04-05 RDW Editorial

editorial comment

In a “missiological breakthrough” breakthrough, people movement to Christ, or insider movement. If the an- patterns emerge that both conform swer is “no,” the new church movement faithfully to the Bible and swim effectively will not likely grow rapidly. within the new believers’ own culture. What About “Insider Movements”? Ralph D. Winter Gary Corwin, an outstanding mis-  siologist of our time, has very helpfully (within the conversation on pages 16-23) Dear Reader, etc. However, that option may appeal raised some reasonable questions about I need to connect for you the tie that only to a few brave (or perhaps odd) this whole mysterious matter. Take a binds the two major themes of this issue souls or to individuals enamored of look at what Gary and others have to say. – the mystery of “insider movements” the Western world. Can a new believer within an “Unreached and the nitty-gritty of prioritizing some 2. Eventually, hopefully (but not al- People” follow Christ without leaving people groups above others. Let me ap- ways), a “missiological breakthrough” his culture? That is the pattern in the proach it this way: will occur. In that case both intel- New Testament with Greeks. Wow, were lectual and behavioral patterns will Greeks different from Jews! The Jews The “Reached Peoples” emerge which will both conform allowed plural marriage and abominated Suppose we track a person who comes to faithfully to the Bible and at the homosexuality, while the Greeks hated Christ within a so-called “reached group.” same time swim effectively within plural marriage but accepted homosexu- In that case several things are true: the new believers’ own culture. Once ality and revered celibacy. As masses of Greeks and Latin-speaking Romans 1. In that group there are already other that happens the Christian faith can gain ground very rapidly. became followers of Christ, “Christianity” believers who have both a spiritual resulted. Almost predictably, for certain union with Christ and yet are still at No matter how small an authentic leaders celibacy began to appear and plural home in their native culture. missiological breakthrough (meaning a marriage correspondingly disappeared. 2. The new believer will be different people movement to Christ), no mis- in some ways. He will still speak the sionary will need to start from scratch Changes of Clothing language, eat the food, and dress the again. The group is now defined as a Pretty soon the faith got completely out same way. That is, in this “reached “reached” people. From now on it is an of the control of biculturals like Paul group” the Gospel itself has become “insider movement.” It’s like the Greek and Barnabas. Eventually the Roman at home in the culture of that group. believers in the New Testament who Catholic and the Greek Orthodox tradi- did not need to embrace Jewish cul- tions were hammered out and the Jewish (Oops, doesn’t the Gospel change that ture. Once Paul made it clear to them, beginnings were forgotten, ignored or culture? Yes, as more and more of that thousands embraced the faith almost despised. As the Roman tradition be- group become believers, the culture will overnight. Paul explained that they could came belligerently “Christian”, the entire no doubt gradually change.) accept the Jewish faith without accept- Semitic sphere predictably developed its The “Unreached Peoples” ing the Jewish culture. own form of the biblical impetus, despite How very different it is when a person Note, once a group is “reached”, to start scant access to the Bible. This was Islam, comes to Christ within an “Unreached from scratch would be unnecessary and which had no difficulty sweeping up People!”: inefficient. Even a tiny earlier break- many other societies that were enemies through can become a “Bridge of God,” of the Roman empire. 1. In that case there is not yet any estab- the phrase coined by the most influential A few centuries later Protestants took lished pattern for the one who wants missiologist of the 20th century, Donald to follow Christ. That’s why the first the ball (the faith) and ran within their McGavran. He is the one who first culture, and for them the Catholic believers in the unreached people defined what today we call insider move- group may be desperately confused. tradition was now forgotten, ignored ments. In his terms he spoke of “people or despised. Today multiplied millions They may feel it is desirable or safest movements to Christ.” to adopt the missionary’s culture even of Africans, Indians, and Chinese are though it may clash with their own McGavran is also the one who came taking on our faith – but not necessarily culture – in food, dress, family life, up with this classical criterion (neces- the culture of our Western Christianity sary but not sufficient) of a true “people – within their own cultural traditions. movement to Christ” or a “Christward Today, however, unlike much of the past, Ralph D. Winter is movement”: ask someone within the the Bible itself is so much more available the Editor of Mission same culture who is not part of the that new forms of the faith are arising Frontiers and the Christward movement if those in the all over the place. The Bible is “out of General Director of movement are still part of his group. control”! the Frontier Mission Only if he says “yes” can the new move- Fellowship. ment truly represent a missiological

4 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org editorial cont’.

Getting Practical Today groups. Eight hundred peoples in In recent years the International Mis- Africa live on both sides of some sion Board (IMB) of the Southern political border. Sometimes they Baptist Convention has given more become two (or more) groups and and more emphasis to unreached sometimes not, but are usually peoples. That kind of outreach requires counted at least twice. the achievement of the missiological 2. It may be that not all those on the breakthroughs I’ve just been recount- IMB’s list of “Unengaged Unreached ing. Scott Holste’s and Jim Haney’s de- Peoples” of 100,000 or larger are scription of the IMB’s tangible moves truly “Unreached” since the handy, forward, and of the ripple effects on “less than 2% Evangelical” criterion, others (see pages 8-15), is both fasci- while relatively easy to verify, could nating and encouraging, although their mean these groups contain anywhere definitions on page 9 fall short of the from 2,000 to 800,000 Evangelicals precision of the definitions hammered (since the groups range in size from out in 1982 in a two-day meeting of 100,000 to over 40 million). What 35 mission leaders, sponsored by the may be “handy” may have very severe EFMA and the Lausanne Committee. weaknesses. Those semi-official 1982 definitions 3. On a very positive note, while the (to which we adhere) make no use of article estimates there to be 2,700 percentages, and in addition they take groups smaller than 100,000 in prejudice barriers into account. the “less than 2% Evangelical” Note that for practical reasons it sim- category, it also indicates that only ply isn’t convenient to adhere strictly 141 groups have no Evangelicals to the theory behind the IMB’s analy- and that the combined population sis. Several departures must be taken of these groups is only one-fifth into account: the population of California! This 1. Country boundaries often divide would seem to be spectacular news. 

��

www.missionfrontiers.org Mission Frontiers January-February 2006 5 letters to the editor In response to November-December 2005: “Do Some Agencies Mislead Donors?”

Dear Friends: several regions in South Asia for Dear Dr. I just read through your Novem- 33 years, and we fully support your Winter, ber-December issue. All I can position regarding missions. We I want to thank say is Amen! I have had personal retired in 1993, and we’ve observed you for address- contact with “native evangelists”, the shoddy and dishonest tactics ing the ques- and my experience has not been of some national leaders [primarily tion “Do Some a good one. Our family served from South Asia] who are ‘collectors Agencies Mislead Donors?” in as missionaries to an unreached of funds’. Many of the stories they the November-December issue of tribal group in the Philippines, so tell are far from the truth, and in Mission Frontiers. Your response our observations were up close. most instances the money they col- to the opinions expressed by I am the Executive Director for lect seldom reaches the field. They Christian Mission magazine was FARMS International, Inc. We become rather quiet and try to dis- very insightful and well written. set up indigenously-run loan appear in the crowd when I ask for Your support for the cross-cul- programs for Christians in 12 specifics because in most instances I tural missionary validates the countries. We firmly believe that have been in the location[s] they so work of Wycliffe and others in we can help the church carry out graphically describe.… You took a the worldwide ministry of Bible evangelism without the downside big risk in dealing with this thorny translation, and I believe your of dependency with our approach. subject and you did it well. I will comments will help us respond to The Christian Aid approach is likely use some of your material to questions about Bible translation harmful in many ways.… share with some churches in our strategies.… area – some who have been ‘used’ Bob Creson Joseph Richter by agencies who have a habit of President, Wycliffe USA FARMS International misleading their donors. Knife River, MN Orlando, Florida In His tender grip, Sidney P. Schmidt, Ph.D. Dear Dr. Winter, Thank you so much for dealing with the debate regarding the �� “sending of missionaries” vs. the �� “support for the nationals.” I know �� this has been a legitimate issue for �� Insight �� missiologists for a long time. INtensive Study of Integrated Personally, I see the need for both. Global History and Theology I have also read the pitfalls and criticisms of both extremes. I The most influential people have also seen the differences of the benefits and shortcomings are not those who have been of both within more than one taught what to think, but specific culture…. I appreciate what you wrote and handling it all those who have learned how. in one issue for comparison and reflection…. • Earn a full year of college credit (32 semester units) Darrel L. Anderson • Build an intellectually sound foundation in the faith Romanian Missionary • Study various worldviews and their impact—past and present Society • Trace God’s passionate pursuit of all peoples throughout history Wheaton, IL • Expand cross-cultural understanding and experience • Gain the core knowledge you need to be an infl uential, well- We just received the Novem- educated Christian ber-December issue of Mission • Discover how you can join in the strategic Frontiers magazine, and I was not advancement of God’s Kingdom able to put it down until I had carefully and thoroughly read pages Find out more at www.uscwm.org/insight 5-17. My wife and I are retired or call (626) 398-2297 from serving in SE Asia and

6 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 7 Dear USCWM, Dear Ralph Winter and the Writing a check will always be easier Great issue of MF! I lead a church- Mission Frontiers Staff; than actually rolling up your sleeves planting team in India and recently Superb job on the November/ and personally sacrificing to get the read K.P. Yohannan’s book Revolution December issue! I, too, read the job done. in World Missions that is essentially the Christian Aid Summer 2005 edi- Over our 25 years connected to min- same in nature as Bob Finley’s book. tion and was appalled! You handled istry in Thailand we have seen first In it Yohannan brow-beats Ameri- it well in this most recent issue. hand the dangers of this philosophy. can pastors, resorts to name-calling Thanks for your bravery and code After numerous painful experiences, (referring to western missionaries as of ethics in handling the situation as many mission agencies in Thailand modern-day colonizers, which in itself wisely as you did.... are cutting down on direct financial is an unscientific term used to general- Steven A. Mowery support to national workers. This is ize and deride), and shares many half- Penns Creek, PA not an easy transition, especially when truths with his readers. He challenges the recipients come to expect their them to only support organizations My wife had just finished a deputa- foreign renumeration as their due and doing it right, and (by the way) there tion talk which described a very are hurt when you suggest they de- is a tear-out card in the back of the tumultuous term of pioneer work in velop their support from local sources. book so you can get started. Is this Central Thailand. As she finished, Their true colors are often exposed not a conflict of interest? More needs a church member approached her, as the seemingly unending spigot of to be written on this subject. Aren’t slipped a crumpled $20 bill into my foreign support is slowly closed down. there any current books on the subject? wife’s hand and whispered, “I am so That is not to say that there are not A book entitled Revolution in World glad that you went to Thailand ... that strategic areas which foreign funds Missions Exposed: What Proponents of means that I don’t have to go myself.” can be used effectively to spread the ‘Native Missionary’ Strategy Don’t Want This basic mentality pervades our gospel, but the wisdom of Solomon You To Know would be timely. modern society to the point that in is needed in order to distribute those Blessings, politics, business, and yes, even in funds in the most efficient way. Jordan Keller missions, all you have to do is throw Dr. Larry Dinkins ��Pioneers more cash at a problem to solve it. OMF International

��

� ��

��

6 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 7 TheGlobal Status of Which Peoples Need Priority Attention? Evangelical Christianity A Model for Assessing Priority People Groups Scott Holste and Jim Haney

Editor’s note: the following article constitutes part 3 in our occasional series on “Which Peoples Need Priority Attention?” Dan Scribner (of Joshua Project) took the lead in part 1 (in our November-December 2004 issue), while Todd Johnson (of the Center for the Study of Global Christianity) took the baton for part 2 (in our January-February 2005 issue). As you read part 3, keep the preceding two in mind, and compare and contrast the recommendations offered. You can find parts 1 and 2 on theMission Frontiers Website (under “Back Issues”).

n May 8, 1845 in Augusta, Georgia the Christian benevolence which shall fully Southern Baptists formally constituted respect the independence and people’s Otheir vision: rights of the churches.1 We, the delegates from the Missionary The International Mission Board of the Southern Societies, Churches and other religious Baptist Convention has a long history of evange- bodies of the Baptist denomination, in lism and church planting around the world. Over various parts of the United States met in the past 160 years we have witnessed significant Convention, in the city of Augusta, Georgia, increases in the numbers of churches mobilized, for the purpose of carrying into effect, the missionaries appointed, individuals baptized, be- benevolent institutions of our constituents lievers discipled, indigenous churches established, by organizing a plan for soliciting; combin- and local leaders trained. With our many Baptist ing and directing the energies of the whole partners and other evangelicals, we have watched denomination in the sacred effort for the with amazement the advance of the Gospel across propagation of the the nations. Gospel. Our immediate goal The Ultimate Priority—All People Groups It shall be the is the engagement of design of this Despite such progress, we are inexorably drawn all unreached people Convention to to those people groups who have not yet had an groups greater than promote foreign adequate opportunity to hear and respond to the and domestic mis- Gospel. As IMB president Jerry Rankin has asked, 100,000 in population by “By what criteria should any people be deprived of sions and other 2 the end of 2008. important objects hearing the gospel?” connected with Consequently, a primary focus of the International the Redeemer’s Kingdom and to combine Mission Board is the engagement of these remain- for this purpose such portions of that ing unreached people groups. Our immediate Baptist denomination of the United States goal is the engagement of all unreached people as may desire a general organization for groups (UPGs) greater than or equal to 100,000 in

Dr. Scott Holste, a former missionary to Dr. Jim Haney, a former missionary unreached people groups in Southeast Asia among peoples in West Africa, currently and in northern Africa, serves as Associate serves as Director of the International Vice President for Research and Strategic Mission Board’s Global Research Services in the International Mission Department ([email protected]). Board’s Office of Overseas Operations ([email protected]).

8 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org A Model for Assessing Priority People Groups

population by the end of 2008. This certainly does evangelical circles for many years. [Editors note: see not mean that we intend to do this alone. We are the editorial commentary on page 5.] It differs in that encouraged that many others with the same heart it does not exclude those groups with 5% or more are working to “finish the task” of engaging these “Christian adherents.” Unfortunately, there are groups as well as those with populations less than various “Christian” traditions that neither articulate 100,000. nor embody a clear, uncompromised understand- We certainly recognize, along with other writers in ing of the Gospel. Consequently, it is difficult to this series, that prioritization can be controversial.3 argue that the majority of adherents within such Prioritization does imply emphasis and no one traditions really understand the Gospel, wants to see his or her people group de-empha- really believe it, and are really commit- sized. With other evangelicals around the world, ted to propagating it. Our however, we affirm that there are bountiful resourc- Evangelical Christian - a person who motivation es available for the whole harvest of the nations. We believes that Jesus Christ is the sole for source of salvation through faith in believe that God has provided all of the resources prioritization necessary to accomplish the mission He has given Him, has personal faith and conversion us. The challenge, however, is the mobilization with regeneration by the Holy Spirit, is one of and appropriate deployment of these resources to recognizes the inspired Word of God focus, not ensure that all of the world’s people groups have as the only basis for faith and Christian limitation. adequate opportunities to hear and respond to the living, and is committed to Biblical Gospel. To address that challenge, it is helpful to preaching and evangelism that brings identify those people groups requiring additional others to faith in Jesus Christ. attention. Thus, our motivation for prioritization Evangelical Church – a church characterized by is one of focus, not limitation. Our ultimate goal these beliefs. remains: all people groups. Engagement – a people group is engaged when an Some Definitions evangelical church-planting strategy is underway. We also agree with writers in this series that our While Christians are involved in many significant task is served well by research which examines ministries (e.g. radio broadcasts, literature distribu- God’s activity among each people.4 However, tion, relief and development, evangelism, disciple- before describing our research model and data ship, etc.), we believe that the gathering of believers acquisition process, we should clarify the meaning and establishing of churches is the key to establish- of some key terms that reflect our understanding of ing an effective, on-going, evangelizing, discipling, and emphases regarding our task: nurturing and ministering presence among any given people group. People group – “an ethnolinguistic group with a common self-identity that is shared by the various The Global Status of Evangelical members. There are two parts to that word: ethno Christianity Model and . Language is a primary and dominant linguistic Our model for describing the progress of the Gos- identifying factor of a people group. But there are pel among the world’s people groups is called the other factors that determine or are associated with Global Status of Evangelical Christianity Model. ethnicity. Usually there is a common self-name and It considers: a sense of common identity of individuals identified with the group. A common history, customs, family 1. The extent to which a people group is evangelical Christian. and clan identities, as well as marriage rules and practices, age-grades and other obligation cov- 2. Accessibility to the Gospel. enants, and inheritance patterns and rules are some 3. Evangelical church planting—whether localized or of the common ethnic factors defining or distin- widespread church planting has occurred within guishing a people.”5 the past two years. For strategic purposes, a people group is the largest As noted in Table 1, levels 0 – 3 are unreached. All group through which the gospel can flow without four of these levels describe people groups in which encountering significant barriers of understanding. evangelical Christians comprise less than 2% of the Unreached people group – a people group whose population. Level 0 describes a relatively small sub- population is less than 2% evangelical Christian. set of unreached people groups for which there are This definition is consistent with that used in no evangelical resources available whatsoever. Level 1 people groups have some resources available, but

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 9 The Global Status of Evangelical Christianity

have had no new church plants within the past two gram was developed and distributed to the field. years. We call Levels 0 and 1 people groups, Last IMB missionaries, national Baptist partners, other Frontier people groups. Levels 2 and 3 people groups evangelicals, and other field researchers are the are also unreached, but have had localized or wide- sources of CPPI data. Each of the IMB’s eleven spread church plants within the past two years. As administrative regions has a regional research coor- the percentage of evangelical Christians within a dinator who is responsible for maintaining updated people group rises to 2% and greater, the status of information for all overseas entities (people groups, urban centers, and other strategic population seg- �� ments). This information includes: �� • Entity Name 6 �� • Languages (Coded to the Registry of Languages � �� provided by SIL) �� • Religions �� • Locations (Coded to the Registry of Geographic �� Divisions provided by GMI) � �� • Universal People Group Link (Coded to the �� Registry of Peoples provided by IMB) • Engagement Status (Baptist, Others, Not �� Engaged) � �� • Population • Evangelical Believers �� • Evangelical Congregations � �� • Evangelical Church Planting Activity • Evangelical Resources (both human and ministry resources) � �� • Team Progress • Baptist Work Statistics • Supplemental Information (Origin Information, Assimilation Status, Education and Orality) � �� A robust, real-time reporting solution enables personnel to enter research and then run reports to verify that the data in the system reflects the � �� reality of their field. The IMB’s Global Research Department runs these same reports and others to monitor and analyze field progress. Recognizing that data quality is a function of data usage, reports � �� are regularly distributed to IMB leadership, strate- gists in other evangelical organizations, churches and the public. Such widespread dissemination and use of these reports generates considerable feedback that people group progresses from levels 4 – 6. and discussion, resulting in an increasingly accurate Data Acquisition picture of field reality. For many years, IMB missionaries have reported Monthly updates of many of these reports are on various missions-related activities through available from www.imb.org/globalresearch annual reports. Over time, these reports grew to and www.peoplegroups.org. Feedback is wel- include numerous reporting categories. In 2000, comed and needed. A link is included on the International Mission Board chose to limit the www.peoplegroups.org for those with well-sourced number of reporting categories, focusing on those information. When such information is received, which measure the effectiveness and health of our we create an ad hoc research group that reviews church planting efforts. Today, these and other the information and provides us with a working related measures are called Church Planting Progress decision. The research group normally is com- Indicators (CPPI). prised of the individual submitting the information, an IMB staff researcher, the regional research To effectively monitor the CPPI, a software pro- coordinator responsible for that region, and other

10 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org A Model for Assessing Priority People Groups

evangelical researchers or field personnel that people group, but no one is distributing it. Perhaps the might have relevant information. translation is rather old and no one really understands it anymore. Perhaps the vast majority of the people The November 2005 Global Status of group is primarily non-literate communicators. They Evangelical Christianity Report couldn’t read the Bible, even if a current translation of Because of publishing deadlines, the follow- it was placed in their hands. Missionaries may even ing information is excerpted from the November be serving among a people group, but they may not 2005 GSEC report. The current and complete use their ministry to proclaim God’s word and invite monthly report package can be downloaded at people to know Christ as Savior. If so, does this people www.peoplegroups.org. group actually have access to the Gospel? Clearly, an overemphasis on the “avail- �� ability” of resources (as an indicator of An over- �� progress) is problematic. For this rea- emphasis �� son, while we recognize resource avail- �� ability as a factor in our model and as an on the � �� important component of our strategies, “availability” we do not give it significant weight as a � �� of resources measure of progress. More significant � �� for us is whether or not church planting (as an � �� is actually taking place and whether or indicator of � �� not people are coming to saving faith progress) is � �� in Christ. Thus, progress is measured as problematic. � �� people groups move from Levels 0 and � �� 1 to levels 2, 3 4, and beyond. For this �� to occur, evangelical Christians must effectively engage these unreached people groups. Table 2 summarizes the status of the world’s people The Global Status of Evangelical Christianity map groups. displays the status of each people group in their country and habitat. Unlike previous maps, this The following may be gleaned from this summary: map only portrays the status of people groups in 7 • More than half of the world’s population is found places where people actually live. Status indications in Unreached people groups (Levels 0 – 3) on the map correspond to the categories in Table 1. • More than half of the world’s people groups are A poster-size version of this map will be available Last Frontier people groups (Levels 0 – 1). to the public from the Missions Atlas Project in the • More than a quarter of the world’s population is spring of 2006 at www.worldmap.org. found in Last Frontier people groups (Levels 0 – 1). According to the November 2005 report, there • Although 5,769 Last Frontier people groups have are approximately 6,500 unreached people evangelical resources available to them, no recent groups in the world. As noted earlier, a goal of evangelical church planting is taking place among the International Mission Board is to ensure the them. They continue to remain less than 2% evangelical Christian with no new churches in the past engagement of those unreached people groups with two years. (Level 1) populations exceeding 100,000. Table 3 notes a total of 1,995 such groups. Of these, only 645 are Undoubtedly, the availability of evangelical resources currently unengaged. These are people groups who is an important factor in reaching a people group, but need priority attention. the last bulleted observation above clearly demon- Continued on Page 13 strates that there are many people groups that have no active church �� planting underway the fact despite �� that resources are available. Why? �� The fact that a resource is avail- �� able does not mean that it is being �� used or being used effectively. For �� example, a Bible translation may �� exist in the heart language of a given ��

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 11 ��

��

12 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org A Model for Assessing Priority People Groups Continued from Page 11 Does this mean that we stop doing what we are do- are taking seriously the challenge of reaching their ing to focus our attention on these 645 groups? If we Jerusalem and extending themselves to Judea, Sa- did so, a number of groups that are currently engaged maria, and the ends of the earth. Who no longer would be. What we must do is mobilize would have thought just a few years the vast resources that already exist, enlisting evan- ago that some of the great harvests in Whatever gelical Christians and churches everywhere to join history would come out of countries prioritization in the challenge of addressing these groups as well in the 10/40 Window? Yet, today model one there are people groups in that part of as some 2,700 unengaged, unreached people groups uses, one with populations less than 100,000. Toward this end, the world where churches are starting the International Mission Board, Campus Crusade an average of two or more churches must consider for Christ, Youth with a Mission, Wycliffe, DAWN per year each. Not only is God mov- the results of Ministries, Walk through the Bible, and others have ing in the world today . . . He’s mov- evangelization. made these least-reached people groups a priority. ing quickly. What a privilege to be (See the “Finishing the Task” article which follows.) part of the adventure! Table 4 provides a listing of countries where there is “After these things I looked, and behold, a great more than one unengaged, unreached people group multitude, which no one could count, from every nation and all tribes and peoples and tongues, (UUPG) with populations of 100,000 or greater. standing before the throne and before the Lamb, The obvious priority country on the list is India clothed in white robes, and palm branches were with 310 UUPGs. This one country alone accounts in their hands; and they cry out with a loud voice, for nearly half of the total number of UUPGs in the saying, Salvation to our God who sits on the throne, world today and more than half of the total popula- and to the Lamb” (Rev 7:9-10, NASB).  tion of UUPGs. End Notes The occurrence of France on the list is illustrative of 1 the needed transition from measuring evangeliza- Delegates from the Missionary Societies, Churches and other religious bodies of the Baptist denomination to measuring evangelical Christianity. In 1996, tion. May 8, 1845. Preamble and Constitution of the the IMB’s Status of Global Evangelization model Southern Baptist Convention. Augusta, GA: Southern characterized much of France as evangelized. No Baptist Convention. doubt this characterization was accurate; after all 2 In J. Rankin’s To the Ends of the Earth: Churches France has many resources in French and has been Fulfilling the Great Commission (2005). Richmond, VA: the focus of historical church planting and evange- International Mission Board, pp. 49-50. lism efforts. However, as a whole the country – re- 3 Dan Scribner. November-December 2004. A Model for gardless of resources and activity – remains less than Determining the Most Needy Unreached or Least- 2% evangelical Christian to this day! Whatever Reached Peoples. Mission Frontiers [online]. Pasadena, prioritization model one uses, one must consider the CA: United States Center for World Mission, p. 6. results of evangelization and not simply the process 4 Todd M. Johnson and Peter F. Crossing. January- of evangelization or the number of people exposed February 2005. Which Peoples Need Priority to some gospel presentation. Attention? Mission Frontiers [online]. Pasadena, CA: A complete listing of Unengaged Unreached People United States Center for World Mission, p. 9. Groups equal to or greater than 100,000 and a 5 Orville Boyd Jenkins, Ph.D. What is a People Group? complete listing of people groups may be found on Online at peoplegroups.org. the web at www.peoplegroups.org/Downloads.aspx. 6 The three registries referenced in these points refer to The GSEC number on these listings corresponds to registries provided by the Harvest Information System. the descriptions found in Table 1. Both listings are (www.harvestinformationsystem.info/) updated monthly. 7 Unlike some approaches to people group data that artificially force people group populations to conform Conclusion to country-level census data, we allow field researchers We look forward to the day that the number of to report the population of individual people groups unengaged, unreached people groups will fall to as their research supports. Thus, the sum of people zero, regardless of population size. It is certainly a group populations for a country or for the world may challenge; yet, we are confident that itwill happen. or may not precisely match population estimates based Evangelical churches in North America and around on country-level data. As a point of comparison, the November 2005 estimate of the world’s population is the world are reclaiming their role in missions. approximately 6.45 billion. The November 2005 GSEC Believers are praying, giving, and going in record estimate summed by individual people groups totals numbers. Local churches in difficult circumstances 6.53 billion, a difference of just over 1%.

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 13 Churches and Agencies Focus on Which Peoples Need Priority Attention?

“Finishing the Task”

Marcus Vegh with Becky Hill

Editor’s note: we include this report in this issue of Mission Frontiers not only because this event is noteworthy of itself, but also because this partnership has extensively relied on the IMB analysis and recommendations summarized in our preceding article. The tally of 639 UUPGs reported here is an earlier version of the tally of 645 UUPGs highlighted on pages 8-13.

ighteen mission agencies – including four At the end of the November conference, 41 of those of the world’s largest – have challenged churches immediately chose 70 UUPGs for their Elocal churches to partner with them in focus. In addition, 19 churches indicated that in the “Finishing the Task” (FTT), a strategy to nurture next 18-36 months they will host a regional “Finish- church-planting ing the Task” conference in order to recruit other movements among churches to join them in reaching all 639 of the The 18 FFT partner 639 unengaged, prioritized peoples. agencies have trained unreached people Churches represented at The Cove included North “Brokers” to assist the groups (UUPGs) Point Community Church of Atlanta, Saddleback partner churches. over 100,000 in Church of Lake Forest, California, Bethlehem population. The Baptist Church of Minneapolis, Belmont Church of “Finishing the Task” Nashville, Real Life Ministries of Post Falls, Idaho, campaign was formally launched November 14-17, and Northwood Church of Fort Worth. The four 2005 at The Cove in Asheville, North Carolina, largest mission agencies in “Finishing the Task” where agency directors consulted with pastors and are Campus Crusade for Christ, the International other leaders of 59 churches, predominantly from Mission Board of the Southern Baptist Convention, North America. Wycliffe Bible Translators, and Youth With a Mission, who represent a combined total of more Marcus Vegh is President of Progressive Vision, a partner than 50,000 full-time workers in over 180 countries. agency of “Finishing the Task.” He served as Executive The 18 FTT partner agencies are seeking to equip local churches to take new responsibility for send- Producer of the November 2005 FTT conference.

14 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org “Finishing the Task”

ing missionaries, including those that they elect to group in China, that’s going to take a different send in collaboration with FTT partners. Partner strategy. But whatever it is, our agencies are com- agencies have trained “Brokers” mitted to serving the churches to help them launch to assist the partner churches; indigenously-led, each broker can represent the church-planting strengths and resources of all 18 movements. agencies. As a church engages A “Finishing with any Broker, the church taps the Task” CD- into everything the partnership ROM has been has to offer. developed to help Paul Eshleman, a member of churches select a the “Finishing the Task” strategy UUPG. Also, a team, comments, “We recognize customized FTT deck of cards has John Piper been created to assist a church in weighing the seven criteria in selecting a people group, including country, macro-religion, population, evangelical resources, threat level, freedom index, and physical exertion. Audio and video resources from the November 2005 conference

Small groups met throughout the week

that from within the church, there are �� people that God �� will prepare and �� send that have the ability to go into �� these peoples. Our agencies are going �� to serve them and �� David Garrison help to train them, �� equip them, and get those personnel �� are expected to become available to partnering mobilized out of churches and agencies early in January 2006. the local church in �� North America and “Finishing the Task” Champions’ Training will particularly from �� be conducted March 14-16, 2006 at the Inter- national Learning Center in Richmond, Vir- in region-national �� church partners, ginia. This training is offered to anyone seeking under the church’s to serve as FTT “Champion” within a church, direction and which will include coordination with a Broker, guidance.” assembly of a team, and other tasks. To read the strategy for “Finishing the Task”, learn about Eshleman adds, “Each church will need to be how to engage your local church with a broker, developing customized strategies for each people join your agency to the FTT partnership, or group. For instance, if it’s a Muslim group in register for the “Champion” training event, visit very difficult terrain and hard to access, that’s go- www.finishingthetask.com. ing to take one strategy. If it’s in a mega-people 

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 15 An Extended Conversation About “Insider Movements” Responses to the September-October 2005 Mission Frontiers

Editor’s note: our September-October cover theme, “Can We Trust Insider Movements?”, prompted a lot of response, and in these pages we give you a sampler of the subsequent conversation. The September-October issue included an article by John and Anna Travis, who said, “As we have seen the resistance toward changing religions and the huge gap between the Muslim and Christian communities, we feel that fighting the religion-changing battle is the wrong battle. We have little hope in our lifetime to believe for a major enough cultural, political and religious change to occur in our context such that Muslims would become open to entering Christianity on a wide scale.” That comment, and others like it, prompted John Piper, Gary Corwin, and others to write responses. Listen in on the conversation. Minimizing the Bible?: Seeker-Driven Pastors and Radical Contextualization in Missions John Piper John Piper is the Pastor for Preaching at Bethlehem Baptist Church (Minneapolis, Minnesota) and the author of more than 20 books, including Desiring God. This article is reprinted, by permission, from www.desiringgod.org.

have been pondering a possible relationship your glory in your person and in your deeds. Please between the minimizing of the Bible in so- don’t let me turn away from the ministry that puts Icalled seeker-driven churches and in some of all the emphasis on the ‘gospel of the glory of Christ the radical forms of contextualization that have who is the image of God’” (2 Corinthians 4:4). emerged in missions. Perhaps there isn’t any connec- Then I was reminded of another text in John which tion. But I wonder. The common denominator that connected the revelation of Christ’s glory to the I am pondering is the written word of God. John 20:30-31, “Now Jesus loss of confidence that did many other signs in the presence of the dis- The upshot seems to be declaring what the Bible ciples, which are not written in this book; but these the minimization of the says in the power of the are written so that you may believe that Jesus is the Word of God in its robust Holy Spirit can create Christ, the Son of God, and that by believing you and sustain the church of and glorious fullness. may have life in his name.” The signs that reveal the Christ. faith-awakening glory of Christ are not mainly new This morning I just read signs being done today, but the signs that are written John 2:11, “This, the first of his signs, Jesus did at in the gospels. These are written “so that you may be- Cana in Galilee, and manifested his glory. And his dis- lieve.” He “manifested his glory. And his disciples be- ciples believed in him.” I bowed and prayed, “O Lord, lieved in him.” That is the way faith comes. Jesus said this is how faith happens. People are given eyes to see that when the Holy Spirit comes “He will glorify

16 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org me!” (John 16:14). Therefore we declare the fullness embrace and make known that the Bible is the of the glorious Person and Work of Christ in history. only inspired and infallible written revelation of That is how the church is created and sustained. God, and that Christ is God and was crucified for It seems to me that a growing number of pastors sin and raised from the dead above all authority? and missionaries have lost confidence in this truth. 2. Are the former religious behaviors of converts They have concluded that the gap between the glory to Christ, which they may retain, communicat- of Christ and the felt needs of their neighbors, or ing regularly a falsehood about what the convert between the glory of Christ and the religion of the means and believes? nationals, is simply too great for the fullness of God’s 3. Are words being used by converts that mislead Word to overcome. The upshot seems to be the people rather than make the truth plain? Are minimization of the Word of God in its robust and missionaries and converts following Paul’s com- glorious fullness. mitment to candor: “But we have renounced This is on my front burner just now because in disgraceful, underhanded ways. We refuse to recent weeks I have received a steady stream of practice cunning or to tamper with God’s Word, testimonies from aching saints who say in so many but by the open statement of the truth we would words, “Our pastor doesn’t proclaim to us what the commend ourselves to everyone’s conscience in Bible says and means. The messages are not revela- the sight of God” (2 Corinthians 4:2)? tions of the glory of Christ. They are advice-talks I may be wrong about a Bible-minimizing connec- with a religious twist.” And then I have been reading tion between seeker-driven pastors and radically about certain kinds of gospel contextualization in contextualizing missionaries, but it is hard not to missions that seem to minimize the fullness of the see a loss of faith in the power of God’s Word when biblical revelation which converts should share with I hear that the Bible is not preached at home, and others. So I have been pondering whether there are when I read from the frontiers: “We have little connections. hope in our lifetime to believe for a major enough I have no desire to naively equate the cultural cultural, political and religious change to occur in conglomerate of western Christianity with the true, our context such that Muslims would become open spiritual body of Christ. I can appreciate avoiding to entering Christianity on a wide scale.” the word “Christian” in a missions context where it Let us pray for the Holy Spirit to come in power in signifies degenerate, materialistic, immodest west- our day for the sake of powerful displays of the glory ern religion. And I realize that most of the ways we of Christ in the declaration of the Word of God “do church” are culture-specific rather than bibli- where those glories are revealed with infallible and cally mandated. But there are other questions that converting authority.  trouble me: Editor’s note: later in this conversation (see pages 21-22) 1. Are the essentials of biblical faith embraced by John and Anna Travis offer their response both to John new converts to Christ, and do they make them Piper and to Gary Corwin. known in love to others? For example, do they Reviewing the September-October Mission Frontiers Gary Corwin and Ralph Winter Gary Corwin is associate editor of Evangelical Missions Quarterly and missiologist-at-large for Arab World Ministries, on loan from SIM-USA. Ralph Winter is General Director of the Frontier Mission Fellowship and editor of Mission Frontiers.

Corwin: As a long-time reader of MF who has that I completely agree with your concerns. But at always looked forward to its arrival, I have to express the same time I honestly don’t believe we intended my disappointment with your September-October them to arise from the text. 2005 issue. Some of the content seemed highly misleading or clearly wrong on the subject of Insider Corwin: [Your own commentary] seems Movements. clearly intended to leave the impression that only inexperienced or ignorant mission leaders have a Winter: I have read with care your two-page letter problem with this concept as it is currently being on our Insider Movement issue. I can honestly say advocated….While most would acknowledge that

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 17 a Muslim, Hindu, or Buddhist change in already existing might come to faith in Christ yet situations rather than on how remain in their religious context to plant culturally appropriate for a time of sorting things out churches.” and sharing their new-found faith, the vast majority of highly Corwin: At one level this experienced mission leaders radically changes the focus today would reject the idea that from least-reached peoples, remaining in one’s worship contrary to all that MF has context as a Muslim, Hindu, or always stood for. On an even Buddhist is a viable response for sadder level, it advocates – in true followers of Christ. the name of cultural appropri- ateness (as the writer envisions Winter: Include me. I also re- it) – a new form of western ject, totally, “the idea that remain- missiological imperialism into ing in one’s worship context” is contexts where local believers viable. I don’t think anyone in our are already believing, living, issue said anything like that! and applying the Gospel! Corwin: Believing Gentiles of Winter: Please don’t let this Paul’s day hardly represented an trouble you. Kraft is not de- Insider Movement within a com- emphasizing unreached peo- peting faith system. Rather, they ples. He is merely noting that represented new believers whose most of the current discussions continuing cultural practices about contextualization are oc- were hard for many believing curring in and among national Jews to swallow. church movements. What he Winter: Again, I completely might better have said is that, agree. Insider Movements are by say in Japan, without troubling definition not “within a compet- the existing Japanese churches ing faith system” but represent it is urgent and important to merely, as you say, “cultural develop churches that are far practices … hard for (the source more Japanese. I visited one faith) to swallow.” there recently that had been meeting in a missionary’s liv- Corwin: Most troubling of ing room for 46 years and still all, however, is the admission by had only 12 members. They Charles Kraft that the primary could only sing psalms, and task of contextualization teach- no piano, although before the ing (and by implication, cross- service they practiced singing cultural ministry teaching more with the help of a piano – but generally) will need to be on not in the church service that how to change the Christian- followed. It was the precise ity we find around the world image of its US counterpart…. rather than how to introduce the Gospel among the peoples Winter: Actually, speaking of where it doesn’t currently have a focus on unreached peoples, root. On page nine we read, “Any you may be interested to know discussion of this topic needs to that as far back as the Sin- take into account the fact that gapore 2002 consultation on the situations most cross-cultural unreached peoples I presented workers are working in nowadays a paper (not well understood, are seldom pioneer situations. I’m afraid) to the effect that Thus, we who teach contextual- countries like Japan still lack ization are dealing primarily with a completely indigenous form those whose major concern will of our faith. My paper was have to be on how to bring about thus entitled “From Mission to

18 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Evangelism to Mission”, meaning that we settled too movement” conveys, and on whether the MF issue soon for a cessation of mission in Japan and went to has included material which reinforces the defini- evangelism from a highly Westernized base, and that tion with which we both apparently take issue. My we need to begin again in pioneer-mission thinking own acquaintance with the term comes primarily if we are ever going to win Japan. from the sphere of discussions of Islamic contextualization. In that context it is used pretty much as a Corwin: There are other things that could be men- synonym for C5 contextualization, which includes tioned, such as John and Anna Travis’ sad comment not only accommodation to language and culture but that “We have little hope in our lifetime to believe to actual religious practice (which, of course, is so for a major enough cultural, political and religious intertwined with culture in most Islamic contexts). change to occur in our contexts such that Muslims Advocates of this view argue that continuing to call would become open to entering Christianity on a oneself a Muslim, and long-term participation in wide scale.” I would encourage them and others to mosque worship, including recitation of the creed look closely on the remarkable things the Spirit of (shahada) and performance of the ritual prayers God is doing in our day to build His church in the (salat), are appropriate. It is this kind of thinking dynamic cultural, political, and religious contexts of with which I strongly disagree. places like Algeria, Iran, and Iraq, before concluding that such change is unlikely in their own context. Corwin: While I am greatly pleased and relieved that this is not your own understanding of insider Winter: I think they are saying that if we expect a movements, I do believe that this is a common billion Muslims to begin calling themselves Chris- understanding. I also believe that there are sections tians, there is “little hope in our lifetime” of winning in the MF issue which are clearly written with this masses of Muslims. If that is what they were saying, view in mind. You say, “Again, I am puzzled. No one then it would be like the situation in Japan. We are I know is saying people are to remain in the religion not going to win Japan in our lifetime with a West- of their birth but merely in the language and culture ern-form church. of their birth.” This, I find puzzling. For example, Corwin: In response to the assertion that “today’s John and Anna Travis are asking “From a biblical proponents of either insider movements or church- perspective, can a person be truly saved and con- planting movements are building on foundations laid tinue to be a Muslim?” And again, “Can a Muslim by pioneers such as Keysser, McGavran, and others follower of Christ retain all Muslim practices, in in the first half of the twentieth century”, I would particular praying in the mosque toward Mecca and simply remind each of us that any strategy that ad- continuing to repeat the Muslim creed?” They go on vocated remaining in the religion of one’s birth while to articulate ten premises in support of answering embracing Christ is one which all these pioneers those questions yes. would never have endorsed. Corwin: Further on, John and Anna Travis write, Winter: Again, I am puzzled. No one I know is say- “If Bosch had it right that faith in Christ wasn’t ing people are to remain in the religion of their birth meant to be a religion, could it be that we are wit- but merely in the language and culture of their birth. nessing some of the first fruits of vast movements If they want to become accepted as British in culture where Jesus is causing the Gospel to break out of (lots of luck), that is their freedom in Christ to seek. “Christianity”? Where those who know Jesus remain as If they want to be Western Christian (as apparently a sweet fragrance inside the religion of their birth, and many Dalits would gladly be), fine. I don’t recall Paul eventually the number of adherents grows so large saying that Greeks could not become Jews (lots of that a reform movement from inside that religion is luck) if they chose to. But he vehemently opposed birthed?” [Emphasis mine.] that as an expectation or requirement. The current Corwin: Two more items, this time from Frank stress on Insider Movements is very Pauline in its Decker, will suffice to make the point. While the insistence that Muslims and Hindus do not need to statements here may simply reflect a loose usage of divest themselves of their language or culture in order language rather than intent (as the actual practice of to be believers in Jesus Christ with equal standing the individuals is not discussed in any detail), what is to any Western believer. To require themselves to do said is still what is said. Of Salina, a recent believer, that as a condition of following Christ is exactly what we read, “She told us that in order to share Christ Paul so vehemently opposed in Galatians. with her family, she now identifies herself as a Muslim Corwin: Thank you, Ralph, for your expeditious rather than a Christian.” And again, of Asif and other and thoughtful response…. Our primary differ- Muslim-Background Believers it is written, “These ence appears to be regarding what the term “insider are Muslims who walk with Jesus and openly share

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 19 with their Muslim friends about the Lord....” [Em- people who call themselves Christians) is to know phasis mine.] Whether these individuals are simply Jesus Christ more intimately, and to continue to love making appropriate cultural accommodations here, and respect their own people and to respect at least and the language being used in the article is simply their cultural (as opposed to faith) traditions. After too loose, or they continue to actually practice the all, it is not whether calling oneself a Muslim or a religion of their birth in addition to believing in Jesus, Christian could cloak syncretism, since both words I don’t know. But coupled with the final two para- are all too capable of that. It is the fact that neither graphs of admonition in the article, it certainly looks the word Muslim nor the word Christian necessar- like an endorsement of what is being said. ily hides syncretism. Paul himself, in a voluntary case took a Greek, Timothy, through circumcision Winter: Once again, I have to say that you have – which in Galatians he had so strongly declared brought out a blind spot in my reply to you, and I unnecessary. Note also, that while to us the label agree with your concern. Let me give one example. Muslim may fearfully imply a jungle of objection- You are concerned by someone continuing to call able religious rituals, the daily reality may in many himself a Muslim, fearing what this could mean. I cases be quite otherwise. Perhaps 30% of the people on the other hand, recognize that concern but at the in Turkey pay no attention to at least the first four same time feel strongly that the use of the word is in of the five pillars of Islam and yet insist they are itself not necessarily a bad thing. The Muslim cultural Muslims. tradition, including much of the religious aspects of their culture, constitute a sturdy and in many ways Corwin: Thanks for the feedback once again on fine tradition, as human social traditions go. However, this, Ralph. A believer calling him/her/self a Mus- I will admit that calling one’s self a Muslim could lim may indeed be less troubling in many ways than cloak a good deal of syncretism. I just don’t feel that some of the other practices being approved, simply to quarrel over the word is central to the dangers you because it can be, and perhaps often is, nuanced with (and I) fear. accompanying explanations – “Muslim follower of Isa,” for example. But even this potentially mitigat- ��Winter: The main thing with Muslims (as with ing factor is not mentioned in the article sections I pointed out. Beyond that, though, are the more serious issues of continu- �� ing to perform Muslim ritual worship: things like reciting the creed, and lining up to say the �� required prayers in the mosque. �� It is a significant disservice to �� the Christian public, I believe, �� to give the many advocates of �� this more radical view a free �� pass, including it under the banner of a more benign defini- �� tion of “insider movements.” �� Whether this was the intention �� of MF’s editors, or not, its read- �� ers should be made aware of the difference. Thank you, MF edi- �� tors, for making that possible. �� Winter: We truly believe it is �� in fact a service to our readers �� to know what earnest and faithful Evangelical missionaries are discussing, whether or not they have reached a common perspective. 

��

20 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Maximizing the Bible!: Glimpses From Our Context John and Anna Travis John and Anna Travis, along with their two children, have lived in a tight-knit Asian Muslim neighborhood for nearly 20 years. They are involved in contextualized sharing of the good news, Bible translation and the ministry of prayer for inner healing. They are also the creators of the “C1-C6” spectrum, a tool for defining six types of Christ- centered communities found in Muslim contexts; within that spectrum, “C5” believers are those who have accepted Jesus as Lord and Savior and who remain legally and socially within the community of Islam. John and Anna Travis utilize “C5” and “insider movements” as synonyms.

wo respected Christian leaders (John Piper others have remained within the Islamic community and Gary Corwin) took exception to the living out their faith as Muslims who follow Jesus Tfollowing statement we made in a recent (Isa). Though we rejoice, we have not sensed the Mission Frontiers article: momentum of a “movement.” We have little hope in our lifetime to believe for However, in recent months in the part of town where a major enough cultural, political and religious we live, we are just beginning to see what might be the change to occur in our contexts such that Muslims would become open to entering Christianity on a momentum we have longed for. Extended families are wide scale. becoming committed followers of Christ without becoming “Christians.” They meet in at least four We hope the full meaning of our statement here will separate meetings on various days of the week be clear in light of the rest of our article. To make to read the New Testament and pray together. The sure this comment is not removed from its context, The groups include both men and women from handprints we quote the very next sentence in the Mission a lower-middle-class background who have of Christ Frontiers article: found (to quote Billy Graham), “peace with and His But we do have great hope, as great as the promises God” through Christ. Some of the people in of God, to believe that an “insider movement” could these groups have been witnessed to and prayed kingdom get off the ground – that vast numbers could dis- for by us and others for many years, but it is just are all over cover that salvation in Isa the Messiah is waiting for every Muslim who will believe. now they all seem to be coming to faith. The this little human agent most responsible for this has been outbreak To further clarify what we meant by “little hope”, a jovial Muslim woman we call Fatima, who we see little indication in our contexts (we are not has been five years in Christ and is a natural of the speaking for the whole Muslim world) that Mus- communicator, organizer and avid reader of the gospel. lims will enter Christianity (that is, join the religion Word (a Wesley on a tiny scale). which Muslims associate with Western material- Of those we know in these groups, true ism, moral decadence, the brutality of the Crusades evidence of the good news is seen: they are admitting and current armies in Muslim lands) on a wide scale their sins to each other, they are forgiving each other, (that is, numbers in keeping with the will of God they are at peace, they pray for the sick in Jesus’ for “everyone to come to repentance” – 2 Peter 3:9, name, they actively share Christ with their neighbors and Paul’s desire that “as many as possible” be won and relatives, there is no financial incentive to believe, – 1 Cor. 9:19). they meet together in their small groups and they But deeper questions are being asked by Piper and are giving to the poor (though they themselves are Corwin. Piper wonders if C5 movements minimize quite poor!). New leaders are being naturally raised both the glory of Christ and the Bible. Corwin up. We hear of similar situations in nearby areas as contends that C5 should only be transitional; in well. We are having virtually nothing to do with this, time, people who accept Christ from non-Christian except that we keep praying for it. backgrounds must in time leave the religion of their In our context, this is feeling like something that birth. In response to these important concerns, let us could move faster through the masses than the usual share briefly what is happening right now in the area process where there is the added step of leaving Is- where we live, where the great majority are Muslim. lam and entering Christianity after salvation. These Over the years, by God’s grace, we have seen num- extended families are simply getting saved and not bers of Muslims come to Christ. Some of these adding the extra step. To be sure they are spiritually decided to “leave Islam” and “enter Christianity”; different from the many unsaved Muslims around

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 21 them. They approach other Muslims saying, “Come, the Bible! In contrast to traditional churches which brother, sister, look at this beautiful thing God has normally enjoy regular preaching, worship services revealed to us in his Word about Jesus.” It has not with theologically rich hymns, the recitation of entered the minds of those in these groups to go creeds and any number of other beneficial activities, through the cultural and political change required these C5 believers have no materials to study other to switch religious institutions. We wish all could than the Bible. Their growth depends almost solely see and hear what we are seeing and hearing. The on inductive Bible study, prayer and small group handprints of Christ interaction with other C5 believers. What is clear is that at and His kingdom are all In response to Corwin’s main point, that all non- over this little outbreak Christians who accept Christ as Lord and Savior the moment a vibrant of the gospel. faith is being lived must eventually leave the religion of their birth, we In response, then, to would simply say that this is not so in our context. out by many in the Piper’s comment that We and many others on the field are seeing exam- environment of another the glory of Christ is ples like the one just described above. How these religion. minimized or slighted in Gospel networks will label themselves in twenty C5 movements of God, years, God only knows. What is clear, though, is we in fact believe just that at the moment a vibrant faith is being lived out the opposite is true: our Lord receives incredible glory by many in the environment of another religion, and honor (not to mention joy!), when he hears one similar to Messianic Jews, who are religiously Jew- Muslim share with another Muslim how Christ has ish yet have received Jesus (Yeshua) as the Messiah. changed his life. Concerning “minimizing the Bible”, Interestingly, it would appear that the largest move- we think nothing could be further from the truth, ment to Christ among Muslims in the world today at least among the C5 groups we know of. In fact is C5 in nature, occurring in Asia.  you might say that these C5 groups are maximizing Sharing the Gospel Through Open Networks R. Lewis R Lewis spent eight years in Morocco on a church-planting team. She wrote a recent article in the International Journal of Frontier Missions on God’s use of women’s networks to establish the Kingdom in some contexts. Note that, in contrast to the previous article, she advocates that C5 movements and insider movements should be differentiated.

ome may fear that the discussion about “insider movements are about the gospel spreading inside movements” is a new missiological theory pre-existing relational or identity networks (com- Spromoted by those who have given up on tra- munities or families) and letting it grow up in ditional mission methodology. However, it is instead whatever form those networks choose under the an attempt to discern authority of Scripture and the Holy Spirit. The and explain what pre-existing network becomes the believing com- The pre-existing network God is actually doing munity or “church”, while expatriate workers avoid becomes the believing today, and has done pulling people into new, artificial networks, no community or “church.” repeatedly throughout matter how contextualized (e.g., Muslims into history, when spread- Jesus mosques), or into foreign structures (e.g., ing the gospel rapidly Gentiles into synagogues). As an illustration, through new people groups (particularly in socio- we see in Acts that believing Jews kept going to religious contexts antagonistic to perceived forms of the Temple, not isolating themselves from their “Christianity”). non-believing Jewish neighbors – they stayed I think it is important to remember two things about “insiders.” Meanwhile, Paul asserted that Gen- insider movements: tiles didn’t have to become circumcised (which would have marked them as “outsiders”) and that 1. Insider movements are not primarily about they could even continue to eat meat, which usu- becoming more “contextualized” and therefore ally had been previously offered to idols, if their should probably be distinguished from any point conscience was clear, despite the dismay of Jewish on the C1-C6 continuum. Instead, insider believers and the specific prohibition of such by

22 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org the Jerusalem council (see Romans 14, Acts 15: of the thousands (if not millions) who The gospel 29, Acts 21:25). would believe if they did not have to align spread themselves with a powerful foreign religion through 2. God has used “insider movements” throughout (“Christianity”) instead of Jesus himself. history, but He has also used other means. “open Insider movements are as old as James of the To commend the value and validity of insider networks” movements is not to say that other types of church- Jews and Cornelius of the Gentiles. This is planting are invalid – this is not an “either/or” not a new phenomenon but a reaffirming of a in the fast- prescription. In most cultures there are many people New Testament pattern, explained clearly as growing – maybe whole sectors of society (like the Dalits of the use of “open networks” by Rodney Stark first 300 in his book The Rise of Christianity. He ex- India) – who are dissimilating, trying to move away years of from their traditional identity. These people are plains how the gospel spread through “open seeking, as individuals or groups, to move out of their networks” – networks of predominantly non- the early traditional cultural identity or relational network and believers – in the fast-growing first 300 years Church. of the early Church. into something foreign. That is fine! However, let’s  not use these examples to obscure our recognition Read More in the IJFM Darrell Dorr Darrell Dorr is the managing editor of Mission Frontiers.

s you can see from the responses above, part be) but merely describes the pattern of believers’ of the challenge is identifying clear and relationships that naturally follow existing social Aconsistent definitions of insider movements. structures (Harley Talman). If Mission Frontiers readers would like to read more, To read more, go to www.ijfm.org. one good place to continue is with our sister publica-  tion, the International Journal of Frontier Missions (www.ijfm.org). In particular, the back issues of 17:1 (2000) and all four issues of volume 21 (2004) may prove especially helpful. There you’ll find other authors as well as overlapping definitions of insider movements, including the following: • Popular movements to Christ that bypass both formal and explicit expressions of the Christian religion (David Garrison). • Movements to Jesus that remain to vary- ing degrees inside the social fabric of Islamic, Buddhist, Hindu, or other people groups. This faithful discipleship will express itself in culturally appropriate communities of believers who will also continue to live within as much of their culture, including the religious life of the culture, as is biblically faithful. The Holy Spirit, through the Word and through his people, will also begin to transform his people and their culture, religious life, and worldview (Kevin Higgins). • Numbers of Muslims who become followers of Christ without changing either their self- perception or their communal identity as Muslims. In such movements, “church planting” is not the introduction of a specific form of organization (no matter how “biblical” it may

USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111 www.missionfrontiers.org Mission Frontiers January-February 2006 23 further reflections What is the Church?

Greg H. Parsons 

hen we hear a new idea or After asserting that He will build His church approach to mission work, (Mt. 16:18), Jesus talked about how sin is to be Wwe may wonder how or dealt with in His church (Mt. 18). Several of the if it will work and what the long-term impact will related parables appear in the context of Jesus’ be. Certainly, we wonder if it is true to God’s Word. teaching on the Kingdom, and they point to the These are necessary questions, and we may not always fact that God is the one who will separate people fully understand the answers or agree with of faith from those are not (Mt. 13:24-30, them. At times, this is because we don’t 47-50; 22:11-14; 25:1-13.) The understand the context, life experiences NIV Topical Study Bible notes, and worldview of those involved. “Several parables found only in Some, for example, have expressed Matthew show how Jesus’ com- concern about Churchless Christianity, munity has both true and false a book we’ve published. Some assume disciples.” This deserves much this book is commending a strategy more thought, with implications that some missionary has used in for pioneer church-planting and outreach to Hindus in India. In the spread of the gospel. We are other words, they think the title is not in a position to judge who will prescriptive rather than descriptive. be acceptable to God and who Actually, this book is primarily won’t. describing people who long to follow Yet believing Jews just after the time Jesus but not within established of Christ tried to make decisions forms of Christianity. (We actually for God. They were convinced that considered changing the title to Greeks could not be a part of Jesus’ Christianity-Less Followers of communities unless they became Christ.) The book concludes with a like Jews. As we follow the story in few suggestions about what these followers Acts, the biggest persecution faced might do and what the emerging “church” might by Paul and the early Church seems look like. Churchless Christianity illustrates how some to come from believers from a Jewish mission leaders are considering afresh how to nurture background – not from unbelieving Jews. Jew- movements toward ish crowds listen to Paul teach about Jesus, his Christ in the midst conversion and the resurrection with no negative We are not in a position of cultures where reaction – they listen attentively. Only when Paul to judge who will be traditional church- testifies that Jesus told him, “Go! [away from acceptable to God and planting has yet to Jerusalem]. For I will send you far away to the bear fruit. Gentiles” that they react and seek his life! who won’t. How much of our There is no panacea in mission strategy. But given world is colored by the slowness of the gospel’s penetration into Mus- cultural ways of doing church? What is the minimum lim, Hindu, and Buddhist mainstreams, we ought number of people necessary for a church? Are Paul’s to be willing to try – or at least allow – some methods in Acts prescriptive or descriptive? Unfortu- alternate approaches. nately, the Greek words we translate for “church” don’t  help us much. Paul’s usage alone is both confusing and enlightening: sometimes he refers to the whole Church, Rev. Greg Parsons is General Director of sometimes to a church in a whole city (when there must the U.S. Center for World Mission. He’s be several smaller fellowships), and sometimes to a been on staff at the USCWM for 22 years. household. (See Romans 16 for all of these.)

30 January-February 2006 Mission Frontiers USCWM•1605 E. Elizabeth St.•Pasadena, CA 91104•626-797-1111