The theme for the XIth IAMS International
Conference draws attention to an ongoing, lively debate about
the nature and justification of mission in the world of the
twenty-first century. "Integrity" points to both the nature of
and the motivation for mission in a plural world of diverse
religions, philosophies, ideologies and cultures. There are
three principal "integrities." The first concerns the wholeness
of the church’s calling in any age or situation. The Christian
community is under an obligation to its Lord to engage in
certain specific tasks, irrespective of the circumstances in
which it finds itself. It is sent to tell (out) the story of
Jesus Christ, as interpreted by the apostles, and invite people,
without discrimination, to become part of that story by turning
to him in repentance for the forgiveness of their sins. It is
given a commission to be a reconciling and healing agent by
resolving conflict, bringing peace with justice, comforting and
empowering people excluded from belonging to families and civil
societies, caring for the environment and restoring people to
physical and psychological well-being. It is summoned to a
purity of life in all its relationships, in the midst of much
political and business corruption and the loss of high standards
of honesty and decency in personal relationships. The conference
will continue to debate the scope of what belongs essentially to
mission.
The second integrity has to do with the relationship of the
gospel to contexts with which it becomes involved. It concerns
the appropriate form of the good news of Jesus Christ given
specific situations. It is a truism to say that there is an
inevitable tension between the content of a message and its
organizational expressions which, on the one hand, are relevant
and fitting in particular circumstances and, on the other hand,
are faithful to the apostolic testimony from which they derive.
How is the dual integrity to context and text to be maintained,
so that the message remains universal and, yet, can be owned by
local participants?
The third integrity has to do with the means of mission. Here,
the words of 1 Peter 3:15-16, which speak of giving a reason for
our hope in Christ "gently and with respect," are pertinent. The
ends of mission, however laudable, never justify the means used
to carry them out, in the sense that the ends themselves demand
a compatibility of means. Thus, the way mission is carried out
demands the highest sincerity, fairness and esteem towards
others. The call itself may not be compromised, but the nature
of its fulfilment must not demean the personhood of the other.
There is much to be discussed about different kinds of mission
projects and strategies, not least attitudes to power that may
be implicitly present.
Finally, the phrase, ‘bearing the witness of the Spirit,’ possesses a
number of nuances which will reward careful exploration. The verbal form can
be understood both actively and passively: carrying the witness of the
Spirit, and being carried by it. The witness of the Spirit is both to Jesus
Christ (Jn 15:26), to the disciples of Christ (Jn 16:15) and, through the
disciples, to the world (Jn 16:8-11). The witness is through words, through
works (signs of the Spirit) and through transformed lives. The Spirit is
part of the Father and the Son in the complete communion of the Trinity.
Mission, bearing the witness of the Spirit, speaks of the missio
Trinitatis, made known and enabled by the One source of all life, both
physical and spiritual.