Abstract Theological education and Christian mission have a history of mutual relations of only a century or so--from the time when missiology as a distinctive course was introduced into the curricula of certain theological schools and seminaries. For almost a generation, I have been involved both in global theological education, through the World Conference of Associations of Theological Institutions, and in global Christian mission, through the Commission on World Mission and Evangelism, trying to analyse the viability and effectiveness of a missiological formation of future religious leaders. A New Understanding of Theology Twenty years ago, the World Council of Churches' (WCC) Fxumenical Theological Education (ETE) called a major global consultation on the viability of theological education, particularly in its ecumenical dimension. (1) At the same time, the World Conference of Associations of Theological Institutions (WOCATI) held its second General Assembly in Nairobi, Kenya (27 June-3 July 1996), with similar aims. (2) One of the most important affirmations in both these major events was the acknowledgment that the classical approach to theology was being seriously challenged: that the old understanding was no longer valid. Ever since the beginning of medieval scholasticism, and even after the Enlightenment, theology was defined as a discipline which used the methods of Aristotelian logic. Rational knowledge was, and in some cases is still, considered as the only legitimate form of knowledge. Theological education thus gradually shifted away from its eucharistic/liturgical framework--away from its ecclesial, community, local context. (3) The rational understanding of God and humanity had led to a knowledge-centred education, with rninimal or no missional concern. Even today, most theological institutions around the globe and across denominational boundaries have been structured in a way that educates church leaders, not the entire people of God; it is aimed at equipping priests and pastors with the necessary means to preserve and propagate certain Christian truths or ethical norms, and in some cases even to defend old-fashioned institutions, not to build up local eucharistic communities. They lost, in other words, the community-centred and liturgically/eschatologically oriented dimension of theological education. Gradually, all those engaged in planning theological education unconsciously lost sight of the most significant parameter that makes theology viable: the oft-forgotten truth that theology is the real conscience of the living church; that theology is first and foremost the voice of the sometimes voiceless Christian community; that theology is neither a discipline for young people at the end of adolescence, nor a prerogative of the professionals, whether clergy or academics, but the task of the entire Christian community in relation to their rigid ecclesiastical institutions. Any attention--if any--that was given to mission in theological education was limited to strengthening the institutional character of the different denominations. (4) A New Understanding of Mission To the problem I have just described above, another one was added, especially in the West, concerning the character of mission. By focusing only on the proclamation of the good news to the ends of the earth, Christian mission was unable to bring together a faith-oriented classical theological education with a mission-oriented praxis. This deficit, first analyzed by D.J. Bosch, (5) was remedied by the latest mission statement, official adopted by the WCC central committee in 2012: Together towards Life: Mission and Evangelism in Changing landscapes (777.). (6) During the last 50 years, from the time of the International Missionary Council's (IMC) full integration into the WCC at the 3rd WCC General Assembly in New Delhi, there have been three statements on mission and evangelism: Mission and Evangelism: An Ecumenical Affirmation, which was officially approved by the WCC central committee in 1982; Mission and Evangelism in Unit}! …

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使命与神学：在共同迈向生命的基础上教授宣教学

摘要 神学教育和基督教传教的相互关系只有一个世纪左右的历史——从宣教学作为一门独特的课程被引入某些神学院和神学院的课程开始。近一代人以来，我一直参与全球神学教育，通过世界神学机构协会会议，以及全球基督教宣教，通过世界宣教和传福音委员会，试图分析宣教的可行性和有效性。培养未来的宗教领袖。对神学的新理解 二十年前，世界基督教协进会 (WCC) 的基督教神学教育 (ETE) 召集了一场关于神学教育可行性的全球性重大咨询，特别是在其普世性方面。（1）同时，世界神学机构协会（WOCATI）大会在肯尼亚内罗毕（1996年6月27日至7月3日）举行了第二次大会，目的相似。(2) 在这两个重大事件中最重要的肯定之一是承认经典的神学方法正在受到严重挑战：旧的理解不再有效。从中世纪经院哲学开始，甚至在启蒙运动之后，神学就被定义为一门使用亚里士多德逻辑方法的学科。理性知识曾经，并且在某些情况下仍然被认为是唯一合法的知识形式。因此，神学教育逐渐脱离其圣餐/礼仪框架——脱离其教会、社区、地方背景。(3) 对上帝和人类的理性理解导致了以知识为中心的教育，几乎没有或没有传教关怀。即使在今天，全球和跨教派界限的大多数神学机构的结构都是以教育教会领袖而非整个上帝子民的方式构建的。它旨在为神父和牧师提供必要的手段来维护和传播某些基督教真理或道德规范，在某些情况下甚至捍卫老式机构，而不是建立当地的圣体社区。换言之，他们失去了以社区为中心和以礼仪/末世论为导向的神学教育维度。渐渐地，所有参与计划神学教育的人都无意识地忽略了使神学可行的最重要参数：经常被遗忘的真理，即神学是活教会真正的良心；神学首先是有时无声的基督教社区的声音；神学既不是青春期末期年轻人的学科，也不是专业人士的特权，无论是神职人员还是学者，而是整个基督教社区与其严格的教会机构相关的任务。对神学教育使命的任何关注（如果有的话）都仅限于加强不同教派的制度特征。(4) 对宣教的新认识 针对我刚才所描述的问题，又增加了一个问题，特别是在西方，关于宣教的性质。只专注于将好消息传到地极，基督教宣教无法将以信仰为导向的经典神学教育与以宣教为导向的实践结合起来。DJ Bosch 首次分析了这一缺陷，(5) 由 WCC 中央委员会于 2012 年正式通过的最新使命声明得到了弥补：共同走向生活：不断变化的景观中的使命和传福音 (777.)。(6) 在过去的 50 年里，从国际传教士理事会（IMC）在新德里第三届 WCC 大会上全面融入 WCC 时，出现了三项关于宣教和传福音的声明： 宣教和传福音：一个普世宣誓书，1982年经世界基督教协进会中央正式批准；单位中的使命和传福音}！… 由 DJ Bosch 首次分析，(5) 得到了最新的使命声明的修正，该声明由 WCC 中央委员会于 2012 年正式通过：共同走向生活：不断变化的景观中的使命和福音 (777.)。(6) 在过去的 50 年里，从国际传教士理事会（IMC）在新德里第三届 WCC 大会上全面融入 WCC 时，出现了三项关于宣教和传福音的声明： 宣教和传福音：一个普世宣誓书，1982年经世界基督教协进会中央正式批准；单位中的使命和传福音}！… 由 DJ Bosch 首次分析，(5) 得到了最新的使命声明的修正，该声明由 WCC 中央委员会于 2012 年正式通过：共同走向生活：不断变化的景观中的使命和福音 (777.)。(6) 在过去的 50 年里，从国际传教士理事会（IMC）在新德里第三届 WCC 大会上全面融入 WCC 时，出现了三项关于宣教和传福音的声明： 宣教和传福音：一个普世宣誓书，1982年经世界基督教协进会中央正式批准；单位中的使命和传福音}！… 从国际传教士理事会（IMC）在新德里举行的第三届 WCC 大会上全面融入 WCC 之时起，已经有三项关于宣教和传福音的声明： 宣教和传福音：一个普世宣誓书，并得到了世界基督教会的正式批准。 1982年WCC中央委员会；单位中的使命和传福音}！… 从国际传教士理事会（IMC）在新德里举行的第三届 WCC 大会上全面融入 WCC 之时起，已经有三项关于宣教和传福音的声明： 宣教和传福音：一个普世宣誓书，并得到了世界基督教会的正式批准。 1982年WCC中央委员会；单位中的使命和传福音}！…