1

LUTHER W. NEW JR. THEOLOGICAL COLLEGE, DEHRADUN

PAPER PRESENTATION

ON

MISSION AS AN EXTENSION OF HOSPITALITY

SUBMITTED TO- SANTHOSH LUKOSE SIR

IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE COURSE-

CONTEMPORARY ISSUES AND TRENDS IN CHRISTIAN MISSION AND

EVANGELISM (BHM02)

DATE OF PRESENTATION:11TH APRIL, 2022

SUBMITTED BY- ELISHA NICHOLAS BHARTI, BD3

Mission as an Extension of Hospitality/Elisha/NTC

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Table Of Contents

1. Introduction 3

2. Definition of Hospitality 3

3. Hospitality and our Global Context 4

3.1 Challenges to Hospitality 4

4. Performed Hospitality in Bible: The Biblical Foundations 5

4.1 Old Testament 5

4.2 New Testament 6

5. Hospitality: A New Paradigm for Christian Mission 7

6. Hospitality and Missio-Dei: Mission as an Extension of Hospitality 8

6.1 Hospitality as an Opportunity for Mission 8

6.2 Hospitality in Ecumenical Explorations 9

6.3 Hospitality with Theology of Religion 10

6.3.1 A Pneumatological Theology of Interreligious Hospitality 11

7. Radical Hospitality: The Role of the Church in Practised Hospitality 12

7.1 Models of Practised Missional Hospitality 12

7.1.1 Hospitable Mission to Refugees 12
7.1.2 Brazilian Hospitable Mission 13
7.1.3 Radically Ordinary Hospitality 13

8. Reflection on ‘Atiti Devo Bhawa’: Hospitality Among Indigenous People 14

9. Conclusion 14

10. Bibliography 15

11. Webliography 16

Mission as an Extension of Hospitality/Elisha/NTC

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1. Introduction

'Mission as Extension of Hospitality' is a New Paradigm for Christian Mission, in

which we see that hospitality is receiving a lot of attention in the Missiological circle

recently. So, given the constraints of the course, 'Contemporary Issues and Trends in

Christian Mission and Evangelism,' this study is an attempt to comprehend the missional

angle of hospitality.

The paper will begin with a general understanding of hospitality, then focus on the

Biblical foundation before attempting to investigate the missional aspects of hospitality. The

paper focuses on missional hospitality in practice, first mentioning ecumenical hospitality

ventures and then revealing some missional hospitality models. Finally, the paper gets

concluded with reflection on Reflection on ‘Atiti Devo Bhawa’ that is Hospitality Among

Indigenous People. So, let’s look into it-

2. Definition of Hospitality

The online Oxford Dictionaries (2018) defines hospitality as “the friendly and

generous reception and entertainment of guests, visitors or strangers.” This definition is

comprehensive in the sense that it already implies friendship, generosity and attentiveness to

the other—whether friend or stranger/guest. Parker Palmer reminds us that we need to see

strangers, not simply as the ones who need us, but as people we also need.1 So, at its most

basic level, hospitality can be understood as using what one owns or has access to, in order to

welcome and sustain another person. This may focus on any immediate material needs –

accommodation, food, clothing, and so on – but can also involve meeting needs we have as

social beings, by providing friendship, dialogue and social interaction.2

1
Bendanglemla Longkumer, “Hospitality as A Paradigm in Mission: An Ecumenical and Indigenous
Exploration,” Quest: Studies on Religion & Culture in Asia 4 (2019-2020), 2.
2
Chris Ducker, “Hospitality and Mission: Five Faces of Hospitality,” Encounters 47 (2017):

Mission as an Extension of Hospitality/Elisha/NTC

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3. Hospitality and our Global Context

Hospitality in global context is transformational and sometimes counter-cultural.3

Being a global phenomenon it has global challenges that are it faces everywhere-

3.1 Challenges to Hospitality

• Difference- One of the basic reasons for unfulfilled hospitality is difference. We are

attracted to, or more or less comfortable with those who look like us, have common

interests, or even similar religious views and culture.4

• Individualism- We live in a competitive world, where thinking is lubricated by

globalization under the umbrella of modernity. We are confident in ourselves

overshadows communitarian living and this hinders our welcoming of the

stranger.5

• Privatization- Closely related to individualism in privatization, there is a widespread

understanding that a family has their own car, tools, appliances, land or house, and

does not need to rely on others nor share with others. Such a philosophy of life

hinders our spirit of hospitality and sharing. 6

• Engineering Mentality- The world shaped by modernity can be seen in its focus on

tasks and techniques, rather than on community and relationships. Elizabeth Newman

3
Longkumer, “Hospitality as A Paradigm in Mission,” 3.
4
Difference is seen as a gift of God (cf., Tower of Babel and Pentecost Gen 11:1-9; Acts 2:1-11). The
gift of difference is to be celebrated and remembered as God disciplining those who seek power over people.
During Pentecost, people were filled with the Holy Spirit, and confused by the phenomenon. However, each of
them could understand their own language. Pentecost is not just a call to unity under Christ, but is also a call to
understand everyone’s difference, mentioned in Longkumer, “Hospitality as A Paradigm in Mission: An
Ecumenical and Indigenous Exploration,” 2.
5
Longkumer, “Hospitality as A Paradigm in Mission,” 2.
6
Longkumer, “Hospitality as A Paradigm in Mission,” 2.

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says “One of the common assumptions about hospitality is that it is primarily about

doing something and getting certain results.”7

4. Performed Hospitality in Bible: The Biblical Foundations

Mission is Biblical, so is hospitality. So, how we see the concept of Hospitality being

intertwined in the Bible? Biblical accounts represent the traits of hospitality in the form of

hosting and visiting.8 Let’s look into them in detail-

4.1 Old Testament

Because of Israel’s nomadic origins, their hospitality practices resembled those of

tribes in the ancient Near East.9 Andrew Arterbury writes, “In Jewish contexts hosts typically

provided food, sometimes lodging, and water whereby the guest could wash his or her feet,

protection from one’s enemies, and, at times, an escort out of town.”10 These habits were

built on the Jewish family’s belief that they were first and foremost doing this for God. While

hospitality was a way of being faithful to God, it was also possible that a person or family

could actually be welcoming God or angels. 11

The call to hospitality begins in the Old Testament when Israel is commanded to love,

care for, and welcome the stranger (Lev 19:33–34).12 Abraham left his home to become a

vulnerable stranger, dependent on a hospitable reception from the residents of an alien land.

Then he himself encounters God’s angels in the three visitors (Gen. 18); then we’ve a poor

7
Christopher J. Freet, A New Look at Hospitality as Key to Missions (Gonzalez, Florida: Energion
Publications, 2014), 63.
8
Longkumer, “Hospitality as A Paradigm in Mission,” 3.
9
M. T. Fermer, “Hospitality,” in The New Bible Dictionary, ed. I. Howard Marshall et al., (Downers
Grove: IVP Academic, 1996), 494, mentioned in Edward L. Smither, Mission as Hospitality: Imitating the
Hospitable God in Mission (Eugene, OR: Cascade Books, 2021), 18.
10
Andrew Arterbury, Entertaining Angels: Early Christian Hospitality in Its Mediterranean Setting
(Sheffield: University of Sheffield Press, 2005), 6, mentioned in Smither, Mission as Hospitality, 18-19.
11
Smither, Mission as Hospitality, 11.
12
Smither, Mission as Hospitality, 11.

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widow’s hospitality to Elijah in her poor house (1 Kings 17).13 We also have the narrative of

Ruth and Boaz. So, in Old Testament we see that hospitality to strangers often results in-

those outside the covenant community of Israel coming to faith in Israel’s God. At times,

God’s people are the welcoming hosts (Abraham, Israel, Boaz); at other times, they are the

guests (the spies, Elijah, Elisha) who bring God’s blessing and salvation on a nonbelieving

household that welcomes them.14

4.2 New Testament

The New Testament world was shaped in 1st century context we see the rules of

hospitality in the first century revolved especially around purity laws of table fellowship. This

not only explains why Peter needed a vision to be convinced he was to respond positively to

Cornelius’ invitation, but also illuminates the central role of eating together in the missionary

and evangelistic endeavours of the early Christians.15 In fact, Jesus’ first set of instructions to

his itinerant evangelists was: “Whenever you enter a town and its people welcome you, eat

what is set before you” (Luke 10:8). The early church’s conviction that the new people of

God birthed by the Holy Spirit were not separated by gender, ethnicity, race, or class allowed

them to gather around a common table of fellowship.16

In the New Testament, a key word for hospitality, philoxenia, “combines the general

word for love or affection for people who are connected by kinship or faith (phileo) and the

word for stranger (xenos).”17 Hans Boersma adds, “As the opposite of xenophobia (fear of

13
Waldemar Janzen, Old Testament Ethics. A Paradigmatic Approach (Louisville, KY: Westminster
John Knox Press, 1994), 38ff, mentioned in Brandner, “Hosts and Guests: Hospitality as an Emerging Paradigm
in Mission,” 93.
14
Smither, Mission as Hospitality, 35.
15
Eric Daniel Barreto, “Reading in Black and White: The Ethiopian Eunuch, Acts, and Constructs of
Race,” Unpublished paper presented to the Southeast regional meeting of the American
Academy of Religion (Atlanta: Georgia, March 10-12, 2006) mentioned in Yong, “The Spirit of Hospitality,” 64.
16
Yong, “The Spirit of Hospitality,” 64.
17
Christine Pohl, Making Room: Recovering Hospitality as a Christian Tradition (Grand Rapids:
Eerdmans, 1999), 13, mentioned in Smither, Mission as Hospitality, 11.

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foreigners), philoxenia is a virtue that counters our isolationist inclinations, which regularly

coincide with nationalistic chauvinism and racial bigotry and feed into a hoarding mentality

that neglects the poor and disadvantaged.”18 Then New Testament is full of Hospitality

models as divine hospitality such as Mary (who accepted and carried the Son of God in her

womb), Peter and Zaccheus (who hosted Jesus in their homes), and Joseph the Arimathean

(who afforded Jesus a proper burial).19

Jesus honoured and respected “others in their otherness,” such as the Samaritan

woman, the Roman Centurion, Simon the Cyrenian, the outcasts, sinners and so forth. Jesus

treated righteous and sinners equally, seeing in each a child of God blessed with “the image

and likeness of God.” The incarnation itself is God expressing hospitality, so that we too can

become divine (Phil 2:7). This initiative from God, which is inexpressibly unique and

astounding, restores our broken relationship with God and with all creation. This leads

Christians to confess Jesus Christ as the one in whom all of humanity comes together and

calls for an attitude of hospitality in our relationships with others.20

5. Hospitality: A New Paradigm for Christian Mission

In recent years, hospitality has turned into a central term in missiological discussions

integrating several aspects of missiological reflection. We find dual role of missionaries as

hosts and guests which opens new dimensions of missionary existence and self-

understanding. The role of the missionary as guest emphasizes the missionary’s vulnerability

and voluntary submission to the cultural and contextual rules. Missionary as host show a

18
Pohl, Making Room, 31.
19
Yong, “The Spirit of Hospitality,” 62.
20
Longkumer, “Hospitality as A Paradigm in Mission,” 9.

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readiness for disruption and openness to the sacramental quality of a guest that possibly

allows an encounter with God.21

6. Hospitality and Missio-Dei: Mission as an Extension of Hospitality

Hospitality has been diversely understood as a method of missionary activity, an

opening for witnessing and mission, and even as a metaphor or image for mission itself,22

which brings the image on mission as an extension of Hospitality. Christian mission is a

hospitable endeavour because God is hospitable.23 So, Christian hospitality is grounded in the

hospitable God who through the Incarnation has received creation to himself and through

Pentecost has given himself to creation.24 Mission as an Extension of Hospitality can have

various facets, let’s explore them in detail-

6.1 Hospitality as an Opportunity for Mission

In our postmodern privatized society that idolizes the individual, we tend to think that

it is normal to want to be left alone, especially where religion is concerned. This is a place

where our world needs to be demythologized. People don’t want to be left alone. They want

community. It’s easy for us to think, “nobody wants to die alone.” The belief that people

want to be left alone is more a sign of our brokenness. The point of God’s mission is to

reconcile all things by breaking down walls of hostility and joining all people together into a

dwelling place for God’s Spirit.25 So, this makes hospitality a missional opportunity.

21
Tobias Brandner, “Hosts and Guests: Hospitality as an Emerging Paradigm in Mission,”
International Review of Mission 102, no.1 (2013): 94.
22
Ducker, “Hospitality and Mission,” 2.
23
Smither, Mission as Hospitality, 12.
24
Amos Yong gives this explanation as Thesis 1 in Amos Yong, “The Spirit of Hospitality Pentecostal
Perspectives toward a Performative Theology of Interreligious Encounter,” Missiology: An International Review
35, no.1 (2007): 62.
25
David W. Boshart, “Revisioning Mission in Postchristendom: Story, Hospitality and New
Humanity,” The Journal of Applied Christian Leadership 4, No. 2 (2010): 25.

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Therefore, Hospitality is a tool or strategy for mission. As De Visser notes,

“hospitality opens the door for many opportunities to witness.” Such witnessing will be

through behaviour as well as words, and it has been suggested, for example, inviting non-

Christians into our homes to see how Christian husbands treat their wife and children, as one

way of communicating Christian values. 26 Then there’s a mutual concept of hospitality

where hospitality is bidirectional where Missionary as onetime host and another time guest,

and this encounter between ‘host’ and ‘guest’ can be one of mutual learning, enrichment,

growth – and challenge.27

6.2 Hospitality in Ecumenical Explorations

It is necessary to understand how the church has understood hospitality as a part and

parcel of mission. The first case of ecumenical hospitality between the Catholic Church and

the WCC seems to have been the presence of five official Catholic observers at the third

Assembly of the WCC in New Delhi in the year 1961. The following year, an example of

hospitality was given when Pope John XXIII invited Orthodox and Protestant churches to

send observers to the Second Vatican Council of 1962. Then in 2010 it was affirmed that

there is no centre for mission: mission happens “everywhere to everywhere,” a view that

recognizes the irrelevancy of the binary structure of home base and “mission field.” Hence, in

a pluralistic environment our mission strategy is not to seek to add new members to our fold;

rather we should seek to identify “Christic values in other religions and awaken the Christ

who sleeps in the night of the religions.”28 Then also in the meeting of the World Council of

Churches’ Commission on World Mission and Evangelism of March 2012 in Manila titled

26
Ducker, “Hospitality and Mission,” 2.
27
In Luke 24:13-35 we see Jesus’ journeying with two disciples on the road to Emmaus,
and then accepting an invitation to stay with them. That evening and during their meal together, Jesus’ role
shifted from guest to host, and Christine Pohl argues that this “intermingling of guest and host roles in the
person of Jesus is part of what makes the story of hospitality so compelling,” mentioned in Ducker, “Hospitality
and Mission,” 5.
28
Longkumer, “Hospitality as A Paradigm in Mission,” 3-4.

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“Together towards Fullness of Life.” One of the emerging paradigms that played a role in

Manila and integrated several aspects of missiological reflection was hospitality.29

6.3 Hospitality with Theology of Religion

Hospitality plays a significant role in revisioning theology of religions today.30 That

means Christian hospitality has to be practised in a pluralistic world. A 2005 WCC Report

explored the theme of hospitality as a “hermeneutical key” and emphasized that Jesus called

for his followers to have an attitude of hospitality in their relationships with others. So, the

“hallmark” of Christian hospitality is “our willingness to accept others in their ‘otherness.’”

This report calls for “religious hospitality” between the world’s religions, and a theology that

is hospitable to ‘the other’.31

Pluralistic world comes with dialogue, Hospitality remains an ethical category and

functions essentially to encourage relationships between people of different faith

communities. In other words, it belongs most fittingly at the dialogue end of the tension

between mission and dialogue. In similar way, the Scriptures witness to the unknown

blessing, some might experience by showing hospitality to others (see Heb 13:2), for in being

open to others in their otherness we encounter God in new ways. Moreover, our willingness

to be open to others and to accept them is the hallmark of true hospitality. Thus, hospitality is

both the fulfilment of the commandment to “love our neighbours as ourselves” and the

means of discovering God in new and wider avenues (Matt 19: 19; 22: 39; Mark 12: 39; cf.

29
Brandner, “Hosts and Guests: Hospitality as an Emerging Paradigm in Mission,” 94-95.
30
Amos Young, Hospitality and the Other: Pentecost, Christian Practises, and the Neighbor (New
York: Orbis Books, 2008), loc. 170 of 650, Kindle Edition.
31
Jacques Matthey, ed. “Come Holy Spirit, Heal and Reconcile!” Report of the WCC Conference on
World Mission and Evangelism (Athens, Greece, May 2005) mentioned in Ducker, “Hospitality and Mission,”
5.

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Lev 19: 18). This is also a way of giving indigenous people the right to life, liberty and

security in every context.32

6.3.1 A Pneumatological Theology of Interreligious Hospitality

Amos Yong brings out the Pentecostal readings of Luke-Acts toward a

pneumatological theology of religions,33 and to further pneumatological theology of religions

through a retrieval of a theology of hospitality also from the narrative of Luke-Acts. It is

crucial in a world in which members of many faiths appear to be more hostile and

antagonistic to one another than ever before. It delivers a specifically theological rather than

politically correct rationale for Pentecostals and other Christians to relate to members of other

faiths dialogically and relationally rather than only kerygmatically or apologetically. Yong

approves with inclusivists that the Spirit may be present and active in surprising ways in the

religions. But Yong also says that inclusivism cannot but affirm that whatever is good, true,

and beautiful in other faiths is of divine origin, and in that sense, inclusivistic theologies of

the religions may ultimately deny other religionists the right to define their own beliefs and

practices on their own terms.34

In this context Yong believes that Pentecostals and all Christians can and should bear

witness to Jesus the Christ in word and in deed, while listening to, observing, and receiving

from the hospitality shown them by those in other faiths. Pneumatological theology of

interreligious hospitality is revitalizing Christian witness in a religiously plural world. Such a

theological position not only permits but also obliges us to cultivate different dispositions

toward those in other faiths than those traditionally promoted; not only allows but also

requires that we look for dialogical situations and opportunities involving religious others;

32
Longkumer, “Hospitality as A Paradigm in Mission,” 5.
33
Yong basically derives it from Acts 2: 17- “And it shall come to pass in the last days, says God, That
I will pour out of My Spirit on all flesh.” Where he takes the phrase ‘Spirit on all flesh,’ to portray his
understanding.
34
Yong, “The Spirit of Hospitality,” 65-66.

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not only allows but also necessitates our establishing friendships and opening our homes for

table fellowship with those in other faiths.35

7. Radical Hospitality: The Role of the Church in Practised Hospitality

Church buildings need to have the same openness to the stranger and carry a family

feel. Unfortunately, no home is equipped enough to house the size of many congregations.

Church buildings do bring Christians together as the family of God; they must operate as one

as well, which welcomes the stranger, seeing itself as host. Some ways in which churches

have used their structures to demonstrate hospitality include, for example, outreach to

immigrants, shelters for the homeless, and meeting space for the community, just to name a

few. Churches need to re-think how to use their buildings and properties in a way that

demonstrates the hospitality of God toward the surrounding community.36

7.1 Models of Practised Missional Hospitality

In this section, we’ll go through some general and national level Hospitality models

and also some of the personal models, which are described by Smither-

7.1.1 Hospitable Mission to Refugees

Many churches and ministries in Europe and North America have responded to the

global refugee crisis by welcoming the stranger. The International Association for Refugees

(IAFR) is one ministry that cares for refugees and asylum seekers through showing biblical

hospitality.37 So, this kind of hospitality can be practised in indigenous levels too.

35
Yong, “The Spirit of Hospitality,” 66.
36
Freet, A New Look at Hospitality as Key to Mission, 70-71.
37
Smither, Mission as Hospitality, 226-227.

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7.1.2 Brazilian Hospitable Mission

By the end of 20th century, we find that the centre of global Christianity had shifted to

the Global South. As result he Brazilian evangelical church began deploying an

unprecedented number of missionaries. By 2009, over five thousand Brazilians were serving

in global mission on every continent with over half labouring in countries in Africa and

Asia.38 Here, we find a shared value of hospitality, that how Arabs and Brazilians view

hospitality and practice it—and also how Brazilians demonstrate mission as hospitality in the

Arab world.39

7.1.3 Radically Ordinary Hospitality

This was initiated by Butterfield who was a LGBT activist and a lesbian herself. She

was impacted by the hospitality of her neighbouring Christian Minister couple Ken and Floy.

She got changed because of it she left her lesbian lifestyle and later married Kent Butterfield,

a Presbyterian minister. Butterfield started practising hospitality in her community. On a

daily basis, she opened her home for shared meals, fellowship and having guests stay for

nights.40 So, radically ordinary hospitality becomes an effective witness in a post- Christian

world. Butterfield adds, “In post-Christian communities, your words can only be as strong as

38
Here credit goes to PMI (Muslim Peoples International) which was launched in 1984 —the first
Latin American mission group focused on the Muslim world, mentioned in Smither, Mission as Hospitality,
222-224.
39
Illustrating this hospitable posture in ministry, one Brazilian pastor who served among Arab
immigrants inside of Brazil observed that his Arab guests did not care for Brazilian food. He resolved: “Arabs
prefer Arab food and we offered them Arab food when they came to our house,” mentioned in Smither, Mission
as Hospitality, 223-224.
40
Butterfield further notes: “Offering radically ordinary hospitality is an everyday thing at our house.
It starts early, with minestrone soup simmering on one burner and a pot of steamed rice on the other. It ends
late with Kent making beds on couches and blowing up air mattresses for a traveling, stranded family. A truly
hospitable heart anticipates everyday Christ-cantered table fellowship and guests who are genuinely in need.
Such a heart seeks opportunities to serve,” mentioned in Smither, Mission as Hospitality, 216.

Mission as an Extension of Hospitality/Elisha/NTC

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your relationships. Your best weapon is an open door, a set table, a fresh pot of coffee, and a

box of Kleenex.”41

8. Reflection on ‘Atiti Devo Bhawa’: Hospitality Among Indigenous

People

Longkumer takes Ao Naga’s concept of Hospitality- ‘sobaliba.’ Believing that the

concept of hospitality that suits indigenous people and their context can, be helpful as a

resource that strengthens Christian hospitality.42 Let’s take the wider Indian term Atiti Devo

Bhava. It is a Sanskrit term which is portrays the idea of ‘respecting guests with same respect

as god.’ This has been used by the government of India as well as many others as a slogan

for Hospitality in the land of India. What it has come to mean today is that no matter who you

are and where you are from, in India you are welcomed warmly and treated with respect. It

epitomises the feeling of friendliness and kindness in the Indian people. Where everyone is

welcome to share in the beauty of the country.43 So, this indigenous concept of Hospitality

can be combined with Christian mission, as a concept of hospitality that suits indigenous

people and their context. I believe it can be helpful as a resource that strengthens Christian

hospitality in Indian soil.44

9. Conclusion

This paper has successfully presented a clear understanding of ‘Mission as Extension

of Hospitality,’ where we found that the concept of Hospitality has solid biblical foundations

which are often ignored, but when practised in its entirety and with a radical approach can do

41
It welcomes people as they are but calls people to turn from their sins and follow Jesus. Rosaria
Champagne Butterfield says it is “using your Christian home in a daily way that seeks to make strangers
neighbours, and neighbours’ family of God.” Mentioned in Smither, Mission as Hospitality, 217.
42
Longkumer, “Hospitality as A Paradigm in Mission,” 7.
43
“Atithi Devo Bhava – ‘The Guest Is Equivalent to God’” Indigo,
https://indigos.co.uk/blog/2016/03/24/atithi-devo-bhava/ (Accessed April 3, 2021).
44
Longkumer, “Hospitality as A Paradigm in Mission,” 7.

Mission as an Extension of Hospitality/Elisha/NTC

 15

miracles. We also noticed that how through hospitality, mission can be extended into the

places and people where it has not reached. Now we can acknowledge that churches have to

understand the importance of missional hospitality and should integrate it in their mission and

vision, with this note the paper can be concluded successfully.

10.Bibliography

Arterbury, Andrew. Entertaining Angels: Early Christian Hospitality in Its Mediterranean

Setting. Sheffield: University of Sheffield Press, 2005.

Barreto, Eric Daniel. “Reading in Black and White: The Ethiopian Eunuch, Acts, and

Constructs of Race.” Unpublished paper presented to the Southeast regional meeting

of the American Academy of Religion. Atlanta: Georgia, March 10-12, 2006.

Boersma, Hans. Violence, Hospitality and the Cross: Reappropriating the Atonement

Tradition. Grand Rapids, MI: Baker Academic, 2004.

Boshart, David W. “Revisioning Mission in Postchristendom: Story, Hospitality and New

Humanity.” The Journal of Applied Christian Leadership 4, no. 2 (2010).

Brandner, Tobias “Hosts and Guests: Hospitality as an Emerging Paradigm in Mission.”

International Review of Mission 102, no.1 (2013).

Ducker, Chris. “Hospitality and Mission: Five Faces of Hospitality.” Encounters 47 (2017).

Fermer, M. T. “Hospitality.” In The New Bible Dictionary. Edited by I. Howard Marshall et

al., 494. Downers Grove: IVP Academic, 1996.

Freet, Christopher J. A New Look at Hospitality as Key to Missions. Gonzalez, Florida:

Energion Publications, 2014.

Janzen, Waldemar. Old Testament Ethics. A Paradigmatic Approach. Louisville, KY:

Westminster John Knox Press, 1994.

Mission as an Extension of Hospitality/Elisha/NTC

 16

Longkumer, Bendanglemla. “Hospitality as A Paradigm in Mission: An Ecumenical and

Indigenous Exploration.” Quest: Studies on Religion & Culture in Asia 4 (2019-

2020).

Pohl, Christin. Making Room: Recovering Hospitality as a Christian Tradition. Grand

Rapids: Eerdmans, 1999.

Smither, Edward L. Mission as Hospitality: Imitating the Hospitable God in Mission.

Eugene, OR: Cascade Books, 2021.

Yong, Amos “The Spirit of Hospitality Pentecostal Perspectives toward a Performative

Theology of Interreligious Encounter.” Missiology: An International Review 35, no.1

(2007).

Yong, Amos. Hospitality and the Other: Pentecost, Christian Practises, and the Neighbor.

New York: Orbis Books, 2008. Kindle Edition.

11.Webliography

“Atithi Devo Bhava – ‘The Guest Is Equivalent to God.’” Indigo.

https://indigos.co.uk/blog/2016/03/24/atithi-devo-bhava/ (Accessed April 3, 2021).

Mission as an Extension of Hospitality/Elisha/NTC