88 jars.a SCHERER of confessing the incarnate, cruciied and risen Carist as the one who restores cur broken communion with God. Such Orthodox perspectives can bbe enormous essay is that the special Orthodox contribution to ecumenical mission the- logy, at a decisive moment in the history of the ecumenical missionary movement, has helped to save ecumenical mission theology from serious aberration by bringing it back fo solid moorings in scripture and apostolic tradiion.* enriching for evangelical mission. ‘The contention of this Notes 1.Cf. China Ceatenary Missionary Conference Records, Skangtsi (1907). This recommendation Had a elrong impact on the 1910 Edinburgh World Missionary Conterencs 2. Newbigin (1958), Orchard (1958), and Orchard (1968) also point to the jason from an elder church-centrie paradigm t0 2 newer one. 3. This was incisvely pointed out by Johannes C. Hoekendi in several seminal essays, among them “The Call to Evangelism" (1950) and “The Church in Mis- onary Thinking” (1952). Hoekendijk brought his critique of church-ceatric mis. IMC mecting but was not successful in overturning the conventional view at that time. See alsa J. C. Hekendljk (1966). 4, Lausanne HI in Manila, Proclaim Ciist Until He Comes: Calling the Whole Church t0 Take the Whole Gspel to the Whole Werld, 1989 (1990) reflects a similar transion in the evangelical missionary movement from an individualistic toward n eeclesiclogical and kigdom-oricnted understanding of mission 5. This development is competently surveyed by Dietrich Werner (1991), 8, See World Council of Churches (1967) andl Wieser (1966). Viewpoints expressed in both volumes strongly reflected the church-centrie critiques of Johannes Hoekendik noted above. 7. Ch. the devastating theological critique by East German Bishop Werner Keusche of positions taken in the missionary structure study found in the Lutheran, response ia World Couneil of Churches (1968b). 8, Together in God's Mission: An LWF Contribution to tte Understanding of Mis on, LWE Documentation no.26 (Geneva: LWE 1988), The LWE statement, while echoing tinitarian view of Mssio De, unfortunately stopped short of exploring the implications of the kiagdom for mission theology. 9. Cf, James A. Scherer and Siephen Bevans (1992a) and a pacallel article by the same authors in Intemational Bulletin of Missionary Research (19920), 10. See the previous rote for references to the sources ofthis change. 11 Fssays deal with trinitarian foundations, the relation of church and mission, eucharistic ltutgy asthe focal point of mission, scripture, forms of evangelism, and sisson as “liturgy after the Hiturgy.” 12, Although not referred to here, the WOC’s “Eeumenizal Affirmation: Mission snd Evangelism” (1983a) is another excellent illustration of the balancing and sta~ bilizinginfuuence of Orthodox theslogy within the ecumenical movement. Sone) work tthe 18.image not availableimage not available