Введение
Латинский христианский богословский термин Missio Dei – это латинский христианский богословский термин, который можно перевести как «миссия Бога» или «послание Божье». Это понятие, получившее все большее значение в миссиологии и в понимании миссии церкви со второй половины XX века. Среди его ключевых сторонников – Дэвид Бош, Лесли Ньюбигин и 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.
История
В 1934 году немецкий миссиолог Карл Хартенштейн впервые ввёл термин *missio Dei*, чтобы отграничить его от *missio ecclesiae*, то есть миссии церкви. Некоторые исследователи полагают, что истоки этой концепции, прослеживаемые вплоть до Августина, имеют глубокую тринитарную основу. Утверждается, что эта терминология была подхвачена на конференции Международного миссионерского совета (ММС) в Виллингене в 1952 году и получила теологическое развитие в трудах лютеранского богослова Георга Вицедома. Однако Джон Флетт утверждает, что, хотя Хартенштейн и ввёл сам термин *missio Dei*, он не связывал эту миссию с учением о Троице. Упоминание о Троице впервые появилось в "Американском докладе" – исследовательской работе, подготовленной к конференции в Виллингене в 1952 году под руководством Пола Лемана и Х. Ричарда Нибура.
Описание
В "американском докладе" была предложена связь между революционными движениями в истории и "миссией Бога". Многие из последующих разногласий относительно missio Dei берут начало в этом, и особенно в неспособности обосновать эту концепцию в надежной тринитарной теологии. Признанные опасения в отношении missio Dei также привели к тому, что обращение к этой концепции на время прекратилось, пока Дэвид Бош не дал ей четкое определение. По словам Дэвида Боша, "миссия – это не прежде всего деятельность церкви, но атрибут Бога. Бог есть миссионерский Бог". Согласно одному мнению:
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."
За последние полвека или около того произошел тонкий, но решительный сдвиг в понимании миссии как миссии Бога. В предшествующие века миссия понималась по-разному. Иногда ее интерпретировали главным образом в сотериологических терминах: как спасение отдельных людей от вечного осуждения. Или же ее понимали в культурном ключе: как приобщение народов Востока и Юга к благословениям и преимуществам христианского Запада. Часто ее рассматривали в церковных категориях: как расширение церкви (или конкретной деноминации). Иногда ее определяли исторически: как процесс, посредством которого мир – эволюционным путем или в результате катаклизма – преобразится в Царство Божье. Во всех этих случаях, и различными, часто противоречивыми способами, внутренняя взаимосвязь между христологией, сотериологией и доктриной о Троице, столь важная для ранней церкви, постепенно уступала место одной из нескольких версий учения о благодати.
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 понималась как вытекающая из самой природы Бога. Таким образом, она была помещена в контекст доктрины о Троице, а не экклезиологии или сотериологии. Классическое учение о missio Dei, как о Боге Отце, посылающем Сына, и Боге Отце и Сыне, посылающем Духа, было расширено, чтобы включить еще одно "движение": Отец, Сын и Святой Дух, посылающие церковь в мир. Что касается миссионерского мышления, то эта связь с доктриной о Троице стала важным новшеством.
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."
Наша миссия не имеет собственной жизни: только в руках Посылающего Бога она может по-настоящему называться миссией. Не в последнюю очередь, поскольку миссионерская инициатива исходит только от Бога. Миссия рассматривается как движение от Бога к миру; церковь рассматривается как инструмент для этой миссии. Церковь существует, потому что есть миссия, а не наоборот. Участвовать в миссии – значит участвовать в движении Божьей любви к людям, поскольку Бог – источник любви, посылающей. Выступая от имени сети "Евангелие и наша культура", Даррелл Гудер пишет: "Мы пришли к пониманию того, что миссия – это не просто деятельность церкви. Скорее, миссия – это результат Божьей инициативы, основанной на Божьих намерениях восстановить и исцелить творение. "Миссия" означает "послание", и это центральная библейская тема, описывающая цель Божьих действий в человеческой истории. Мы начали понимать, что библейское послание более радикально, более всеобъемлюще, более преобразующе, чем мы позволяли ему быть. В частности, мы начали видеть, что церковь Иисуса Христа не является целью Евангелия, а скорее его инструментом и свидетелем. Миссия Бога призывает и посылает нас, церковь Иисуса Христа, быть миссионерской церковью в наших обществах, в культурах, в которых мы находимся". Алан Хирш считает, что слово "миссионерский" "касается самой сути и цели церкви". Он продолжает: "Таким образом, рабочее определение миссионерской церкви – это сообщество Божьего народа, которое определяет себя и организует свою жизнь вокруг своей истинной цели – быть агентом Божьей миссии в мире. Другими словами, миссия является истинным и подлинным организационным принципом церкви. Когда церковь находится в миссии, она является истинной церковью. Церковь сама не только является продуктом этой миссии, но и обязана и предназначена для ее расширения любыми возможными средствами. Миссия Бога проходит непосредственно через каждого верующего и каждое сообщество веры, которое придерживается Иисуса. Препятствовать этому – значит препятствовать Божьим целям в и через Божий народ". Питерс утверждает, что Библия свидетельствует о том, что "конечным результатом такой missio Dei является прославление Отца, Сына и Святого Духа".
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."