Abstract As I approached teaching my first missiology course in the seminary of a Dominican partner church a few years ago, I had to ask myself "How do we possibly talk about and engage in 'mission' in this hemisphere, where the first 'mission' ended in genocide?" In this article, I explore the context for mission, which I believe is sometimes given insufficient attention as we seek to form and equip our church leaders and members for mission. The contexts are both local and global, with much intersection between the two. I will also focus on methodology that may be useful for the formation of disciples for mission as part of the need for a different type of theological and ministerial education within the new mission paradigm that Miguez proposes. "Are Not the Indians Men?" When Sunday and the hour to preach arrived. . .Fray Antonio de Montesinos ascended the pulpit and took as the text and foundation of his sermon, which he carried written out and signed by the other friars: "I am the voice of one crying in the desert." "Tell me, by what right or justice, do you hold these Indians in such a cruel and horrible slavery? By what right do you wage such detestable wars on these people who lived mildly and peacefully in their own lands, where you have consumed infinite numbers of them with unheard of murders and desolations? Why do you so greatly oppress and fatigue them, not giving them enough to eat or caring for them when they fall ill from excessive labors, so that they die, or rather, are slain by you, so that you may extract and acquire gold every day? Are they not men? Do they not have rational souls? Are you not bound to love them as you love yourselves?" In brief, the voice explained what it had emphasized before in such a way that it left them astonished--many numb as if without feeling, others more hardened than before, some somewhat penitent, but none, as I afterward understood, converted. These words are excerpted from a sermon given by Friar Antonio de Montesinos, in Advent 1511, Santo Domingo, and as told by Friar Bartolome de las Casas. (1) So begins the history of Christian mission in the Western hemisphere, on the island of Hispanola where I now live and serve. It is a story epic in its historical scope and tragic in its outcomes. As 1 approached teaching my first missiology course in the seminary of a Dominican partner church a few years ago, I had to ask myself, "How do we possibly talk about and engage in 'mission' in this hemisphere, where the first 'mission' ended in genocide?" Theological education for mission continues to be an area for growth and innovation as we prepare pastors and lay leaders to engage local and international mission in the changing and overlapping contexts for mission. As theological educators, we have often failed to bridge the gap between the missiological reflections in the Academy and mission praxis in particular contexts. Latin America and the Caribbean, more than other parts of the world, have had deep and broad experience in engaging North American church members in mission. Sometimes, long friendships and mission partnerships have resulted in mutuality and collaborative mission. All too often, the power dynamics and the different contexts for mission continue to result in paternalistic, even neo-colonial, attitudes and practices that run contrary to the gospel. Best intentions are insufficient for the complexity of the globalized world in which we live and for the increasing local--global connections for mission engagement and our Christian discipleship. I am honoured to be part of this World Council of Churches (WCC) consultation on Missional Formation for Transforming Discipleship and to provide one response to our brother Nestor Miguez's fine commentary on Together towards Life (TTL) and missional formation, and his call for a new mission paradigm and ministerial education and formation. This consultation seeks to bridge the divide of text (TTL), reflection on it, and praxis. …

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转变门徒的宣教形成：一个回应

摘要 几年前，当我开始在多米尼加伙伴教会的神学院教授我的第一门宣教课程时，我不得不问自己“我们如何可能在这个半球谈论和参与‘宣教’，在那里第一个‘宣教’？以种族灭绝告终？” 在这篇文章中，我探讨了宣教的背景，我认为，当我们试图为宣教建立和装备我们的教会领袖和成员时，有时对宣教的关注不够。上下文既是本地的，也是全球的，两者之间有很多交集。我还将专注于可能对培养传教门徒有用的方法论，作为在米格斯提出的新传教范式内对不同类型的神学和事工教育的需求的一部分。“印度人不是男人吗？” 当星期天和讲道的时候到了。. . 弗莱·安东尼奥·德·蒙特西诺斯走上讲台，将其作为他讲道的正文和基础，他进行了撰写并由其他修士签名：“我是沙漠中哭泣的人的声音。” “告诉我，你凭什么权利或正义，将这些印第安人置于如此残酷和可怕的奴隶制中？凭什么你敢对这些在自己的土地上温和而和平地生活的人进行如此可恶的战争，在那里你已经消耗了无限他们中有多少人有闻所未闻的谋杀和荒凉？你为什么要如此压迫和疲惫他们，不给他们足够的食物或照顾他们，因为他们在过度的实验室生病，以至于他们死亡，或者更确切地说，被你杀死, 这样你就可以每天开采和获取黄金？他们不是男人吗？他们没有理性的灵魂吗？难道你们不应该像爱自己一样爱他们吗？”简而言之，声音解释了之前强调的内容，让他们感到震惊——许多人麻木，仿佛没有感觉，其他人比以前更刚硬，有些人有些忏悔，但我后来明白，没有人皈依。这些话摘自安东尼奥·德·蒙特西诺斯修士在圣多明各降临节 1511 年的布道中，正如巴托洛梅·德拉斯卡萨斯修士所说。(1) 历史由此开始西半球的基督教传教，在我现在生活和服务的伊斯帕诺拉岛上。这是一部史诗般的历史故事，其结果是悲剧性的。几年前，当我在多米尼加伙伴教会的神学院教授我的第一门宣教课程时，我不得不问自己，“我们怎么可能在这个半球谈论和参与‘宣教’，在那里第一个‘宣教’？以种族灭绝告终？” 宣教神学教育仍然是一个成长和创新的领域，因为我们准备牧师和平信徒领袖在不断变化和重叠的宣教环境中参与本地和国际宣教。作为神学教育者，我们经常未能弥合学院中的宣教反思与特定背景下的宣教实践之间的差距。与世界其他地区相比，拉丁美洲和加勒比地区在让北美教会成员参与宣教方面拥有深厚而广泛的经验。有时，长期的友谊和使命伙伴关系导致了相互和协作的使命。很多时候，权力动态和不同的宣教背景继续导致家长式的，甚至新殖民主义的态度和做法与福音背道而驰。对于我们生活在其中的全球化世界的复杂性以及为宣教参与和我们的基督徒门徒训练而不断增加的本地-全球联系，最好的意图是不够的。我很荣幸成为世界基督教协进会 (WCC) 关于转变门徒的宣教形成咨询的一员，并对我们的兄弟内斯托·米格斯 (Nestor Miguez) 对共同迈向生命 (TTL) 和宣教形成的精彩评论做出回应，以及他呼吁新的使命范式和部级教育和形成。该咨询旨在弥合文本鸿沟 (TTL)、对其的反思和实践。...