International Review of Mission最新文献

How can someone born without a privileged language and not educated in a privileged educational institution engage in decolonization? This is a very relevant question for most people who live in the context of the global South. This paper proposes a constructive imagination to decolonize ableist pedagogy through feminist disability analysis. I argue that colonial pedagogy is inherently ableist. This paper is situated in an anti-ableist and anti-patriarchal framework, unveiling the normate culture and patriarchal-colonial logic. However, the main source of analysis and epistemological tool is my body and experience as an Indonesian woman living with a disability. In trying to decolonize pedagogy, the experience of the body becomes more important than forming a new abstract theory of decoloniality. This paper proposes decolonizing ableist pedagogy as a communal work which requires examining colonial language and the binary thinking of body and mind through delinking the colonial space and crippling the colonial time. Based on this awareness, the decolonialization of ableist pedagogy is as imperative as the decolonialization of church mission.

This article offers a discussion of the Assembly Message, ‘A Call to Act Together', which unpacks, reframes, critiques and amplifies some key texts and concepts and explores their missiological relevance from an Indian and indigeneous perspective. The Assembly Message highlights love as the moving force for mission, but the article questions if the Ecumenical movement has the boldness and inclusiveness required by love rooted in Christ. The call for reconcilitation is unpacked through reflections on the Ao Naga practice of Aksü, which is a tradition and custom for enabling reconciliation and peacemaking. The article offers Aksü as an illustration of the practices that could ground the Message's claim for reconciliation and names dimensions of the spirituality needed to sustain the Ecumenical movement's future direction. Love and reconciliation point to interrelationship, which the article insists must be inclusive of commonality and difference, but also move forward against the systems of marginalisation.

This is the text of the message issued by the 11th Assembly of the World Council of Churches, meeting in Karlsruhe, Germany, from 31 August to 8 September 2022. In their message, delegates stated that all are called by Christ's love to repentance, reconciliation, and justice in the face of war, inequality, and sins against creation.

Charles F. Mackenzie was an Anglican archdeacon in the 19th century in the newly formed Diocese of Natal. He was consecrated a missionary bishop for Central Africa in Cape Town in 1861, which was a significant development for the Anglican Church at the time. Mackenzie struggled to read the social landscape, becoming embroiled in colonial conflict. Consequently, congregants, colleagues, and historians have characterized him in markedly different ways, rendering a disputed legacy. This paper brings Mackenzie into conversation with another figure who is not without his own controversy: Martyn Percy. Applying Percy's implicit theological approach provides an important lens with which to view the social complexities, ecclesial conflicts and missional contexts which Mackenzie sought to navigate.

This article presents the case study of Lilija Otīlija Grīviņa's calling to China. Her ministry is one example of how the practice of mission facilitates self-identification, as a person responds to the call of God regardless of their gender. The major sources of the study are archive materials from the Liebenzell Mission and the Latvian Lutheran Church, as well as Grīviņa's newsletters published in Chinas Millionen. To provide theological background for the missionary service of women, the study also looks at the work of German missiologists Gustav Warneck and Theodore Christlieb. The research uses a main historical comparative methodology to uncover the development of thought of women missionaries in the specific historical context.

A striking feature of the 11th Assembly of the World Council of Churches (WCC), held at Karlsruhe in Germany in 2022, was its lack of attention to the “Arusha Call to Discipleship” issued by the WCC World Mission Conference held in Tanzania four years earlier. Further ecumenical amnesia was evident in the Assembly's neglect of the centenary of the formation of the International Missionary Council (IMC) in 1921. It is therefore timely to recall the purpose of the integration of the IMC and the WCC in 1961. This was driven, above all, by the theological imperative that mission and unity can never be separated from one another in the ecumenical movement. On the contrary, these two essential evangelical impulses must continuously inform and energize one another. It was in expectation of such synergy that the integration of the IMC and WCC was enacted. Today, a new opportunity to fulfil this ecumenical hope presents itself. Currently, the “unity strand” in the WCC has a preference for the language of pilgrimage when it comes to expressing the nature of the ecumenical journey, while the “mission strand” has opted for the language of discipleship. The opportunity missed at Karlsruhe was to draw the two into conversation with one another. Enabling the two motifs of disciple and pilgrim to inform and enrich one another could prove to be a vital source of renewal for the ecumenical movement in the next phase of its journey.