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At the Origins of Mission and Missiology: A Study in the Dynamics of Religious Language
Abstract
The term “mission” was first used to describe Christian evangelization in the sixteenth century, probably by Ignatius of Loyola.
The theological sub-discipline missiology dates from the nineteenth century. This paper compares these innovations to understand
them better and appreciate how religious language that describes religious practice works. Early missiology's distinctive
rhetorical structure—namely its organization around missionaries as the “subject” of mission and those evangelized as mission's
“object”—reveals the implications of Ignatius's innovation and explains the rapid proliferation of the term in early modern
Christian Europe. “Mission” captured Europe's emergent self-understanding decisively shaped by the new awareness of the Americas,
discursively placing Europe at the world's center, both geographically and morally. These innovations in Christian terminology
exemplify metapraxis, a philosophical explanation of religious practice. Comparing them provides insight into how metapraxis evolves in new circumstances
to legitimate religious practices both implicitly and explicitly.
... To clearly comprehend the term's etymological concepts, the two terms may be split into two. The adjectival form of the noun "Missiology" is "missiological" (Wrogemann, 2018;Morreau, 2001;Kollman, 2011). Islamic missiology, unlike Christian missiology, is not thought of in terms of an academic discipline but as a methodical approach towards achieving the goal of the Islamic mission through da'wah (spreading the message of Islam). ...
Nigeria has already experienced a lot of crises; therefore, it is obvious that it is unprepared for the havoc that Islamophobia can bring about as a result of ‘Procreative Jihad’ – a new missiological strategy in Islam. 'Procreative Jihad' is currently happening in Nigeria, where radical Muslims have started having sex with non-Muslim girls and women, abducting, impregnating, marrying, and forcing them to convert to Islam so that their offspring will inevitably grow up to be Muslims. This research provided a qualitative analysis of the ramifications of the Islamic missiological tactic known as ‘Procreative Jihad’ which aims to convert non-Islamic populations in Nigeria to Islam. The paper employed a critical literature review and phenomenological methods. The literature review was used to provide a historical overview of 'Procreative Jihad', while the phenomenological method was used to collect data for the study through oral interviews and observations. Using extant literature, oral interviews, and observations, the findings revealed that ‘procreative jihad’ is an affront to human dignity, a violation of non-Muslim women's human rights and freedom, undercuts Islam as a religion of peace and justice, and breeds Islamophobia. The study concludes that the mission or da'wah goal of Islam does not necessarily include the holy war of any form. As a result, Muslims should use all of Islam's holistic qualities, such as compassion, honesty, tolerance, humility, and decency, in spreading the religion in Nigeria and beyond.
This paper explores the manifestations of religious discourse in film reviews, particularly focusing on the discursive markers of suffering and redemption. It analyses two sets of reviews of the religious films The Passion of the Christ and The Exorcist as a means of creating and deciphering meaning and observes how specific linguistic items reveal distinct representations of suffering within religious episodes. The reviews highlight the profound emotional and physical responses elicited by these films, underscoring the deep spiritual and existential impact on the viewers. In addition, the focus also lies on the connection between divine and mortal suffering, an intricate topic examined through the lens of salvation. In this respect, critics had in view episodes of great emotional and spiritual intensity, as Christ’s sacrifice, mirrored by the possessed girl’s plea for divine intervention and salvation. Our study intends to confirm that religious discourse in film reviews serves as a process of self-expression, effectively conveying complex emotional and spiritual reactions. The audience, composed of simple viewers and critics alike, are intrigued and persuaded into exploring the intense manifestations of religion in cinematic discourse. This is the reason why the aim of this paper is to identify and to analyse such discursive manifestations of the religious within film reviews, while focusing upon the manner in which certain feelings and emotional responses, such as suffering and redemption, are transmitted.
Os estudos missiológicos vêm ocupando importante espaço tanto nos debates de cunho acadêmico quanto nas práticas de campo propriamente ditas, alcançando interesse global e transcultural. Fundamentado em revisão bibliográfica, o presente ensaio dialoga com alguns autores considerados expoentes no campo de estudos missiológicos, com expectativas de contribuir modestamente com a continuidade desse diálogo, apresentando uma abordagem da eclesiologia missional, a partir do conceito de missio Dei, tendo a missiologia como campo de estudo da teologia, bem como prática na vida da igreja. Iniciando com uma breve narrativa histórico-conceitual da missiologia, o texto avança para o conceito da missão de Deus e sua relação direta com a Igreja amalgamado na proposta da eclesiologia missional.
Periférico à agenda teológica tradicional até final do século XIX, os estudos missionários vêm ocupando importante espaço tanto nos debates de cunho acadêmico quanto das práticas de campo propriamente ditas, alcançando interesse global e, consequentemente, transcultural. Nesse contexto, o presente ensaio pretende contribuir minimamente com a continuidade desse diálogo, apresentando uma abordagem da eclesiologia missional, a partir do conceito de missio Dei, considerando a missiologia como campo de estudo da teologia. Iniciando com uma breve narrativa histórico-conceitual da missiologia, o texto avança para o conceito da missão de Deus e sua relação direta com a Igreja amalgamado na proposta da eclesiologia missional.
Si bien la acción evangelizadora y educativa de las misiones y los misioneros de distintas órdenes en la región histórica de la Araucanía ha sido abordada sistemáticamente por la historiografía desde la década de 1980, el estudio de la actividad científica de los religiosos respecto de los mapuche-williche de la región solo ha sido tratado de forma incipiente, especialmente en cuanto a la naturaleza y motivaciones de dicha actividad. En ese contexto, la presente contribución aborda el contexto y los móviles que condujeron a los misioneros de la provincia capuchina de Baviera a investigar a los mapuche, analizando para ello su formación conventual, la influencia de la llamada ‘ciencia de las misiones’ (Missionswissenschaft) y la manera en cómo proyectaron su labor científica una vez llegados a la Araucanía. Para tal propósito, se emplearán fuentes y publicaciones institucionales, que abarcan desde crónicas misionales hasta publicaciones realizadas en revistas científicas de la época.
This article offers a missiological research model based on three key missiological concepts: missio Dei, christocentricity, and contextuality (MDCC, for short). The model is derived from a practical theology model that was developed by the Layola Institute of Ministry (LIM). The author refers to the new missiological model as the LIMM model, where the added ‘M’ represents missional action. Since the introduction of the term missio Dei, the focus has shifted from missions initiated and conducted by the church, to the one true mission – God’s mission. In the missio Dei, God sends his Son and the Spirit to the world, and through them sends people to the ends of the earth. At the same time, God is the sender and the content of the sending. The incarnation of culture is God’s message in every if great importance. The LIMM model is characterised by the three key missiological terms mentioned above. From defining the research topic, right through to the practical suggestions for an improved experience, the researcher is guided by these missiological principles. If a research topic does not correlate to MDCC principles, it is not suitable for missiological research and another field of theology should be considered.
Periférico à agenda teológica tradicional até final do século XIX, os estudos missionários vêm ocupando importante espaço tanto nos debates de cunho acadêmico quanto das práticas de campo propriamente ditas, alcançando interesse global e, consequentemente, transcultural. Nesse contexto, o presente ensaio pretende contribuir minimamente com a continuidade desse diálogo, apresentando uma abordagem da eclesiologia missional, a partir do conceito de missio Dei, considerando a missiologia como campo de estudo da teologia. Iniciando com uma breve narrativa histórico-conceitual da missiologia, o texto avança para o conceito da missão de Deus e sua relação direta com a Igreja amalgamado na proposta da eclesiologia missional.
Periférico à agenda teológica tradicional até final do século XIX, os estudos missionários vêm ocupando importante espaço tanto nos debates de cunho acadêmico quanto das práticas de campo propriamente ditas, alcançando interesse global e, consequentemente, transcultural. Nesse contexto, o presente ensaio pretende contribuir minimamente com a continuidade desse diálogo, apresentando uma abordagem da eclesiologia missional, a partir do conceito de missio Dei, considerando a missiologia como campo de estudo da teologia. Iniciando com uma breve narrativa histórico-conceitual da missiologia, o texto avança para o conceito da missão de Deus e sua relação direta com a Igreja amalgamado na proposta da eclesiologia missional.
A critical aspect of understanding the “missiology” of Acts is discerning the proper relationship between christology and mission practice. By analyzing the narrative construal of mission in Acts, I will show that Luke defines christology and missiology in relation to one another (Luke 24:47–49). Universal mission is not merely a secondary consequence of who Jesus is, but a basis for recognizing the full reality of Jesus’ lordship. According to Acts, the knowledge that comes with mission practice is as critical to understanding who Jesus is as understanding Jesus’ identity is a prerequisite for universal mission. This study will offer a (re)construction of mission theology for an intercultural context: first, by contesting the mission-as-mandate model that has dominated the imagination of mission practitioners; and, second, by showing how proper mission in Luke’s narrative world entails the practice of mission in which one “discovers” who Jesus is through participation in universal witness (especially to the ethnically “other”—e.g. Acts 10) rather than through imparting full knowledge to convert the other. Indeed, mission may bear an epistemological weight which, Acts suggests, radically challenges Christendom legacies of mission and offers a new foundation for mission as intercultural interdependence.
O artigo apresenta o dossiê organizado como resultado do projeto temático FAPESP: "Congregações católicas, educação e Estado Nacional no Brasil (1840-1950)", identificado pelo número 11/51829-0.
The chapter explores how the constitutionally guaranteed right of corporative religious freedom is negotiated in German prisons. It does so by looking at the regulatory factors, such as structural and legal conditions, and by studying the religious groups’ modes of negotiating. These negotiations take place under well-defined conditions set on the one hand by the legal state‘church relationships in Germany, on the other, by the logic of specific prisons. The author concludes that the research on religion in prison, and on the relation of religion and law, should take place on various levels and from different perspectives, because there are several understandings of what is meant by ‘rreligion’, and several legal practices.
From the 1970s through the present, semiotic anthropology has grown in importance but also has shifted its emphasis, in the process helping to push forward a more general change in the subfields of linguistic and sociocultural anthropology. This article explores that change from the vantage of each of these key subfields, arguing that core concepts of semiotic anthropology have permitted a new rapprochement between sociocultural and linguistic analyzes - one which permits each to make better use of the insights of the other. It has also aided anthropologists in overcoming stale conceptual oppositions. Five specific points of contact are explored: (a) indexicality and social context; (b) metalinguistic structuring/linguistic ideology, pragmatics, and social interaction; (c) social power, history, and linguistic interaction; (d) agency, linguistic creativity, and real time; and (e) shifting sites, units of analysis, and methods.
The Jesuits of early modern Italy exercised as broad an array of ministries as would be found in any region of the world. While in the past they were viewed almost solely in terms of teaching in the many colleges they founded there, recent research has emphasized other works including the organization of lay confraternities, domestic missions in urban and rural areas, and the arts. These works, moreover, reflect an interdependence on one another that underlines the complexities of Jesuit ministries. No city in Italy experienced the presence of the Jesuits more strongly than Rome. From the arrival of Ignatius to the suppression of the Society, the Jesuits left a strong imprint on the city. No religious order prior to them was as centered on Rome as were the Jesuits. This was largely due to the authority of the Superior General in the administration of the Order and its central administration in the city. Moreover, the Jesuits consciously sought out the patronage of popes and powerful cardinals as a means to support their works. With such support, the Jesuits in Rome avoided many of the conflicts that they found in other cities of Italy such as Milan and Venice. Rome's centrality in Jesuit undertakings in Italy also arose from Ignatius Loyola's preference for placing his men and their works where they would have the greatest impact.
Susan Castillo's pioneering study examines the extraordinary proliferation of polyphonic or 'multi-voiced' texts in the three centuries following the first contact between Europeans and the indigenous peoples of the Americas. Taking a selection of plays, printed dialogues, travel narratives and lexicographic studies in English, Spanish and French, the book explores both European and indigenous writers of the early Americas. Paying particular attention to performance and performativity in the texts of the early colonial world, Susan Castillo asks: why vast numbers of polyphonic and performative texts emerged in the Early Americas how these texts enabled explorers, settlers and indigenous groups to come to terms with radical differences in language, behaviour and cultural practices how dialogues, plays and paratheatrical texts were used to impose or resist ideologies and cultural norms how performance and polyphony allowed Europeans and Americans to debate exactly what it meant to be European or American, or in some cases, both. Tracing the dynamic enactment of (often conflictive) encounters between differing local narratives, Castillo presents polyphonic texts as not only singularly useful tools for exploring what initially seemed inexpressible or for conveying controversial ideas, but also as the site where cultural difference is negotiated. Offering unparalleled linguistic and historical range, through the analysis of texts from Spain, France, New Spain, Peru, Brazil, New England and New France, this volume is an important advance in the study of early American literature and the writings of colonial encounter.
The book describes the Christian movement from New Testament times and the Gentile mission to developments in the Roman Empire. It expounds Christianity's eastward expansion and seminal interaction with Islam whose resistance encouraged Europe to embark on its maritime expansion to the East and the New World. Christianity followed Europe into the non-Christian world, and became identified with the rising mercantilism and colonial empires. Missions gained-and lost-momentum by association with the slave trade and with related systems of native exploitation, acquiring range and imperial protection, for example, but also by provoking local resistance. Conversely, the first mass conversion of New World Africans provided impetus for the missionary drive into Africa and Asia, culminating in the 20th-century post-Western awakening. Nineteenth-century colonial empires masked the true potential of Christianity's indigenous appeal, though the adoption of vernacular Bible translation appealed to reserves of local initiative and persisted vigorously into the post-colonial phase. The book follows the theme to post-Maoist China and in developments in the global Pentecostal/Charismatic movement. All these manifestations paint the picture of World Christianity as a critical dynamic force in the 21st century.
How did the industrialized nations of North America and Europe come to be seen as the appropriate models for post-World War II societies in Asia, Africa, and Latin America? How did the postwar discourse on development actually create the so-called Third World? And what will happen when development ideology collapses? To answer these questions, Arturo Escobar shows how development policies became mechanisms of control that were just as pervasive and effective as their colonial counterparts. The development apparatus generated categories powerful enough to shape the thinking even of its occasional critics while poverty and hunger became widespread. "Development" was not even partially "deconstructed" until the 1980s, when new tools for analyzing the representation of social reality were applied to specific "Third World" cases. Here Escobar deploys these new techniques in a provocative analysis of development discourse and practice in general, concluding with a discussion of alternative visions for a postdevelopment era. Escobar emphasizes the role of economists in development discourse--his case study of Colombia demonstrates that the economization of food resulted in ambitious plans, and more hunger. To depict the production of knowledge and power in other development fields, the author shows how peasants, women, and nature became objects of knowledge and targets of power under the "gaze of experts." In a substantial new introduction, Escobar reviews debates on globalization and postdevelopment since the book's original publication in 1995 and argues that the concept of postdevelopment needs to be redefined to meet today's significantly new conditions. He then calls for the development of a field of "pluriversal studies," which he illustrates with examples from recent Latin American movements. © 1995 by Princeton University Press. 1995 by Princeton University Press.
This is the first truly global study of the Society of Jesus's early missions. Up to now historians have treated the early-modern Catholic missionary project as a disjointed collection of regional missions rather than as a single world-encompassing example of religious globalization. Luke Clossey shows how the vast distances separating missions led to logistical problems of transportation and communication incompatible with traditional views of the Society as a tightly centralized military machine. In fact, connections unmediated by Rome sprung up between the missions throughout the seventeenth century. He follows trails of personnel, money, relics and information between missions in seventeenth-century China, Germany and Mexico, and explores how Jesuits understood space and time and visualized universal mission and salvation. This pioneering study demonstrates that a global perspective is essential to understanding the Jesuits and will be required reading for historians of Catholicism and the early-modern world. © Luke Clossey 2008 and Cambridge University Press, 2009. All rights reserved.
This presentation given at the 1987 A PM Annual Meeting seeks to answer the question of “what missiology is” and “what it includes.” It reflects on the various ways and interdisciplinary perspectives from which missiology can be taught, and supports the notion that missiology in America today must be integrative and complementary, while at the same time defining its own essential norms. The study is not able to come up with a fully agreed definition of what missiology is, due to flux and pluralism.
How has the past—especially the recent past—set the stage for the next steps in mission? Wilbert Shenk examines how geopolitical and socioeconomic features have shaped the Christian mission, and explores how the most recent period has placed mission in a state of flux and transition.
This is a revised version of a paper delivered in the Faculty of Divinity, University of Cambridge, Cambridge, on February 5th, 1998, under the auspices of the North Atlantic Missiology Project, co-ordinated by the University of Cambridge and financed by the Pew Charitable Trusts. The opinions expressed in this paper are those of the author and do not necessarily reflect the views of the Pew Charitable Trusts. Additionally, this paper was delivered in the Oxford Centre for Mission Studies, Oxford, at February 6th, 1998.
"The world is our house," wrote Jerónimo Nadal, one of Ignatius's companions. Such an all-encompassing vision lay at the heart of the Society's success and goes far in explaining the astonishingly consistent willingness of its members to adapt themselves creatively to local circumstances from Milan to Macau, Paris to Potosì, Vienna to Vietnam. It also represents a particular challenge, not only to this reviewer but also to the various authors and editors of the works under review as they seek to impose a purposeful pattern and attempt a balanced assessment of a contribution that was as various as the individuals involved. Alastair Hamilton goes as far as stating:
[It was] precisely because of the vast area of Jesuit interests, [that] it is no more possible to talk of a specifically Jesuit culture than it is to define a specifically Jesuit style of art or architecture. The Jesuits made their contribution as individuals rather than as members of a group, and they were absorbed by the various movements of the time. We thus find them on all sides of the great scholarly debates, opposing and supporting Descartes, Galileo and Newton, attacking or espousing the ideas of the Enlightenment, traditionalist and progressive, but nearly always remarkably adaptable.
In support of this contention, the pages of the antiquarian bookseller's catalogue which follow his introduction eloquently testify to the versatility and individuality shown by members of the Society as authors of works on subjects as diverse as optics (cat. 3), the use of plane mirrors in surveying (cat. 11), geometry (cat. 16 and 210), atomic theory (cat. 17), the ruins of Troy (cat. 19), conchology (cat. 26), the art of laquer (27), hydrostatics and mechanics (cat. 34 and 35), the Gregorian calendar (cat. 42), emblems (cat. 61), perspective (cat. 65), horticulture (cat. 70 and 71), bookkeeping (cat. 73), astronomy (cat. 78 and 208), magnetism (cat. 106 and 111), dance (cat. 141), the law of contracts (cat. 153), art criticism (cat. 154 and 195), mathematics (cat. 15, 16, 40, 43, and 216), political theory cat. 200), and hydraulics (cat. 206). These topics are, of course, over and above the more mainstream works of hagiography, martyrology, theology, history, catechesis, spirituality, and geographical description, which make up the bulk of the catalogue. Whether or not such variety and versatility outweighed the corporate, collective identity felt by individual Jesuits is an issue which, I believe, may be usefully kept in mind as a theme to link the studies under review.
Turning to The Jesuits and the Arts, one's very senses are at first overwhelmed by variety and abundance. This is a direct consequence of the volume's handsome size and format together with the sheer number of fabulously reproduced color illustrations. (The very reasonable pricing of the volume is entirely due to the financial generosity of several Jesuit bodies, who are fulsomely acknowledged in the preface.) As authors of standard works on, respectively, the early history of the Jesuits and the global artistic patronage of the Order before its suppression, O'Malley and Bailey are very well placed to give coherence to the volume (this is demonstrated with particular force by the latter, whose three authored chapters account for no fewer than 175 pages out of the 426-page total). Although this volume has its origins as an Italian book: Ignazio e l'arte dei Gesuiti (2003), edited by Giovanni Sale, the changes and additions to this translation make it effectively a new one. Many of the chapters have been updated, with a pioneering one added by Bailey on North America. In addition, there are 184 new images in respect of the Italian original and both the captions and the bibliography have been expanded and revised. The result represents, without any shadow of doubt, a triumphantly successful tour d'horizon of both the world-wide scope and protean nature of the Jesuit artistic enterprise, which deserves to become a fundamental point of reference not only for interested scholars but also for the general reader (footnotes have been eschewed and references kept to impressively up-to-date chapter-by-chapter bibliographies at the end of the volume).
O'Malley sets the pace and...
This paper synthesizes research on linguistic practice and critically examines the legacy of Pierre Bourdieu from the perspective of linguistic anthropology. Bourdieu wrote widely about language and linguistics, but his most far reaching engagement with the topic is in his use of linguistic reasoning to elaborate broader sociological concepts including habitus, field, standardization, legitimacy, censorship, and symbolic power. The paper examines and relates habitus and field in detail, tracing the former to the work of Erwin Panofsky and the latter to structuralist discourse semantics. The principles of relative autonomy, boundedness, homology, and embedding apply to fields and their linkage to habitus. Authority, censorship, and euphemism are traced to the field, and symbolic power is related to misrecognition. And last, this chapter relates recent work in linguistic anthropology to practice and indicates lines for future research.
As the academic field of missiology has matured over the past century, nearly everything about the discipline became more complex. Clearly, the field has expanded beyond the boundaries of applied theology. Among its practitioners today are both secular observers and scholars who are themselves actively involved in world missionary efforts. In no other part of the typical seminary curriculum, perhaps, do the concerns of so many different academic fields naturally intersect, including history, linguistics, anthropology, sociology of religion, communications, education, leadership, studies of organizational behavior and, of course, all of the theological sciences. With such a broad range of potential themes to pursue and so many scholarly conversation partners to engage, missiologists may be tempted to envision their field of study as an inchoate collection of all human knowledge. This article argues otherwise by proposing a detailed framework in outline form for the discipline, by which the main divisions and most central topics of the field can be indicated. To prepare the way for this new proposal, several existing classified bibliographies related to missiology are analyzed.
Spanish
Como el campo académico de misiología ha madurado a través del siglo pasado, casi todo sobre la disciplina llegó a ser más complejo. Claramente, el campo ha extendido más allá de los límites de teología aplicada. Entre su practicantes hoy son observadores seculares y eruditos que están metidos activamente en el mundo de los esfuerzos misioneros. Quizás en ninguna otra parte del plan de estudios típicos del seminario cortan naturalmente los intereses de tantos campos académicos, incluso historia, lingüística, antropología, sociología de religión, comunicaciones, educación, dirigencia, estudios de la conducta organizativa y, por supuesto, todo de las ciencias teológicas. Con tantos temas potenciales para perseguir y tantos compañeros de conversación eruditos, los eruditos de misiología se tientan a prever su campo de estudio como una colección incoherente de todo conocimiento humano. Este artículo argumenta lo contrario proponiendo un marco detallado en líneas generales para la disciplina, en el que se pueden indicar las divisiones principales y tópicos más centrales del campo. Preparar el camino para esta propuesta nueva, se analizan varias bibliografías clasificadas actuales que están relacionadas con misiología.
German
Im Maße, in dem das akademische Feld der Missiologie in Laufe des vergangenen Jahrhunderts reifte, ist fast alles in dieser Disziplin komplexer geworden. Offensichtlich hat sich das Feld über die Grenzen der angewandten Theologie hinausentwickelt. Unter ihren Betreibern finden sich heute sowohl weltliche Beobachter wie auch Gelehrte, die selbst aktiv an den Anstrengungen der Weltmission teilnehmen. Wahrscheinlich in keinem anderen Teil eines Standard-curriculums eines Seminars kreuzen sich zwanglos so viele Fragestellungen von verschiedenen akademischen Gebieten, einschließlich Geschichte, Linguistik, Anthropologie, Religionssoziologie, Kommunikationswissenschaft, Erziehung, Leitungsfunktion, Studien von Organisationsverhalten und selbstverständlich alle theologischen Wissenschaften. Mit einer solchen Bandbreite von möglichen Themen, die angesprochen und mit wissenschaftlichen Gesprächspartnern verfolgt werden können, sind die Missiologen versucht, ihr Arbeitsgebiet als eine anfängliche Sammlung allen menschlichen Wissens zu betrachten. Dieser Artikel argumentiert für eine andere Sichtweise und schlägt in Grundrissen einen detaillierten Rahmen für diese Disziplin vor, der die hauptsächlichen Trennlinien und wichtigsten Zentralfragen in diesem Gebiet auflistet. In der Vorbereitung zu diesem neuen Vorschlag werden verschiedene vorhandene klassifizierte Biblio-graphien zur Missiologie untersucht.
French
Avec la maturation du champ de la missiologie scientique au cours du siècle passé, presque tous les éléments de cette discipline sont devenus plus complexes. Le champ s'est clairement étendu au-delà des frontières de la théologie appliquée. Aujourd'hui on trouve parmi ses praticiens aussi bien des observateurs laïques que des érudits eux-mêmes activement engagés dans le travail missionnaire mondial. Probablement nulle part ailleurs, dans le programme type des séminaires, ne se croisent naturellement autant de champs scientifiques différents tels que l'histoire, la linguistique, l'anthropologie, la sociologie des religions, les communications, l'éducation, la formation des responsables, les études institutionnelles, et bien sûr toutes les sciences théologiques. Avec un tel éventail de thèmes à travailler et tant de partenaires possibles d'échange académique, les missiologues pourraient être tentés de considérer leur champ d'étude comme un ensemble embryonnaire de tout le savoir humain. Cet article propose au contraire un cadre schématique détaillé pour cette discipline, indiquant les principales divisions et les sujets les plus centraux de son champ. En vue de cette nouvelle proposition, il analyse plusieurs bibliographies organisées déjà existantes en lien avec la missiologie.
In Carlos Fuentes's recent novel, Terra Nostra, El Señor, an autistic Spanish king who bears a conspicuous resemblance to Philip II, is told of the existence of new worlds across the seas. In outrage and disbelief, he denies that such a thing was possible, for he, El Señor, had decreed that the only world which existed was to be found within the walls of his newly constructed palace. Royal monk that he was, he had ordered the world built for him and so forbade the existence of other worlds.
In the past two decades, analogies drawn from supposedly Caribbean processes of creolization have begun to command increasing interest in anthropology. Examining historical as well as contemporary social uses of this terminology in its region of origin, as well as linguistic, sociocultural, and archaeological extrapolations from such usages, this review argues that although, as an analytical metaphor, creolization may appear to remedy certain deficits in long-standing anthropological agendas, the current unreflexive use of it is neither defensible on empirical grounds nor theoretically well advised. Yet while this review argues against further uncritical extensions of such metaphorics, it analyzes their current proliferation as a social phenomenon worthy of anthropological analysis in its own right.
The interests of anthropologists, focused on using the "meaning" of words and expressions as an entrée into understanding cultures, and of linguists, focused on the grammatically relevant sense components of abstract lexical forms, can be differentiated. A multicomponential lexicography is outlined for investigating various oinoglossic ("wine-talk") registers of language, adequate to exploring this sociologically complex field of discourse spanning wine production, marketing, consumption, and connoisseurship. This approach builds on developments of the past 30 years in linguistic anthropology and related areas that have clarified the relations of structural sense, stereotypy (cultural concepts), and indexicality in language, and how and where to investigate these very different semiotic partials of language use.
One of the most influential theorists of religion, Jonathan Z. Smith is best known for his analyses of religious studies as a discipline and for his advocacy and refinement of comparison as the basis for the history of religions. Relating Religion gathers seventeen essaysâfour of them never before publishedâthat together provide the first broad overview of Smith's thinking since his seminal 1982 book, Imagining Religion. Smith first explains how he was drawn to the study of religion, outlines his own theoretical commitments, and draws the connections between his thinking and his concerns for general education. He then engages several figures and traditions that serve to define his interests within the larger setting of the discipline. The essays that follow consider the role of taxonomy and classification in the study of religion, the construction of difference, and the procedures of generalization and redescription that Smith takes to be key to the comparative enterprise. The final essays deploy features of Smith's most recent work, especially the notion of translation. Heady, original, and provocative, Relating Religion is certain to be hailed as a landmark in the academic study and critical theory of religion.
The Interaction of European Politics and Roman Catholic Missionary Enterprise in the Chinese Mission
- Hans Waldenfels
Waldenfels, Hans
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Science and Theology of Mission in the 19th and 20th Centuries, Part I. Frankfurt am Main Is Missiology an Academic Discipline?
- Jan A B Jongeneel
Jongeneel, Jan A. B.
1995
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the 19th and 20th Centuries, Part I. Frankfurt
am Main, Germany: Peter Lang.
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" Is Missiology an Academic Discipline? "
Exchange 27/3:208–221.
Ranajit 2002 History at the Limit of World-History
- Guha
Guha, Ranajit
2002
History at the Limit of World-History.
New York, NY: Columbia University Press.
Constants in Context: A Theology of Mission for Today
- Stephen B Bevans
- Roger P Schroeder
Bevans, Stephen B. and
Roger P. Schroeder
2004
Constants in Context: A Theology of Mission for
Today. Maryknoll, NY: Orbis Books.
Religious and Metaphysical Language in European National Consciousness
- Word Nation
Nation and Word, 1770-1850: Religious and
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