“Many exegetical studies on mission fail to indicate which notion of mission is used or presupposed. Some authors operate with a vague concept of mission, sometimes linked with the term ‘mission,’ used in official declarations (e.g., that of the World Council of Churches), that describes comprehensively all aims, efforts and activities of the church, including care for creation but excluding ‘proselytism'” (Eckhard J. Schnabel, Early Christian Mission: Jesus and the Twelve, 11).
Schnabel’s assessment of how both the academy and churches define mission (and missions) is correct. There are a multitude of definitions and much confusion. The outcome? Missions (the activities done by churches and missionaries) are multifaceted and sometimes mutually exclusive. The latest edition of the Occasional Bulletin of the Evangelical Missiological Society was published (HERE) this week. Here you will find examples of this reality, with one author noting: “If having a stable and well-paying job is the most reliable way for people to step out of poverty, then missionaries of the twenty-first century need not only to contribute to job creation but also help people to upgrade their qualifications so that they will be able to compete on the labor market.”
When it comes to discussing both mission and missions, the Church has become an episode of The Beverly Hillbillies.
This 1960-70s television series is my favorite of all-time. Probably because I grew up in Appalachia, in Southeastern Kentucky. Probably because every episode is a missiological study in communication theory, clash of cultures, and contextualization. If you do not know what I mean, watch any episode–particularly my favorite: “The Giant Jackrabbit.”
If you are interested in learning more regarding this contemporary challenge, subscribe to season 6 of Strike the Match which launched last week.
