Abstract This article argues that the Emmaus narrative in Luke 24:13-40 illustrates a messianic paradigmatic missiological approach to costly discipleship making. The central motif in this approach is critical emancipatory conversation, which is not merely the means to data gathering but an end in itself. Using Luke's story as a paradigmatic approach to missiological research, I demonstrate how Together towards Life as a research tool could creatively and innovatively engage with African theological education. The Emmaus narrative in Luke 24:13-40 seems to be a powerful illustration of missiological research with implications for transforming discipleship. (1) If the paramount concern of Jesus' paradigmatic missiological imagination was conversation on the road, then why is conversation not also called the Lord's paradigmatic missiological approach to research for costly discipleship making--the Lord's model of missiological analysis? The story begins with sharing a journey and sharing a story. It ends with shared meal, shared recognition, (2) and shared transformation. Besides being a story of resurrection faith, it is also a model of costly discipleship making, the Lord's model of missiological research. I have used this story as a paradigmatic approach to missiological research for understanding Together towards Life (TTL) as a research tool. The question is how do we make sense of missiological research in the paradigm of this story? Dismantling Vampire Methodology In the social sciences, "the main purpose of a conversation. . .in a research context, is to collect data of a subjective (but nevertheless factual) kind--to get a true picture of, and then try to explain, subjective reality based on questions." (3) In other words, in the social sciences, conversation is considered a means to an end and not an end in itself. In this paradigm, the research is "understood as a movement taking place from the centre to the periphery, and from the privileged to the marginalized of society." (4) This seems to be a capitalist research paradigm in which the researcher functions as the centre for the exploitation, production, distribution, and circulation of knowledge emerging from the margins, which is subsequently used by the powerful to reinforce global hegemony, and hence capitalist relations of exploitation. (5) Too often, knowledge contribution from the margins has only functioned to strengthen the centre. In short, it has worked against the margins. There has been an influx of Western scholars doing empirical research among the margins in most African countries. The knowledge that these scholars exploit from the margins has been used to earn postgraduate degrees and get academic tenure and promotions, but those who could be regarded as custodians of such knowledge have remained on the margins. As if that were not enough, such knowledge becomes copyrighted as intellectual property. How does TTL challenge this kind of exploitation in the production of missiological knowledge so that such knowledge could be at the service of the margins to aid their struggle against forces of death? TTL reminds us that "Economic globalization has effectively supplanted the God of Life with mammon, the god of free-market capitalism that claims the power to save the world through the accumulation of undue wealth and prosperity." (6) In the knowledge production sector, the trend has been towards the commercialization of information and knowledge. The researcher's main activity today is to gather data for knowledge consumption by the powerful so they have the means to keep the marginalized on the margins. The data analysis is often a smaller component of this covert action. (7) Too often, the appropriation of such research only promotes th interests of the researcher and sometimes functions to underdevelop participants who have to give the information for free to middle-class researchers. The power of exploitation To argue that there has been a shift in the relations of data gathering from objectifying research participants to treating them as subjects of their own experiences is to obscure the power relations of exploitation. …

中文翻译：

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在以马忤斯之路上：作为宣教研究的对话伙伴一起走向生活

摘要 本文认为，路加福音 24：13-40 中的以马忤斯叙述说明了一种弥赛亚式的典型宣教方法来培养昂贵的门徒训练。这种方法的中心主题是批判性解放对话，它不仅是收集数据的手段，而且本身就是目的。使用卢克的故事作为宣教研究的范式方法，我展示了一起走向生活作为研究工具如何创​​造性地和创新地参与非洲神学教育。路加福音 24：13-40 中的以马忤斯叙述似乎是宣教研究的有力例证，对转变门徒身份有影响。(1) 如果耶稣的典型宣教想象的首要关注点是在路上的谈话，那么为什么谈话不也被称为主？一种典型的宣教方法来研究昂贵的门徒训练——主的宣教分析模型？故事始于分享一段旅程，分享一个故事。它以共享膳食，共享认可，（2）和共享转型结束。除了是一个关于复活信仰的故事，它还是一个昂贵的门徒训练模型，主宣教研究的模型。我已将这个故事用作宣教研究的范例方法，以将“共同走向生活”（TTL）作为研究工具。问题是我们如何理解这个故事范式中的宣教研究？拆解吸血鬼方法论在社会科学中，“谈话的主要目的……在研究背景下，来自边缘的知识贡献只能起到加强中心的作用。简而言之，它对利润不利。大量西方学者在大多数非洲国家的边缘进行实证研究。这些学者从边缘开发的知识已被用来获得研究生学位、获得学术任期和晋升，但那些可以被视为这些知识的保管人的人仍然处于边缘。好像这还不够，这些知识作为知识产权受到版权保护。TTL 如何在宣教知识的生产中挑战这种剥削，以便这些知识可以为边缘服务，以帮助他们与死亡力量作斗争？TTL 提醒我们“ 剥削的权力 争辩说，数据收集的关系已经从客观化研究参与者转变为将他们视为他们自己经历的主体，这掩盖了剥削的权力关系。…