Transforming Mission: Paradigm Shifts in Theology of Mission by David J. Bosch

By David J. Bosch

David Bosch s reworking undertaking, now to be had in over a dozen languages, is well known as an ancient and magisterial contribution to the examine of project. reading the total sweep of Christian culture, he indicates how 5 paradigms have traditionally encapsulated the Christian knowing of challenge after which outlines the features of an rising postmodern paradigm dialectically linking the transcendent and impending dimensions of salvation. during this new anniversary variation, Darrel Guder and Martin Reppenhagen discover the influence of Bosch s paintings and the unfolding software of his seminal imaginative and prescient.

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Extra resources for Transforming Mission: Paradigm Shifts in Theology of Mission (American Society of Missiology)

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The point is that there are no simplistic or obvious moves from the New Testament to our contemporary missionary practice. The Bible does not function in such a direct way. There may be, rather, a range of alternative moves which remain in deep tension with each other but may nevertheless all be valid (Brueggemann 1982:397, 408). As the Inter-Anglican Theological and Doctrinal Commission (1986:48) says, The Holy Spirit who guides into all truth, may be present not so much exclusively on one side of a theological dispute as in the very encounter of diverse visions held by persons…who share a faithfulness and commitment to Christ and to each other.

Neither would Israel expressly call the nations to faith in Yahweh. If they do come, it is because God is bringing them in. So, if there is a “missionary” in the Old Testament, it is God himself who will, as his eschatological deed par excellence, bring the nations to Jerusalem to worship him there together with his covenant people. The prophecies alluding to the future worship of Yahweh by all nations are, however, few; in addition, they are not always free from ambiguity. Still we may, with Jeremias (1958:57-60), piece together some evidence in this regard.

All of them (including, apparently, John the Baptist) concern themselves with the salvation of only a remnant of Israel. Jesus’ mission is to all Israel. This is expressed, first, in his constantly being on the move, throughout the entire Jewish land, as a wandering preacher and healer, without permanent ties to family, profession, or residence. The fact that he selects twelve disciples to be with him and that he sends them out into the Jewish land points in the same direction: their number refers back to the ancient composition of the people of Israel and their mission to the future messianic reign, when “all Israel” will be saved (cf Goppelt 1981:207-213; Meyer 1986:62).

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