According to Father Rommerskirchen (Guide des Missions Catholiques 1937, p. 165) we owe the word ‘missiology’ to the French—the term ‘missiologie’ having been popularised by P&re Charles, S.J. German Catholics, under the inspiration of Professor Schmidlin, have preferred to use the word ‘Missionswissenschaft’ and it is perhaps unfortunate that English speaking Catholics did not follow their example and talk of the study or science of missions, rather than the clumsy and pretentious ‘missiology’.

Granted, however, that the term is in common use, the purpose of this essay is to attempt to explain its meaning. The explanation is really quite simple. Missiology is the scientific investigation and description of the history and conditions of the apostolic action of the Church in pagan countries. It is that part of Dogmatic Theology which provides us with a justification for what are termed Foreign Missions, and which discusses the ‘mode’ of missionary activity in relation to the data provided by the anthropologist, the historian of culture and other allied specialists. In so far as it is a self-conscious discipline Missiology is recent, but in principle, in its dogmatic foundations, it is part of the theological heritage of the Church. .

The Fathers and the great Scholastics dealt with its fundamental presuppositions as parts of the treatises on Providence and Faith. The discoveries of the 15th and 16th centuries, in that they revealed vast groups of persons ignorant of the Gospel, led to an extension of these treatises in relation to the problem of the salvation of the infidel. Lastly, in our own day the growth of the sciences of Anthropology and relevant discoveries in the fields of Comparative Religion and Psychology, have led to the accumulation of a vast mass of data which demands theological interpretation and application in practice. It is against this background that the pioneers, too numerous to mention, of Missiology have developed their discipline.