Кіріспе
Missio Dei – латын тіліндегі христиандық теологиялық термин, оны «Құдайдың миссиясы» немесе «Құдайдың жіберуі» деп аударуға болады. Бұл түсінік 20 ғасырдың екінші жартысынан бері мисиологияда және шіркеудің миссиясын түсінуде маңызға ие болып келеді. Оның негізгі жақтаушылары – Дэвид Бош, Лессли Ньюбигин және Даррелл Гудер.
Missio Dei is a Latin Christian theological term that can be translated as the "mission of God", or the "sending of God". It is a concept which has become increasingly important in missiology and in understanding the mission of the church since the second half of the 20th century. Some of its key proponents include David Bosch, Lesslie Newbigin, and Darrell Guder.
Тарих
1934 жылы неміс миссиологы Карл Хартенштейн missio Dei терминін алғаш рет шіркеудің миссиясы – missio ecclesiae-ден ажырату үшін қолданды. Кейбір ғалымдар бұл терминді Августинге дейін табуға болатынын және оның Үштік ілімінің мықты негізінде пайда болғанын айтады. Бұл тіл 1952 жылы Халықаралық миссионерлік кеңестің (ХМК) Виллинген конференциясында қолданылып, лютерандық теолог Георг Виседом теологиялық тұрғыдан дамытылды. Дегенмен, Джон Флетт Хартенштейн missio Dei терминін енгізгенмен, осы миссияны Үштік ілімімен байланыстырмағанын мәлімдейді. Үштікке сілтемелер Пауль Леманн мен Ричард Нибурдың жетекшілігімен 1952 жылғы Виллинген конференциясына дайындалған зерттеу құжаты – "Америкалық баяндамада" пайда болды.
Сипаттама
"Америкалық есеп" тарихтағы революциялық қозғалыстар мен "Құдайдың миссиясы" арасындағы байланысты ұсынды. Missio Dei-мен кейінгі көптеген даулар осы бастаудан туындайды, әсіресе бұл ұғымды Үштік туралы толымды түсінікпен негіздемеу салдарынан. Missio Dei-ге қатысты алаңдаушылықтар да осы ұғымға сілтеме жасау Дэвид Бош оны тұжырымдап бергенге дейін тоқтап қалды. Дэвид Дж. Бош айтқандай, "миссия, ең алдымен, шіркеудің ісі емес, Құдайдың қасиеті. Құдай – миссионерлік Құдай". Бір пікір бойынша:
During the past half a century or so there has been a subtle but nevertheless decisive shift toward understanding mission as God's mission. During preceding centuries mission was understood in a variety of ways. Sometimes it was interpreted primarily in soteriological terms: as saving individuals from eternal damnation. Or it was understood in cultural terms: as introducing people from East and the South to the blessings and privileges of the Christian West. Often it was perceived in ecclesiastical categories: as the expansion of the church (or of a specific denomination). Sometimes it was defined salvation historically: as the process by which the world—evolutionary or by means of a cataclysmic event—would be transformed into the kingdom of God. In all these instances, and in various, frequently conflicting ways, the intrinsic interrelationship between christology, soteriology, and the doctrine of the Trinity, so important for the early church, was gradually displaced by one of several versions of the doctrine of grace
Mission was understood as being derived from the very nature of God. It was thus put in the context of the doctrine of the Trinity, not of ecclesiology or soteriology. The classical doctrine on the missio Dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another "movement": The Father, Son and the Holy Spirit sending the church into the world. As far as missionary thinking was concerned, this linking with the doctrine of the Trinity constituted an important innovation
Our mission has not life of its own: only in the hands of the sending God can it truly be called mission. Not least since the missionary initiative comes from God alone
Mission is thereby seen as a movement from God to the world; the church is viewed as an instrument for that mission. There is church because there is mission, not vice versa. To participate in mission is to participate in the movement of God's love toward people, since God is a fountain of sending love. Speaking on behalf of The Gospel and Our Culture Network, Darrell Guder writes, "We have come to see that mission is not merely an activity of the church. Rather, mission is the result of God's initiative, rooted in God's purposes to restore and heal creation. 'Mission' means 'sending,' and it is the central biblical theme describing the purpose of God's action in human history We have begun to learn that the biblical message is more radical, more inclusive, more transforming than we have allowed it to be. In particular, we have begun to see that the church of Jesus Christ is not the purpose or goal of the gospel, but rather its instrument and witness God's mission is calling and sending us, the church of Jesus Christ, to be a missionary church in our own societies, in the cultures in which we find ourselves." Alan Hirsch believes the word missional "goes to the heart of the very nature and purpose of the church itself." He continues, "So a working definition of missional church is a community of God's people that defines itself, and organizes its life around, its real purpose of being an agent of God's mission to the world. In other words, the church's true and authentic organizing principle is mission. When the church is in mission, it is the true church. The church itself is not only a product of that mission but is obligated and destined to extend it by whatever means possible. The mission of God flows directly through every believer and every community of faith that adheres to Jesus. To obstruct this is to block God's purposes in and through God's people." Peters states that the Bible claims "the end result of such missio Dei is the glorification of the Father, Son, and Holy Spirit."
Соңғы жарты ғасыр ішінде миссияны Құдайдың миссиясы ретінде түсінуге қатысты айқын, бірақ шешуші өзгеріс болды. Алдыңғы ғасырларда миссия әртүрлі жолдармен түсіндірілді. Кейде ол негізінен құтқару тұрғысынан қарастырылды: мәңгілік құрылыстан адамдарды арашалау. Немесе мәдени тұрғысынан: Шығыс пен Оңтүстіктің халқын христиандық Батыстың игіліктерімен таныстыру. Көбінесе ол шіркеулік санаттарда қарастырылды: шіркеудің (немесе нақты конфессияның) кеңеюі ретінде. Кейде ол құтқаруды тарихи тұрғыдан анықтады: әлемнің эволюциялық жолмен немесе апаттық оқиға арқылы Құдайдың патшалығына айналу процесі ретінде. Осы жағдайлардың барлығында және әртүрлі, көбінесе қайшы келетін жолдармен ерте шіркеу үшін маңызды болған Христология, құтқару ілімі және Үштік туралы ілім арасындағы тығыз байланыс бірте-бірте ізгі ниеттің әртүрлі түсіндірмелерімен ығыстырылды.
During the past half a century or so there has been a subtle but nevertheless decisive shift toward understanding mission as God's mission. During preceding centuries mission was understood in a variety of ways. Sometimes it was interpreted primarily in soteriological terms: as saving individuals from eternal damnation. Or it was understood in cultural terms: as introducing people from East and the South to the blessings and privileges of the Christian West. Often it was perceived in ecclesiastical categories: as the expansion of the church (or of a specific denomination). Sometimes it was defined salvation historically: as the process by which the world—evolutionary or by means of a cataclysmic event—would be transformed into the kingdom of God. In all these instances, and in various, frequently conflicting ways, the intrinsic interrelationship between christology, soteriology, and the doctrine of the Trinity, so important for the early church, was gradually displaced by one of several versions of the doctrine of grace
Mission was understood as being derived from the very nature of God. It was thus put in the context of the doctrine of the Trinity, not of ecclesiology or soteriology. The classical doctrine on the missio Dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another "movement": The Father, Son and the Holy Spirit sending the church into the world. As far as missionary thinking was concerned, this linking with the doctrine of the Trinity constituted an important innovation
Our mission has not life of its own: only in the hands of the sending God can it truly be called mission. Not least since the missionary initiative comes from God alone
Mission is thereby seen as a movement from God to the world; the church is viewed as an instrument for that mission. There is church because there is mission, not vice versa. To participate in mission is to participate in the movement of God's love toward people, since God is a fountain of sending love. Speaking on behalf of The Gospel and Our Culture Network, Darrell Guder writes, "We have come to see that mission is not merely an activity of the church. Rather, mission is the result of God's initiative, rooted in God's purposes to restore and heal creation. 'Mission' means 'sending,' and it is the central biblical theme describing the purpose of God's action in human history We have begun to learn that the biblical message is more radical, more inclusive, more transforming than we have allowed it to be. In particular, we have begun to see that the church of Jesus Christ is not the purpose or goal of the gospel, but rather its instrument and witness God's mission is calling and sending us, the church of Jesus Christ, to be a missionary church in our own societies, in the cultures in which we find ourselves." Alan Hirsch believes the word missional "goes to the heart of the very nature and purpose of the church itself." He continues, "So a working definition of missional church is a community of God's people that defines itself, and organizes its life around, its real purpose of being an agent of God's mission to the world. In other words, the church's true and authentic organizing principle is mission. When the church is in mission, it is the true church. The church itself is not only a product of that mission but is obligated and destined to extend it by whatever means possible. The mission of God flows directly through every believer and every community of faith that adheres to Jesus. To obstruct this is to block God's purposes in and through God's people." Peters states that the Bible claims "the end result of such missio Dei is the glorification of the Father, Son, and Holy Spirit."
Миссия Құдайдың табиғатынан туындайтын нәрсе ретінде түсінілді. Осылайша ол экклезиология немесе құтқару ілімі емес, Үштік ілімінің аясында қарастырылды. Missio Dei туралы классикалық ілім – Құдай Әке Ұлын жіберуі, ал Құдай Әке мен Ұл Киелі Рухты жіберуі – тағы бір "қозғалысты" қамту үшін кеңейтілді: Әке, Ұл және Киелі Рух шіркеуді әлемге жіберді. Миссионерлік ой-пікірлерге келетін болсақ, бұл Үштік ілімімен байланыс маңызды жаңалық болды.
During the past half a century or so there has been a subtle but nevertheless decisive shift toward understanding mission as God's mission. During preceding centuries mission was understood in a variety of ways. Sometimes it was interpreted primarily in soteriological terms: as saving individuals from eternal damnation. Or it was understood in cultural terms: as introducing people from East and the South to the blessings and privileges of the Christian West. Often it was perceived in ecclesiastical categories: as the expansion of the church (or of a specific denomination). Sometimes it was defined salvation historically: as the process by which the world—evolutionary or by means of a cataclysmic event—would be transformed into the kingdom of God. In all these instances, and in various, frequently conflicting ways, the intrinsic interrelationship between christology, soteriology, and the doctrine of the Trinity, so important for the early church, was gradually displaced by one of several versions of the doctrine of grace
Mission was understood as being derived from the very nature of God. It was thus put in the context of the doctrine of the Trinity, not of ecclesiology or soteriology. The classical doctrine on the missio Dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another "movement": The Father, Son and the Holy Spirit sending the church into the world. As far as missionary thinking was concerned, this linking with the doctrine of the Trinity constituted an important innovation
Our mission has not life of its own: only in the hands of the sending God can it truly be called mission. Not least since the missionary initiative comes from God alone
Mission is thereby seen as a movement from God to the world; the church is viewed as an instrument for that mission. There is church because there is mission, not vice versa. To participate in mission is to participate in the movement of God's love toward people, since God is a fountain of sending love. Speaking on behalf of The Gospel and Our Culture Network, Darrell Guder writes, "We have come to see that mission is not merely an activity of the church. Rather, mission is the result of God's initiative, rooted in God's purposes to restore and heal creation. 'Mission' means 'sending,' and it is the central biblical theme describing the purpose of God's action in human history We have begun to learn that the biblical message is more radical, more inclusive, more transforming than we have allowed it to be. In particular, we have begun to see that the church of Jesus Christ is not the purpose or goal of the gospel, but rather its instrument and witness God's mission is calling and sending us, the church of Jesus Christ, to be a missionary church in our own societies, in the cultures in which we find ourselves." Alan Hirsch believes the word missional "goes to the heart of the very nature and purpose of the church itself." He continues, "So a working definition of missional church is a community of God's people that defines itself, and organizes its life around, its real purpose of being an agent of God's mission to the world. In other words, the church's true and authentic organizing principle is mission. When the church is in mission, it is the true church. The church itself is not only a product of that mission but is obligated and destined to extend it by whatever means possible. The mission of God flows directly through every believer and every community of faith that adheres to Jesus. To obstruct this is to block God's purposes in and through God's people." Peters states that the Bible claims "the end result of such missio Dei is the glorification of the Father, Son, and Holy Spirit."
Біздің миссиямыздың өз өмірі жоқ: тек жіберген Құдайдың қолында ғана оны миссия деп атауға болады. Миссионерлік бастама тек Құдайдан келгендіктен. Миссия осылайша Құдайдан әлемге қарайтын қозғалыс ретінде қарастырылады; шіркеу осы миссияның құралы ретінде қарастырылады. Миссия болғандықтан шіркеу бар, керісінше емес. Миссияға қатысу – Құдайдың адамдарға деген сүйіспеншілігінің қозғалысына қатысу, өйткені Құдай – жіберуші сүйіспеншіліктің бастауы. "Евангелие және біздің мәдениет желісі" атынан сөйлеген Даррелл Гудер былай деп жазады: "Біз миссиялық іс-әрекет тек шіркеудің ісі емес екенін түсіндік. Керісінше, миссия – Құдайдың бастамасы, оның жаратылысты қалпына келтіру және жаңару мақсатына негізделген. "Миссия" деген сөз "жіберу" дегенді білдіреді, бұл Киелі кітаптың адамзат тарихындағы Құдайдың іс-әрекетінің мақсатын сипаттайтын орталық тақырыбы. Біз Киелі кітап хабарының біз рұқсат еткеннен әлдеқайда радикалды, көпшілікке кеңірек, өзгертетін күшке ие екенін біле бастадық. Әсіресе, біз Иса Мәсіхтің шіркеуі – бұл ізгі хабардың мақсаты немесе соңы емес, керісінше, оның құралы және куәгері екенін көре бастадық. Құдайдың миссиясы бізді, Иса Мәсіхтің шіркеуін, өз қоғамдарымызда, өзіміз жүрген мәдениеттерде миссионерлік шіркеу болуға шақырып, жібереді". Алан Хирш "миссионерлік" сөзінің "шіркеудің табиғаты мен мақсатының мәніне" нұсқайтынын айтады. Ол былай деп жалғастырды: "Осылайша, миссионерлік шіркеудің жұмыс істеу анықтамасы – бұл Құдайдың халқының өзін-өзі анықтайтын және өмірін ұйымдастыратын қауымы, оның әлемге Құдайдың миссиясының агенті болудың нағыз мақсаты. Басқаша айтқанда, шіркеудің нағыз және шынайы ұйымдастыру принципі – миссия. Шіркеу миссияда болғанда, ол шынайы шіркеу. Шіркеудің өзі осы миссияның нәтижесі ғана емес, сонымен қатар оны мүмкіндігінше кеңейтуге міндетті және тағайындалған. Құдайдың тапсырмасы әрбір сенуші мен әрбір сенім қауымы арқылы тікелей ағып жатыр. Бұған кедергі жасау – Құдайдың өз халқы арқылы жүзеге асырып жатқан мақсатына кедергі жасау". Питерс Киелі кітапта "миссио-деидің соңғы нәтижесі – Әкені, Ұлды және Киелі Рухты даңқтау" деп айтылғанын айтады.
During the past half a century or so there has been a subtle but nevertheless decisive shift toward understanding mission as God's mission. During preceding centuries mission was understood in a variety of ways. Sometimes it was interpreted primarily in soteriological terms: as saving individuals from eternal damnation. Or it was understood in cultural terms: as introducing people from East and the South to the blessings and privileges of the Christian West. Often it was perceived in ecclesiastical categories: as the expansion of the church (or of a specific denomination). Sometimes it was defined salvation historically: as the process by which the world—evolutionary or by means of a cataclysmic event—would be transformed into the kingdom of God. In all these instances, and in various, frequently conflicting ways, the intrinsic interrelationship between christology, soteriology, and the doctrine of the Trinity, so important for the early church, was gradually displaced by one of several versions of the doctrine of grace
Mission was understood as being derived from the very nature of God. It was thus put in the context of the doctrine of the Trinity, not of ecclesiology or soteriology. The classical doctrine on the missio Dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another "movement": The Father, Son and the Holy Spirit sending the church into the world. As far as missionary thinking was concerned, this linking with the doctrine of the Trinity constituted an important innovation
Our mission has not life of its own: only in the hands of the sending God can it truly be called mission. Not least since the missionary initiative comes from God alone
Mission is thereby seen as a movement from God to the world; the church is viewed as an instrument for that mission. There is church because there is mission, not vice versa. To participate in mission is to participate in the movement of God's love toward people, since God is a fountain of sending love. Speaking on behalf of The Gospel and Our Culture Network, Darrell Guder writes, "We have come to see that mission is not merely an activity of the church. Rather, mission is the result of God's initiative, rooted in God's purposes to restore and heal creation. 'Mission' means 'sending,' and it is the central biblical theme describing the purpose of God's action in human history We have begun to learn that the biblical message is more radical, more inclusive, more transforming than we have allowed it to be. In particular, we have begun to see that the church of Jesus Christ is not the purpose or goal of the gospel, but rather its instrument and witness God's mission is calling and sending us, the church of Jesus Christ, to be a missionary church in our own societies, in the cultures in which we find ourselves." Alan Hirsch believes the word missional "goes to the heart of the very nature and purpose of the church itself." He continues, "So a working definition of missional church is a community of God's people that defines itself, and organizes its life around, its real purpose of being an agent of God's mission to the world. In other words, the church's true and authentic organizing principle is mission. When the church is in mission, it is the true church. The church itself is not only a product of that mission but is obligated and destined to extend it by whatever means possible. The mission of God flows directly through every believer and every community of faith that adheres to Jesus. To obstruct this is to block God's purposes in and through God's people." Peters states that the Bible claims "the end result of such missio Dei is the glorification of the Father, Son, and Holy Spirit."