Theologically- Driven Missiology

From his supreme authority comes the commission he has given his church. We live and minister
“between the times” of his first and second coming, and he commissions us to join him as he
wins the nations and reconciles all things unto Himself. In Matthew’s gospel, we are given Jesus’
command: “All authority has been given to Me in heaven and on earth. Therefore, go and make
disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy
Spirit, and teaching them to obey everything I have commanded you. And surely I am with you
always, to the very end of the age” (Mt 18:18-20). This great commission is often proclaimed but
sometimes we overlook the particulars of the command. In the first phrase, “All authority has
been given to Me in heaven and on earth,” it is made clear that the follower of any other lord
must repent and follow Jesus, and that this is on the basis of the supreme authority of the Lord of
the universe. He created the universe; he sustains it; indeed, in Him all things hold together.

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Rethinking Missiological Research Methodology: Exploring a New Direction

The purpose of this study is to review missiological research methodology diachronically and synchronically and to rethink related issues with an anticipation of exploring a possible new direction for future study.

For the sake of clarity, the following definitions are proposed in order to clarify some key terms:

"Mission"—the Great Commission: making disciples of all nations (Mt 28:19-20).

"Missions"—ways and means of accomplishing "the mission" which has been divinely entrusted by the Triune God to the Church and Christians.

"Missiology"—the systematic and academic study of missions in the fulfillment of God’s mission.

"Missiological Research Methodology"—the systematic, dynamic and integrative manner of conducting research in missiological study.

"Paradigm"—the perceptual perspective, conceptual framework or scientific model of reality (cf. Bosch 1996, 184-85).

"Macro-Paradigm"—a paradigm of universal acceptance and well established in all fields of knowledge, i.e. the Enlightenment (Bosch 1996, 185).

"Meso-Paradigm"—paradigm of partial acceptance.

"Micro-Paradigm"—paradigm of acceptance in a particular context that may not be accepted in a different context.

"Theory"—a set of interrelated hypotheses which constitute a tentative explanation of a complex phenomenon of reality.

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PROCLAIMING THE PRINCE OF PEACE: MISSIOLOGICAL IMPLICATIONS OF BIBLICAL RECONCILIATION

PROCLAIMING THE PRINCE OF PEACE:
MISSIOLOGICAL IMPLICATIONS OF BIBLICAL RECONCILIATION
by GALEN PETERSON

One of the names given to the Messiah prophetically in Isaiah 9:6 (MT 9:5) is íBìLÈÎøNÇ,
“Prince of Peace.”1 The term affixes purpose regarding peace to the ministry of the Messiah and
through His authority (John 4:34; 17:4; Rom 5:1). Jesus declared that the manner in which he
brings peace is distinct from that of humanity, saying in John 14:27: “Peace I leave with you; My
peace I give to you; not as the world gives do I give to you.” It follows that all aspects related to
peace will be shaped by this distinction. This paper seeks to establish the parameters associated
with one peace-related dichotomy, namely that of reconciliation, and will show that reconciliation
exists both as the world gives and as given by Jesus, and has relevance in the Holy Land.

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Missioloy And Our Church

The suggested topic for this Discipleship Training study is “Missions Within the Local Church—the How, the What, and the Who.” This topic falls into the area of practical theology known as Missiology. Missiology covers all of the aspects of the spread of the Christian faith including the theology, anthropology, geography, methods, and apologetics. Missiology demands an examination of “people groups.”

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Mission Apostolica

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