What Makes Mission Christian? by Christopher Little

Christian Mission Today: Are We on a Slippery Slope? What Makes Mission Christian? by Christopher Little

t first thought, such a question begs an obvious answer, but in reality, there is a growing divide among evangelicals today regarding A the fundamental meaning, role, and purpose of Christian mission. Historical Antecedents One should really not be surprised by this since the present debate is the inevi- table consequence of powerful human forces at play over the past several centuries. It is widely recognized that our present era has been fashioned by the Editor’s note: This article is an Enlightenment which was successful at dislodging God and placing human- expanded version of a paper that kind’s dignity, aspirations, values, and needs at the center of the universe. appeared in the Evangelical Missions The church has not remained impervious to this far-reaching reconstruction. Quarterly, January 2006. Whereas Protestant missionary ethos originally focused on the glory of God, Christopher R. Little (Ph.D., in the nineteenth century it was “superseded by the emphasis on his love” Fuller Theological Seminary) has which resulted in “yet another shift in motivation—from the depth of God’s over twenty years of cross-cultural love to the depth of fallen humanity’s pitiable state.” As such, God’s love was missionary experience on four different continents with five different mission reduced to “patronizing charity” for those in the so-called undeveloped world organizations (Campus Crusade, (Bosch 1991:290). Operation Mobilization, African Inland Mission, World Mission This anthropocentric posture gained further momentum in the 20th century Associates and the Baptist General in a variety of ways but most notably through the widespread influence of Conference). He is the author of Johannes Hoekendijk. His disillusionment with the organized church led The Revelation of God Among the Unevangelized (William Carey him to emphasize God’s activity outside the church in bringing the kingdom Library, 2000) and Mission in the of God and shalom to the world. His views ultimately found fruition at the Way of Paul: Biblical Mission for the World Council of Churches (WCC) assembly in Uppsala (1968) where the Church in the Twenty-First Century (Peter Lang Publishing, 2005), as catch-phrase “the world sets the agenda” was oft-repeated, signifying that a well as numerous articles on mission in predominately horizontal view of mission had been embraced. various journals. He holds a M.Div. c It was at Uppsala that the now famous evangelical “backlash” (or “meltdown” from Talbot Theological Seminary, and a Th.M. and Ph.D. from Fuller as some would have it) occurred. Donald McGavran decried this move toward Theological Seminary. He is presently humanization in mission and retorted, “Will Uppsala betray the two billion a Professor of Intercultural Studies at Columbia International University in [unreached]?” John Stott interjected that while Jesus wept over those who Columbia, SC. rejected Him, he did not notice the “Assembly weeping similar tears.” And International Journal of Frontier Missiology 25:2 Summer 2008•65 66 What Makes Mission Christian? Arthur Glasser concluded that evan- evinced in the 2004 Forum in Pattaya.1 discipleship ministries, an increase of gelical concerns had been disregarded Thus, a 65.8% for educational programs, and an at the meeting (Yates 1996:197–198). consensus over this complex issue increase of 14.6% in relief and develop- The ecumenical/evangelical divide [still] remains a goal to be reached in ment activities from 1998 to 2000. In reached its climax at the Commission the future rather than a present real- addition, relief and development projects on World Mission and Evangelism’s ity (Moreau 2000:638). comprised 35.1% of the total income given for overseas ministries (Welliver Bangkok conference (1973). Peter Historical Repetition Beyerhaus testified afterward that the and Northcutt 2004:23ff.). Evangelicals committed to the primacy gathering “seemed to have lost sight of And last, 160 leaders from 53 coun- of proclamation in Christian mission the preeminent goal of Christ’s great tries under the World Evangelical have been accused of “reductionism” by commission,” that Fellowship Missions Commission met their counterparts, whereas the latter in Iguassu, Brazil (1999), and crafted the concept of salvation [had] been have been charged with “expansion- the Iguassu Affirmation. They hoped so broadened and deprived of its ism” by the former. Be that as it may, it would Christian distinctiveness, that any the evangelical missions movement is liberating experience at all can be be received as a working document called ‘salvation’ . . . any participation to stimulate serious discussion around in liberating efforts would be called the world. [They desired] that it will ‘mission’, and therefore, evangelicals become a point of dialogue that will “now are challenged to present the help shape both missiology and strat- biblical alternatives by articulating our egy in the next century/millennium faith and by acting accordingly in obe- But there is something (Taylor 2000:16). dience to Christ’s Great Commission (Beyerhaus 1973:150, 161). conspicuously absent Thus, it should not be overlooked here—any mention of quickly nor taken lightly. Embedded in As a result, the stage was set for the the Affirmation is a desire to empha- Lausanne Movement. priority in the church. size “the holistic nature of the gospel”; For ten days in July of 1974, 2430 an interest in pursuing appropriate participants and 570 observers from responses “to political and economic 150 countries met in Lausanne, systems”; an invitation to study the Switzerland, to discuss the church’s “operation of the Trinity in the redemp- missionary mandate. Stott, who presently undergoing a metamorpho- tion of the human race and the whole was the central figure in drafting sis of monumental proportions as it of creation”; a pledge to “address the the Covenant, had “changed his contemplates and pursues its missional realities of world poverty”; a call “to mind from earlier positions” (Yates obligation to the world. Moreover, this all Christians to commit themselves to 1996:207). He began to view Christian transformation in many ways is paral- reflect God’s concern for justice”; and a mission as an equal partnership leling the events of the WCC in the challenge to engage “in environmental between evangelism and social action. last century. care and protection initiatives.” It must That is, they should be considered as be promptly added, however, that the Such an assertion, of course, must be two wings of a bird which fly together. Affirmation also upholds the commit- supported by hard evidence. There is However, McGavran’s voice at the ment to proclaim “the gospel of Jesus room to only touch on the following meeting won out in the end as the Christ in faithfulness and loving humil- points. First, evangelical theologians of Covenant declared, “in the church’s  ity” (Taylor 2000:17ff.). mission are currently advocating that the mission of sacrificial service evangelism is missionary task involves securing justice But there is something conspicu- ” (Paragraph 6). The Lausanne primary for the poor, overcoming violence and ously absent here—any mention of Movement has continued to affirm 3 building peace, caring for the environ- priority in the mission of the church. this position in the 1980 Thailand ment, and sharing in partnership (Kirk This appears purposive since those at Statement, in the 1982 Grand Rapids 1999). Second, evangelicals are now Iguassu made a concerted effort to not Report on Evangelism and Social being told that mission entails launching “repeat the errors” of Responsibility, and in the 1989 Manila businesses which bring in the kingdom th Manifesto (Stott 1996:159–160, 183, the last decades of the 20 century [in of God (Borthwick 2003; Rundle and 236). Yet the question of priority which] an unfortunate over-emphasis Steffen 2003; Yamamori and Eldred on pragmatic and reductionist think- throughout these consultations was not 2003).2 Third, the recent edition of ing came to pervade the international easily resolved, and to varying degrees, the Mission Handbook records that for Evangelical missionary movement tension over the matter has lingered as the registered organizations there was (Taylor 2000:4, 7).4 a decrease of 11.9% for evangelism/ International Journal of Frontier Missiology Christopher Little 67 Evidently, they were attempting to empower evangelicals to reach a con- he most startling fact about this theory is that the sensus on that which has beleaguered two main missional models of the New Testament them for decades. If this is the case, some evangelicals will find reason fail to live up to its goals. to applaud but others will wonder if T Consequently, He refused to accept the Robert Speer rightly surmises: McGavran had been present whether role of a false king who continues to he would have again raised the thorny Paul seems purposely to have offer the benefits of the kingdom apart avoided . . . personal charity . . . . [He] was matter of the now 4.2 billion non- from submission to its true King (Jn not to meet the passing physical need Christians in the world (Barrett and 6:15, 26, 29). of one century, but to plant in the world Johnson 2004:24). Given the theology of holism, Jesus the eternal life of Christianity . . . . The energies by which St. Paul naturalized These developments (and more could was mistaken. He should have min- be cited) show that at a maximum con- Christianity throughout the Roman istered to the felt needs, the physical Empire might have been exhausted travening mission agendas are being appetites, the earthly desires of the pushed to the center of the evangelical in the effort to cope with the physical crowd in order to demonstrate con- evils of the one city Antioch. He had family, and at a minimum, erosion of cern for the whole person. Yet those a greater work to do and was strong the biblical mandate for evangelizing present that day were confronted with enough not to sacrifice the best on the the world is transpiring. Therefore, this truth: “Do not work for the food altar of a good (1910:101). it is fair to say that a trend toward which perishes, but for the food which And that greater work, which beck- horizontalization in mission is well endures to eternal life” (Jn. 6:27).8 oned him on from one city to another, underway among evangelicals, and as This response by Jesus proves that He was to turn people “from darkness to such, mirrors what happened to the did require behavioral change in order 5 light and from the dominion of Satan WCC. This burgeoning movement to receive the benefits of the kingdom to God” (Ac. 26:18).10 is being propped up by at least two pil- (contra Ramstad 2003:78), the other- lars: holistic mission and the kingdom worldly character of His ministry The inherent dilemmas with holistic of God motif. An in-depth analysis of did not generate a more just society mission do not stop here however. As a them thus behooves anyone interested on earth (cf., Severn 2001:444), case in point, Bruce Bradshaw asserts, in the future of evangelical mission and, although mission may include “Christians who separate evangelism orthodoxy and orthopraxy. word and deed, deed requires word from development have a dualis- Holism Scrutinized to explain it (cf., Moffett 1999:576), tic world view” in which “spiritual” whereas word apart from deed is a ministries like evangelism are justified Holistic mission views evangelism perfectly legitimate expression of instead of “physical” ministries like and social responsibility as insepa- Christian mission (contra Engel and development (1993:28). To rectify the rable.6 That is, within the purview of Dyrness 2000:65–66).9 situation, a holistic worldview must be Christian mission it intentionally seeks embraced which tolerates no dichoto- The apostle Paul exhibits the same the “integration of building the church mies except the one between Creator orientation in mission. While in and transforming society” (McConnell and creation (1993:32ff.). Accordingly, Syrian Antioch, he along with 2000:448–449). The most startling for him there can be no priorities in Barnabas “for an entire year . . . met fact about this theory is that the two God’s redemptive activity in relation to with the church and taught con- main missional models of the New creation. Yet Bradshaw has overlooked siderable numbers” (Ac. 11:26). Testament fail to live up to its goals. one crucial factor—the eternal/tempo- Subsequently, they were whisked off Recall the story of Jesus feeding the ral dichotomy. Not all of creation will to Cyprus after having been set apart 5,000 (Jn. 6:1ff.).7 On this event, A. B. last forever: some elements are tempo- by the Holy Spirit (Ac. 13:2ff.). But Bruce insightfully writes: ral and others are eternal. Jesus even were there no downtrodden, disen- endorses this dichotomy: Jesus mercifully fed the hungry mul- franchised, and diseased both within titude in order that He might sift it, and outside the church to attend to? I say to you . . . do not be afraid of and separate the true from the spuri- According to Rodney Stark, Syrian those who kill the body and after ous disciples . . . . To allow so large a Antioch was the cite of recurring that have no more that they can mixed multitude to follow Himself do. But I will warn you whom to devastation by way of war, fire, floods, [sic] any longer without sifting fear: fear the One who, after He has would have been on Christ’s part to earthquakes, epidemics, famines, etc. killed, has authority to cast into hell; encourage false hopes, and to give (1996:159ff.). So what could have yes, I tell you, fear Him! (Lk. 12:4–5; rise to serious misapprehensions as possibly caused Paul to leave behind cf., Mt. 18:8–9). to the nature of His kingdom and His those who were suffering? earthly mission (1988:124). 25:2 Summer 2008 68 What Makes Mission Christian? Hence, He clearly promoted a bib- the first place. For example, Bill Gates, First of all, Jesus gave no indication lically-informed theocentric world- Oprah Winfrey, the United Nations, that this messianic passage (cf., Isa. view where eternal realities outweigh USAID, Oxfam, the Red Cross and 61:1–2) had any concrete applica- temporal ones which necessarily leads Red Crescent, etc., are all striving to tion apart from Himself and His own to priorities in mission (contra Strauss alleviate the ailments of humanity for ministry as the Messiah. In fact, He 2005:61–63). Indeed, God’s basically philanthropic reasons. But said it “had been fulfilled” the very priority for alienated human beings is unless Christian mission transcends day He read it (Lk. 4:20). Moreover, reconciliation to himself. The reason is philanthropy the work of holistic Andreas Köstenberger, after his very not hard to find. Continued alienation mission practitioners is “superfluous” extensive analysis of semantic clusters in in time means alienation for eternity since non-Christians are achieving the gospel of John, concludes that the (McQuilkin 1993:177). an earthly shalom apart from Christ disciples of Jesus are not to “model their (Beyerhaus 1971:91). own mission” after His (1998:220). There are other notable inconsisten- This is confirmed by the Greek terms cies with Bradshaw’s argumentation. Kingdom of God Clarified employed both in John 17:18 and 20:21 Based upon his reflection of Colossians Holistic mission draws heavily by which the Father’s sending of Jesus 1:15–20, he deduces that “God is from the kingdom of God concept is specifically differentiated from the working redemptively through the sending of Jesus’ disciples (1998:186ff.). entire creation” (1993:34). However, And, in reality, it can be no other way F. F. Bruce points out that rather than since among other things: 1) He was adopt this view which ultimately leads born to die for the sins of the world to universalism, it is more sensible (Mt. 20:28; Mk. 10:45; Lk. 19:10); 2) to interpret the phrase “reconcile all He essentially confined His mission to things to Himself” (v. 20) as indicating But such an assertion the Jewish people (Mt. 10:6; 15:24); God’s forcible subjugation of rebellious and 3) His “signs” were meant to elements in the universe through judg- merits closer inspection. separate Him and His mission from all ment (1973:209–210). Consequently, others (Jn. 2:11; 4:54; 7:31; 20:30; cf., to assume that God’s people can serve Köstenberger 1998:169ff.). Therefore, in this capacity, as Bradshaw does, any missiological paradigm which does is to mistake the divine role for the not distinguish Jesus from His disciples human. In addition, while Bradshaw in any age is not credible.13 maintains the Western contempt for (McConnell 2000:448). This topic Second, John Bright, widely acknowl- the physical world is based upon the has been the focus of growing inter- edged as an expert on the kingdom of influence of Gnosticism (2002:102ff.), est among evangelicals (cf., Glasser God, notes that the early church never Carl Braaten counters that holism is 2003:11ff.). James Engel and William imagined it actually rooted in Western humanistic Dyrness have even gone on record as tendencies inherited from Greek phi- stating that Jesus calls could by its labors bring in the Kingdom! losophy (1985:80–81). Furthermore, That is a modern delusion of grandeur us to join him in the process of in reference to relief and develop- which the early church simply would extending the present realities of the mental work, Bradshaw never suf- not have understood (1989:233). kingdom of God—his lordship over all ficiently addresses the ethical issue of of life—throughout the world. Indeed, the kingdom of God “being Christianity’s credibility in the eyes from above should never be equated of an unbelieving world which views Consider carefully what Christ said  with human achievements” (Hedlund such activity as manipulating people when he announced the “mission 1991:174). The idea that it could has to convert (Begos 2003:66);11 that statement” for his life: “The Spirit of the Lord is on me, because he long been recognized by European “civilizing mission” of days gone by anointed me to preach good news to theologians as a human-centered “has metamorphosed into develop- the poor. He has sent me to proclaim understanding of the kingdom con- ment” mission on the contemporary freedom for the prisoners and recov- jured up by American progressivism scene (Bonk 1993:49); that it takes ery of sight for the blind, to release (cf., Yates 1996:248). away financial resources from evange- the oppressed, to proclaim the year of lism (e.g., one church in Ethiopia “was the Lord’s favor” (Lk 4:18–19). If this Third, Paul Hiebert rightly deduces disturbed by the fact that there were defines his agenda, it also must define that concentrating on the kingdom of more financial resources available for ours (2000:22–23).12 God as relief and development work than for But such an assertion merits closer the central theme of missions causes the evangelism” (Thomsen 1999:261)); inspection. church to lose sight of the lostness of and that there is nothing particularly human beings and the urgency of evan- Christian about humanitarian work in International Journal of Frontier Missiology Christopher Little 69 gelism . . . . The focus is on the Kingdom on earth, rather than the Gospel of he church in mission should take its lead from Jesus Christ (1993:156, 158).14 apostolic precedent rather than opportunistic By default, then, the world is allowed theology. to set the agenda. As long as this T course of action remains unchecked, eschatological character” (Vicedom principle motivation was to seek “the the Father’s yearning for the return 1965:22). No one has done a better glory of the One who sent Him” (Jn. of lost sheep will go unsatisfied job of articulating this reality than 7:18). Moreover, He summed up His (McQuilkin 1993:177). Hendrik Kraemer: entire terrestrial sojourn in this way: Fourth, Engel and Dyrness go on to The Kingdom of God is a transcen- “I glorified Thee on the earth, having stipulate that every segment of human dental, supra-historical order of life. accomplished the work which Thou society should be infiltrated by the Identification of a so‑called Christian hast given Me to do” (Jn. 17:4). This kingdom “with special preference given to social order, Christian State or indicates that the overall context for the poor” (2000:80). This confirms that Christian culture with the Kingdom whatever Jesus did either as Prophet, evangelicals are now being influenced of God signifies making what is by King, or Priest, was to bring glory to its nature relative (social order, state, by the tenets of Liberation Theology.15 the Father. As such, there is no purely culture) absolute, and making the Be that as it may, humanitarian act discernible in the absolute (the Kingdom of God) rela- biblical record concerning His life the idea that God has a preferential tive. This is so because the tension since the vertical took precedent over option for the poor causes dismay and inherent between the sphere of rela- the horizontal. is repudiated by many. It is argued tive human history and that of the that God is impartial. To claim that he transcendent realm of God, the ethic The doxological impetus is also wit- is particularly favourable to one group of the Kingdom of God, of the com- nessed in Pauline mission. Paul not of people is to run the risk of giving plete fulfilment of the will of God, can only considered himself a channel for a false sense of security. It may lead never be annihilated in this dispensa- the revelation of God’s glory (2 Cor. to a subtle form of idolatry . . . (Kirk tion. Therefore the Kingdom of God 4:6), he was driven by the passion 1999:113–114). can never be realized in any social, to see God glorified. For instance, economic, political or cultural order. he strove to make known “to all the The road to clearing the confusion If it were it would amount to saying nations, the obedience of faith” in in this area is to recognize that the that the absolute and perfect can be “poor” in Scripture is not simply a adequately expressed in the relative order that “the only wise God, through socio-economic term (cf., Hesselgrave and imperfect (1947:93). Jesus Christ” would receive “glory 2003:152ff.). Rather, in several forever” (Rom. 16:27), he labored significant passages (cf., Mt. 5:3; This is undoubtedly why Paul con- to bring unity between Jewish and Lk. 4:18; 6:20), it relates to the Jesus nects the coming kingdom to the Gentile believers so that “with one 16 tradition regarding “the pious poor” return of Christ (2 Tim. 4:1, 8). In voice [they would] glorify the God and (Countryman 1980:31–32, 84–85). the meantime, he interprets it as a Father of our Lord Jesus Christ” (Rom. Paul reveals this tradition when paral- “spiritual experience” in the lives of 15:6), and he yearned for the church leling “the circumcised” with “the those who have already submitted to its at large to spread God’s grace so that poor” in Galatians 2:9–10, indicating King by repentance and faith (Glasser “more and more people may cause the the latter was actually a designation for 2000:541). As such, the church in mis- giving of thanks to abound to the glory the Jerusalem church as “the genuine sion should take its lead from apostolic of God” (2 Cor. 4:15). From this, one eschatological people of God” (Georgi precedent rather than opportunistic can conclude that the “ultimate goal of 1992:33–34, 53). Evangelical mission theology (cf., McQuilkin 2000:649). Paul’s mission was to see God glori- philosophy has unfortunately yet to Doxological Mission: fied” (Schreiner 2001:72). This was his reflect this biblical theology concerning modus operandi since he was keenly “the poor.” A Needed Corrective aware that To criticize one missional paradigm And fifth, the supposition that without offering another is not only [i]f the pursuit of God’s glory is not ordered above the pursuit of man’s the kingdom of God can be estab- gratuitous but counterproductive. It lished here and now (cf., Engel and good in the affections of the heart is therefore my conviction that the and the priorities of the church, man Dyrness 2000:79) amounts to over- contemporary evangelical movement will not be well served and God will realized eschatology. This view fails stands in need of recovering the doxo- not be duly honored (Piper 1993:12). to acknowledge that the “kingdom of logical theme in mission.17 God cannot be subsumed in earthly One can therefore not justifiably deny forms [because] as long as the king- Jesus clearly emphasized this aspect that a sound theology of mission dom of the world lasts, it possesses an of His ministry when He stated His demands this doxological orientation. 25:2 Summer 2008 70 What Makes Mission Christian? In reality, without it mission may be Humanization or Redemption. evangelism must remain the leading Grand Rapids, MI: Zondervan. mission but it is surely not biblical nor partner to social action since 1973 “The Theology of Salvation at Christian. This is because the [o]ur vertical relationship to Bangkok.” Evangelical Missions Quarterly 9(3):150–161. ultimate purpose for . . . . mission God comes first whereas [our Bonk, Jonathan is to bring glory to God, so that a horizontal relationship to our 1993 “Globalization and Mission multitude from every nation, tribe, neighbor . . . is . . . second (Moffett Education.” Theological Education people, and language might declare 1999:576). 30(1):47–94. the praise and honor and glory and Borthwick, Paul power of God for all eternity [Rev. No doubt the debate over the mission 2003 “Business Can Heal the 7:9ff.] (Williams 1998:240). of the church will continue. Yet the Community.” World Pulse 38(3):6. most disturbing fact confronting the Bosch, David Consequently, mission is not funda- church as it enters the 21st century 1991 Transforming Mission. mentally undertaken for “the welfare is not an imbalance of material Maryknoll, NY: Orbis Books. and glory of man . . . but the glory of resources but rather “the unequal Braaten, Carl 1985 The Apostolic Imperative Nature God forms the highest goal of mis- distribution of the light of the sions” (Peters 1972:57) for “of Him and Aim of the Church’s Mission knowledge of God in Jesus Christ.” and Ministry. Minneapolis, MN: and through Him and to Him are Augsburg Publishing House. all things, to whom be glory forever” Bradshaw, Bruce (Rom. 11:36). 1993 Bridging the Gap. Monrovia, CA: MARC. If the chief end of mission is the 2002 Change Across Cultures. Grand glory of God, the means of mission Rapids, MI: Baker. must reflect this priority. The church, [B]efore there can be a Bright, John which exists “for the sake of the glory 1989 The Kingdom of God. Nashville, of God” (Bosch 1991:168), there- Wilberforce there must TN: Abingdon Press. Bruce, A. B. fore must concentrate on increasing first be a Wesley. 1988 The Training of the Twelve. Grand His glory. The manner in which to Rapids, MI: Kregel Publications. do this is not by highlighting what Bruce, F. F. human beings can do for one another, 1973 Commentary on the Epistles to the but by proclaiming what Christ has Colossians. Grand Rapids, MI: done for them so that they “might Eerdmans. Countryman, Louis glorify God for His mercy” (Rom. Thus, the church is called upon to do 1980 The Rich Christian in the Church of 15:9). This obliges the church in what the world cannot and will not the Early Empire. 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Paul Martinson, Wheaton, IL: Crossways Books. ed. Pp. 72–77. Minneapolis, MN: ed. Pp. 448–449. Grand Rapids, Yates, Timothy MI: Baker Books. Kirk House Publishers. 1996 Christian Mission in the McQuilkin, J. Robertson Schreiner, Thomas Twentieth Century. New York, 1993 “An Evangelical Assessment 2001 Paul, Apostle of God’s Glory NY: Cambridge University of Mission Theology and the in Christ: A Pauline Theology. Press. Kingdom of God.” In The Good Downers Grove, IL: InterVarsity News of the Kingdom. Charles Press. Endnotes Van Engen, Dean Gilliland, and Severn, Frank 1 The Summary Affirmations state Paul Pierson, eds. Pp. 172–178. 2001 “What is Our Priority?” with one breath that church planting Maryknoll, NY: Orbis Books. Evangelical Missions Quarterly among unreached peoples is “a central 2000 “The Missionary Task.” In 37(4):442–446. priority” but with another calls for the Evangelical Dictionary of World Speer, Robert Missions. A. Scott Moreau, gen. “increasing integration of service to 1910 Christianity and the Nations. New society and proclamation of the gospel” ed. Pp. 648–650. Grand Rapids, York, NY: Fleming H. Revell (www.lausanne.org/Brix?pageID=13891). MI: Baker Books. Company. 2 Moffett, Samuel Stark, Rodney In light of this, Western Christians 1999 “Evangelism: The Leading 1996 The Rise of Christianity. San can no longer escape the accusation that Partner.” In Perspectives on the Francisco, CA: HarperCollins. capitalism has been adopted as a means of World Christian Movement. missionary expansion. 25:2 Summer 2008 72 What Makes Mission Christian?

3 On this subject, McGavran dis- tion is equally authoritative; 2) to discount to the church was the “moral life” of Chris- cerns: “we realize that Christian mission Scripture at any point will eventually force tians (1998:460). must certainly engage in many labors. one to walk the road of making the whole 12 In a gospel that is often used to A multitude of excellent enterprises lie of it irrelevant; and 3) numerous narrative promote compassion ministries in view of around us. So great is the number and so and didactic passages touch on issues only Jesus’ example, it is important to note what urgent the calls, that Christians can easily once but rather than diminishing their William Larkin Jr. says about this passage: lose their way among them, seeing them significance it elevates them (e.g., Jesus “of the four infinitives from Isaiah that all equally as mission. But in doing the informed His disciples in response to their show the purpose of the Spirit’s anointing good, they can fail of the best. In winning question regarding when the kingdom will and sending of Jesus, three involve preach- the preliminaries, they can lose the main be restored to Israel, “It is not for you to ing. The poor are evangelized (euangeli- game. They can be treating a troublesome know times or epochs which the Father zomai); the prisoners have release and the itch, while the patient dies of cholera. The has fixed by His own authority” (Ac. 1:7)). blind have recovery of sight proclaimed question of priorities cannot be avoided. In 8 All biblical citations are from the (kērussō) to them; the year of the Lord’s this fast-moving, cruel, and revolutionary New American Standard Bible (1995). favor, the Jubilee year, is proclaimed era, when many activities are demanded, a 9 If this is the case, several passages (kērussō). The other purpose is to send right proportioning of effort among them in Scripture require further explanation. the oppressed away in freedom. Luke, is essential to sound policy. And ‘right First, in the parable of the good Samari- then, regards the primary activity of Jesus’ ness’—a true and sound proportion in tan, Jesus is not primarily concerned with ministry as preaching. Other tasks are our labors—must be decided according addressing the socio-economic needs of present, such as Jesus’ healing and exorcism to biblical principles in the light of God’s people but with overcoming prejudice ministry or his sacrificial death and mighty revealed will” (1970: 24). (Lk. 10:29). Second, the final criterion resurrection, but these either validate or 4 The notion that 20th century evan- for separating the sheep from the goats on become the content of the gospel message. gelicals have been adversely affected by judgment day is not mere philanthropy Luke’s report of Jesus’ ministry activity, the fundamentalist-modernist controversy among the masses but caring for the especially in summary statements, keeps with respect to the social dimensions of “brothers” of Jesus (Mt. 25:40; cf., Jam. Jesus’ preaching ministry before his readers mission is an inappropriate characteriza- 2:1ff.). And third, although the disciples (4:43–44; 8:1; cf. 7:22). In Luke’s gospel tion on at least two counts: 1) evangelicals of Christ are commanded to do “good Jesus’ description of his ministry in salva- were unapologetically committed to the works” (Mt. 5:16), one must keep in mind tion history framework also emphasizes the priority of world evangelization before that Jesus likewise did such things which centrality of preaching and the necessity of the 20th century ever dawned (cf., Robert resulted in the multitudes “glorifying God” commitment. ‘The law and the prophets 1990:29ff.); and 2) humanitarian work (Mt. 9:8; 15:31; Lk. 7:16), but at the end were until John; from then the kingdom of has in fact persisted within fundamentalist of His ministry there were only a handful God is being evangelized, the good news mission circles (cf., Patterson 2000:380ff.). of wavering disciples left (Jn. 20:19). about it is being told and everyone is being 5 This means Charles Van Engen’s 10 Of course, Paul did spend con- urgently invited into it’ (16:16, cf. Matt. thesis that evangelicals in the 20th century siderable time and effort collecting an 11:12)” (1998:158). 13 have experienced “a broadening vision of offering from the Gentile churches for The issues of continuity and dis- an evangelical theology of mission which the Jerusalem church. But the purpose for continuity in the missions of Jesus, Paul, became less reactionary and more wholistic this project has been greatly misunder- and the church go beyond the scope of this without compromising the initial evangelical stood. There are basically four options for discussion. For more information on this élan of the World Missionary Conference at why Paul undertook it: 1) to validate his vital subject, see Little (2005:107ff.). Edinburgh in 1910” (1996:128), although ministry before the Jewish apostles; 2) to 14 Perhaps this is why, as Stan Guthrie perhaps valid for past generations, no longer provide humanitarian relief for the poor; has observed, Engel and Dyrness’ book holds true today. Whereas there was a 3) to demonstrate the Gentile Christians’ “makes no mention of the eternal destiny of singular program at Edinburgh to which the indebtedness to Jewish believers; and/or the lost” (2001:110). attendees were called, “the evangelization of 4) to convert Israel. The first two options 15 Just like non-Western Christians the world in this generation”, the same “élan” are not sustainable while the last two are should not welcome everything from the was not articulated at Iguassu. As such, how (cf., Little 2005:151ff.). Yet Roger Aus’ Western church, Western Christians can evangelicals expect to save themselves argumentation (1979:232ff.) that the main should not consent to everything coming from the same fate of the WCC when they reason for which Paul organized the col- out of the non-Western church. incorporate “sociopolitical and economic lection was to convert the nation of Israel 16 Gerd Theissen believes there were agendas” into the mission of the church (Van best fits all the available evidence. also political considerations for Paul doing Engen 1996:155)? 11 As Adolf Harnack notes, such so: “The Hellenistic mission was operative 6 Holistic mission is the correspond- activity was unheard of in the early church: almost exclusively in cities with a repub- ing term for a “comprehensive notion of “we know of no cases in which Christians lican constitution, subordinate to Rome’s salvation” employed by the WCC of past desired to win, or actually did win, adher- imperial power but also benefiting from it. generations (Beyerhaus 1973:161). ents by means of the charities which they Urbanization and Romanization, or Helle- 7 Some would object to the ensuing dispensed. We are quite aware that impos- nization, went hand in hand. Those struc- discussion on the basis of a selective use of tors joined the church in order to profit by tural contradictions which characterize the Scripture, that is, it amounts to proof- the brotherly kindness of its members; but political situation of Palestine are missing texting. But citing such passages is clearly even pagans never charged Christianity here. Thus it is not surprising that the justified on at least three grounds: 1) there with using money as a missionary motive” radical theocratic element within the early is no canon within the Canon, so each sec- (1998:480). Rather, what attracted people Christian movement retreats almost com- International Journal of Frontier Missiology Christopher Little 73 pletely. The proclamation of the kingdom according to Voetius, is the glorification 19 As Roland Allen shows, this of God, a staple in the preaching of Pales- and manifestation of divine grace (gloria et perspective is supported by the Pauline tinian itinerant charismatics (Lk. 10:9), is manifestatio gratiae divinae). God is not method: “[Paul] had one end, one purpose, almost wholly absent in Paul . . . Meanwhile, only the first cause but also the ultimate one work. He could not have looked upon the political structure is accepted without goal of missions. The highest purpose is the service of the people of Macedonia, reservation (Rom. 13:1ff.) and Paul, being therefore not the salvation of sinners (Eph. in our sense of the words, as his work; a citizen of Tarsus and of Rome, is fully 1:10) but the honor of God (Eph. 3:10‑11; he could not have attempted to reform integrated into the political texture of the Rom. 11:32). Church planting as well social evils directly; he could not have Roman Empire” (1982:36). as conversion reaches its final goal in the dreamed of attempting to impress the 17 Notice “recovering” not “discovering” exaltation of God’s name . . . . The purpose people of Macedonia with the excellence since Gisbertus Voetius, who articulated the for delivering and gathering the elect can of his social activities, so that they might first comprehensive Protestant theology of only be expressed in a doxology: Soli Deo hail him as a benefactor and welcome mission (Jongeneel 1991:47), was commit- gloria!” (Jongeneel 1991:68). And a result him because he provided schools for their ted to this idea. According to Jan Jongeneel, of his analysis, Jongeneel rightly concludes: children, orphanages for their waifs, or Voetius’ goals for mission were three-fold: “Not only conversion and church planting hospitals for their sick; he could not have “1. The conversion of the nations (conver- but even the coming of God’s kingdom on imagined the possibility of revealing the sio gentium); 2. the planting, gathering earth is subordinate to God and his glory power of the gospel in any such manner, and establishing of a church or churches, as the ultimate goal of all missions . . . . We or by any such activities. The churches namely, of those who have been converted gladly concur with Voetius that the worship which he established did those things, or (plantatio, collectio et constitutio ecclesiae and adoration of the triune God by the things like them; they soon began to bury aut ecclesiarum); 3. the glorification and nations of the earth is and must remain outcast dead, to purchase the freedom of manifestation of divine grace (gloria et the final goal of all mission activity by the slaves, and to do other pious works which manifestatio gratiae divinae)” (1991:64). church. On this score Voetius has provided appealed to them as proper expressions Jongeneel explains, “There is a definite and the church of his time and ours, standing of Christian charity; but St Paul himself clear progression in this order. Conversion as it does at the dawn of a third millen- never directly engaged in any such work in a certain sense can be understood as prep- nium of mission activity, with a clear vision” nor endeavoured to direct the Christian aration for church planting while conversion (1991:77-78). churches of his foundation in the doing of and church planting together, both of which 18 Lamin Sanneh says much the same: them. He could not have done so. Social in their own way contribute to the gathering “life is more than meat and the body more activity of this kind was a fruit of the Spirit and preservation of the elect, are subordi- than raiment (Luke 12:23) . . . . There is a it could not be expected to appear until nated to the ultimate goal of missions: the spiritual hunger on the continent [of Africa] the apostles had done their work and had glorification and manifestation of God’s far deeper, even if also less inchoate and less ministered the Spirit” (1960:104–105). grace” (1991:64). Thereafter, he notes, tangible, than the famine or AIDS crisis, “The final and ultimate goal of missions, though those are real enough” (1999:76).

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