willingen commemorating the 50 years. Although the term has subsequently had
multiplex meanings, there is a common core. That common core meaning of Missio
Dei was confirmed at the 2002 event.
3. An overarching umbrella for Missio Dei is given by Vicedom in his book by
that very name "Missio Dei." He grounds Missio Dei in the Kingdom of God,
and then gives this definition of that kingdom: "[I]t has to be pointed out here
that the kingdom of God embraces more than the saving acts of Jesus, namely
the complete dealing [Vicedom's German term is "Handeln"] of the triune God
with the world."
4. Vicedom's definition of God's kingdom is the mortar for Missio Dei. I
challenge Vicedom's definiton of Kingdom of God as imposible to match with the
usage throughout the N.T. for the term. In fact, Kingdom of God IS always
focused on "the saving acts of Jesus," and not at all on the "complete dealing
of
the triune God with the world." If the meaning of God's kingdom has this
focus, Missio Dei needs re-working.
5. Of course, God has other dealings with the world. But in Jesus and the
"regime" God is initiating in him, a new "dealing" has entered the world of
God's "other dealings." This is the unanimous testimony of the N.T. E.g., John,
who contrasts God's dealing in Moses [law] with God's dealing in Jesus [grace
and truth]. Paul is another example, with his distinction throughout his
epistles between God's two covenants--God's two "dealings" with humans. The
synoptic Jesus also juxtaposes "mercy" with "sacrifice," both of them God's
dealings with his people. The Hebrews writer specifies two authorized
priesthoods--both from God. Et passim.
6. Testing Missio Dei "in the Light of the Gospel," our conference theme,
necessitates articulating what the Gospel is--and what it is not. After
examining all the N.T. references to that term (as noun and as verb) I conclude
that
Paul's summary in 2 Cor. 5 is overarching. Gospel is both a report
[indicative] and an appeal [imperative], a Good News report linked to Jesus and
an
exhortation to appropriate that Good News as one's own. "God was in Christ
reconciling the world unto himself.... Therefore, we appeal to you on behalf of
Christ, be reconciled to God."
7. When the Missio Dei construct is measured in the light of this Gospel, it
falls short, on two counts. The full spread of God's "other dealings" with
the world is diminished (both God's caretaking and God's critical dealings) and
God's "new" dealing with the world in Christ is also reduced.
8. An alternate metaphor, better than Missio Dei, with better
Gospel-groundings, is needed. It must be capable of encompassing, really
encompassing,
"the complete dealing ["Handeln"] of the triune God with the world." In the
light of the Gospel itself--God's dealing with the world in a new way different
from God's old way--a "Two Missions of God" metaphor is needed. Duplex
Missiones Dei is the mantra. How to articulate it?
9. I will seek to articulate such a construct by examining a Missio Dei
document from the history of my own church in the USA. It is the "Mission
Affirmations" of the Lutheran Church - Missouri Synod adopted as the synod's
mission
theology in 1965. In substance it is a Missio Dei model. Vicedom's Missio
Dei theology factors into its formulation. It has strengths and weaknesses.
Both would be improved--the strengths made stronger, the weaknesses
repaired--with a Duplex Missiones Dei theology as new mortar for a new construct.
My
thesis is: there is more light in "the light of the Gospel" for constructing a
better missiology than Missio Dei.