This paper will read Jn 20.21–22 as a missional text of Johannine Trinitarian Missiology. It will argue that mission is proper first to the being and the act of the Trinity, and secondarily a concept in the church—the witness of the Trinity. The aim of this paper is threefold. First, it will explore the nature of the Trinity as a missionary God who sent the Son/incarnate Word and the Spirit/the cosmic Breath into the world. Secondly, it will examine how Christ as the Word and witness of the Father moves from the sent to the caller and sender of apostles into the world through the power of the Spirit. Third, seeing the world as the scope of the mission of Christ and apostles, this paper will study Christ’s boundary-crossing mission of incarnation and reconciliation as a model of the Church’s boundary-crossing mission witness in a pluralistic and Spirit-present world.
This article examines the contrasts found in the Lukan banquet parable (Lk. 14.12–24). While most scholars tend to focus on the role of the banquet host or on the role of the guests, many interpreters forget the role of the servant in the parable. This article re-considers the equally important roles of the inviting host, the invited guests, and the sent servant for a paradigmatic relation between a trinitarian theological paradigm of hospitality and a trinitarian church’s hospitable identity and vocation in a contemporary world of hostility. It is argued that a trinitarian church must embody the Trinity in its twofold inseparable move of reaching out to the other by crossing their cultures as a metaphorical reflection of external Trinity and of receiving them in by making a hospitable space for the other as a reflection of internal Trinity.
The aim of this article is to explore the hermeneutics of identity and otherness and then to propose some methodological ways of how a Christian should rethink his or her identity and the identity of the other. This article takes the Trinitarian nature of personal diversity and one divine communion identity as paradigms for addressing the identity of the Christian communion and the human communion with cultural otherness. Finally, the article examines a mutual transformation of thicker identity as the telos of a critical engagement and mutual embrace between Christians and the other in a pluralistic world.
The Protestant Christian existence in Myanmar can be characterized by three significant phases: the first phase led by foreign missionaries; the second led by foreign missionary-trained local pastors; and the current third phase in which the local Christian churches need to be theologically and missiologically rooted. Despite its two hundred years of existence in the nation (since Adoniram Judson’s mission in 1813), Christianity remains alienated in society, primarily because of Christians’ exclusion from the national religion, Buddhism. Taking the third phase as a major concern for a theology of mission in the twenty-first century in Myanmar’s pluralistic context, where the churches exist in the midst of the Buddhist pagodas, I will propose a theology of embrace as a missiological response to the problem of exclusion.