Missiology is the systematic study of the
mission of the Church and of the ways in which its mission is carried out.[1]
As a science, it is a systematized knowledge. Its principal sources are Sacred
Scripture and Tradition; the decrees, counsels, and mission encyclicals of the
popes; the directives of the congregation for the Propagation of the faith; and
the works of missiologists. It sometimes assumes the character of an
interdisciplinary study, so that in addition to the subject matter mentioned
above, missiology utilizes relevant findings of the discipline of Can and civil
law, geography, anthropology, linguistics, politics, sociology, economics,
history and administration.[2]
Historically, missiology is an
academic discipline born in 19th century. It is a systematic
theology of mission developed by Scottish missionary Alexander Duff in
Edinburgh. However, Gustav Warneck would be recognized as the founder of
missiology as a discipline in its own right. For Catholic tradition, it would
be the historian Joseph Schmidlin as the founder. He was influenced by Warneck’s
work and eventually led him to lecture missiology at the University of Munster
in 1910.[3]
In other words, missiology is an
academic or systematic method in exercising missionary activities. Thus, in the
Decree of Ad Gentes, we find the
importance of missiology in carrying out the mission of the Church as Christ commanded
(eg. Mt 28:19), which says, “Since the right and methodical exercise of
missionary activity requires that those who labor for the Gospel should be
scientifically prepared for their task, and especially for dialogue with non -
Christian religions and cultures, and also that they should be effectively
assisted in the carrying out of this task, it is desired that, for the sake of
the missions, there should be fraternal and generous collaboration on the part
of scientific institutes which specialize in missiology and in other arts and
disciplines useful for the missions, such as ethnology and linguistics, the
history and science of religions, sociology, pastoral skills and the like.”[4]
The same calling is also addressed in Redemptoris
Missio by Pope John Paul II in the importance of missiology as a formation entrusted
to priests and their associates, to educators and teachers, and to theologians,
particularly those who teach in seminaries and centers for the laity.[5]
Above all these, missionary activity must first of all bear witness to and proclaim
salvation in Christ.[6]
Substantial had been said by the
Church on the meaning of missiology as a science and discipline however it only
implies that in taking the responsibility of proclaiming the word of God a
formal education is needed in order for the missionary to be equipped
intellectually, spiritually, physically and emotionally in his role. Proper
training is a must before one becomes a missionary to other cultures and
societies. It is a human preparation on our part as servants of God and the
Church however, “techniques of evangelization are good, but even the most
advanced ones could not replace the gentle action of the Spirit. The most
perfect preparation of the evangelizer has no effect without the Holy Spirit.
Without the Holy Spirit the most convincing dialectic has no power over the
heart of man.”[7]
[1] R. Hoffman, “Missiology,” in New Catholic Encyclopedia, vol. IX (USA:
The Catholic University of America, 1967), 900.
[2] Ibid.
901.
[3]
Stephen B. Bevans and Roger P. Schroeder, “Constants in Context: A theology of Mission for Today,”
(Philippines: Claretian Publications, 2005), 221.
[4] Ad
Gentes, Vatican II, 34.
[5] John Paul II, Redemptoris Missio, 83.
[6]
Ibid. 83.
[7]
Evangelii Nuntiandi, 75.
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