International Review of Mission最新文献

“Mission from the Margins” is not about the victims but about confronting the forces of marginalization. It is about naming and dismantling cultures and structures that keep the world unjust by legitimizing abuse of human beings and creation. The Ecumenical Conversation “Dreaming a New Future” was an attempt to be enriched by the yearnings for justice, freedom, and life of those who are thus pushed to the margins. It calls the churches to resist the schemes and solutions of those who occupy the centres and instead opt to be signs and symbols of God's reign by partnering with the marginalized in their struggles. As such, “Mission from the Margins” is both a subversive and a creative mission engagement. It insists that our actions of love, reconciliation and unity must critically engage with the dispensers of injustice. This essay proposes Life-centred affirmations and actions, repatterning “sentness,” partnership for justice as a way toward unity, and the need for the church to be a moral force as signposts for the Pilgrimage of Justice, Reconciliation and Unity.

Since the beginning of Christian mission, adaptation to local cultures (later called acculturation or inculturation) has been the main factor in mission failure or success. Placide Tempels is considered a pioneer of adaptation in modern times. He was a Flemish Franciscan missionary in Congo from 1933 to 1962 (with two breaks) and is well known for his adaptation to the Bantu worldview. Referring to spiritual and intellectual adaptation, the paper will answer the following questions: Was the adaptation of Placide Tempels successful? If it was or was not, why and in what way? The analysis will be linked to William Biernatzki's theory of root paradigms and meanings. To conclude, a connection will be made to the process of adaptation in international mission organizations today.

The article draws on the experience of being part of the Reference Group on Human Sexuality and other debates on sexuality in the World Council of Churches to discuss the “Message of the 11th Assembly.” It makes explicit how issues of sexuality have been avoided and how they ground the understanding of theological perspectives and the church's being and mission. Finally, it presents alternatives to reclaim sexuality and make the movement of reconciliation grounded in a transformative and queer spirituality more concrete and truthful to people's lives – a sexy movement.

This article is an exploration of following the way of Jesus regarding apologies and restitution for slavery. Three stories of good practice from the North American Jesuits, the United Reformed Church, and the Church of England are contrasted with stories of the abuse of children from First Nations people in Canada, poor families in Ireland, and the transportation of allegedly indigent children from Britain to Australia. These accounts are used to examine critically how far the church is following the call of Jesus to care for the vulnerable and identify with the marginalized in interactions with those sexually abused in churches, in engagement with sex workers, and the treatment of the LGBTQ+ community. A poetic reflection from the voice of the man who lived outside his community of the Gadarenes concludes the article.

The message of the World Council of Churches' 11th Assembly invites the global Christian family “to act together” – a call that is based on Christ's love urging us (2 Cor. 5:14) toward reconciliation and unity. This is the missio Dei of the church of all ages. In considering the relevance of this message and call, this article endeavours to hermeneutically problematize (to “de-religionize”) them through biblical, theological, and missiological lenses in the present global context from the perspective of those who are marginalized, victimized, and in need of this gospel message.

At the heart of this article is an inquiry into the relationship between human and divine agency in the doctrine of the missio Dei and a critique of the turn to the language of discipleship in looking to articulate this agency. Taking the World Council of Churches’ Commission of World Mission and Evangelism's two recent documents, Together towards Life: Mission and Evangelism in Changing Landscapes (TTL) and the “Arusha Call to Discipleship,” as a case study, this article will seek to articulate an account of human participation in the missio Dei which maintains the emphasis on spirituality in TTL. Through a close reading of TTL and the Arusha Call, the article will demonstrate that the introduction of discipleship language has not solved the issue of agency but rather has changed the account of agency and, as a result, the missiology. By turning to accounts of faithful participation from qualitative research into British Methodism, to John V. Taylor's Go-between God, and to Pope Francis’ Evangelii gaudium, I will suggest that a better account of human agency in the missio Dei can be developed by emphasizing the pneumatology of TTL and by turning to language of attentiveness, accompaniment, and discernment.

This article offers empirical research using qualitative methodology to identify the presence of the caste system in the Seventh-day Adventist Church in South Asia. The findings are based on the interviews of ten participants aged 18 to 36 from at least four language groups: Tamil, Telugu, Hindi, and Malayalam. All the participants volunteered to participate in the study. Three among the ten did face-to-face interviews, and the remaining seven participants were interviewed online through the Zoom platform. The findings suggest a need to expose and eliminate the discrimination and shame caused by the caste system if the church is to remain faithful to Christ's teaching of equality among the human family.

Neurons in posterior parietal cortex (PPC) encode many aspects of the sensory world (e.g., scene structure), the posture of the body, and plans for action. For a downstream computation, however, only some of these dimensions are relevant; the rest are "nuisance variables" because their influence on neural activity changes with sensory and behavioral context, potentially corrupting the read-out of relevant information. Here we show that a key postural variable for vision (eye position) is represented robustly in male macaque PPC across a range of contexts, although the tuning of single neurons depended strongly on context. Contexts were defined by different stages of a visually guided reaching task, including (1) a visually sparse epoch, (2) a visually rich epoch, (3) a "go" epoch in which the reach was cued, and (4) during the reach itself. Eye position was constant within trials but varied across trials in a 3 × 3 grid spanning 24° × 24°. Using demixed principal component analysis of neural spike-counts, we found that the subspace of the population response encoding eye position is orthogonal to that encoding task context. Accordingly, a context-naive (fixed-parameter) decoder was nevertheless able to estimate eye position reliably across contexts. Errors were small given the sample size (∼1.78°) and would likely be even smaller with larger populations. Moreover, they were comparable to that of decoders that were optimized for each context. Our results suggest that population codes in PPC shield encoded signals from crosstalk to support robust sensorimotor transformations across contexts.SIGNIFICANCE STATEMENT Neurons in posterior parietal cortex (PPC) which are sensitive to gaze direction are thought to play a key role in spatial perception and behavior (e.g., reaching, navigation), and provide a potential substrate for brain-controlled prosthetics. Many, however, change their tuning under different sensory and behavioral contexts, raising the prospect that they provide unreliable representations of egocentric space. Here, we analyze the structure of encoding dimensions for gaze direction and context in PPC during different stages of a visually guided reaching task. We use demixed dimensionality reduction and decoding techniques to show that the coding of gaze direction in PPC is mostly invariant to context. This suggests that PPC can provide reliable spatial information across sensory and behavioral contexts.