ISBN:978-81-956277-0-7 @HTJ, March 2024 Christ: The Foundation of Church’s Mission by Dr. Amruta Bag, he has a Master of Divinity (M.Div), Master of Theology (M.Th), and has earned his Doctor of Philosophy (Ph.D) in theological studies with specialisation in mission from the Ebenezer Theological Seminary. He is a certified article writer for the International Journal of Research and Innovation in Social Science (IJRISS) and has published a few books in Indian Society for Promoting Christian Knowledge (ISPCK). He is Dean of Academics and Faculty at Himachal Bible College & Seminary. Abstract Christological foundation of the Church appeals to carry on the mission. The biblical revelation is all about Christ and his doings. Christ has been identified by different titles. He is the head of the house of God. Does it mean He is also the foundation of the mission of the church? Yes, this became a great debate among scholars. Samuel Zwemer and his conservative associates prove the authenticity and accuracy of Jesus’ commission better than the Bible. The word of Christ is the primary basis of mission. Bosch argues, does this mean we may have the only fabrication of Jesus’ word? Mission is therefore without biblical foundation. He emphasised the biblical foundation for mission does not depend on the verbal accuracy of the passage. However, Jesus-the missionary, fulfilled the task and prototype. In church’s mission, He stands as significant. So, it appeals us to be attentive to His person and the work by which we see life, foundation, and building of the church. For this article author uses theological technique, especially the Christological approach from a missional perspective for unfolding the foundation of Church’s mission. Key Words: Christology, Church and Mission Introduction The mission of the church is based on the life of Christ. Without Christ, there is no church. The person and work of Christ are the demonstration of church’s mission. Christology defines the heart of Christian faith. Traditionally, the study of the person and work of Christ has been understood largely as an exercise in biblical exegesis or historical and doctrinal analysis. Rarely, if ever, has Christology focused on the foundation of the mission of the church; it traces the life of Jesus with the growth of the church after his death and resurrection. The church represents the house of God. She is called an assembly, gathering, or group called out of the world to witness Jesus. Her life is based on the life of Christ. The body of Christ exists to reflect the nature of Jesus on earth. It is not a mere group, but a special bride whom Christ loves much and has given the responsibility to have acceptable character by serving him. She had been given the same task to accomplish as Christ had while on earth. The researcher briefly sketches Christology, various prospects of christologies, and Jesus as the foundation for the mission and model of the New Testament Church. The entrusted task of the church, Christological priority, and the intimate relationship between Christ and the church have been discussed in this article. This attempts to clarify how Christ’s person and work could become the foundation for the mission of the church. Commencement of Christology It is thought-provoking to provide a comprehensive explanation of Christology. Jesus was among the primitive church based on his experience, beliefs, proposition, cognitive framework, devotional practices, rituals, sense of divine presence and power. Among early adherents attempted to answer who is Jesus? And who is God in light of the memoirs of Jesus? They were also continuing experience Jesus. This is where Christology began though Christ’s existence is from the very beginning. A simple glance through the New Testament shows, Jesus was described in many ways. He is a miracle worker, prophet, son of man, the pre-existent son of God, the new Davidic messiah, the mysterious son of man, a priestly agent with divine power, a heavenly figure with angelic qualities, a personification of divine wisdom, God’s messianic lord, divine logos made flesh. These ideas are combined into a group of common convictions about 27 Christ among proto- orthodox churches of the second century, later found in Nicene orthodox. Who is Jesus? This question was important because it is directly connected to what God has done for us through Jesus? And who are we? It was important to the early church. They detect, use repeated titles Messiah, Lord, Saviour, son of man and the son of God. Among many of them had broad and near immediate unity on two key Christological ideas.1 First is the identification of Jesus with the God of Israel and second is the identification of Jesus of Nazareth as the risen and exalted Lord Jesus Christ. It was of course not smooth sailing from Nazareth to Nicene. Antagonism with proto-rabbinic Judaism, Hellenism, imperial politics, and heresy shapes Christological debates with an increasing diversification of the churches. There was not a single monolithic Christology in the early church. Over the period of time Christology has been understood with various concepts. Christologies and Its Various Prospects Jesus Christ is one of the most important personalities that the world has ever seen. The study of his person and work is called Christology. It is the part of theology that concerned with the nature and work of Jesus. It includes subject matters as his incarnation, death, and resurrection. It relates the divinity and humanity of Jesus.2 The study of Christology relates other branches of theology that Christians are familiar with. The Bible unfolds the broad view as the very historical fact of Christ interlinks world history. The biblical exegesis gives stress to the Christology. The New Testament studies are more of Christ and his mission. The existence of Christianity and Christian mission is because of Jesus’ mission as he had been introduced as the promised messiah in the Old Testament. The full manifestation of God’s mission in the personhood of Christ is well seen in the New Testament. The pre-existence of Christ unfolds the mission of God 1 Michael F. Bird, Jesus the Eternal Son (Michigan: William B. Eerdman, 2017), 16. 2 Samuel George, Christology (Kolkata: SCEPTRE, 2013), 36. 28 in the Old Testament through his chosen people. However, the incarnate son of God and his mission have been entrusted to the church. In medieval and reformation era christologies by various theologians have differ their view. Thomas Aquinas, Christology is in its simple meaning the study about the person and work of Christ. Jesus Christ is both truly human truly divine for him. Martin Luther adopts the traditional dogmatic doctrine of the two natures. In the agreement, he teaches the full unity of the deity and the humanity, in the deity and of the deity in the humanity. John Calvin’s Christology claims Jesus divine and earthly nature retains in its own distinctive contrast to Luther’s views. The Calvin’s Christology, Christ was called ‘son of God’ results from his heavenly father and his being called ‘son of man’ result from his being of the lineage of David. Among western christologies, Friedrich Daniel Ernst Schleiermacher sees Christology as God- Consciousness which dominates self-consciousness and establishes the kingdom of God. Karl Barth used Christ the ‘mode of being’ in Trinity than the second person of Trinity. He said, church exist only as a herald.3 Albert Schweitzer claimed Jesus was the eschatological prophet. He would appear at the end. Jesus was expecting his spiritual kingdom, but did not happen. That is why he went to Jerusalem to suffer. The suffering of the son of man is the necessity of his mission. Schweitzer has not believed Esther tradition, only what Jesus said is important. Rudolf Karl Bultmann, Christ is both an eschatological prophet and Rabbi because of his message. He claimed portrayal of Jesus is heavily colored by myths and legends. If the New Testament is to retain its legitimacy, then it must be radically demythologized. Esther event is a true historical event for him.4 Paul Johannes Tillich claimed Jesus was not different from us in substance but in degree. His Christology can be called degree 3 Scott W. Sunquist, Understanding Christian Mission (Michigan: Baker Academic, 2013), 278. 4 E.J Tinsley, Modern Theology (London: Epworth, 1973), 105. 29 Christology. Jesus is ‘new being and the Christ, not Jesus Christ’. Tillich did not use nature but being. Wolfhart Pannenberg develops his Christology from below. The divineness already existed in Christ, even in humanity. Jesus is not a foreign element added to the reality of Jesus’ humanity He had existed eternally. Indians have viewed Christ in their religions. Advaita became their central philosophical strand to interpret Jesus as the yogi, one who is eternal union with God. They interpreted Jesus in the light of vedantic principles, not historicity of a person. Gandhi gave importance to the ethics of Christ than the person of Jesus. The significance of Christ in religiously plural world also has widely taken a look to interpret Christ in a missional perspective.5 Many have developed their own Christology.6 However, in the ambiguity of Christology the person and work of Christ remain same. Jesus is God’s final word to humanity. One must need to develop sensitivity in his or her own context, in fact a new theology of religions that will enable positively approach men and women with the compassion of Christ. The early Christians confidently proclaimed the finality of God’s revelation. Despite all the prevailing philosophies and ideologies, they showed sensitivity in dealing with other sincere worshipper or God-fearing Gentiles. The biblical revelation stands on the full and final revelation of God in the Lord Jesus Christ.7 Mission of Christ God is a saviour of all humanity (1 Tim 2: 1-7). He has created all human beings; all are made in the image and likeness of Him (Gen 1:26-27). He rules and guides the world with justice, 5 Roger E. Hedlund, God and the Nations (Delhi: ISPCK, 2008), 304. 6 They are Raja Ram Mohan Roy, Brahmabandhav Vengal Chkkarai, A.J Appasamy, Pandipeddi Chechiah, P. D Devanandan, M.M Thomas, Sebastian kappen, Kalagara Subbarao, vtz. Various perspectives of Christology immerged like Christology in Dalit, Adivasi and so on Siga Arles, Missiological Educational Indian Exploration (Bangalore: Centre for Contemporary Christianity, 2006), 75, 91. 7 Ken Gnanakan, Kingdom Concerns (Bangalore: Theological Book Trust, 2009), 214. 30 righteousness and (Ps 67). Jesus has declared God’s universal and unconditional love and mercy, he taught love of God, justice, charity, forgiveness, and compassion as the highest values of life. Finally, he offered himself as a sacrifice for the redemption of all; unconditional demonstration of love, without discrimination of sex, race, culture, nationality, and religion was central to the message of Jesus and mission. The church is a community that reaches to others without excluding all others.8 Christ is the image of the invisible God. Human beings no longer reflected God to the rest of creation. But in Christ, the true Adam, humanity restored. The concept of image enabling to serve as a bridge between the divine and the human: the transcendent, and the imminent. Christ, the first born of all creation (Ps 89: 27), the Messiah, and the son of David are referred as the whole creation belongs to him. He is the agent of creation. For in him all things in heaven and on earth were created (Colo 1:16). Christ is also the goal of creation and the integrating centre of the whole creation. The Church embraced the word of truth, the gospel (Colo 1:5, 6) and experience forgiveness of sin freedom from the powers of evil and beginning of new life under the rule of Christ (Colo 1:13-14). The church is the place where both the reconciling rule of Christ over the world and his solidarity with the world in its journey towards redemption is being realized.9 The birth of Jesus was according to the plan of God when Adam, the first man disobeyed God, all generations became victim of the same sin. God made the way for salvation by sending Jesus Christ His life is for the redemption of human beings with the early declaration (Gen 3:15). It also reminded by kings and prophets. The prominent king of Israel, David prophesied in the book of psalm. The prophet Isaiah had foretold about the birth, suffering and benefits of his life for the whole world. The concept of the messiah 8 Thomas Dabre, “Religious and Cultural Pluralism,” The Emerging Challenges to Christian Mission Today, edited by S.M Michael and Jose Joseph (New Delhi: Christian World Imprints, 2016), 40. 9 Howard Peskett and Vinity Ramachandra, The Message of Mission (Nottingham: InterVarsity, 2003), 17. 31 was so prominent and people had been waiting him. Even the exactness of his work and mission had specified in the scripture of the Old Testament. The life of Christ is the gift of grace for the human race. The mission of God had fully manifested through Christ’s life. Christ became the perfect sacrifice. The deprived human beings could hope for the eternal life through his death and resurrection. His life became the reason to have a purposeful life and abundance for the believers. He became the way, the truth and life. His life was not a mere but a special incarnation, though being divine became human. Christian faith and the message of the missionary are focused on the work of Jesus Christ. God’s salvation plan has fulfilled through the son of God. Jesus Christ is the mission of God. It is his life, his words his coming, his going and promised return that embodies the salvation promised. Christ is seen as God’s suffering love and glory. He is the sacrifice of human salvation and missionary of God, though he was the prominent Messiah in the Old Testament.10 The fulfilment of it came to pass in the New Testament. Most of the New Testament writers depict about the purpose of Christ coming to this world in the mission perspective His identity was already revealed in the Pentateuch, psalms, and prophets. Jesus is sent to reconcile the world to God. The gospel records are intentionally written as a type of biography or story of Jesus Christ so that others will become disciples. The promised anointed one has come, salvation has been proclaimed and sin has been conquered. Jesus is both the work and message of God. He is also suffering and sacrifice. Jesus to the He is the perfect human and points to the fullness of humanity to come. Jesus was from the very beginning. Mark says, Jesus’ beginning from the baptism. Matthew stretches back Abraham (Matt 1:1), Luke stretches back to Adam (Lk 3:38), John stretches back before all births (Jn 1:1-2). Jesus is the new beginning. God is always going, coming, sending in mission. John tells father send 3:16). Triune God is never distant or 10 Eckhard J. Schnabel, Early Christian Mission, vol.1 (Illinois: InterVarsity, 2004), 177. 32 aloof. God is always drawing near, entertaining in, walking besides the world in all its distress and uncertainty on all its poverty and depravity. The mission of God has moved forward with the son in a new way. He has been given all power and authority until he put all enemies under his feet (1Cor 15:25). Today are believers to go into the whole world, to extend the incarnation and bring his kingdom into visibility into the rest of the world. One simple meeting, one simple practice ordered by Christ himself as part of everyday life extend the sign of Christ. In (Lk 10:16) the presence of Jesus extended visibly through the proclaiming of the gospel by the sent one. Likewise, when with the obedience and sincerity provided clothe the naked, visit the sick or feed the hungry, care alongside stands in ministry (Matt 25:36-37).11 H.G Mithra focuses mission of Jesus as the responsibility of the present day’s church. The twenty first century church must prioritize in church, the mission Christ, since he is the foundation, believers to be salt, light, leaven, and letter. This is to bring transformation in the society. Christian education becomes an agent of liberation and transformation for all. The mission of Christ is the God’s way of transformation. Jesus was God’s best missionary. Jesus is the model for mission work (Jn 14:6, 9-14). It was a matter of servant hood for Jesus (Matt 20:28). His words are followed by deeds (Lk 9:11; Acts 10:36-38). The mission of Christ is god’s method and model to establish his kingdom. It includes incarnation service and proclamation with the aim to transform all life under the reign of God.12 Jesus creates a new people of the kingdom- church. To peter, Jesus said, you are Simon Peter and, on this rock, I will build my church and fortress of hell will not prevail against her (Matt 16:18). It is church whom Christ has entrusted such mission. 11 David E.Fitch and Geoff Holsclaw, Prodigal Christian (Francisco: A Wiley Imprint, 2013), 123. 12 Johannes Reamer, Mission Politica (Colubia: Langham Global Libratry, 2017), 87. 33  The scripture insists the mission of God which has a place for all who place their faith in Christ. Despite his status as the son of God, Jesus surrendered to God’s will, suffer and face death (Jn 4:34. Heb 10:7) Paul could find no greater example of humility and self-control for the sake of God’s work than Jesus’ incarnation and death (Phi 2:5-8). The proclamation of the kingdom of God with the subject repentance has reinforced through miracles and messianic hope. God’s mission is accomplished through the body of Christ, the Church, which has been sent into the world (Jn 17:13- 18). The Church is the extension of the mission of God through Jesus Christ for the Church is to be the living manifestation of Christ’s rule on earth (Colo 1:13-18). The mission of the Church is to be understood in the context of the evolution of God’s mission which fully manifested in Jesus Jesus- the Missionary Model Jesus is both Messiah and missionary. The early followers understood him as Messiah in Jews context. He is identified as messiah in Peter’s confession (Matt 16:16), in Peter’s first sermon (Acts 2) and Stephen’s testimony and final sermon (Acts 7). Jesus encouraged messianic belief and kept secret, he told his close friends not to take any announcement.13 He is understood as the fulfilment of the scripture concerning God’s will and work. He is the Jewish messiah who has broken out to become the lord of the nations, declare his glory among the nations, his marvellous work among all the peoples, among the nations (Ps 96:3, 10). Early Christian saw him more than a ‘Jewish messiah’. He is the message; he is the content of the gospel. To the disciples, he said, “As the father has sent me, I am sending you.” Jesus was sent in the power of the Holy Spirit; he was not sent with the worldly power or influence. He was sent to be among the poor, to walk with them and to heal and cast out demons. He spends time with wealthy, convey them to choose lord instead wealth. He was sent to walk in and with people, in a particular culture and time. He walked with 13 New King James Version Bible References 34 people, spoke their language, and touched their sores and gave them hope now and for the future. Jesus claimed his identity and revealed it through his actions. He invites and chosen people for his mission. He is the central figure to fulfil the mission of God. His suffering is for the human redemption. His victorious resurrection most essentially brought the confidential proclamation of the gospel. His holy birth itself is for the mission. His obedience to the father is a role model for the mission worker to follow. He laid his life for the establishment of the church. He is the corner stone and head of the church. He loves the church. He nourishes and cherishes the believers. His person and work laid the foundation of the mission of the church, in other words mission stands on the life of Christ. Missional Foundation of Church The English word church comes from the Greek kyriakom meaning “of the lord,” but the term ekklesia meaning “the called out,”14 Peter refers to the church has not a building made up of bricks or stones not of a place or physical structure, but as a people who are called out of darkness into God’s marvelous light (1 Pet 2:9 c.f Exo 19:4-6). Church is a divine institution. It is the congregation of the believers to administer the grace of God spiritually. Jesus was born in a country where already a true church was and administering the grace of God. He was admitted into the fellowship of the church by the ordinary gateway of circumcision, and a few weeks later presented in the temple like any other Jewish child. He was without a doubt a regular frequenter of the synagogue and preached Sabbath after Sabbath for so long. He regularly attended the feasts; eat the Passover, preached in the courts of the temple. He even gave importance to widow’s offering. Thus, Jesus was a passionate 14 Domenic Marbaniang, Mission and Ministry of the Church Sermons and Essay (Smashwords: Domenic Marbaniang, 2014), 5. 35 lover of the house of God. The church of his day was by no means a pure one.15 The old church in which Jesus brought up was ready to vanish away. He himself prophesied that of the temple there would soon not be left one stone above another. He told the woman of Samaria that the hour was coming when they would neither in Gerizim, not yet on mount Zion worship the father, but the true worshipers everywhere would worship him in spirit and truth. During his death, the veil of the temple was rent from top to bottom. Jesus found the church of the New Testament in his own blood. He mediated between God and man and establishes a new and better relationship. He instituted the Lord’s Supper. The very clement of bread and wine of the Old Testament church, he has used as the representation of his body and blood. He entrusted his gospel to the twelve disciples as sacred charges to preach it to every creature, so that their labour and inspired teachings might serve as the second course of foundation stones laid above the foundation which he had laid himself. His church is comprised of the believers who truly repent confess Jesus is the personal saviour and willing to obey daily his instruction for the glory of his kingdom. He empowered its offices. He instituted the sacraments of baptism and the Lord’s Supper. He left the church with his promise: “Lo, I am with you always, even the end of the world.” This foundation laying work of Christ was once for all. Other foundation can no man lay. So, the foundation of the mission of the church is Christ and he has entrusted the same to his followers- the mission, the building up the church.16 The New Testament theologians faced problem while dealing with the church, because of the variety of views on the basic question, whether the Christian Church originated with Jesus or it was later developed. Many other problems also derived from this problem, for instance, whether the 15 James Stalker, Imago Christi (Greenville: South Carolina BJU Express, 2002), 42. 16 G.K Beale, A New Testament Biblical Theology (Michigan: Baker Academic, 2011), 652. 36 church has to identify with the kingdom, whether eschatology plays any major part in a true presentation of churches, whether there are evidences of the development of church order in the New Testament. But the testimony of Jesus to the community and the testimony of the apostles is the answer to it. Jesus’ word about building on Church (Matt 16:18), his explanation about kingdom and its entrance (Mk 9:47; Lk 16:16); his teaching, his commission to the disciples for the continuity of his mission concretizes one’s faith to believe upon Jesus to be the foundation of the mission of the church. There is no point to deny about the foundation for the mission of the church of Jesus. Even his post-resurrection dialogue, appearances encouraged his followers. His institution of the ordinance of baptism and the Lord’s Supper is missional remarkable. The mystery of God’s choice cannot be obscure the clear conviction of the community to the son of God was before the foundation of the world. No community of faith could have been established as a result of Jesus’ ministry if he would have failed in the mission. His promise of the Holy Spirit, gifts for the edification of the Church, command to take care his flock are evidences of Christ’s instill of mission to the Church. His relation to the church is inseparable. His undying love that he has established through his atoning death is the real compulsive mission for the church. This had been highlighted in the passages of the gospel and letters of the New Testament. 17 He lays the foundation of the church and its mission by his saying and doing. Now the church is entrusted with the same task Christological Task of Church The task of church is, make disciples of all nations (Matt 28:18-20), preach the gospel to all creation (Mk 16:15), proclaim the message of repentance for the forgiveness of sins to all (Lk 24:46-49), receive the Holy Spirit and be sent like Christ (Jn 20:21- 22) and be my witness in Jerusalem, Judea, Samaria and to the ends 17 Donald Guthrie, New Testament Theology (Hyderabad: Authentic Books, 2014), 701. 37 of the earth (Acts I8).18 John Pipper writes in his book, “Let the Nation be Glad,” as mission is not God’s ultimate goal worship is. The most crucial issue in mission is the centrality of God in the life of the church. God must be praised (Ps 96: 4).19 The church is proclaiming the gospel of Christ and spreads his message across the world to all people. The church is tasked to be a beacon of hope. The church finds its foundation of Christ (Matt 16:18) when Jesus said. “And I say unto you, you are Peter, and upon this rock I will build my Church and the gates of hell shall not prevail against it. The apostic Paul calls the church the bulwark and pillar of truth (1 Tim 3:15). The mission of the church, Christ has bestowed should not be neglected.20 Jesus himself commands in the gospel of Matthew not to enter into the Gentile territory only to focus the lost sheep of Israel (Matt 10). However, the same writer has recorded Jesus’ commission as that to go ‘all the world’ and proclaim Christ (Matt 28 18-20). This necessitates the world mission. Mission stands at the words of Jesus. Mark makes it very decisive and said go into ‘all the world’. In Luke the mandate was part of Jesus’ address to his disciples prior to his ascension and is recorded (Lk 24 46-47) that the Christ should suffer and on the third day rise from the dead and that repentance and forgiveness of sins should be preached in his name.21 Both Luke and Acts say Jerusalem as the starting point for proclaiming the goodness worldwide a message which is based on the suffering, death, resurrection of Jesus Christ. John the apostle had three goals in writing this gospel and epistles to bring people to faith in Jesus Christ (Jn 20:31). John orients the call to mission not only around the person of Jesus Christ and his work 18 Bryan E. Beyeer, “Jesus Christ- the Living Word- And the Mission of God,” Discovering the Mission of God, edited by Mike Barnett and Robin martin (Illinois: InterVarsity, 2012), 126. 19 John Pipper, Let the Nation be Glad (Michigan: Baker Academic, 2003), 35. 20 William Harmsworth, For the Church: Essay on Ecclesiology, Christology and Church History (np: Theology Still Maters, 2017), 1. 21 Eckhard J. Schnabel, Early Christian Mission, vol.2 (Illinois: InterVarsity, 2004), 1541. 38 but around God himself. Paul justified the mission to the Gentiles based on the Christ event.22 Paul’s apostolic ministry in Philippians is based on the word of life. He says, I may boast in the day of Christ. His eschatological hope is bound up with his conversion experience (Phi 2:16) and his labour for the church. There are misconceptions concerning the passage in the debate about the historicity of the Great commission. Some maintain that the commission is simply a creation of the early church while others have believed that it represents the accuracy and authoritative word of Jesus. John Hamack’s group maintains that the Great commission passage is unreliable in all likelihood a creation of the early church and argues. The gospel portrays about Jesus as a Particularist, universalistic element in Jesus’ ministry is simply a later edition. David Bosch argued one cannot decide the reliability of the passage on the basis of Universalist or particularist of Jesus’ mission. Though the mission to Gentiles comparatively started late, but Gentile individuals and families were coming to faith in Christ from the very beginning of the church’s life. The real issue of early churches not whether Gentile could be evangelized, but they could enter Christian community without being circumcised. Others, however, maintained that the Great commission saying, to be reliable and exact word of Christ, Samuel Zwemer and his conservative associates try to prove authenticity and accuracy of Jesus commission. They say the church has no sure biblical foundation for mission. The word of Christ is the primary basis of mission. Bosch argues, saying, does this mean we may have the only fabrication of Jesus word; mission is therefore without biblical foundation. He wants to emphasize that the biblical foundation for mission does not depend on the verbal accuracy of this passage. 23 22 K.S Imchen, Issues in Contemporary Christian Mission (West Bengal: SCEPTRE, 2015), 12. 23 J. Kevin Livingston, A Missiology of the Road (Eugene: Pick Wick, 2013), 447. 39  Daman So has described about the importance of the Christology from the Karl Barth’s perspective of theology as in his article, how Barth speaks on Christology explain about the journey of the son of God from a far country. It was the journey of the son of God from exaltation and glory into the sphere of sinful and needy humanity, because of the distance between the God of holiness and humanity in sin or far country Barth’s choice of this title was based on the parable of the prodigal son, where the rebellious son went into a far country, but in the case of the son of God, far country is to meet with sinners and bring them back to the father.24 It is not only the atoning death of Christ, but his birth, life, death and resurrection arc helpful remedies for humanity. This holistic mission must be highlighted through church. Martin Alphonse provides a biblical exposition of the Great commission. The authentic command and commission of Jesus was a revelation that motivates church to move on with a mission so enthusiastically. Christ becomes the founder of the mission of the church who had been explained incarnate Christ in the gospels, exalted in the epistles and cosmic Christ in the revelation Christ is the exclusive and conclusive (Jn 3:16: 17:3; Acts 4:12; Colo 1:19- 20). He confronted evil, show compassion to the poor and at people’s confession declared salvation. Someone’s acceptance and conversion are not about changing cultures, but belief and practices by a decisive personal obedience to the sovereign lordship of Jesus Christ.25 He is the essence of the mission of the church. Christological Priority in Mission The eclipse of the son of God had seen in God’s mission, though Christ is the founder of church. The conservative theologians/ wings tend to emphasize the divinity of the Son, while 24 Daman So, “The Missionary Journey of the son of God,” Holistic Mission, edited by Brainwoodnough and Wonsuk Ma (Woodstock Road: Regnum, 2010), 103. 25 Martin Alphonse, “Mission on the Move: A Biblical Exposition of the Great Commission,” Integral Mission, edited by C.V Mathew (Kerala: Christava Sahitya Samiti, 2006), 143. 40 the liberal emphasise his humanity. Both wings of the church fail to grasp a whole picture of Jesus Christ. Their kinds of mission endeavours reflector express non-holistic practices. The holistic practice more firmly put on the global mission agenda since Lausanne 1974. N.T Wright complaints about the lack of emphasis on Jesus’ life and ministry by the conservatives was made in 1996, but it was in 1995 Philip Yancey’s book, “The Jesus I Never Knew” focuses the whole span of Jesus’ birth, life, ministry, death, resurrection, and ascension. Albert Schweitzer highlighted radicalism by criticizing liberal Protestants in the 19th century suggested not to domesticate or veil Jesus. Rather, to give importance to his dynamic revolutionary spirit of unconditional love, humble servanthood, utter self-giving presents in the gospel. The church will do well in her life and mission, if she hears what the spirit has to say about him through scripture to every generation.26 Samuel Jayakumar in his article, “The work of God as holistic mission: Asian perspectives,” give emphasis to the importance of holistic mission of Christ in the church. He says about the important role of shaping the mission of the church in Asia. The reformation act of mission in Edinburg conference brought a transformation in mission activity. Many were influenced including national leaders like Gandhi to accept humanitarian service. Different mission activities among poor, Dalits, untouchables, handicapped, casteism. Illiteracy, oppression of women, slavery, etc. The Asian Christian mission leader could believe that the gospel of Christ was not only the power of God for salvation but also the power of God for socio-economic and political liberation.27 The assembly of the World Council of Church in 1983 had issued an invitation to churches to confess a new faith and to seek 26 Emma Wildwood and Peniel Rajkumar, Foundation for Mission, vol. 13 (Woodstock Road: Regnum, 2013), 216. 27 Samuel Jayakumar, “The Work of God as Holistic Mission: An Asian Perspective.” Holistic Mission, edited by Brainwoodnough and Wonsuk Ma (Woodstock Road: Regnum, 2013), 170. 41 the biblical vision of peace with justice for all, grounded in the affirmation that Christ is the life of the world, resists exploitative and dehumanizing systems. They emphasized the missionary task of the church to bring justice, peace and the integrity of creation. It was imperative in the face of global ecological crisis. The church redeemed by God’s love is to be a witness to that redeeming love in the world, earth and humans included.28 Jesus is the foundation, and cornerstone of the spiritual temple. Any doctrine does not have Jesus as comer stone will be askew. Christ’s Missional Intimacy with Church The important figure used in scripture describe the relationship between Christ and his church is the analogy of the human body in which Christ is revealed as the head of the body which is church. The formation and growth of the church are compared to the formation and increase of a living body (Acts 2:47; Eph 2:1-16, 4:4-5, Colo 1:24). The body is formed by the baptism of the Holy Spirit (1Cor 12:13) and Christ is the head of it (Eph 1: 22). Christ is the life of the body and who directs its activity. As a wife cleaves to her husband, Christ’s relationship is with the church (Eph 5:31- 32). The body of Christ is joined as the human body by joints and bands and growing as a living organism (Colo 2:19).29 John F. Walvoord when describing on Christ as the head of the body said, “Ecclesiologically Christ is the head of the church, his bride (Eph 5:23; Rev 19.6-8). The relationship with Christ with his body the church is an amazing relation. His relation to church is like the shepherd- sheep, True vine- branch, chicf corner stone- building, high priest- believer and bride groom- bride. The work of Christ is seen in the church. The indwelling Christ is the round of the believer’s hope (Colo 1:27) Christ is in you the hope of glory.”30 28 Yak-Hwee Tan, “Christ, Creation and Community Biblical Perspective,” Mission Continues Global Impulses for the Twenty first Century, edited by Claudia Wahrisch- Oblau and Fidon Mwombeki (Woodstock Road: Regnum, 2010), 208. 29 The New King James Bible References. 30 John F. Walvoord, Jesus Christ Our Lord (Chicago: Moody Press, 1969), 136. 42  Believers are born again through the immediate agency of the Holy Spirit, but the eternal life which is imparted is related to Jesus. Therefore, the dwelling presence of Christ is a vital Christian truth related to victorious Christian experience and providing evidence of faith and hope. The work of Christ has seen as prophet priest and king. Christ made distinct contribution. Unlike all other prophets, Christ revealed God not only in his spoken ministry, but in his life and person. He became incarnate, he became a declaration in human flesh of what God is (Jn l: 4-18). In his life, death, and resurrection, he was far beyond preceding prophets. He accepted as a true mediator between God and man. In his work Christ fulfilled the ministry of a priest offering gifts, sacrifice, and intercession. His incarnation was the fulfilment of the earthly purpose of God in the Davidic covenant. Israel had rejected the kingship of Jesus (Jn 19:15) resulted in the postponement of the millennial kingdom. For many, the words ‘Christian’ and ‘Church’ call to mind western imperialism or colonialism or worse. The phrase Christian church can convey very negative cultural connotations, whereas the name Christ may not. It is in this context, theological response to the missiological requirement church-less Christ becomes so necessary. Church-less Christ may be a useful alternative category in the Christolizing process in India. If church-less Christ is to be accepted, it clearly represents a departure from the historic doctrine of Christology as espoused by Roman catholic, eastern orthodoxy and protestant Church. One cannot just ignore the fact that the church was responsible for interpretation of Christ to the world. Though there are glaring Imperfections in the church, it still is the acknowledged authority in understanding the identity of Christ. The true esteem of the church is the true reputation of its Lord. Those who have recognized the meaning of his gospel, such church and they cannot miss their duty of corporate fellowship. The church exists for the sake of Christ, not Christ for the sake of the church. Christ is so much the founder of the church as he is himself the church since the church is not the company of like-minded people, but the body those who have been incorporated into the 43 person of Christ. He is seen in and through the life of the church. His life and teaching provide the foundation upon which the church was created and called into being. The Church is a community of people, who they themselves have experienced the power of God’s action, it is all about to express through their lives and bring others to participate in the same glory. The church turns things upside down when they turn worship into an event that functions as a means to another end. When to that end is evangelism, religious education, moral correction, entertainment, motivation, fellowship or even a mission. Various church programs are meant to win people to Christ. 31 The Church is not an add-on to the Christian life. Rather, individual Christian lives, their lives through the church as vital parts of a body. It simply violates the language of scriptures to speak of the church an organization designed to be a filling station for individual Christians who have need of special engagement and support. The church exists to call those who live in a fallen world to become members of God’s kingdom community, whose sole focus is on showing and telling God’s story. The three Greek terms to describe Church is marturia, koinonia and diakonia. The word martyria speaks to the testimony, how God’s steiry has aflected their life, significance for sounding and its wavering witness even in the face death (2 Cor 11: 23-28). Koinonia speaks of fellowship, not a mere gets together, but rather in the sense of genius sharing of life, diakonia speaks to service. Christ, who came to save said, he did not come be served, but to serve (Mk10.45). So, what is the church and how does it fulfil Cod’s purpose, God’s prophetic call upon the church is to call and all people- from all and nations to establish communities- to worship the true living God. If a church is to be Christian in the true sense of the term, it must be defined by its mission as God’s Kingdom vehicle. Church is a foundational to biblical ecclesiology. It proves clear from Luke’s account of Pentecost event. Pentecost 31 William J. Abraham, “On Making Disciples of the Lord Jesus,” Marks of the Body of Christ, edited by Carl E. Braaten and Robert W. Jenson (Michigan: William B. Eerdman, 1999), 30. 44 was no longer mere commemoration of past renewal, but the establishment of a new international community promised by God, instituted by Christ, and constituted by the spirit. The church was born as God’s kingdom community and a vehicle.32 God has called into existence for the very purpose of serving his mission. Jesus himself is the builder of the church (Matt 16:18), as He was sent by a father so also, he sent his disciples (Jn 20: 21). The existence of the church is according to the plan of triune God. The church and mission are intimately intertwined. The Church is by nature missionary to the extent that if it ceases to be missionary, it has not just failed in one of its tanks it has ceased to be the Church. Thus, the Church’s self-understanding and sense of identity is inherently bound up with its call to share and live out the gospel of Jesus Christ to the end of the earth and the end of time. The church is called out of the world, placed in the world and sent to the world. Like the twelve, the church is called apart from the world, for the purpose of intimate fellowship with Jesus, to be sent again into the world in the name of Jesus as a witness to Jesus. The church is God’s primary agent of mission.33 Church and Christ are blended together. They are inseparable. The church is founded on Christ and Christ is the head of the church. No doubt, early Christianity and church bear Christological belief. The church had started with Christological foundation and continued developing them. God is a missionary God. The Church has been sent and it has a mission. It is to express Christ’s concern and action for the world. It is a call to discipleship- to follow Jesus Christ, who through his ministry- life, death and resurrection, create and reveal a life in its wholeness (Jn 10:10). Christian mission is to take part in the redemptive work of God in the world that has been uniquely revealed in Jesus. He is the primary agent of God’s mission and the 32 Preben Vang, “The Church in the Mission of God,” Discovering the Mission of God, edited by Mike Barnett and Robin Martin (Illinois: InterVarsity, 2012), 147. 33 Craig Ott, Stephen J. Strauss and Timothy C. Tennent, Encountering Theology of Mission (Michigan: Baker Academic, 2010), 367. 45 Church; his nuclear body reap the fruit of commission and helps to bring others into the same communion of the triune God. The church does not exist for its own sake, but as community chosen and sent by God into the world with the mission of proclaiming by word and deed the gospel of God’s liberating love of Jesus Christ. The central theme of Jesus life and ministry was the kingdom of God. It creates the church and bridges the gap between the church and the kingdom of God. Jesus said, “As the father has sent me, so also in the same way I am sending you on (Jn 20:21). The triune God is the source and sustainer of the church’s mission (Jn 20:21; Acts 2).34 All gospel writers have described Christ. Jesus’ sayings and doings are recorded as significance good news, especially his death and resurrection. It is essential for missionary task of the church. Luke writes two volumes so that the missionary mandate to the disciples may come true to be Christ witness to the nations. In (Lk 24:46-47) Jesus seems to be saying the whole of the scripture finds its focus and fulfilment both in the life, death and resurrection; Israel’s Messiah and in the mission to all nations which flows out from the event of the resurrection. Paul’s mission theology exhibit Christology. Anyone in Christ is a new creation (2 Cor 5:17). He says the renewal of creation through the mission of God, through Israel and her Messiah. Paul placed the person of Christ as important in the mission work of God. The Israelites knew the identity of the true and living God. Therefore, they were entrusted with bearing witness to the nations and their gods. The disciples knew the identity of the crucified and risen Jesus, so was entrusted with bearing witness to the ends of the earth. Mission flows from the identity of God and his Christ.35 Ross Hastings after studying the reflection of some missiologists and missional theologians stated mission of the church is under the rubric of theology proper. 34 V.S Lalrinawama, Missiological Issues facing the Contemporary Church in India (Bangalore: Centre for Contemporary Christianity, 2011), 3. 35 Christopher J.H Wright, “Word of God and Mission of God,” Discovering the Mission of God, edited by Mike Barnett and Robin Martin (Illinois: InterVarsity, 2012), 35. 46 God and his mission are to stress that mission and missional church is both deep and wide.36 Mission is the participation of the church and its members, in Christ, by the spirit. Concluding Remark The foundation to the mission of the church is Christ Himself. His person and work are understood with the theological term i.e. Christology. Jesus’ incarnation from God in the form of man was to reconcile all mankind to the father of all creation. The responsibility of Him from the father is reflected a model for His beloved church on the earth to follow. He is the proto-type for the mission of the church, became the foundation, the message and maker of life. There is no other foundation except Christ. Throughout the past centuries, many have reflected their christologies based on Jesus’ life and mission. However, very few could somehow have comprehended His being person, nature, work and goal. Despite the mission, people failed to connect Christology with the church hence its mission foundation should never be neglected. Even by some, the veil of Christology in mission have sadden the history of Christian mission with its claim like church as later development, church-less Christ even criticizing the historical reliability and authenticity of the Great commission. Nevertheless, one cannot deny the very fact of the foundation of the church and its entrusted task. The mission of church institutes from its centre i.e. Jesus Christ and universally appears to claim its founder. 36 Ross Hastings, Missional God, Missional Church (Illinois: InterVarsity, 2012), 22. 47