The term has been variously defined as "the science of the cross cultural communication of the Christian faith," as "preeminently the scholarly discipline underlying the task of world evangelization," and as "the field of study which researches, records and applies data relating to the biblical origins and history of the expansion of the Christian movement to anthropological principles and techniques for its further advancement."任期已不同程度被定义为"科学的跨文化交际的基督教信仰" ， " preeminently学术纪律的基本任务，世界的福传工作" ，是"该领域的研究，研究，记录和适用有关资料以圣经的起源和历史，扩大了基督教运动，以人类学的原则和技术，为进一步提高" 。
If missiology is described as a science, it must be recognized as an applied science.如果missiology被描述为一门科学，必须承认，作为一个应用科学。 The underlying dynamic of the missiological process starts with an actual field situation confronting a church or mission, in which its problems, successes, and failures are clearly known; it ends with the application of missiological perspectives to this same field situation.底层动态的missiological程序始于实际领域面临的形势一所教堂或使命，在它的问题，成功，和失败都清楚知道，它结束与应用missiological视角，以这同一领域的情况。
The three major disciplines whose input is essential to the missiological process are theology (mainly biblical), anthropology (mainly social, applied, and theoretical but including primitive religion, linguistics, cultural dynamics, and cultural change), and history.三大纪律，其投入是必不可少的，以该missiological过程神学（主要是圣经） ，人类学（主要是社会，应用和新的理论，但包括原始宗教，语言学，文化动态，文化的深刻变化） ，和历史的检验。 Other contributing disciplines include psychology, communication theory, and sociology.其他促成学科包括心理学，传播学，社会学。 All these disciplines interact within the specific structures and problems of the given field situation and with the motivation of the gospel as the driving force of that interaction.所有这些学科的互动，内部的具体结构和问题，对特定领域的情况，并与动机的福音为动力的互动关系。 Therefore, basic components that later become "missiology" are neither theology nor history, neither anthropology nor psychology, nor the sum total of these fields of study.因此，基本的组成部分，后来成为" missiology "既不是神，也不历史，既不是人类学，也没有心理学，也总和，这些领域的研究。 Hence ethnotheology, ethnohistory, and ethnopsychology emerge.因此ethnotheology ，民族，并ethnopsychology出现。 The discipline of missiology then comes into its own, enriched and influnced by suchingredients as ecumenics, non Christian religion, and even economics.纪律的missiology然后到自己，充实和influnced由suchingredients作为ecumenics ，非基督教的宗教，甚至经济学。
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However, it was not until the nineteenth century that missiology really came into its own as an academic discipline.然而，这并非直到十九世纪missiology真的生效后，其自身作为一个学科。 Two German Lutherans were responsible: Karl Graul, director of the Leipzig Mission, was (according to Otto Lehmann) "the first German to qualify himself for higher academic teaching in this field"; and Gustav Warneck, who today is regarded as the founder of Protestant missionary science.两名德国lutherans负责人：卡尔格罗尔主任莱比锡使命，是（按奥托莱曼）的"第一届德语资格，为自己高等学术教学在这一领域" ;古斯塔夫warneck ，世卫组织今天被看作是创办人新教传教士的科学。 His Evangelische Missionslehre (1892) abundantly confirms this designation.他evangelische missionslehre （ 1892 ） ，充分证实了这一称号。 Warneck significantly influenced the great Catholic missiologist Josef Schmidlin (1876 - 1944) and thereby initiated the sort of stimulating interaction between the two major segments of the church that has continued to the present. warneck显着地影响了伟大的天主教missiologist冯嘉米德林明治9年（ 1876 -1 944） ，从而启动了那种刺激的互动两大环节，教会已持续到现在。
Warneck's death virtually coincided with the World Missionary Conference at Edinburgh in 1910. warneck的死亡几乎正好与世界传教大会在爱丁堡于1910年。 Since then, the gatherings of this conference's stepchildren, the International Missionary Council (until Ghana, 1958) and the Commission on World Mission and Evangelism of the World Council of Churches (after New Delhi, 1961), have continued to reflect on a great variety of aspects of the science of mission.自那时起，该聚会的本次会议的继子女，国际传教会（直到加纳， 1958年）和委员会对世界的使命和传道的世界基督教协进会（后，新德里， 1961年） ，一直持续至今，以反映对丰富，形式多样各方面的科学和使命感。 In recent years nonconciliar evangelicals have increasingly participated in this scholarly debate because of their concern that a biblical theology of the church must make central its missionary calling, a postulate that has been heavily challenged from 1960 onward with the radicalization of ecumenical theology and the increasing secularization of most World Council of Churches member churches in their service in the world.近年来nonconciliar新教徒日益参加了这次学术辩论，是因为他们担心一个圣经神学教会必须使中央传教呼吁，提出假设，已严重挑战，从1960年开始与激进的基督教神学和日益世俗化大多数世界基督教协进会教会成员，在他们的服务在世界上。
In recent decades literature on mission theory has greatly increased, with popular polarizations of competing philosophies of mission dominating the scene.近数十年来对文学的使命理论已大大提高，符合民意，极化竞争哲学的使命独霸现场。 Evangelicals are still chided for a mission theology that ignores the kingdom of God and focuses almost entirely on eternal life.福音派仍指责为使命神学无视神的国度和重点，几乎完全得永生。 Catholics have been charged with triumphalism, allegedly because all they had to advocate was a theology with a single focus: the expansion of the church.天主教徒已被落案控以自负，据说是因为他们曾主张是一个神学与单一焦点：扩大了教堂。 (However, during the 1970s large sections of this church have been a dominant force in the struggle for social justice in the Third World.) Conciliar Protestants are accused of being so captured by the immediate social and human issues that they take unwarranted liberty with the Bible and bend its texts until evangelism is reconceptualized to mean politics, the church's obligation to evangelize "unreached peoples" is dismissed as irrelevant, and religious encounter is confined to the sort of friendly conversation that eschews all thoughts of conversion and church planting. （然而，在20世纪70年代大部份的教会已成为主导力量，在争取社会公义，在第三世界） 。 conciliar新教徒被指控为使被眼前的社会和人的问题，他们已采取不必要的人身自由与圣经和弯曲其文本，直到传道是reconceptualized是指政治，教会的义务，在教化"未人民" ，是被视为无关紧要，宗教遇到的是只限于那种亲切友好的谈话说，杜绝一切思想转化和教会种植。
Within this forum evangelicals seek to stabilize this emerging discipline with their biblical stress on the Christological center: the gospel has at its heart the affirmation that Jesus Christ alone is Lord and that he offers to enter the lives of all who come to him in repentance and faith.在这个论坛新教徒设法稳住这一新兴学科与圣经胁迫对基督中心：福音已在其心脏的认定耶稣基督单是主，而且他提供进入生命的人都来给他的悔过书，并信仰。 Their overriding concern is the evangelistic task of proclaiming Christ and persuading all peoples everywhere to become his disciples and responsible members of his church.其首要关注的是福音的任务宣告基督并说服所有人民，到处去成为他的弟子和负责任的成员，他的教会。 They regard this as a cheif and irreplaceable objective in Christian mission.他们认为这是一个行政和不可替代的目的，在基督教的使命。 They accent the priority of multiplying structured expressions of the Christian community in which worship can be performed and a supporting koinonia deepened and extended.他们口音的优先乘以有条理的表达基督教社会中的崇拜可以演出，并支持契，相交"的深化和延伸。 And they encourage the multiplication of voluntary associations (mission structures) to carry out the great variety of tasks God has given to his people.他们鼓励乘法的自愿协会（任务结构） ，进行了伟大的各种任务上帝给了他的人。
In addition, evangelicals are increasingly responsive, in the face of the contemporary debate and the anguished cries of the oppressed, to the issues stressed by conciliar Protestants as they call all Christians everywhere to take those priority steps that will demonstrate their authenticity before the world as "salt and light."此外，福音派正越来越积极回应，在面对当代辩论和痛苦的呼喊，被压迫者，以问题强调conciliar新教徒，因为他们号召所有基督徒，到处去考虑这些优先步骤，将展示它们的真实性之前，世界作为"盐作光" 。 Their focus is inevitably ecclesiological.其重点是难免ecclesiological 。 They contend that the development of individual and inward faith must be accompanied by a corporate and outward obedience to the cultural mandate broadly detailed in Holy Scripture.他们认为，发展个人及外来信仰必须附有由企业和外向型服从文化的任务大致详载于圣经。 The world is to be served, not avoided.世界要送达，而不是回避。 Social justice is to be furthered, and the issues of war, racism, poverty, and economic imbalance must become the active, participatory concern of those who profess to follow Jesus Christ.社会正义是要深化，并且这些问题的战争，种族主义，贫困，经济发展不平衡，一定要成为主动的，参与性的关注，那些自称跟随耶稣基督。 It is not enough that the Christian mission be redemptive; it must be prophetic as well.它是不够认为基督徒的使命得到救赎的，它必须先知性以及。 And it must stress the obligation to express before the world the unity of the people of God.而且它必须强调义务，表达之前，世界人民的团结，上帝的。 The Christian movement must focus on consolidation while reaching out in expansion.基督教运动，要着眼于巩固，而伸出援手，在扩张。
Roman Catholic and Orthodox missiologists stress the sacramental, liturgical, and mystical ethos that has enriched the church over the centuries.罗马天主教和东正教missiologists强调圣事，礼仪，而神秘校风即丰富了教会在过去几个世纪。 The issues that most concern them are how the church is to fulfill the Vatican II mandate and its essential function as the "Divine Gift," through manifesting and actualizing in this world the eschaton, the utlimate reality of salvation and redemption; how to guarantee that the state, society, culture, and even nature itself are within the real objects of mission; how to achieve truly indigenous congregations; how to enter into the sequence that produces genuine spiritual formation; how to participate in significant and spiritually productive dialogue with the Asian faiths; and how to guard the uniqueness and finality of Jesus Christ while at the same time recognizing that the Christian movement at its best represents what Berdyaev terms "an unfinished revelation about the absolute significance and calling of man."这个问题，最关心的是如何教会是要努力实现梵蒂冈第二任务和它的基本职能是为"神的礼物" ，通过体现及实施在这个世界上的eschaton ， utlimate现实的救亡和赎回;如何保证国家，社会，文化，甚至是大自然本身都是符合实际物体的使命;如何实现真正的原住民教友;如何进入序列产生真正的精神的形成;如何参与重大和精神上的富有成果的对话与亚洲信仰;以及如何把关的独特性和终极性的耶稣基督，而在同一时间，认识到基督教运动在其最能代表什么berdyaev条款"的一个未完成的启示绝对意义和要求的人" 。
Missiologists of these three streams of insight into biblical obligation are committed to listen honestly to each other. missiologists这三个溪流中的有识之士到圣经的义务，致力于倾听坦白向对方汇报。 And this bodes well for missiology as a still developing "science," "discipline," and "separate field of study."这是一个好兆头missiology作为一个仍在发展中的"科学" ， "纪律" ， "独立的研究领域" 。 As it becomes more sharply differentiated, and its concepts and tools are better mastered, it will become an increasingly useful instrument to further the understanding and performance of the Christian mission in our day.因为它变得更加尖锐区别的，它的概念和工具，是更好地掌握，那将成为一个越来越有用的工具，以进一步理解和表现基督徒的使命，在我们的一天。
Outstanding American evangelical missiologists have been Rufus Anderson, the nineteenth century popularizer of the indigenous church ("Missions are instituted for the spread of a Scriptural, self propagating Christianity"); Kenneth Scott Latourette and R Pierce Beaver, two outstanding authorities on the history of missions and younger churches; Donald A McGavran, the founder of the Church Growth movement; Eugene A Nida, the expert on Bible translation and the cross cultural communication of the Christian faith; J Herbert Kane, the prolific writer of primary texts on all aspects of the Christian mission; and George W Peters, the creative biblical theologian in the Mennonite tradition.杰出的美国福音派missiologists已rufus安德森， 19世纪popularizer的土著教会（ "任务，是为向蔓延的一个圣经，自我宣扬基督教" ） ;丁斯科特latourette和R皮尔斯海狸，两位杰出当局对历史特派团和年轻教会;司长一麦加夫兰，创办的教会增长运动;尤金一奈达，专家对圣经翻译与跨文化交际的基督教信仰; j赫伯特凯恩，多产作家，小学文本的所有方面基督徒的使命和乔治W彼得斯，创造性圣经神学家，在门诺派的传统。
AF
Glasser自动对焦格拉塞
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
CW Forman, "A
History of Foreign Mission Theory in America," in American Missions in
Bicentennial Perspective ed.连续Forman ） ， "历史上的外交使命的理论在美国，
"在美国代表团在建国两百周年的角度看，教育署。 RP Beaver; AF Glasser, "Missiology,
What's It all About?"反相河狸;格拉塞自动对焦" ， missiology ，什么的，它的所有约" ？
Miss Rev 6:3 - 10; J Glazik,
"Missiology," in Concise Dictionary of the Christian World Mission; OG
Myklebust, The Study of Missions in Theological Education; J Verkuyl,
Contemporary Missiology: An Introduction.冯智活小姐选手-第1 0条; j格拉齐克， " m
issiology， "简明字典的基督教世界的使命;澳门特别行政区公报m yklebust，学习任务，在神学教育; j v erkuyl，当代m
issiology：介绍了。
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