Missio Dei

Since the 1950s, most mission theologies are based on the missio Dei ( "God's Mission " ) and thus no longer see the church as the subject of the mission. This term continued in the wake of the World Missionary Conference of 1952 in Willingen ( Germany ) quickly and was spread mainly by Georg Vicedom. Under the impact of the expulsion of all missionaries from China, the Christian mission was at that time in an acute crisis. It was also about a new definition of the relationship between the churches and the usually operated by independent mission agencies mission.

In the presentation of the missio Dei, the mission is anchored Trinitarian God the Father sends his Son Jesus Christ. Father and Son send the Holy Spirit to the reconciliation of the world. Christ says: " As the Father has sent me, even so I send you" (John 20:21 EU). Through this Trinitarian anchoring of the mission, which was welcomed by Orthodox and Catholic churches, narrowness and one-sidedness to be overcome. Mission is not an event of the church, but the church submits to the mission of God, God's devotion to the world. God himself is the subject of the mission.

Mission is thus an act with a global dimension, because of the salvific will of God refers not only to the people but to all his creation. Justice, Peace and Integrity of Creation ( see conciliar process ) are aspects of this global dimension, but the ultimate goal of the mission has on the present creation by adopting an eschatological goal of the worship of the Triune God in eternity.

Within this global perspective, the devotion of God to the world an individual dimension. The individual is confronted with the promise and claim God. It is, however, also here: subject is not the church, but God - the for, inter alia, the Church uses.

Bibliography

• John G. Flett: The Witness of God: the Trinity, Missio Dei, Karl Barth, and the Nature of Christian Community. Grand Rapids, MI: Eerdmans, 2010.

• Christian Mission