JANUARY–MARCH 2019 | VOLUME 55 ISSUE 1 EMQ

Credible. Comprehensive. Christ-focused. Contents

Editorial Voices from the Past

3 The Importance of the Church and Church Planting 46 A Fallacy in Church Planting: A Fable Marvin J. Newell Charles Troutman

Articles Missiographic

4 Why We Should Plant Churches as If There 48 2018 By the Numbers: A Year in Review Will be a Coup D’état Any Day December 2018 | Volume 6 Issue 4 Jean Johnson

7 Church Planting in the Hindu Context Book Reviews Timothy Shultz 50 Going Global: A Congregation’s Introduction 10 Generating Church Planting to Mission Beyond Our Borders Movements Among Buddhists By Gary V. Nelson, Gordon W. King, and Terry G. Smith Alex G. Smith 51 Voices from the Field: Conversations 13 Outlining a Biblical Theology of Islam: Practical with Our Global Family Implications for Disciple Makers and Church Planting Edited by T. J. MacLeslie Warrick Farah 52 Receptor-Oriented Communication for Hui Muslims 17 The Growth Challenge: Do We Dare in China, with Special Reference to Church Planting to Take an Honest Look? By Enoch Kim L.D. Waterman 53 Kingdom Pursuit: Exploring the Many Facets of Missions 21 Beauty, The Arts, and Church Planting Edited by Carl D. Chaplin and Sue Harris as an Act of Creating Beauty Bill Drake 54 The Big Surprise: A History of the Christian and Missionary Alliance in the Congo 1885–1908 23 Business as Mission and the Planting of Churches By Rene Holvast Larry Sharp 55 Cultural Insights for Christian Leaders: New 26 The Place of Orality in Church Planting Directions for Organizations Serving God’s Mission Jerry Wiles By Douglas McConnell

30 Mobilization and Training for Church 56 The Kingdom Unleashed: How Jesus’ 1st-Century Planting in the Global Diaspora Kingdom Values Are Transforming Thousands John Baxter of Cultures and Awakening His Church By Jerry Trousdale, Glenn Sunshine, and Gregory Bendit 33 How TW2020 is a Catalyst for Church Planting Luis Bush and Paul Eshleman 57 Reciprocal Missions: Short-Term Missions That Serve Everyone 40 Three Insights that Facilitate Nationwide By D.J. Schuetze and Phil Steine Disciple Making Movements Russell D. Mitchell 58 The Kingdom of God Has No Borders: A Global History of American Evangelicals 43 The Art of Dying Well: Missions and By Melani McAlister the Reality of Martyrdom Gregory E. Lamb Credible. Comprehensive. Christ-focused. EMQ

January–March 2019, Volume 55, Issue 1

EDITORIAL DIRECTOR Marvin J. Newell [email protected] | MissioNexus.org/emq

MANAGING EDITOR Peggy E. Newell EMQ (Evangelical Missions Quarterly) is published quarterly for $26.95 (US Dollars) per year by Missio Nexus, PO Box 398 ASSOCIATE EDITOR & MAGAZINE DESIGNER Kurtis R. Amundson Wheaton, IL 60187-0398.

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The Importance of the Church and Church Planting Marvin J. Newell

The importance of the Church in God’s mission cannot be overstated. It is core to all Christ wants to accomplish both among believers and by believers in the world today. The Church is central to God’s Kingdom purposes. He established it to carry out his divine purposes. Furthermore, he has lovingly guided it through the centuries as the primary vehicle of mak- ing himself known among the nations. Without the Church, ministry would be a hodge-podge of man-conceived endeavors with no center, no coordination and no clear identity. Craig Ott reminds us, “The scriptures tell us of no other people, no other message, no other power, no other movement that is the instrument of God’s choosing for fulfilling his purposes in this age as is the church.”1

The importance of local congregations, the place where furloughed missionaries re- them together to love Jesus. Whatever visual manifestation of the body of Christ, is port, rest, get replenished and renewed … ministry you are with, you must invaluable. The local church is to be viewed the place from where returned missionar- understand one thing: church planting in two dimensions. First, there is the inter- ies spring forth once again across cultures is not for us, it’s for God. We do it so God nal aspect that primarily serves believers. to bring people into the fullness of Christ. will have a people to worship Him!3 Charles Swindoll has described it nicely: Local churches are both the anchor and the lifeline of missions. The following articles focus on the fun- I love the church. When it’s functioning It follows then, that the planting of damental topic of church planting. Over correctly nothing beats the church churches should be the preeminent out- the past several years there has been some for effectiveness. Babies are cradled, come of all mission endeavors. This is not to creative thinking related to this topic. children are loved, teenagers are chal- say that every missionary should be a front- Some are “other religion” specific, while lenged, parents are instructed, seniors line church planter—far from it. God has others are more issue related. This edition find fellowship, singles are strength- gifted each missionary with specific skills, endeavors to bring a few of the best to you. ened, and families are nurtured. When gifting, and interests that round out what It is our hope that these articles will stimu- a church is running smoothly on all it takes to start churches. However, every late even deeper thinking that will in turn cylinders, its impact on a community is outreach activity (and most are valid and enhance and refine global church planting nothing short of remarkable.2 valuable) should have the launching and/or endeavors for the swifter advancement of strengthening of local bodies of believers the Kingdom.  When all church ministries are consid- as their primary goal. Those bodies come ered together, nothing is better than the in various stripes, sizes, and manifestations. local church for the edification of the saints. One box does not fit all. But in the end there There is also the external aspect. When it needs to be a visible group of believers who comes to outreach to a lost and dying world regularly meet corporately in the name Marvin J. Newell, DMiss nothing is more crucial than the local and under the lordship of Jesus Christ—a Editorial Director church. It is the cradle of missions. It is the church. Floyd McClung has said it well: place where mission vision is rooted … the place where mission passion is incubated You might say, “I’m not called to plant Notes 1. Craig Ott, Stephen Strauss, with Timothy C. … the place where concern for the lost is churches.” Yes, you are! It’s always Tennent, Encountering Theology of Mission (Grand Rapids, highlighted … the place where mission the will of God to have a people who MI: Baker Academic, 2010), 196. 2. Forward by Charles Swindoll in The Church: The agencies discover their greatest asset—mis- worship His Son in the nations. You’ll Body of Christ in the World Today, by Ed Hayes (Word sionaries! The church is the place from never have to worry about making Publishing, 1999). 3. Floyd McClung, “Apostolic Passion,” Perspectives where missionaries are commended for God mad if you try to plant a church. It on the World Christian Movement, Third Edition, Ralph D. service … the place where mission funding seems crazy to me that people are under Winter and Stephen C. Hawthorne (Pasadena: William is generated … the place where corporate the delusion they need a special calling Carey Library, 1999), 186. prayers for missionaries are offered … the to save souls, to disciple them, and to get

3 Article

Why We Should Plant Churches as If There Will be a Coup D’état Any Day Jean Johnson

In 1997, the smell of gunfire, the sounds of tanks, and the sights of troops sent a chill down the spine of every person in the capital city of Phnom Penh. The second prime minster, Hun Sen, hated being second—so he took matters into his own hands. Executions, torture, looting, ransacking, and combat fighting turned the streets into a war zone. This tumultuous coup d’état led to the evacuation of the majority of foreigners, which included vocational missionaries who had started every manner of project, programs, and churches in the years prior. I was one of them.

And so began our conversations outside of negative. We planted a living thing badly. We can find this same scenario play Cambodia, missionaries huddling together And I believe the reason we did so was that out in church planting. The first genera- to pray and to express our deep misgiv- the majority of our church planting and tion of churches is dependent, and this ings. What if we can’t go back anytime soon? compassion projects were conceptualized causes the next generation of churches What will happen to the people, projects, and and organized based on our Western worl- to be dependent. It is a cause, not just a churches who are dependent on our expertise dview, our versions of church and compas- correlated factor. Unfortunately, what and funding?1 sion, and our economic standard of living. happens is that the first generation of As the smoke literally settled, we realized Perhaps this sounds harmless to you—even churches provides the next generation of that for the most part we had birthed baby beneficial. Yet it creates an immediate dis- churches information about all the ways birds in nests, who must now be wondering ability for the emerging local churches and to access foreign funding, reduces the if their mothers would ever come back to Jesus-followers, because they cannot easily stigma for participating in these schemes, feed them. The unexpected coup and evac- sustain or emulate such models. In answer and invests indifferently in their own uation of the missionaries was a true test to this non-reproducible model of all things development. Once the original church of our success, or lack of success, in church church, we in the West begin to subsidize planters move on from planting depen- planting and mission strategies.2 this and that project and ministry so the dent churches, churches from affluent work can continue. It is during this stage of countries pick up the pieces and continue Why Do We Plant Living subsidizing that all the messages of learned to perpetuate the ongoing cycle. Things Badly? helplessness are imbedded in the minds of Former missionary Robert Ramsey- Within three or four weeks, we were able to the recipients. And before you know it, the er, who was on the going side of mis- return to Cambodia, and our strategic con- first generation of disciples and churches sions, wrote: cerns quickly faded as everyone got back to within a specific location are immersed in a business-as-usual. Again, I was among them. type of Christian welfare culture. Since the The stark reality is the subsidization of Looking back now, I wish Sidney Clark, who first generation of disciples and churches the church has been a mistake from the served in Taiwan in the 1950s, had been can only pass on what they know, they pass beginning. The damage which subsidies part of the overall missionary team in Cam- on a debilitating welfare mentality to the have done has far outweighed any good bodia. Maybe he would have pushed us to next churches they plant—and thus it goes which they have accomplished … In this follow through on our questions and find on and on for many years to come. situation, not a moratorium on mission, solutions together. Clark once wrote, Speaking of the welfare system in the but a moratorium on chronic subsidies United States, Saranya Kapur shares the … is not only justified but essential for The question as to whether work at any main reasons why parents on welfare the responsible maturity on both sides point of its development can still be tend to bequeath a culture of welfare to of the relationship.5 maintained by the people if it is left by their children: the missionary, forms the best test of the John Mbiti, an African Christian leader soundness of our mission policies. If the This likely happens because “parents on who was on the recipient end of mis- answer is in the negative, then we have welfare can provide information about sions, wrote: either planted a dead thing, or planted a the programs to their children, reduce living thing badly.3 the stigma of participation, or invest African converts have become beggars differently in child development” … of Christian spirituality, ideas, cash, During the 1997 coup, I believe the ma- parents being on welfare is a cause for and personnel from their “superior” jority of vocational missionaries’ answers the child being on welfare, not just a overseas missionaries, church boards, to such a question would have been in the correlated factor.4 and centers of church organizations.6

4 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Why We Should Plant Churches as If There Will be a Coup D’état Any Day

In a workbook I wrote called Standing on world due to globalization (which creates thus creating a welfare mentality that plants Our Own Feet, I describe an “inherited psy- easy access with little cross-cultural effort), living things badly. chology of dependence,” as when a church or the inherited psychology of dependence is only The answer of how to plant living church- churches are conditioned into mindsets and increasing through the mission efforts of es well is embedded in Paul’s and Jones’s behaviors that are harmful to their self-devel- affluent countries. statements. We can do it by ensuring that opment. It takes only a few foreign donations Let’s consider how we can move to re- whatever local people learn, receive, hear, or subsidy payments to take away the felt sponsible maturity in regard to our church and see in us is doable for them, using things need and drive for local self-development. planting strategies. that are within their reach. This puts the Upon that first gift toward chronic sub- cross-cultural work back on the planters’ sidy, the local leaders who receive the help How Can We Plant shoulders, rather than on the host commu- unconsciously find themselves trying to Living Things Well? nities. We are the ones who will need to use please their donors and copy foreign models I am convinced that those reading this ar- what local people have to create what we beyond their local reach. Those under their ticle do not want to plant a dead thing or a need to plant churches. leadership decrease their giving and volun- living thing badly. I am certain you do not When the coup awakened me to this para- teerism because they believe their pastors want to condition first-generation disciples digm shift, I started to move from using and and leaders have access to foreigners and and churches into a welfare mentality. And doing what worked for me and started using foreign money—and because they now view I believe one of the key solutions is to plant what the local people had. For example, their own churches as their patrons (a place new churches as if there could be a coup before the coup, I tended to rely on highly to meet their needs, rather than to serve (or another unplanned emergency) at any Western print communication and teaching one another). Churches nationwide start time—even if you are in a setting where you styles as I trained Cambodian church plant- to believe they have to find sponsors and think you could easily stay indefinitely. ers, as described in Table 2.1.9 become beggars of Christian spirituality, How would you plant differently or more One day the Cambodian church planters ideas, cash, and personnel from those who creatively or wisely if you believed you were said to me, “People lose interest so quickly are superior to them. Those who are not dispensable—that you, in fact, could be and cannot process what we are sharing.” Jesus-followers watch all this happen, and thrown out at any time? How would you They seemed to lack peace about their role from their position as onlookers, they don’t go about ensuring that local disciples and and effort in teaching. Since we were jump- find the messengers’ message very credible churches could not only sustain every point ing into a truck to head back to the city, I or convincing. Why should they? It seems to of development, but that they could multi- gave their comment little thought. But once them that the local Christians are hirelings ply as well? we started our long and bumpy ride home, I of foreigners who are bringing a competing In The Voice translation of the Bible, the prayed under my breath, “What am I doing religion or buying coverts among the poor. apostle Paul writes, “Keep to the script: what- wrong that they cannot follow?” At that mo- The consequences run four layers deep, ever you learned and received and heard and ment, I started to pay attention to the envi- touching 1) the point of contact and recipi- saw in me—do it—and the God of peace will ronment. Every Cambodian in the truck was ent of the subsidy, 2) those whom this leader walk with you” (Philippians 4:9). With Paul’s speaking with excitement and passion. There leads, 3) churches countrywide, and 4) the words in mind, David Picton Jones, who was a constant stream of animated commu- nonbelieving community.7 served in East Africa, once wrote to the sec- nication and exchange of ideas. I thought By the time we turn around to test the retary of the London Mission Society: “Our to myself, “Seems very unlike what they soundness of our mission, church planting, life is far above them, and we are surrounded described to me in regard to their church or partnerships due to a coup or another by things entirely beyond their reach. The planting experience. Hmmm. How are they such enlightening event, we find that we consequence is, that … they cannot follow.”8 sharing and receiving meaning right now in have planted a dead thing or a living thing It is unfair to expect our hosts to keep to this communal environment?” It dawned on badly—that the first generation of churches the script—to follow what they have learned, me that they were communicating through we have planted will bequeath a culture of received, heard, or seen in us—when we plant proverbs, song, mnemonics, storytelling, welfare to the next generation of churches. churches with things that are entirely be- and riddles. “Hello, Jean! You created a script I wish I could say that Ramseyer’s and yond their reach. It is unethical to then subsi- they cannot follow. They don’t communicate Mbiti’s words describe the days of old. But dize and keep propping up the development and process the way you do!” from what I see in countries around the of such efforts as if we are indispensable, As soon as I arrived home, I grabbed all

Table 2.1 Print Learning Preferences

Process Print Preference

Receive message Words carry meaning; therefore, communicators carefully prepare and read words

Reason through message Learners take notes on main points, principles, and definitions. Use logic (such as syllogisms) to create meaning

Remember message Learners view notes, written handouts

Recreate message New communicators refer to written outline

5 Why We Should Plant Churches as If There Will be a Coup D’état Any Day

Table 2.2 Print vs. Oral Learning Preferences

Process My Highly Print Preferences The Cambodians’ Primarily Oral Preferences

Receive message Words carry meaning; therefore, communicators carefully prepare and Mental images, symbols, gestures carry meaning; therefore, read words. communicators paint mental pictures and create an experience

Reason through message Learners take notes on main points, principles, and definitions. Use Learners respond to people/events and visualize mental pictures. Use logic (such as syllogisms) to create meaning. metaphors to create meaning.

Remember message Learners view notes, written handouts. Learners review mnemonic devices (music, proverb, story, symbol, ritual, dance).

Recreate message New communicators refer to written outline. New communicators guide a journey using storyboard, “chunking” information, and memory palaces. the different books I’d written in the Cambo- 4. If your life and ministry is far above the Notes 1. To see a video animation of “What a Coup Taught dian language using my preferred teaching local people, pray about how you can put Me About Missions,” please visit: https://vimeo. and learning styles. I opened the door of the cross-cultural and sacrificial work com/264646156. 2. The book We Are Not The Hero, the Participant’s a cabinet and locked the materials inside. back on your own shoulders rather than Guide, and videos are available at fivestonesglobal.org. From that point on, I began to do the hard expecting them to learn how to adjust to 3. Sidney J. W. Clark as quoted in The Money Problem by Allen Swanson, World Encounter, Volume 6, June 1969. cross-cultural work of learning how to use your worldview and imported version of 4. Saranya Kapur, “Parents on Welfare Are Bequeathing what the Cambodians had in reach to create church and compassion. a Culture of Welfare unto Their Children,” Business Insider, http://www.businessinsider.com/children-of-parents-on- what I needed to plant and encourage the welfare-are-more-likely-to-be-on-welfare-2013-11. Kapur planting of churches. I got busy practicing 5. Adopt these “They can follow, because I” based her article on Gordon Dahl, Andreas Ravndal Kostol, Magne Mogstad, Family Welfare Cultures, NBER Working the preferred style of communication of statements: Paper No. 19237 issued in July 2013. the majority of Cambodians, as signified in 5. Robert Ramseyer quoted in Glenn Penner by Ronnie Hahné and Wouter Rijneveld in their paper “Dependency in Table 2.2.10 They can follow, because… Missions,” April 2005. Peace and freedom began to enter the 6. John Mbiti, “African Indigenous Culture in Relation to Evangelism and Church Development,” The Gospel of hearts of the Cambodian church planters • I plant a biblical version of church Frontiers People, ed. Beaver (Pasadena, CA: William Carey as they were released and encouraged to instead of my own version. Library, 1973), 81. 7. Jean Johnson, Standing On Our Own Feet Workbook: use what was natural and in reach for them. • I use their language instead of making How to Encourage Indigenous Churches to Operate from Now they were able keep to the script, and if them learn mine. a Place of Dignity and Sustainability in Global Mission (Maitland, FL: Xulon Press, 2018), 126. another coup occurred, they could carry on • I learn and understand the culture and 8. Quoted in Jonathan Bonk, Missions and Money: quite well without me. work within that framework. Affluence as a Missionary Problem . . . Revisited (Maryknoll, NY: Orbis Books, 2007), 11. • I use what is readily within their reach 9. W. Jay Moon, “Fad or Renaissance? Misconceptions Solid Suggestions instead of what is within my reach. of the Orality Movement,” International Bulletin of Mission Research 40, No. 1 (January 2016), 11. If you want to avoid planting a dead thing • I write a script that they can follow at 10. Moon, “Fad or Renaissance?,” 11. or a living thing badly, I suggest you do the every stage of development. following: • I may have to leave any day due to a coup 1. Plant as if there will be a coup any day, or other reason. and those who are left to do life in the • I do not condition the first generation of village, town, or neighborhood where churches into a welfare mentality. you are working will need to be the ones to sustain and multiply all things church What other statements would you add to (making disciples, planting churches, this list?  training leaders, showing compassion, giving, breaking bread, praising God, teaching, etc.). Jean Johnson serves as the director of Five Stones Global. She has over thirty-two 2. Constantly ask Clark’s question to test years of vocational cross-cultural ministry the soundness of your methods: Can the experience. This includes sixteen years of ex- work at any point of its development still be perience in Cambodia in the areas of church maintained by the people if I/we leave? If planting, on-the-job leadership training, the answer is in the negative, make the and oral strategies. Jean is the author of difficult adjustments as soon as possible. several books: We Are Not the Hero, Go Light! Go Local!, and Standing On Our Own Feet. She 3. Avoid creating a church planting script writes, promotes, and teaches on creating that local people cannot follow or with a culture of dignity, sustainability, and mul- means and resources that are beyond tiplication in Great Commission efforts. For their everyday reach. more information visit: fivestonesglobal.org.

6 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

Church Planting in the Hindu Context Timothy Shultz

Church planting is a well-known phrase which describes how Christians conceive of con- centrating a ministry that will sustain local gospel impact. Church planting often follows a process of evangelism and discipleship which is meant to be a contemporary and faithful example of New Testament patterns. It has been the main way that missiologists and mis- sionaries approach spreading the gospel among Hindu people who live in South Asia (India, Bangladesh, Pakistan, Nepal, Sri Lanka, Bhutan) and in the global Hindu diaspora.1 It is vital to have a Biblically informed philosophy of church planting, but it is also important to learn about the patterns of church planting which have taken place among Hindus.

The first churches that emerged in Hindu Hindu context because there have been few, many Britons, Christianity was politicized communities were in Kerala, a state in south- if any, of these people movements among during the British Raj and government was ern India. These churches were planted at Hindus from higher castes. Higher caste re- Christian. the beginning of the Christian era, perhaps sistance to church planting ministry is com- This has a direct impact on church plant- by the apostle Thomas.2 Philip Jenkins in The plex, but most of the reasons are sociological ing among Hindus in modern India and Lost History of Christianity states that there is rather than theological or philosophical. the diaspora. In twenty-first century India. “evidence of formal church life” existing in There is a set of inter-connected obstacles Hindu nationalists have intensified these Kerala by AD 345.3 These Mar Thoma church- that exist between faith in Christ and high- widely held beliefs about foreigners planting es are a part of the ancient Orthodox Church er caste communities of Hindus which churches to help subdue India and sharp- that spread from Jerusalem eastward toward negatively impact the planting of churches ened them with a vengeful political edge. Persia and beyond instead of westward to- according to these movemental patterns. It They represent Christianity (and Islam) as ward Rome. For nearly 2000 years, Orthodox is vital to understand these obstacles and foreign threats to India which is meant to Christianity has been thriving among these then bravely ask God to reveal approaches be exclusively Hindu. Politicians craft their Malayali Christians in Kerala and wherever that facilitate church planting in the era in own versions of a long and complex history they settle in India and around the world. which we live. to convince the Hindu communities to help Unfortunately, Catholic and Protestant restore the glory of pre-Islam and pre-Chris- efforts at church planting in Hindu environ- Obstacles tian India by voting for Hindu nationalist ments were begun within the geo-political First of all, the majority of higher caste Hin- candidates. Of course, this political rhetoric frameworks created by European colonial- dus, especially in central and northern India, makes the challenging job of church plant- ism. There is much to learn from this mission- believe that Christianity was first introduced ing within higher caste communities that ary era; a good bit to emulate, and some to to India by foreign missionaries. They as- much harder. grieve over and never repeat. Church plant- sume, therefore, that it is a foreign religion Another obstacle that arises between ing within Hindu communities during this and not relevant to them. In recent years, higher caste Hindus and faith in Christ is period of time was significantly influenced many of these people have taken this wide- Christian misunderstanding about their by “people movements.” These consisted of spread disinterest a step further and become identity as Hindus. Most church planting thousands of Hindu people converting to opposed to the spread of the gospel in India. models assume that people convert to Christianity over a period of decades. The They assume that foreign missionaries plant- Christianity, become Christians, as a way Hindu people who became Christians in this ed churches with an agenda to contribute to to express their new allegiance to Jesus way were almost always from the same caste the subjugation all of South Asia to Christian Christ. When enough of these converts background and lived in rural villages. There Great Britain. Western Christians must force exist in a given area, a sustainable church was usually a confluence of cultural, social, themselves to feel the weight of these inter- can be planted. Church planting ministry historical, and spiritual motivations that led pretations of Church history and allow this in a higher caste Hindu context which to this planting of thousands of churches view to speak to them before they create an assumes this ministry philosophy will face all over South Asia. To this day, the legacy of apologetic response to it because it does have significant problems and unintentionally these people movements contributes greatly some merit. Simply put, the British sum- confuse people about the truth of the gospel. to contemporary thinking and vision of marized what they felt was an enlightened In South Asia, Hindu and Christian are planting churches in Hindu context. colonialist foreign policy with the phrase more than words that describe the theolog- A specific focus on church planting within “Christianity, Commerce and Civilization.” ical views or religious affiliation of specific higher caste Hindu communities is relevant Although not every western missionary communities of people. They describe per- to our consideration of church planting in aligned with this point of view, including sonal identity as well. Being Hindu and not

7 Church Planting in the Hindu Context

Christian or Sikh and not Muslim is more Jewish identity to people who were Gentile. to the words and deeds of Jesus, as they are like being French and not British, Korean Large portions of the New Testament were recorded in the four Gospels. They do so and not Japanese, American and not Cana- written to address these issues. Church in relationship with a higher caste Hindu dian. Church planters intuitively and easily planters who aspire to work in a higher caste community. This Christ-like life is intention- understand that faith and allegiance to Jesus Hindu context must learn how to translate ally expressed in ways that help the Hindu Christ do not require a Peruvian family to the truth of Galatians to their Hindu environ- community to experience the Lordship of assume Colombian identity, for example. ment. Otherwise, they may innocently and Jesus Christ. The church planters also decide However, church planters often assume that unintentionally create confusion within the to remain free to evaluate church traditions Hindus must assume Christian identity in or- heart and mind of Hindu people about the that do not directly emerge from the Gospel der to follow Christ because they believe that nature of discipleship to Jesus. The result will Narratives or cannot be clearly traced to being Hindu is not really the same thing as be that higher caste Hindu people will view apostolic adaptation of the words and deeds being Peruvian or Colombian. They assume Christianity, and Jesus himself, as threats to of Jesus. Obviously, the church planters must that Hindu is a word that describes South their very existence. make real effort to read and study the Gos- Asian people who believe in a false religion A third obstacle is Christian identity in pels and search for the ways that the apostles called Hinduism that must be rejected in South Asia. This is important, but quite del- brought their experiences with Jesus forward order to have an appropriate relationship icate and potentially very painful, so I beg into their ministry after Jesus ascended. This with God. A Peruvian or a Colombian can the indulgence of my Christian brothers and philosophy of ministry can be threatening to have an appropriate relationship with God sisters from India. Apart from the Orthodox established churches, so the church planters and remain Peruvian or Colombian. A Hindu Church in Kerala, the Christian community also develop strategies to avoid conflict with can’t; how can an adherent to a false religion emerged in India largely through the agen- the local Christian community. be a follower of Jesus? This interpretation of cy of people movements. Many of these the nature of Hinduism requires conversion movements were among Hindu people of Empower higher caste Hindu people to Christian identity. lower caste or animistic tribes while others and families toward discipleship to Jesus Hinduism is not essentially a religion.4 were among Dalits, formerly referred to as without insisting on observable conver- Even the word suggests otherwise. Hindu Untouchables. John CB Webster in the third sion to Christianity. is the word which the Islamic and then the edition of his important book The Dalit Chris- By observable conversion, I mean conflating British overlords of India used to refer to tians estimates states that the majority of the faith in Jesus with a gradual and irrevers- the people who lived beyond the Sindhu, or entire Christian community in India, slightly ible exchanging of the disciples’ personal Indus, river. Their vast civilization occupied more than 50%, is from a Dalit background.6 identity as Hindus for Christian identity. the entire Indian “sub-continent” and came In some areas of northern India, it is much Instead of planting a church where the for- to be known as Hinduism. Because Christian- higher than that. To be cruelly candid, many mer Hindus can learn how to follow Jesus as ity and Islam have been identified as world higher caste Hindus assume that all Indian new Christians, even contextualized Chris- religions, Hinduism has been as well. Christians are from Dalit background and tianity, the church planters come alongside Anyone with even a cursory experience project the ancient contempt and preju- the disciples in the company of their family with South Asia, especially India, has en- dice inflicted upon Dalits toward Indian and friends, clans and community and help countered the unprecedented religious and Christians in general, whether they are from them learn how to assume a Christ-like life cultural diversity which exists there. They Dalit background or not. This makes alliance and ministry (bhakti and seva) as Holy Spirit will also perceive that there is a unity called with the Christian community abhorrent to regenerated Hindus. The Hindus remain free Hinduism that frames all of the diversity. them. While church planters within a higher to evaluate church traditions that do not The unifying nature of Hinduism can’t be caste community must be aware of this and directly emerge from the Gospel Narratives religious—there is simply too much religious thoughtfully consider how it affects a local or cannot be clearly traced to apostolic adap- diversity. It is better to understand Hindu- church planting ministry, they must not in- tation of the words and deeds of Jesus. This ism as a civilization which encompasses clude empowering the evil of discrimination means that formal conversion to Christian a vast human experience of religion and based on caste as a part of their ministry phi- identity is a choice that disciples of Jesus in culture.5 Being Hindu is like being Peruvian losophy. Again, if my words offend or inflict a higher caste family or community are free or Colombian. A Hindu person or family can pain, please forgive me. to make, or not. This approach can empower be a follower of Jesus Christ and retain Hin- people movements much better than plant- du identity. Approaches ing a single church of converts. Even after realizing that conversion from Planting churches in higher caste Hindu the Hindu community to the Christian com- communities will require a certain ap- Translate the scattered and gathered munity is much more intense than express- proach. I will suggest three approaches that discipleship patterns which characterize ing allegiance to Jesus Christ, many church can serve to frame a philosophy of church church planting in the New Testament planters continue to implement a conver- planting specifically for these people. into forms and functions that fit higher sion-based model of church planting within caste Hindu environments. higher caste communities because they Make the solemn decision to assume a Two Greek words summarize scattered and don’t know what else to do. Of course, this is Christ-like life and ministry. gathered discipleship forms-oikos and ekkle- similar to the volatile issues that erupted in This is very simple to understand but chal- sia. Oikos means household, or family, but the first century Messianic Jewish communi- lenging to put into practice over time. The in its broadest sense, it describes the types ty as the gospel spread beyond Jerusalem and church planters decide to live according of relationships that exist in families and

8 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Church Planting in the Hindu Context among friends, within and between blood community of disciples. The “New Testament Notes 1. I will use both South Asia and India throughout related clans, and culturally compatible Church” then, became a discipleship synergy this article because it is clumsy to list the South Asian communities. Oikos describes identity. Oi- of scattered oikos and gathered ekklesia. countries with large Hindu populations. I am fully aware that Bangladesh has a large Hindu community, and Nepal kos also shaped the discipleship philosophy It was an oikklesia. This scattered oikos and is majority Hindu. Even Pakistan and Sri Lanka have of Jesus. He formed what was essentially an gathered ekklesia model of being and making considerable Hindu communities. This article applies to higher caste Hindu communities everywhere, including oikos of disciples whom he mentored in the disciples was a key reason why discipleship diaspora communities outside of South Asia. words and deeds of the Kingdom. He did this to Jesus was sustained and spread all over the 2. This claim is hard to prove but is held to firmly by these Mar Thoma Christians. Their claim to apostolic among and within the oikoi of family and Roman and Persian Empires. founding is essential to their identity. friend, clan and community in which every Oikklesia is a model to consider for church 3. Dr. John P. Jenkins, The Lost History of Christianity (Harper One, New York, 2008). person in Israel lived, including himself planting ministry in a higher caste Hindu 4. I realize that this is a controversial point of view. and his disciples. Oikos was the core human context. Hindus already live within scattered In modern India, the nature of Hinduism is debated by scholars to this day. I like the civilizational idea because reality that characterized the discipleship oikos communities that intentionally gather it provides a good vantage point from which to view philosophy of Jesus. from time to time in homes, rented halls and the complexities represented by a billion people with a 4000-year history. Ekklesia is the discipleship innovation temples. Church planters in this environ- 5. For a fuller explanation of Hinduism as civilization, implemented by the apostles after Jesus ment translate discipleship to Jesus into the see chapter 1 in my book Disciple Making Among Hindus. 6. Dr. John CB Webster, The Dalit Christians, 3rd edition ascended. It is translated throughout the oikos relationship patterns that already ex- (Indian Society for the Propagation of Christian Knowledge New Testament as church. Wayne Meeks in ists within the Hindu community, primarily (ISPCK), New Delhi. 1996). 7. Dr. Wayne Meeks, The First Urban Christians, The First Urban Christians describes ekklesia as the family, rather than planting a new com- 2nd edition (Yale University Press, New Haven and a crowd of people from various oikoi who munity that focuses on weekly gatherings of London, 2003). gather to hear an important message or Hindu converts to Christianity. When issues decree.7 Ekklesia was more of an event than of ekklesia gatherings (satsang, bhajan-kirtan, a community and in scripture, refers to an katha), the observance of sacraments (sanska- intentional gathering of disciples. ra), and development of ministry (seva) arise, Jesus had not extended discipleship to the church planter functions as a coach rath- the large groups or crowds of people who er than a teacher or pastor. Church planters had gathered to be blessed by him, but the refuse to lead the discussion but come along- apostles began to do exactly that in Jerusa- side the disciples to help them to arrive at lem after Pentecost. The new disciples lived oikklesia patterns that adapt New Testament and learned about the Messiah in oikoi that teaching about discipleship into faithful were scattered all over Jerusalem. They also and fruitful church planting patterns within gathered as an ekklesia at the Temple from higher caste Hindu communities. time to time to hear primary witnesses clar- If you have read this article, you are proba- ify the details of the life, teaching, death and bly aware of the staggering numbers of high- especially, the resurrection of Christ. er caste Hindus who need more access to Paul adapted the scattered and gathered the gospel. Starting small with oikos-based church planting patterns that had been discipleship and networking with other used in Jerusalem to church planting op- compatible Hindu communities in whom portunities which he encountered outside discipleship to Jesus exists, is a legitimate of Jerusalem. Following the example of the way to think about birthing movements disciples who had gathered in the Temple, within higher caste Hindu communities.  the scattered oikoi of disciples in Antioch Pi- sidia, Derbe and Ephesus, for example, creat- ed intentional ekklesia gatherings according Timothy Shultz has been making disciples to the synagogue model. The relationship of in India, the UK, and North America since scattered and gathered forms of discipleship 1985. He holds a master’s degree in educa- was further refined according to 1 Corinthi- tion and is the founder of GO Network. He ans 16:19, Romans 16:5, Philemon 2, and Co- and his wife, Melanie, live in New Jersey and lossians 4:15. In each of these verses, oikos and have three children. ekklesia are used together to refer to the same

9 Article

Generating Church Planting Movements Among Buddhists Alex G. Smith

Two centuries prior to the incarnation of Christ Jesus, Indian Emperor Ashoka sent thou- sands of Buddhist missionaries to teach the Dharma throughout the world. Buddhist monks went as far west as Grecian Europe and African Cyrene (today’s Libya).1 By Christ’s birth, Buddhism had spread across India, entered Ceylon, and penetrated eastward through Central Asia into China.2 First century evangelism and churches also expanded across the planet. Along China’s Silk Road near Dunhuang and Turpan, I visited the ruins of a church, reputed to exist in AD 67.

Earlier, during Augustus Caesar’s era (27 BC– challenges to church planting globally. For sowing, nurturing, reaping and multiplying. AD 14) Strabo records a monk’s sensational a century, like a persistent dripping tap, it Plans to enter, engage, energize and expand self-immolation in Athens.3 Whether he was has seeped into western culture too. From movements should be projected early and Buddhist, Jain, or Hindu was unclear. Maybe Sri Lanka to Siberia, Kashmir to Japan, Bud- implemented expediently. In the cultural Paul had this event in mind in his reference dhism holds sway over multitudes. Ironfisted climate of Buddhist presuppositions, clear to giving “my body to be burned.”4 Obvious- karma dominates Buddha’s billion followers. and accurate communication of Christ’s ly, early Christian missionary expansion had When tribal Christians are excluded, gospel is paramount. The vehicles needed to contact with Buddhists. church membership among Buddhist peo- accomplish emergence of churches, require ples is small, usually less than 1%. Church consistent plans, clear operating patterns, Consider the Buddhist Context planting is slow. Church movements are tiny, and concise execution. Anticipate and in- The worldviews and religious presupposi- often only a few thousand. South Korea is an clude the following important ingredients tions of Buddhists helps us comprehend exception, with approximately one quarter to achieve strong church proliferation. the complexities and difficulties of planting of its population giving allegiance to Christ. churches among them. Ralph D Winter told Mongolia had only 100 Christians when it Central Spiritual Disciplines me, “It is much harder to reach Buddhists broke away from Russian oppression in 1990. Practicing spiritual reliance is a critical prior- than Muslims.” Christians, Jews and Muslims By 2000 it had 10,000 in spite of a Buddhist ity. Key disciplines include complete depen- hold somewhat similar beliefs in God, Scrip- revival. Following the 1970s genocide, Cam- dence on God and His Holy Spirit, concerted ture, and Jesus. These correlations provide bodian church growth accelerated. In con- prayer, and clear heralding of the word of natural connecting points. On the other trast, after 470 years of missions, Japan still God—His gospel of salvation. Through total hand, Buddhists deny God as Creator, view has only 0.5% Christians. Consider Thailand, confidence in God’s power, workers’ genuine Jesus as only human, and have little connec- the most Buddhist nation on earth (94%). Its spirituality sets the tone for hopeful expecta- tion with Bible truths. Also, since Buddhist church is around 1%. Most Thai Christians tion, determination, and perseverance. It is liberation totally depends only on oneself, and half of its churches are in the north. An through servants from all nations faithfully they lack concepts of substitutionary help.5 early movement under Daniel McGilvary, exercising these disciplines, and not by their Therefore, proclaiming Christ’s sacrifice to multiplying from 140 in 1882 to 7,000 in 1914.7 skills, education or abilities alone, that last- Buddhists makes little impact. Like slicing But 65% of current northern believers are ing fruit occurs. God’s word is powerful. water with a knife, no perceptible change oc- tribal! More recently small movements arose As I listened to a Buddhist leprosy patient, curs in their divergent monistic worldview. in some Thai provinces such as Udornthani Gorn, share his deep problems and frustra- Furthermore, on entering a culture Bud- and Phechaboon. So the challenge is how to tions I realized it was fruitless to ask him to dhism saturates it so deeply that ethnicity stimulate stronger church multiplication accept Jesus. He did not believe in God at and nationality are often tied to it. To be Lao, among Buddhists. Here are some pointers all. Therefore, I offered to give him a copy Burma, or Japanese is to be a Buddhist. gleaned from lessons learned over the years of John’s Gospel if he promised to read it Historically, Buddhism was like a vacuum from principles I followed while doing pio- before the next clinic. He agreed. Four weeks cleaner sucking up local beliefs, religious neer church planting among Buddhists. later he came running to me. Excitedly he systems, and various spirits, assimilating all shared that he read John, even while he was into myriad forms of folk Buddhism. This Implement A cultivating his fields with the water buffalo. plethora of syncretized mixed beliefs makes Comprehensive Plan One day as he plowed a crushing burden it difficult to establish any single approach to As a good recipe is essential to baking an edi- came upon him. He stopped the buffalo, got these variegated Buddhists. ble cake, so a comprehensive strategy is nec- down on his knees and cried out, “Oh God—if Today over one Billion Buddhists6 in- essary for producing, under God, successful there is a God—please help me.” Immediately cluding many Chinese, pose significant church movements. This covers all phases of peace flowed into his troubled heart. He

10 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Generating Church Planting Movements Among Buddhists went home and witnessed to his parents especially from the village policeman who Jesus. He projected them from the launch and four brothers with the families. Within threatened to shoot him if he did not stop onto a sheet screen set up on shore. Dock a few months all the families believed and a spreading “the foreigner religion.” As people said “It was not a good production. The tape church emerged. began to show interest, we helped evangelize recording broke often and the man stopped the area using nearby Christians and a Bible to fix it several times. Then the projector Creative Local-flavored Communication school team. That week eight came to the reflector shattered. The missionary found The gospel message must be couched in Lord and were baptized, including a widow a tin can and shaped a reflector and carried local cultural communications the audience and her two sons and Soot’s family. A week on showing the slides … But I never forgot comprehends. Indigenous media forms like later a house church was started in the that Jesus story.” That night I led Dock and drama, dance, song become good channels widow’s bamboo and thatch home. At that his wife to Christ and a church was started in for passing on the Gospel and teaching first meeting a Buddhist nun who had been that town soon after. Repeated contact needs believers. This is important for semi-literate troubled by a violent spirit for years believed. to be sooner than twenty years! peoples or those in oral societies. Indigenous Through the witness of new believers, the forms communicate to the deep needs of the gospel spread north and south along new Completing the Final Objective native peoples. Many rural Buddhist groups trails. More churches were planted. Soot Beware of falling short of the goal. Never in Asia learn readily from stories, fables, proved to be a key person of peace. stop evangelism to consolidate through myths, local illustrations, art, and artistic per- Fourth, another priority among Bud- discipleship. Like two parallel rails of a train formances. Churches can adapt these forms. dhists is to focus on whole families10 more line, evangelism and nurture must proceed All printed resources should be in large print than on lone individuals. In Asia the family side by side simultaneously. Consistently with creative illustrative pictures to help defines the individual, not vice versa. In an- manage and maintain both together. Once readers understand. In Thailand poster pre- other pioneer area one man believed. Within evangelism is interrupted or suspended it is sentations such as The Gulf Bridged, The Sin- a couple of weeks, he led his wife and brother difficult to restart it. ner’s Dream, and the Village Pump became to Christ. Other family members followed, Intense follow up of enquirers and new effective tools for proclamation. Utilize some and a church was established in that town. converts is critical and paves the way for Buddhist stories like Prince Mahanama’s Consequently, our team began to pray for strong growth and the establishing of cells deliberately giving his life by drowning in an God to bring families into his kingdom. That or house churches. Having national believers ordeal contest, in order to preserve his city’s first year sixteen whole families came to the baptize new believers is preferred to mission- starving people under siege.8 Lord. Analyzing connections of twenty-six aries doing so. It leans more to an indigenous baptized in one town, we discovered that church ethos. One of the problems of church Integrated Systems of Propagation twenty-two of them were interrelated. Focus planting is the foreignness syndrome that Concentrated practices in outreach lay firm evangelism on whole families. often arises. As much as possible, from the foundations for increased growth and exten- Fifth, efficient communication of the gos- beginning replace that with indigenous sion. First, Jesus and the apostles itinerated pel requires building genuine relationships involvement and appropriate contextual widely to give the masses access to the good with families and individuals.11 In Asia this patterns of worship, witness and service. news. As they travelled through “all towns is paramount. While it requires time to de- Start house churches promptly; soon and villages” they proclaimed salvation to velop, it is essential for Buddhists, especially after conversion of families and individuals. all, taught the believers, and healed the sick in Japan or China, where reciprocal expecta- Multiply new churches rather than just add and demon afflicted.9 One secret of McGilva- tions accompany real mutual relationships. members to existing churches. Develop ry’s success was itineration. This is still vital Asian cultures are shame-based and that can biblical churches to function locally in three to do in pioneer or largely unchurched areas. cause problems for evangelism. When overly dimensions: worshipping God (vertical), Second, effective church movements pressed to accept Jesus, Buddhists don’t want sharing burdens of one another (centripe- begin with extensive evangelism, using all to lose face and often respond without any tal), and serving the surrounding communi- means to reach some. One best missionary accompanying real decision. On the other ty in witness and compassion (centrifugal).12 practice is taking local believers along to par- hand, they also don’t want to make the evan- Train believers in simple styles of self-nur- ticipate in spreading the word. By this many gelist feel bad by rejecting. Forced responses ture through worship, prayer, bible study, mutual lessons are learned. An important to the gospel from that perspective often and witness. Teach them easy methods of principle is to mobilize lay movements for inoculates Buddhists against the gospel. Bible studies in small groups (cells) to 1) witness and church planting. Such teams Sixth, having repeated contact with recep- read Scripture together, 2) recap the gist of impact Buddhist families in rural and urban tive groups and families is strategic and also the passage, and 3) respond with practical communities. more productive. Receptive families need re- applications from it. Let believers conduct Third, all evangelism should have one spe- peated follow up until the gospel takes root. communion without depending on a pro- cific goal, namely to identify the receptive After we showed gospel films in a distant fessional ordained minister or missionary. families and individual “persons of peace.” town, Dock, a local government leader came Free the local church to worship and extend By evaluation we discover where the Holy to me with his wife and said, “I heard this outwardly. Multiply new churches. Spirit is working so we can come alongside Jesus story twenty years ago, and have been Implant in new converts the vision to Him. In one unreached area we pioneered, waiting all this time to hear it again.” I will evangelize their relatives and friends. Give Soot moved in from another province. Soon never forget what he told me. Two decades high priority to this. New believers are often he believed and witnessed boldly to all in earlier a single missionary in a small launch strong witnesses, fervently influencing oth- his village. He received much opposition, came up the river and showed filmstrips of ers. Train converts in integrated reproducible

11 Generating Church Planting Movements Among Buddhists models. We taught them “Five Fingers of those they prayed for. This voluntary model and practices. In the West, Hollywood advo- Family Evangelism.”13 involves all believers. cates and their movies as well as modern le- The congregation or assembly provides gal systems and wellness-health-counseling 1. Pray for your relatives and close friends unity and local identity. It keeps local believ- professions have adopted and introduced specifically by name. ers accountable to each other. It provides for much Buddhist thinking into our culture. weekly worship, a place for united prayer, Buddhist “churches” are spreading across 2. Go witness to them using God’s word and spiritual stimulus and caring fellowship. It the West like the tentacles of an octopus. In your testimony. also assimilates new believers and their local the East Buddhism still reigns supremely families into the body of Christ. in multiple people groups, large and small. 3. Visit frequently those most interested The celebration usually covers a broader Church planting among Buddhists demands until they believe. gathering like a conference. It adds renewed high spiritual commitment and persever- strength and encouragement. It provides ance in intercessory prayer and personal 4. Teach the new believers to obey Christ awareness of belonging to something big- sacrifice.  and all you know about God. ger than the local small group’s feeling of isolation. Since most churches are like tiny 5. Train them to repeat the five finger pro- boats surrounded by a vast Buddhist ocean, Alex G. Smith earned his DMiss at Fuller cess with their own relatives and friends. convocations of celebration affirm and stim- Seminary, served under OMF International ulate a greater sense of belonging, being part for over fifty years, including two decades The vision needs to include global mis- of a larger whole, and consequently enthuses in Thailand and currently as International sion also. One weakness of missions has been and encourages new believers, especially in Trainer and Advocate in the Buddhist World. to focus on the immediate people of that hostile environments. He co-founded SEANET (broadest network nation without including the unreached Finally, boldly experiment realistically to for Buddhist peoples), has authored books peoples elsewhere. Several children of the find better ways to multiply churches, but and articles, and speaks globally. first families coming to Christ became career also carefully evaluate the results realistical- cross-cultural missionaries to other people ly. Then recycle and repeat the best methods groups. Pass on the vision for global church and lessons learned. Notes . planting movements. The secret to productivity in catalyzing 1. https://davidderrick.wordpress.com/2012/04/26/ Also give attention to raising local church church movements is to know when and ashokas-missions/ April 26–27, 2012. 2. Kenneth Scott Latourette, A History of Christianity leaders. Identify and encourage leaders from how to change roles as needed for each fledg- (New York: Harper and Row, 1953), 274. within the local group, rather than import ing church at each stage of development. 3. Strabo, xv, 1, on the immolation of the Sramana in Athens (Paragraph 73) http://www.perseus.tufts.edu/ them from the outside. Train them to be un- Avoid the danger of church development cgi-bin/ptext?doc=Perseus%3Atext%3A1999.01.0239 paid lay pastors14 and evangelists. Give them syndrome, where energies are focused on &layout=&loc=15.1.73. 4. I Corinthians 13:3 basic training that can be built on in more helping believers while ignoring evangeliz- 5. Alex G. Smith, A Christian’s Pocket Guide to Buddhism depth later. As the movement expands some ing the masses. Also avoid churches becom- (Ross-shire Scotland: Christian Focus Pubs, 2009), 61–62 6. 1.29 billion: Todd M. Johnson & Kenneth R. Ross, Atlas paid or partially paid area-leaders who super- ing dependent on the missionary or even a of Global Christianity 1910-2010 (Edinburgh: Edinburgh vise, encourage, counsel and develop the vi- local pastor. Beware of accepting a role as University Press, 2009), 14–16 7. Smith, Alex G. Siamese Gold: The Church in Thailand. sion may be needed. Converted well-known official pastor of mission churches. Mission- Bangkok: Kanok Bannasan (OMF Publishers, 2017), 93, 99. monks usually continue to receive high ary apostles may need to do pastoring on 8. “http://www.chinabuddhismencyclopedia. com/en/index.php?title=Mahanama&oldid=178055” respect from their Buddhist communities. occasions, but always raise up local pastors Access 8/8/2017 Some become acceptable church leaders. from the developing congregations. Church- 9. Matthew 4:23, 9:35; 10:1f; Acts 8:4–5; 9:32f; 13:4f 10. See Paul De Neui, ed., Family and Faith in Asia: The Consolidate gains. Some means to inte- es require indigenous pastors as early as Missional Impact of Extended Networks (Pasadena: William grate and unify scattered believers is essen- possible. Produce truly indigenous churches Carey Library, 2010). 11. Alex G. Smith, “Suitable Messages for Fear, Guilt, tial. In our area cells and congregations met that function biblically: seeing themselves and Shame Buddhist Cultures,” Restored to Freedom from weekly. Celebrations were held in districts as Christ’s servants to their own societies, Fear, Guilt, and Shame (Pasadena: William Carey Library, 2017), 69. quarterly, province-wide each half year, and self-governing, self-propagating, self-nur- 12. Alex G. Smith, Strategy to Multiply Rural Churches: nationwide annually. turing and self-supporting—not relying on A Central Thailand Case Study (1977), 9–65, http:// thaimissions.info/. The cell in various forms provides the outside funding. 13. Alex G. Smith, Multiplying Churches through Prayer basis for individual participation, involved Cell Evangelism (1971), http://thaimissions.info/gsdl/ collect/thaimiss/index/assoc/HASH016c.dir/doc.pdf. action and personal growth. The basic evan- Conclusion 14. Paul De Neui, ed., “Training Indigenous Leaders gelistic prayer cell is essentially the church The greatest threat to the church of the twen- in Thai Buddhist Contexts,” Becoming the People of God: Creating Christ-Centered Communities in Buddhist Asia in embryo, where small groups pray for rela- ty-first century may be Buddhism’s quiet (Pasadena: William Carey Library, 2015). tives and friends, use the simple Bible study invisible infiltration into cultures by its in- approach, and then go out and witness to fluences through concepts, thinking, media

12 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

Outlining a Biblical Theology of Islam: Practical Implications for Disciple Makers and Church Planting Warrick Farah

The evangelical missions community has long overlooked an important aspect of ministry to Muslims, namely, our theology of Islam. We often discuss theology of mission, theology of the church, theology of religions, but what about our specific theology of Islam? Assump- tions are often made about what Islam is, or is not, and as a result, our biblical understand- ing of Islam has been underdeveloped in our missiology. And yet, as we will see, these assumptions play an influential role in how we seek to make disciples.

This brief article will not offer a definitive word on the subject, but we can develop an outline of the major issues that need to be addressed.1 However, before our conversation becomes too ‘heady,’ what does it mean for those who are laboring in Muslim ministry? I vividly remember someone at a training seminar becoming so irritated with all the theoreti- cal talk that he exclaimed, “Just tell me what to say!”

While we may sympathize with this frustration, we still acknowledge that “nothing is more practical than a good theory,” or better said, a good theology. And a healthy theology includes a multidisciplinary dialogue between scholars of Islam, anthropologists, biblical theologians, and missiologists. In this article, I’ll attempt to sketch a preliminary outline of a biblical theology of Islam. This exercise will also provide practical reflection for disciple makers, including MBBs (Muslim Background Believers), who have a missional presence in their Muslim context. Yet my aim is not to be comprehensive, only suggestive.

Religion and category becomes mundane and routine, it necessarily a religious label (Galations 3:28). Kingdom Sociology tends to lose its transcendent meaning. In In light of this emphasis in the Bible, is Most people think of Islam as a religion, so fact, especially in urban areas, one can find “Christianity” a helpful goal in discipleship we must first investigate what the Bible says manifestations of many diverse understand- and church planting among Muslims? Are about religion, which is not a simple exercise ings of religion (2016, Kindle 1297). faith and religion identical? Are culture and (cf. Nongbri 2013). Firstly, there is no Hebrew Our understanding of the nature of re- religion distinguishable? Does coming to word for ‘religion’ in the OT (Old Testament), ligion has major implications for ministry faith in Jesus necessarily entail an institu- and it is extremely rare in the NT (New Testa- among Muslims. If religion is seen as a mono- tional change of religions? Simplistic “Yes” ment). The Greek word, thrēskeía, sometimes lithic entity that is completely separate from or “No” answers will not suffice.3 Our beliefs translated as ‘religion’ in James 1:26–27, could culture, then Islam may be interpreted as a about the nature of religion play a large role also be translated as ‘piety’ or ‘worship.’ demonic scheme against Christianity. How- in how we interpret the Bible to answer these So then, is it wrong to consider Christian- ever, if religion is seen as a multidimension- questions. ity and Islam as ‘religions?’ In pre-modern al, sociopolitical phenomenon, and religion times, religion was implicitly integrated into and culture are inseparable, then disciple Biblical Anthropology a community’s way of life and worship with- makers can interact and build upon certain and Idolatry out being reflected upon. This partially ex- elements within Islam as a bridge to biblical While acknowledging the challenges of plains why we do not find the word ‘religion’ faith. And of course, these can be seen as two understanding religion, how are we to view in the Bible. After the Enlightenment, reli- ends of a spectrum of views, with many varia- the ‘religious’ other—those who are not ‘in gion was conceptualized as a belief system tions in between.2 Christ?’ The biblical teaching on sin and the that became privatized and compartmen- Returning to the Bible, we see that Paul idea that all people are spiritually depraved, talized from the rest of life. The Bible rightly uses the phrase ‘in Christ,’ or its equivalent, regardless of their ethnic or religious back- critiques this modern sacred-secular divide. more than two hundred times in his letters. ground, sounds harsh to modern sensitiv- Today, however, “religion is everywhere In discipleship, our goal is to see people ities. However, this emphasis on depravity and expresses itself in nearly any societal “in Christ” belonging to and participating establishes a firm foundation for true humil- form that one can imagine” (Muck 2016, Kin- with the gospel-initiated people of God, ity. How so? Because it pushes us to see our- dle 1307). For example, religion, like gender, regardless of their background. A God-cen- selves in the religious other: we empathize is a common marker on national ID cards in tered “kingdom sociology” redefines people with the lost and desire to see Christ do with much of the world. When religion as a social by their allegiance to King Jesus, and not them what he has done with us.

13 Outlining a Biblical Theology of Islam: Practical Implications for Disciple Makers and Church Planting

This has implications for relating to in common. There is no way to say that reports on Muslims as fellow image-bearers (Genesis Thus far, we have looked at the categories Muhammad’s involvement in raids, po- 1:27). For example, is it helpful to search for of religion and biblical anthropology in or- lygamy, or concubinage are more or less ‘the real Islam,’ or ‘the Islamic worldview,’ der to frame an approach to think biblically authentic than reports on his concern and then derive a ministry strategy from about Muslims and the nature of Islam. This for justice and compassion, or … on his this abstraction? We should be careful that sets the stage for the following specific cases fondness for toothpicks. The traditional our way of speaking about others, especially of Muhammad, the Qur’an, and Allah. biography … can in no way prove that the Muslims, does not suppress their humanity Muhammad of history was, or was not, a or mark them as non-persons (Kärkkäinen Prophecy and Muhammad moral exemplar. (2012, 80) 2015, 446). A number of missionary scholars Although evangelical appraisals of Muham- believe that ‘Islam’ is a poor description mad have often been quite negative, there Having considered the historical ambi- of many Muslims (Daniels and Farah 2018; is now a new trend. For example, Timothy guity of Muhammad, we now look at what Reisacher 2017; Richard 2014), as religious Tennent, an evangelical missions scholar, the Bible teaches about prophecy. In the NT, boundaries in today’s world are often fuzzy has argued for a more positive assessment of prophesy is a spiritual gift given to some be- and misleading. Philip Jenkins, a religious Muhammad’s role in history. He tentatively lievers by the Lord Jesus for the edification of historian, notes that, “If there is a single adopts Charles Ledit’s distinction between the church (Romans 12:6; 1 Corinthians 12–14). point … about understanding Islam, it ‘theological prophecy,’ for those pointing Prophecy, in this sense, is not infallible, nor is would be this: historically, Islam is as diverse to Christ and his incarnation, and ‘directive it equal to Scripture (Acts 21:4; 21:10–11; 1 Thes- as Christianity” (2017, 37). prophecy,’ for those outside God’s covenant salonians 5:20–21; 1 Corinthians 14:29). From The ‘you versus us’ or ‘Christianity community, but who speak truth (at times) what we know about Muhammad, he was not versus Islam’ conventions of the past have and who further God’s will. Tennent explains: a regenerate believer in Christ who was eligi- been largely unhelpful, unproductive, and “Muhammad does seem to engage in ‘direc- ble for the gift of prophecy (Ephesians 4:11). politically motivated (Ramachandra 1999, tive prophecy’ by pointing people away from Furthermore (and contrary to Tennent?), 13–46). Acknowledging essential differences idolatry towards monotheism … despite the Bible does not suggest the possibility of between Islam and Christianity does not our differences, Christians need not speak an OT-like prophet in the NT era (Acts 14:16; necessarily lead us to view them as polar disparagingly about Muhammad or Islam” 17:30). Since the function of prophets in Islam opposites. Instead, as we evaluate Islam and (2007, 43–44). And yet, is Tennent’s position is fundamentally different to that of OT and Christianity in light of the revelation of Jesus justifiable, given the historical resistance of NT prophets, George Bristow concludes that Christ, we can be critical of both. Diverse Islamic contexts to Christian witness? “the qur’anic prophet model personified by forms of Islam and Christianity have existed A major presupposition in this discussion Muhammad is ultimately incompatible with throughout history and are active today—the is that most Christians have accepted the the biblical model, in which ‘The spirit of spirit of the antichrist can be at work in any traditional Muslim account of the origin of prophecy is the testimony of Jesus’ (Revela- faith system; we Christians are not immune Islam (Accad 2014, 193). For example, Mus- tion 19:10)” (2018, 132). (1 John 2:18; 4:3; 2 John 7). What abides is the lims believe that Muhammad received his While the revisionist and traditional Kingdom of God (Hebrews 12:28) and the first revelation from the archangel Gabriel schools of Islamic origins are embroiled in Church (Matthew 16:18). The true sources of while in a trance-like state in a cave called intense debate today, there are implications our spiritual conflict are the world, Satan, Hira. Christians have often interpreted Mu- for discipleship in both camps. Regardless and our flesh (Ephephians 2:2–3). hammad’s experience as delusional or de- of the view adopted on the origins of Is- The deeper issue that prevents us from monic, thereby vilifying him. And yet, what if lam, the standard Islamic position, which knowing God is idolatry (Wright 2006, this account proves to be historically implausible? asserts that Muhammad is the “seal of the 136–188; Rosner 1999). God calls us to engage Would this critique both those who venerate prophets” (Qur’an 33:40), is rejected in the such idolatrous manifestations, including him and those who vilify him? light of biblical teaching. Nevertheless, the various ideologies, Islamic or otherwise, There is good reason to doubt the tradi- revisionist camp may argue that Muham- that trap people in spiritual bondage. Yet the tional narrative of Islamic origins because mad, in the traditional Islamic version, is not Bible records various responses to idolatry, the earliest records of Muhammad originat- primarily a ‘false prophet,’ but rather a ‘false and so we also need to be flexible and dis- ed long after his death. Scholars of Islam such Muhammad.’ cerning in how we engage with it. Reflecting as Ignác Goldziher, John Wansbrough, and No clear understanding of Muhammad’s on Romans 1:18ff, missionary-theologian J. H. Patricia Crone have critiqued the historicity historical identity has emerged from the Bavinck, remarked, “The history of religion, of Hadith literature and were early contrib- revisionist school. However, those who take as well as missionary experience, teaches us utors to what came to be known as the ‘revi- the revisionist view may try to explore nu- that it makes no sense to paint all pagans sionist school’ of Islamic Studies. According anced ways of speaking about Muhammad with the same brush. We will have to ob- to Daniel Brown, this school demonstrates other than as an ‘evil, false prophet,’ since serve with great care what has happened in that the popular understanding of Islamic perhaps he never claimed prophethood every individual life” (2013, 286). For disciple history is “not history, but exegesis” (2009, for himself. They may also avoid labeling makers, it could be a helpful exercise to list 94). This means that several generations after him in any special ‘prophetic’ sense, since various idols that Muslims may have in spe- Muhammad, the story of his life was embel- it seems the NT prevents such a possibility. cific contexts, and then also to ask, are these lished by Muslim leaders in order to make This approach may help the disciple maker idols similar to those of Christians? We may sense of the Qur’an. Gabriel Said Reynolds, to be more gentle in witness and provide be surprised to discover how much we have another scholar of Islam, concludes: MBBs with less alienating ways of talking

14 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Outlining a Biblical Theology of Islam: Practical Implications for Disciple Makers and Church Planting about Muhammad, which potentially makes quoting sacred texts was not uncommon in relationship with God can only be Trinitarian it easier to remain as ‘salt and light’ within the NT, and the Nestle-Aland Greek NT “lists and Christological in nature (Ortland 2009). the Muslim community (Matthew 5:13–16; 1 some 132 passages that appear to be verbal al- All other worship of God, outside of Christ, Corinthians 7:17–20). lusions to paracanonical books” (Ewert 1990, is “in vain” (Mark 7:7). Therefore, whether or Obviously, it is always difficult to claim 98). We do not know exactly how the NT not Muslims believe in a different God is be- that Muhammad was anything other than writers viewed these texts, but at the least we side the point, because in fact no one knows what Muslims typically believe about him. can say that they used them to build bridges God apart from Jesus. All conceptions of God Because of this, a common practice for with their audience. are incomplete and inaccurate without the disciple makers is to ignore the topic of In my own study of Arab Muslim con- gospel revelation of the Son (Hebrews 1:2), Muhammad altogether. Their hope is that versions, ten out of fifty MBBs claimed that whether they be American, Muslim, Asian, the Muslim or MBB will gradually begin to reading the Qur’an played a positive, signifi- Agnostic, Pagan, or even “Christian.” reduce their estimation of him as a person cant role in their faith journey; but once they The above-mentioned debate often creates to be emulated, and instead, switch their came to Christ, they did not consider it to be many pseudo-arguments because it confuses allegiance to the Lord Jesus. Some maintain inspired (Farah 2015b, 85–86). The text of the so many issues (Netland 2017). At the end of that it is unimportant whether Muhammad Qur’an, as well as the Muslims’ experience the day, whether we answer ‘Yes’ or ‘No,’ our ever existed at all, but instead that it is only of it, tends to be paradoxical. Although it biblical mandate is still to proclaim the Gos- relevant to understand what Muslims be- is often misleading and inaccurate, it also pel of Christ (Litfin 2016). This debate should lieve about him. Revisionists may counter has shades of truth buried within, pointing actually compel us to witness for Jesus, given that it does matter if Muhammad ever existed, the reader to the ‘previous books,’ which that God is searching for worshippers (John because Christians should value the truth. sometimes foster a yearning to learn more 4:23–26; Acts 1:8; Revelation 5:9). While basing our understanding of Islam about the Messiah in the Bible. This begs the Better questions for those involved in on the understanding of our Muslim friends’ question, ‘What is the nature of the ‘light’ in Christ-centered ministry are: When Muslims is indeed an important missiological prin- the Qur’an?’ The NT teaches that every con- commit to following Jesus, can what they ciple (Farah 2018b), it is often assumed that text has some providential testimony to God have previously learned in their monothe- Muslims have a uniform, clear, and singular (Acts 14:16–17). istic tradition help them grow in their un- understanding of this ‘Muhammad of faith.’ What does this mean for us? At the least, derstanding of God? Or must their previous However, throughout history and to this very the use of the Qur’an in evangelism is biblical- conception of God be radically replaced by day, he has been understood differently by ly warranted, and sometimes advantageous, a new understanding? MBBs should make Muslims in diverse contexts (Khalidi 2009). depending on the context. All truth is indeed this decision for themselves as they grapple Regardless of the approach used to under- God’s truth, but only Scripture, through the with biblical teaching, and different indi- stand Muhammad, the debate over Islamic Holy Spirit, has the power to transform. We vidual Muslims will likely come to different origins reminds us that this is still an area of might also caution that although the Qur’an “correct” answers, depending on a number profound importance for further research could be used as a compass pointing to the of factors.5 and reflection. Bible, it is not an appropriate compass to faith in Christ. We learn about the gospel A Summary of the Challenge Revelation and the Qur’an uniquely from the Bible (1 Peter 1:23), and not This article has attempted to draw the broad We have no room in our theology for anoth- the Qur’an. contours of a biblical theology of Islam in the er inspired text. The sixty-six-book canon Therefore, some questions for disciple light of authoritative biblical revelation. Our of Holy Scripture is closed, sufficient, and makers include the following: Are we pre- hermeneutic in this discussion is informed perfect. Whether we accept the Muslim ver- pared to deal with the complexity of the by a critical understanding of the nature of sion of Islamic history, or adopt a revisionist Qur’an in the MBB experience? Do we direct- religion, a reconsideration of the historicity approach, we still do not regard the Qur’an as ly confront Muslims and demand that they of Islamic origins, and the diversity of Mus- being divine in origin. reject the Qur’an as a source of authority? lim contexts. Islam has a multifarious nature So, if they are not divinely authored, Or do we allow for a subversive process to that means different things to different how should disciple makers view the sacred unfold, whereby Muslims/MBBs come to love Muslims. This makes defining Islam very Muslim texts? Can they be seen as a potential the Bible, and their affection for the Qur’an difficult, though not impossible (Ahmed compass4 pointing Muslims toward Jesus in subsequently diminishes over time? 2015). The search for a theology of Islam is, the Gospels? Do they lead astray and work therefore, best done in context. The challeng- against the purposes of the Gospel? Or are Christocentric es uncovered in this article have as much to both sometimes possible, depending on Doxology and Allah do with our presuppositions as they do with the context? Do Muslims and Christians worship the the nature of Islam (cf. Bartlotti 2013). A pos- Paul’s famous speech in Athens provides same God? This is another debate we need sible next step in this discussion might be to some helpful clues about how to approach to rethink. explore whether many of our approaches to the Qur’an, especially when he cites a pagan Scripture emphasizes that the only way reaching Muslims have been built more on poem written about Zeus as if it were written to know God redemptively is through Jesus ideology than on theology. about God (Acts 17:28). The Greeks often (John 3:36; 14:6–7; Acts 4:12). While we rec- The goal of discipleship is to see Christ viewed their poets as inspired; therefore, this ognize that, on this side of eternity, we only formed within his church so that we are was not just some cultural text (Calloud 1981, have a partial understanding (1 Corinthians holistically—head, heart, and hands— quoted in Polhill 1992). Re-appropriating or 13:12), we still affirm that a genuine, personal transformed by the gospel. And the goal

15 Outlining a Biblical Theology of Islam: Practical Implications for Disciple Makers and Church Planting

Bristow, George. 2018. “More than a Prophet: John the Ortland, Dane. 2009. “Christocentrism: An Asymmetrical of the mission of God is to see the nations Baptist and the Question “Is Muhammad among Trinitarianism?” Themelios 34(3):309–321. redeemed to himself. The Bible emphasizes the Prophets?”.” International Journal of Frontier Polhill, John B. 1992. Acts. Vol. 26, The New American Missiology 35(3):127–134. Commentary. Nashville: Broadman & Holman. that we need to become compassionate and Brown, Daniel W. 2009. A New Introduction to Islam. 2nd ed. Ramachandra, Vinoth. 1999. Faiths in Conflict?: Christian humble disciplers, equipped to see Muslim West Sussex: Wiley. Integrity in a Multicultural World. Downers Grove, IL: Calloud, Jean. 1981. “Paul devant l’Aréopage d’Athenes: InterVarsity Press. lives and Islamic communities transformed Actes 17, 16–34.” Recherches de science religieuse Reisacher, Evelyne, ed. 2017. Dynamics of Muslim Worlds: by the power of God. Following the spirit of 69:209–48. Regional, Theological, and Missiological Perspectives. Daniels, Gene, and Warrick Farah, eds. 2018. Margins of Downers Grove, IL: IVP Academic. Jesus and the Apostles, we are called to reject Islam: Ministry in Diverse Muslim Contexts. Littleton, Reynolds, Gabriel Said. 2012. The Emergence of Islam: one-size-fits-all approaches to discipleship CO: William Carey Publishing. Classical Traditions in Contemporary Perspective. Ewert, David. 1990. A General Introduction to the Bible: Minneapolis: Fortress Press. and to become adaptive in our mission From Ancient Tablets to Modern Translations. Grand Richard, HL. 2014. “Religious Syncretism as a Syncretistic (Farah 2018a).6 While a series of dissertations Rapids, MI: Zondervan. Concept: The Inadequacy of the “World Religions” Farah, Warrick. 2015a. “The Complexity of Insiderness.” Paradigm in Cross-Cultural Encounter.” International could be written on each of the issues in this International Journal of Frontier Missiology 32(2):85-91. Journal of Frontier Missiology 31(4):209–215. article, hopefully it has still helped you to ————. 2 0 1 5 b . Factors Influencing Arab Muslims to Embrace Rosner, Brian S. 1999. “The Concept of Idolatry.” Themelios Biblical Faith That Inform Adaptive Evangelism in 24(3):21–30. reflect on your theology of Islam.  Islamic Contexts, Doctor of Intercultural Studies, Fuller Tennent, Timothy. 2007. Theology in the Context of World Theological Seminary, Pasadena, CA. Christianity. Grand Rapids, MI: Zondervan. ————. 2018a. “Adaptive Missiological Engagement with Wright, Christopher J. H. 2006. The Mission of God: Islamic Contexts.” International Journal of Frontier Unlocking the Bible’s Grand Narrative. Downers Grove, Warrick Farah is the co-editor of Margins Missiology 35(4):171–178. IL: IVP Academic. ————. 2018b. “How Muslims Shape and Use Islam: Towards of Islam: Ministry in Diverse Muslim Contexts a Missiological Understanding.” In Margins of Islam: (2018). As a missiologist with OneCollective. Ministry in Diverse Muslim Contexts, edited by Gene Daniels and Warrick Farah. Littleton, CO: William Carey org, he serves on the planning committee for Publishing. Notes the annual Middle East Consultation at the Farah, Warrick, and Kyle Meeker. 2015. “The ‘W’ Spectrum: 1. This conversation was initially provoked by Harley ‘Worker’ Paradigms in Muslim Contexts.” Evangelical Talman and Martin Accad in “Towards a Theology of Islam: Arab Baptist Theological Seminary in Beirut Missions Quarterly 51(4). A Response to Harley Talman” (Accad 2014) available here: (abtslebanon.org/middle-east-consultation) Glaser, Ida. 2016. Thinking Biblically about Islam: Genesis, www.ijfm.org/PDFs_IJFM/31_4_PDFs/IJFM_31_4-Accad. Transfiguaration, Transformation. (With Hannah Kay). pdf. See also Thinking Biblically about Islam (Glaser 2016). where theology, Islam, and transformation Carlisle, UK: Langham. Additionally, I am a part of the Bridging the Divide Network are regular topics of conversation. Jenkins, Philip. 2017. “The Western Frontier: Euro-Islam (btdnetwork.org) where these issues are explored in and the Remaking of Global Faith.” In Dynamics of depth. I want to thank L.D.Waterman, DL, MA, KM, MK, JW, Muslim Worlds: Regional, Theological, and Missiological and TM for their help in forming this article. Perspectives, edited by Evelyne Reisacher. Downers 2. Adapted from Martin Accad, “Understanding Islamic Grove, IL: IVP Academic. Origins: Implications for Ministry,” unpublished lecture at Bibliography Kärkkäinen, Veli-Matti. 2015. Creation and Humanity. Vol. the Middle East Consultation, Arab Baptist Theological Accad, Martin. 2012. “Christian Attitudes toward Islam and 3, A Constructive Christian Theology for the Pluralistic Seminary, June 2018. Additionally, see four images of Islam Muslims: A Kerygmatic Approach.” In Toward Respectful World. Grand Rapids: Eerdmans. and their corresponding missiological responses in “The Understanding and Witness among Muslims: Essays Khalidi, Tarif. 2009. Images of Muhammad: Narratives of ‘W’ Spectrum: ‘Worker’ Paradigms in Muslim Contexts” in Honor of J. Dudley Woodberry, edited by Evelyne the Prophet in Islam Across the Centuries. New York: (Farah and Meeker 2015), available here: missionexus.org/ Reisacher, 29–47. Pasadena, CA: William Carey. Doubleday. the-w-spectrum-worker-paradigms-in-muslim-contexts. ————. 2014. “Towards a Theology of Islam: A Response Litfin, Duane. 2016. The Real Theological Issue Between See also Accad (2012). to Harley Talman.” International Journal of Frontier Christians and Muslims. Christianity Today. Available 3. See the article, “The Complexity of Insiderness” Missiology 31(4):191–193. from https://www.christianitytoday.com/ct/2016/july- (2015a), available here: https://www.ijfm.org/PDFs_ Ahmed, Shahab. 2015. What Is Islam?: The Importance web-only/christianity-vs-islam-about-cross.html. IJFM/32_2_PDFs/IJFM_32_2-Farah.pdf of Being Islamic. Princeton, NJ: Princeton Muck, Terry. 2016. Why Study Religion? Understanding 4. This metaphor was provided to me by Jesse Wheeler. University Press. Humanity’s Pursuit of the Divine. Grand Rapids, MI: 5. This insight was provided to me by L.D.Waterman. Bartlotti, Leonard N. 2013. “Seeing Inside Insider Baker Academic. 6. See the article “Adaptive Missiological Engagement Missiology: Exploring our Theological Lenses and Netland, Harold A. 2017. “On worshiping the same with Islamic Contexts” (2018a), available here: http://www. Presuppositions.” International Journal of Frontier God: What exactly is the question?” Missiology ijfm.org/PDFs_IJFM/35_4_PDFs/IJFM_35_4-Farah.pdf Missiology 30(4):137–53. 45(4):441–456. Bavinck, J. H. 2013. The J. H. Bavinck Reader. Edited by Nongbri, Brent. 2013. Before Religion: A History of a Modern John Bolt, James D. Bratt and Paul J. Visser. Grand Concept. New Haven, CT: Yale University Press. Rapids: Eerdmans.

16 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

The Growth Challenge: Do We Dare to Take an Honest Look? L.D. Waterman

I had been serving among a Muslim UPG for more than fifteen years. During some of those years I had led a team of over thirty adult missionaries, pursuing a carefully-crafted strategy to launch a movement among that group. I had personally been involved in working with a team of national partners to plant a contextual church with local leadership. Our expatriate team had been involved in planting other contextual churches among this group and establishing indigenous ministries focused on “leavening” this group’s culture with contextually sensitive elements of biblical truth. Then a confluence of factors challenged me to ask myself: “Do I dare to take an honest look at whether the things I’m doing are really God’s best?”

Hints of Needed Change such as (or even larger than) happened in good job. While in language learning, they When I read David Garrison’s book Church the mid to late 1960s among Muslims in Java, also learned the following: Planting Movements, I realized that in the Indonesia? Would we be ready? There are about 152,000 Sudanese Arabs in process of planting a contextual church, my Our conclusion was that if God permitted Ethiopia, and their population is growing at national coworkers and I had taken some such a massive receptivity among Mus- 2.51% per year. There are about 750 evangeli- steps that probably hindered the repro- lims, we would be woefully unprepared. cals in the people group (0.5%) duction for which we were hoping. My new We would be caught flat-footed—running Roberto and Maria began to witness watchword became “reproducible.” Month ourselves ragged while most of the harvest using a fast track storying approach they after month as my national coworkers and rotted on the vine. Out of that realization had learned as language students. In their I discussed the ups and downs of ministry came a recommendation for the organiza- first year, they won fifteen people to Christ, and brainstormed new plans, I found myself tion I was part of at that time. We needed a making 765 total believers by the end of the saying over and over: “Will that be reproduc- rapidly reproducible pattern of evangelism year. Fifteen new believers for 750 gives them ible? We need to commit to only doing those and discipleship. So reproducible that if God a harvest index of 2 per 100. things that will reproduce without outside were to bring sudden and widespread open- Now, let’s plug the numbers in and look money and outside assistance.” ness in the Muslim world, we could help that at the results (Table 5.1), using a tool we call After about a year I realized that in essence openness result in large numbers of Muslims ‘Harvest Fun.’ I was pushing to change the DNA of what we coming to faith and indigenous churches be- They started with 750 and had a harvest had agreed to do a few years earlier. My na- ing planted. I began a search for an approach index of 2 per 100 (same as 15 per 750). They tional colleagues resisted, and I concluded it that could potentially fill that role. added fifteen evangelical believers making was more important that local leaders “own” 765 at the end of the year. During that same the ministry than that it be done the way I An Eye-Opener year, the population grew from 152,000 at (as a foreigner) was now convinced was best. Soon after that, in 2010, I attended a consulta- a 2.5 Average Growth Rate (adding 3815) to I gradually phased out of involvement with tion that included a talk entitled “How are we 155,815. The population grew 3815; the evan- the congregation and local team. I blessed Doing?” I sensed God’s Spirit challenging me gelical believers grew fifteen; so by the end them and remained their friend. That little with one question as it was presented—not of the year, the gap from 0.50% evangelical to group still exists, worshiping in the local lan- only for the church globally, but for us in our 100% evangelical widened by 3800, and the guage. But it has never grown significantly or organization: “If we keep doing what we’re population dropped to 0.49% evangelical. multiplied. doing now, are we going to reach the goal?” One more thing: look at the top six lines In 2009 I took part in a Scenario Planning1 The presenter pointed out that we might in gray. The average career missionary family process, involving our organization’s leaders be making some progress in ministry, stays on the field for eight years. Only six in Muslim ministry from around the world. enough to share some good stories in prayer lines are colored because the family has al- At the end of the process we came up with letters, and yet in fact be leaving a group just ready spent two years in language learning. three scenarios—not predictions, but “what as unreached as they were before we arrived. So according to the average, they only have if’s” that enabled us to prepare for various He gave an illustration of a fictitious family, an expectancy of six more years among the possible futures. My subgroup was tasked which powerfully brought the point home: Sudanese Arabs of Ethiopia. with developing the most positive of the “The Renaldo family went to Ethiopia in Are they likely to see this UPG become three scenarios. What if some event suddenly 2009 to join a small team working among reached (at least 2% evangelical Christian) if triggered a massive openness among Mus- Sudanese Arabs. They spent their first two they stay six years after they finish language lims worldwide? What if a movement began years learning the language and they did a learning? Look at the last column.

17 The Growth Challenge: Do We Dare to Take an Honest Look?

Table 5.1 Harvest Index Data

By the time they are likely to leave in 2016, • from 2 to 30 per 100 = 2.05% e after six leave? If so, you need to find a way to ramp up the population will have grown by 24,376 and years. Note: when you get to this level, there the harvest of the lost in your people group the number of evangelicals will have grown is enough momentum within the people so that they are no longer unreached after by ninety-five (and we are thankful for them) group to continue the task after you’re gone six years.” leaving 24,281 more lost people than when (Table 5.2). they began their ministry. A Needed Response What can they do? For this team to see If you are the average team going to an That was just one illustration from the “How their people group become reached, they will Arab people group and you are blessed are we Doing?” talk. I saw that a ministry that need to step up their modest harvest index: enough to find that they are 0.5% evangelical sounded pretty good to me, was not onlynot when you arrive, your strategy will have to attaining the goal of “reaching” the group, • from 2 to 6 per 100 = 0.6% e (evangelical) include a gap closure plan. Do you want to but was bringing a net result of negative after six years; 1.0% e after twenty years see your people group have a viable church progress toward that goal. I came to the hor- • from 2 to 12 per 100 = 0.84% e after six capable of continuing the task of evangeli- rifying realization that all the ministry effort years; 2.03% e after fifteen years zation without outside help by the time you in which I had been involved for well over

Table 5.2 Harvest Index Growth Chart

18 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 The Growth Challenge: Do We Dare to Take an Honest Look? a decade was losing ground compared to effort by His people. In light of this truth, congregations hinders indigenous movements” population growth. More troubling yet, our we do well to ask ourselves: “Am I doing the (emphasis added). Reaching numerous team’s ministry model was being emulated things most likely to bear maximum fruit for individuals among a UPG may feel to us like by teams working among other UPGs in our Christ’s glory among the nations?” exciting progress, yet it is usually counter- country. I really hated to admit it, but con- God’s sovereignty is not an excuse for productive. Research shows that this ap- tinuing to apply more of the same approach avoiding honest evaluation of our plans and proach at best usually brings slower growth would likely just leave us even further behind their potential. I finally admitted to myself than population increase and at worst hard- by the end of my career, whenever that might that unflinching evaluation of strategy was ens much larger numbers toward the gospel. arrive. I had to ask myself (and later, my co- a good and God-honoring step. When that David and Paul Watson describe the workers and those I was leading): “Do we dare happened, I concluded that I needed to clear and important distinction between to take an honest look—at our fruit and our seriously explore a ministry approach with extraction evangelism and disciple-making projected fruit?” the potential to rapidly reproduce disciples movements. They write: “Extraction evange- Lest you think that “Harvest Fun” was the and churches. Then, having explored it, I lism is ingrained in Western Christian cul- hook for a sales pitch toward human effort concluded I needed to embrace it if I wanted ture. Yet extraction evangelism techniques and Western engineering, the proposed to make a serious positive impact toward create too many barriers to the Gospel to response was prayer and seeking the Lord. completing the Great Commission. result in Disciple-Making Movements. Later in the day we heard case studies from Period. Extraction evangelism techniques places where God is bringing great numbers A Vital Distinction even inoculate people against receiving the of lost people into His family and powerful- Applying a CPM-oriented strategy doesn’t Gospel. Disciplemaking, on the other hand, ly blessing Church Planting Movements2 guarantee “success.” God is the sovereign is part of catalyzing Disciple-Making Move- among the unreached. Among them were Lord of the harvest. He chooses what fruit ments around the world. If Disciple-Making movements in both Asia and Africa, bathed will grow from our steps of obedience. A per- Movements are our goal, we have to make in prayer and guided through prayer. son could do everything “right” and never the jump from extraction-evangelism think- That was back in 2010. At that time, the personally be part of launching a movement. ing to disciple-making thinking (Table 5.3). best estimates of the number of Church But at this point we can undeniably say What’s the alternative? We must see Planting Movements (CPMs) were not more that some ministry approaches increase the individuals as doorways to families … Our than one hundred. Now, eight years later, likelihood of God bringing forth abundant strategies must look past the individual to the work of God’s Spirit and the sharing of harvest through a CPM. And some other intentionally include his or her family, com- known data has brought that number to over ministry approaches consistently bring munity, silo, and nation. We need to realize 650 movements in various parts of the world. forth little (if any) fruit and actuallyhinder a that the minimum unit for disciple-making God is doing amazing things in our day in larger harvest. should be the household (family), affinity apparent answer to the prayers of his people. As Robby Butler has shown in his article group, or community rather than the indi- Human intentionality also plays a role in “Movements in Every Peoples: How Peoples vidual, and that the group wins their com- these great things, as do godliness and ear- become Reached,”3 “The One-by-One Meth- munity, the community wins the silo, and nestly seeking the Lord. As Jonathan Edwards od” (starting a single congregation where the silo wins the nation.” 4 pointed out almost four centuries ago, when none existed) results in “a foreign, con- our sovereign God intends to do a glorious glomerate church, alienated from the local Concluding Challenge work in this world, he normally chooses to peoples.” The alarming result is that “Ex- I would pose a question to every reader com- make some use of human means—the means traction evangelism makes peoples more re- mitted to obeying the Great Commission of faithful prayer, testimony and diligent sistant. Extraction evangelism into conglomerate among UPGs, making disciples of all nations:

Table 5.3 Moving from Extraction-Evangelism Thinking to Disciple-Making Thinking

Extraction-Evangelism Thinking Disciple-Making Thinking

Focuses on reaching one person at a time. Focuses on reaching one family or community at a time.

Reaching one person is a success. Reaching a family or community is a success.

Removes new believers from their existing community to make them part of a new, Encourages discipleship with and within existing families and communities. branded Christian community.

Transfers Christian culture to the new believer. Redeems local culture.

Viewed by non-believers as destructive to community. Viewed by non-believers as new, but not destructive.

Results in increased levels of persecution in restricted access countries. Results in normal levels of persecution in restricted-access countries.

Painful for the new believer and his or her family—leaving one community for a new Joyful process—the family discovers Christ together. community.

Encourages believers to go back to their old communities to find people to bring to the Encourages believers to live like Christ within their existing community and share the new community. gospel as part of their daily life.

19 The Growth Challenge: Do We Dare to Take an Honest Look?

“Are you willing to take an honest look—at your our fruitfulness. But the Lord is pleased to Notes 1. See, for example, Ian Wilson and Bill Ralston, fruit and your projected fruit?” “Harvest Fun” is work through those who follow the best Scenario Planning Handbook: Developing Strategies in one concrete and objective way to do that. path of obedience that our human under- Uncertain Times (Boston: Cengage Learning, 2006). The file (formula) that was used to develop standing can discern. In our day, significant 2. “A Church Planting Movement (CPM) is defined as the the fictitious Renaldo family’s chart and research and unflinching evaluation show multiplication of disciples making disciples and leaders developing leaders, resulting in indigenous churches graph can be downloaded for your use at that Church Planting Movements (Disci- planting churches which begin to spread rapidly through a http://peoplegroups.org/262.aspx. ple-Making Movements) hold out the best people group or population segment. These new disciples and churches begin to transform their communities as the I think it’s helpful for us all to consider hope we know of for kingdom growth to new Body of Christ lives out kingdom values. where we stand in closing the gap for our outpace population growth. This is our best When consistent (multiple-stream) 4th generation reproduction of churches occurs, church planting has focus people groups. It’s too easy for us to be hope for all peoples to hear and receive the crossed a threshold to becoming a sustainable movement. involved in good ministry, even good church good news, and the soon glorious return of While it may take years to begin, once a movement starts,  we usually see this 4th generation threshold crossed planting ministry, which will realistically our Lord Jesus Christ. within three to five years.” Stan Parks, Curtis Sergeant and never accomplish the goal for which we’re Steve Smith, in “Core CPM Distinctives,” Mission Frontiers, September/October 2018. aiming. We can too easily feel satisfied with 3. Posted at https://multmove.net/pub/Movements- progress, not realizing we are actually losing L. D. Waterman (pseudonym) is an en- How-peoples-are-reached.pdf, 3–4. courager of church planting movements 4. David L. Watson and Paul D. Watson, Contagious ground. Or worse yet, to be content with Disciple Making: Leading Others on a Journey of Discovery good activity rather than substantial fruit. among unreached groups. He has served (Nashville: Thomas Nelson, 2014), 108–110. The movements we seek are the Lord’s in Southeast Asia since 1993, with Beyond doing. And our faithfulness can’t determine since 2014.

20 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

Beauty, The Arts, and Church Planting as an Act of Creating Beauty Bill Drake

The triune God of the Bible timelessly exists in perfect love, perfect unity, and in perfect community. He reveals Himself to man through His word, His prophets, His son, and His cre- ation, and His glory is shown throughout the universe. God’s glory is the manifestation of His presence, the majestic expression of His divine person and character. That He is “Beautiful” is without dispute. As Bob Kauflin states in his seminal work on worship:

It’s always wise to use biblical words God’s Beauty in the Incarnation beings are given the task of bringing beauty to describe God, or words that help us The Bible tells us that Jesus Christ embodied to a fallen world within every facet of culture, better understand biblical words. While the Godhead in human form; the Word and be it justice, worship, or art. we don’t hear God described as “beauti- the Image of the invisible God (John 1:1, Co- Art is the reflection of the heart of a cul- ful” very often in Scripture, beauty is an lossians 1:15). The Incarnation of Jesus Christ ture. Art is worldview incarnate. If you want attribute assigned to God, His holiness, was the ultimate creative work of the Divine; to see where a culture is at, just look at its and His dwelling place. Beauty has to do His humanity being the pinnacle of God’s art forms. And nowhere has beauty been a with that which is appealing, attractive, creation.3 This verifiable truth has far-reach- greater casualty to fallen culture, than to and delightful. (Psalm 27:4; Psalm 96:6; ing theological and practical implications the ugliness of modern, progressive, secular 1 Chronicles 16:29; Psalm 50:2) … God is for the Church, as “His Body” on earth. It also humanism, which perpetuates the myth the essence of perfection and the most directly validates incarnational ministry that there is no God, spiritual pluralism is beautiful being in the universe. All such as the arts. the global norm, and the oxymoron that beauty is defined by and has its source there is no absolute truth, and that all truth in God himself. Wayne Grudem defines God’s Beauty Reflected in is relative. God’s beauty as “that attribute of God Human Beings and Culture For the Christian, nothing could be fur- whereby He is the sum of all desirable As “image-bearers” made in imago dei, human ther from the truth, especially when it comes qualities.” (Systematic Theology, p. beings have been given the intrinsic ability to the intrinsic value of each and every hu- 219). Beauty is sometimes used as a to create and make beauty, not ex nihilo like man being made in the image of God. And synonym for goodness, splendor, glory, God, but certainly as reflections of that while it is true as well that God has the final or majesty.1 original Creator and creation. In the Cultural say on beauty, He has given the human race Mandate, human beings are given the ‘au- the ability and the authority to create and de- thority’ by God to create. The aesthetic value fine “what is beautiful” by varying standards. God’s Beauty in Creation of art finds its roots in both the image of God Beauty then, is the reflection of this beau- and the cultural mandate.4 If we are to effectively reach our world tiful God in His creation. He is the author for Christ, the leadership of the global of it, the arbiter of it, and ultimately the What is important about the link church must regain a biblically based definer of it. (Psalm 19, Philippians 4:8, between art and the cultural mandate is understanding of the role of the arts and Song of Solomon 4:7, Psalm 27:4). He spoke that it establishes the fact that human the imagination in the proclamation of creation into being, but He did more than creative activity is an act of obedience in truth, and the discipleship of nations. that—He universally and majestically dec- response to a command of God and not World missions can no longer ignore or orated it, and after thousands of years and just a superfluous pursuit that stands marginalize the place of the arts and the billions of words, the human race has still apart from man’s purpose on earth. imagination in God’s world, the central not run out of ways to describe it. Without finding its origin in this biblical role they play in the shaping of ideas and command, art can be reduced to a mere worldviews, and in culture formation and Beauty finds its roots in order … man luxury, hobby, or unnecessary element transformation. This is a pivotal moment and God’s creative work involves of life. Identifying how art comes from in history.6 forming order from what would the image of God in man gives a clue to otherwise be unorganized and chaotic. why man has the desire to create and The same happens to art when beauty the cultural mandate brings to light God’s Beauty Reflected in emerges from what was previously art’s legitimacy, worth, and necessity in Redeemed-Community Worship unformed. “Beauty brings order out of the world.5 All cultures worship, precisely because anarchy, harmony out of cacophony. man was created to worship. Indigenous art —Leland Ryken” 2 It could therefore be said that human forms are employed in the worship of every

21 Beauty, The Arts, and Church Planting as an Act of Creating Beauty religious system on the planet, and in this God’s revelation, the arts are indispensable Notes . sense, they are the universal human language when it comes to worship. We can therefore 1. Bob Kauflin, Worship Matters, https://worshipmatters. of devotional expression. And while dispa- say that the arts are necessary for the Church, com/2007/07/20/qa-fridays-shou-2/ 2. Sam Sinns, “Art as Originating in the image of God, in rate cultures ascribe the use of sounds, visu- because our God is a beautiful God. man, and the Cultural Mandate” (Masters Thesis, Reformed als, and movement differently, all have the But we go farther: Being engaged in plant- Theological Seminary, 2012), 45. 3. Bill Drake, Art in the Bible, https://www.billdrake.com intrinsic impetus to express their response ing vibrant communities of Jesus followers is 4. Sinns, “Art as Originating in the Image of God,” 43. to ‘truth’ creatively: all cultures of the world also an act of proliferating beauty in a world 5. Sinns, “Art as Originating in the Image of God,” 27. 6. Colin Harbinson, “The Arts & Missions—The Recovery of employ the arts to express their worship. bereft of it on so many levels. The birthing the Arts & the Imagination” (unpublished article) Bellhaven For the body of Christ, one need look of the body and bride of Christ into areas of University, 2013. 7. Quote by Rev. Terre Haas, Pastor, Speaker, & Associate no farther than the scriptures and church the world where it is not, is an act of creating for Church Connections, OM USA. history to see that the people of God have beauty on many levels of life and culture, not throughout time employed song, lyrics, just aesthetically, but also in virtue, in order, instruments, poetry, sculpture, weaving, in compassion, and in justice. engraving, painting, drama, and dance as a vehicle for worship. They worship the Lord The church needs artists, not only to as ‘beautiful’, and as such, have created and have arts in the church, but to influence employed ‘beauty’ as best they know it to the church to exercise creativity and house, express, and widely proclaim His the imagination in every realm of life worship and glory. They have also continued and ministry. I have experienced this to pour enormous resources into reflecting first-hand as I have interacted with the it back to Him. precious artists I know. OM Arts has gone But there is also the beauty of the Church. beyond convincing me of the value of The The expression, the diversity, the ultimate Arts. You have pushed me to realize the manifestation on earth of the beauty of God, value of creativity and imagination and is His bride: unified, justified, sanctified, how my being made in the image of God glorified. The beauty of the wedding story: releases me, even compels me, to dream, the bridegroom who passionately loves His to imagine, to innovate for the sake of the bride to the death through to the beautiful Kingdom. You have helped me appreciate expressions of gratitude that pour from the the craft of those who take care of the heart of the redeemed, beauty pervades ec- grounds, not only by keeping the grass clesiology—theologically, and aesthetically. cut, but also by making the campus more beautiful with flowers, landscaping, You God’s Beauty Reflected have helped me appreciate the ingenuity/ in Church Planting creativity of a mechanic who can keep a Having established that our God is a God of fleet of autos repaired and maintained. beauty and the author of the arts, that He And you have helped me become not gives direction in His word for the use of the only comfortable in speaking of God as arts in the worshipping of Himself, that He beautiful, but in seeking the beauty of has blessed human beings with that part of God. So, the church needs artists, not just His image that inspires us to create, and has for art in the church, but for the wider placed eternity in our hearts and the divine principle of engendering creativity, mandate to worship as part of our being, it is imagination, innovation in the Body of not a leap of logic to say that employing the Christ, and in His world.7  arts in the planting of a fellowship of wor- shipping followers of Jesus is a “no-brainer.” In fact, to not do so, may be robbing worship- Bill Drake is the Director of Catalytic Min- pers of the Lord the employment of arguably istries and an Area Leader for OM Interna- some of the most powerful tools God has tional, working with those who oversee Arts, ever given for human expression in the pur- Business, Sports, HIV+, Trafficking and Relief pose of gathering them together to worship & Development Ministry. Bill lives with his and adore Him. wife Teresa in Atlanta, Georgia. Bill’s passion As an expression of the heart through the is to engage with Jesus followers all over aesthetic of picture or song, as a prophetic the world to empower them to express their signpost to the deeper implications of truth faith and worship through their God-given having transformed a life, or as a meditative gifts, talents, and expertise. aid to focusing one’s mind and heart on

22 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

Business as Mission and the Planting of Churches Larry Sharp

Cherie and Tom are Americans operating a manufacturing company in an Asian country which is considered “closed” or “limited access” by the missiologists. I have been in contact with them for twelve years, but they have been in country more than sixteen years, living in the community and operating the business. Cherie has the spiritual gift of evangelism and they both make friends easily and speak the language well.

Cherie reminded us of what God is doing in the life of a former employee, Rachel, a citizen of the country. Rachel had placed her faith in Christ as an employee and while on a trip into the interior God used her to start a Bible study.

Cherie had been mentoring Rachel and she continued to do so after Rachel moved to the interior town. She made regular visits for training, encouragement and accountability; and God started to bring a harvest. Cherie discipled Rachel for four years and Tom and Cherie’s business helped to sustain her in planting house churches in the area. Today there are a total for four house churches, twenty-eight baptisms, with over three hundred coming to these churches. One member in this group of house churches has started a fifth house church in the north with nine in attendance.

This story is representative of what God is do- At the outset one might wonder what the business owner who attended my graduate ing through his people working in Business issue is; why is this a topic of discussion? level class on Business as Mission who told me, as Mission (BAM) and is not an isolated one. While it may seem overly simplistic, one “It never occurred to me that my business was It also represents many of the components might suggest that if an activity contributes my ministry…” How could this be for some- that are important to the relationship be- to the making of disciples of Jesus, then one brought up in an evangelical church? tween BAM and church planting. it should be obvious that it has a part in The church of the twentieth century great- planting churches. However, while affirming ly exacerbated this perspective with its focus Some Definitions this, it is likewise unrealistic to portray the on dispensational theology, Kingdom of God Although the concept goes back to the first modern BAM movement as a mature means ‘not yet’ perspective, a focus on evangelistic century, BAM is a fairly new term originating for making disciples and planting churches. rescue, polarization of social issues as dis- in 1999. Mats Tunehag, perhaps the world’s It is not. There is much to be learned and tinct from fundamentalism, and by affirming premier BAM spokesman, indicates that a much to be understood about practices the sacred-secular divide. Thankfully by the pure definition would suggest that Business which facilitate the growth of God’s church end of the century several voices had begun as Mission is Real Business, which is viable, through Business as Mission. Certainly, the to recover evangelical thought, alternatively sustainable and profitable; andReal Mission twenty-first century manifestation of God at providing a kingdom theology focusing on with a Kingdom of God purpose, perspective, work building his church through the mar- the Kingdom of God ‘here and now’ being and impact which leads to the transforma- ketplace is not without precedent. And it is lived out in our lives, in addition to the ‘not tion of people and societies spiritually, eco- not without its controversy. yet’ (John Stott, R. Paul Stevens, Os Guinness, nomically, and socially—to the greater glory Dale Losch, Tim Keller, Darrow Miller). of God.1 In short, BAM’s ultimate bottom line Issues Involved in the Such aberration of the gospel suggests is to be an instrument of God’s missio Dei to Relationship between BAM that Missio Dei requires a special call and the world. and Church Planting training. Any challenge to the prevailing The BAM Global Think Tank task force There is a twentieth-century view that God modality can be seen as taking an end-run which included church planters as members calls a small subset of his people to make around the system of outsourcing the uses this definition for church planting: disciples and plant churches. I have talked missionary task to the agency. Numerous “Church planting is that ministry which to many business people who feel they questions and reactions surface. Is BAM a through evangelism and discipleship estab- have nothing to offer since they have been different calling? Is it rooted in the church? lishes reproducing Kingdom communities conditioned to look at the mission of God Do BAMers have Bible and cross-cultural of believers in Jesus Christ who are commit- as something which has been outsourced to training? Where is the accountability? ted to fulfilling biblical purposes under local the professional minister and missionary. Is it a faith endeavor? Are they truly spiritual leaders.”2 Imagine the story of Michelle, a successful “sent ones?”

23 Business as Mission and the Planting of Churches

Unbiblical Perspectives View of the Role of Money How Kingdom Business People See Their on Work Even though we know that the scriptures Involvement in Planting God’s Church Much has been written in the past ten years clarify that money in and of itself is not BAM kingdom workers see their business as a on a Theology of Work and Theology of Vo- evil (1 Timothy 6:10), evangelical Christians place to interact with their employees, clients, cation (Guinness, 2003; Miller, 2009; Nelson, still oftentimes treat business people as customers, vendors, local government au- 2011; Eldred, 2005; Van Duzer, 2010; Keller, greedy and money grabbing at worst; and thorities, tax and law partners, etc. They are 2012). All of these and others dispute historic at best are tolerated as a means to an end making disciples where life happens with unbiblical perspectives on God’s design for because they are expected to give more disciples on both sides of the cross (Losch, work such as a) work is a necessary evil and to the church. Jesus talked more about 31). They see themselves on the front end of something to be endured; b) work is only a money than important topics like heaven church planting, displaying the image of means to wealth, acquisition and power; c) and hell; warning us not to waste it; not to God in the workplace, obeying Jesus specific work is all about self-actualization. Many love it, not to trust it, and not expect it to command to make disciples, the result of believers still think along these lines and of satisfy (Luke 16). Grudem (2003, 47) states which is most assuredly local churches. course for those who do, it is unlikely that “… money is fundamentally good and pro- They see their work as worship and an ex- they will view their work as a place of min- vides opportunities for glorifying God, but pression of their sacred calling to live a holy istry and mission. Change seems impossible. also many temptations to sin.” life, serve others, and bring them to Jesus. English poet, Shelly suggests that “we are Oftentimes this view focuses on the Roberts articulates the biblical call to be wit- all Greeks” in that we inherited the gnostic abuses of profit and money which threaten nesses and asserts that “Faith as a program is view which provides a dualistic distinction to derail the fundamental good. There is a intrusive … faith as a lifestyle and principles between an imperfect material world and a good and bad way to “engage in business un- to live by is powerful and engaging … we spiritual one. There is hardly a serious author til I come” (Luke 19:13) and in today’s world should start with Christology … if you focus on BAM who has not acknowledged the Jesus-followers who are responsible people on mission, churches will follow, but if you sacred-secular divide as most detrimental to of wealth follow the principles of God fleeing focus on churches, mission often gets lost” understanding how business persons are just lusts, greed, poor stewardship, profiteering, (Roberts, 2007). Catho of Shalom University as integral to disciple-making and church and unrestrained capitalistic economics. in the Congo affirms this with “make disci- planting as are the professional clergy. Controversies ensue when one does not care- ples first and it will result in kingdom com- Martin Luther reminds us that our prima- fully isolate the abuses of something which munities of faith and love. Plant churches ry calling is to holiness and to Christ himself. God created as good, holy and useful. Wealth first and there is a danger of not only making In everyday work and profession our calling creation is clearly of God and from God as followers of Jesus but also setting the church is to sanctification and service. Deuteronomy 8:18 affirms. start up for failure.” This model allows relationships to be “Monastic vows rest on the false as- Authenticity and fostered and potential disciples to see sumption that there is a special calling, Identity Confusion Christ-centeredness in real life, not in an a vocation, to which superior Christians Many mission agencies still think BAM artificial world. BAMer, B J affirms, “they get are invited to observe the counsels of might be a panacea for problems that they to see me in the good and the bad.” He goes perfection while ordinary Christians face, such as loss of visa or nationals who on to define BAM as simply, “Living with God fulfil only the commands; but there question their identity. BAM is often seen at work.” Billionaire Stephen Riady of the simply is no special religious vocation as a quick way to stay in the country with Lippo Group in Indonesia, “We know that the since the call of God comes to each at many pseudo businesses failing to focus purpose of life is to know Christ…we want to the common tasks.” (Luther quoted in on appropriate market studies; consumer glorify him, and the way to do this is through Stevens 1999, 75) needs, financial projections and other keys our daily life, our experiences in family, in to authenticity. This type of behavior and business and so on.” The net result is people Such a view of calling gives everyday work lack of integrity which embodies a “means to will want to follow and churches are planted. a dignity and spiritual significance and is an end” to church planting quite likely does BAMers know that they live in a community sourced in God being a God of work, giving more damage to the gospel and certainly and as they get involved with their neigh- man the task of working in the garden and lacks integrity. bors, schools, clubs and stores, they make beyond. Veith states “… the priesthood of Rick Love in addressing the dual identi- friends and all the while “live and love like believers did not make everyone into church ty issue of being a missionary in the home- Jesus.” Their business gives them credibility workers, rather it turned every kind of work land and a business person in the host and a place in the community that others into a sacred calling” (Veith 2011). Likewise, country, argues for a core identity, which understand. Most live in housing develop- Stevens’ reference to the Hebrew words abad speaks of integrity and integration (Love ments similar to those around them. (work) and shamar (take care) in Genesis as 2011, 10). Core identity has its source in a One business owner in a “closed” country also meaning service to God, worship and person being trained in the scriptures and tells of joining the Chamber of Commerce keeping his commandments implies no in the profession with an integrated view as the only westerner and seeing how God distinction between sacred and secular work of work and ministry. Paul’s tentmaking opened up amazing doors for sharing the (Stevens 2012, 11). He even suggests that pro- was not a cover or a platform; his manual gospel. Another intentionally approached fession is a choice, and what is important is labor played a central role in the fulfill- the city council in an effort to ask how he ‘vocational holiness.’ ment of his mission. could create value for the city through his

24 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Business as Mission and the Planting of Churches business, so they would be proud of him, most significant place for relationship hold owners accountable for spiritual results all the while making it clear he was a “Jesus building as they are with everyone all day such as mentoring relationships and subse- follower” and claiming Jesus to be the ‘boss’ for five or more days a week. quent house churches. of his company. No wonder several house • They understand the age of missions as Many agencies still have the perspective churches have resulted from his influence in we know it may be coming to end due to that just about anyone can start and operate the community. cost factors and the fact that two thirds of a business. Nothing is farther from the truth Another variance of BAM workers’ in- the world’s population live in countries and agencies and churches in North America volvement with church planting is team where missionary religious worker visas must commission Godly Great Commission-ori- ministry. They set up their business accord- are not available. ented business persons for cross cultural business ing to the gifts, training and experiences of • They realize most of North American for the glory of God. management, seeing this as a stewardship Christians have not understood that all Human and financial resources are vital to issue. Oftentimes entrepreneurs or business believers are to make disciples and do so business and planting churches and the iron- owners are consumed with the business and intentionally; they see themselves as part ic thing is that our churches are filled with while they live like Jesus and model a true of a modern re-inventing of the Refor- both. Issues remain as to how to help God’s disciple, they may need other workers for mation—taking the gospel and making people take their profession to the ends of time-intensive disciple-making. In situations disciples in the secular marketplace. the earth and how to use financial resources like this, a trained and experienced team to capitalize these startups. We have barely member, oftentimes an agency person, will scratched the surface on this subject. assume leadership in the spiritual bottom What Still Needs to be We in the west tend to think in a myopic line issues. He or she will hold everyone ac- Understood, Clarified, manner toward subjects like this, but it is countable for mentoring others. and Improved? important to realize that probably there are Many times, a simple organic church To be sure there is much to do relative to the more non-western believers who operate BAM ini- emerges from within the business, with relationship between BAM and the planting tiatives than western ones. They are doing it for accountability groups and worship times be- of the church worldwide. the same biblical reasons and it will be to our fore or after work, with someone responsible Most of us recognize the historical mod- advantage to understand, study and partner to facilitate these until a true house church els represented in the book of Acts, and the with them.  emerges. In the spirit of the organic church Nestorians, Moravians, and William Carey movement, every believer is a disciple-maker among others; but there is a lack of current but certain people help maintain and en- models which are clear examples of BAM’s role Larry W. Sharp is VP Emeritus at Crossworld courage it. in making disciples. Perhaps the closest and the founder of IBEC Ventures (www. example is Great Commission Companies ibecventures.com), a BAM consulting group. Why are They Doing (Rundle and Steffen, 2011). Many BAM com- He travels and teaches on BAM themes and Business As Mission? panies, however are not comfortable with a writes a weekly blog on the IBEC a site. Larry As I have traveled the world visiting BAM full open reporting of all that God is doing has degrees in Bible, business, and educa- companies, I have often wondered why they in and through their business. This needs to tion (PhD), served in Brazil for twenty-one do this—raise small children in Yemen, face be addressed. years, and currently lives in Seattle, WA. He the hardships of living in North Korea, cope One of the greatest needs is for better and his wife of forty-nine years have four with some of the most corrupt nations on measurements of spiritual outcomes (Rundle grown children and eight grandchildren. earth, and daily face the potential of expul- 2012, 76) and an understanding of legal and sion, persecution or worse. ethical issues facing Christian cross-cultural I am convinced of several realities which business persons. Such immaturity in the Notes 1. BAM Think Tank Group, “Business as Mission and daily drive them. BAM landscape leads to controversy, which Church Planting—Fruitful Practices for Establishing Faith creates a basic insecure ambivalence at best Communities” (January 2014), 1. 2. C. Ott, C. and G. Wilson, Global Church Planting: • They understand and care about the and an outright opposition at worst. Biblical Principles and Best Practices for Multiplication Great Commission and are determined It would be helpful if the church would (Grand Rapids, MI: Baker Academic, 2011), 8. to be obedient; and they realize the Great consider this subject with a broader perspective Commandment to love our neighbor thinking of “Work as Mission” or “Life as means job creation in a world of poverty, Mission” or “All Professions as Mission,” injustice and unemployment. taking the emphasis away from the word • They understand their wiring and gift- business and on to the idea of everywhere that edness for business and see that as a gift life happens. from God to be used in accomplishing of Accountability is still a gigantic issue as Missio Dei in the world. there are certainly plenty of Christian owned • They want to go where the need is the businesses in other cultures which were greatest, meeting real needs as Jesus never missional or have lost the vision. Wise did, and doing it in a legitimate and coaches and consultants insist on a “ministry integrous way. plan” integrated with the business plan. An • They realize that the workplace is the accountability board or church board must

25 Article

The Place of Orality in Church Planting Jerry Wiles

In many cases, when the subject of Orality comes up, it’s often necessary to define and explain exactly what is meant. The definition of the term orality does not express the magnitude of the Orality Domain or Movement. While the word, orality means a reliance on spoken or non-written communication, there are many other aspects and facets to the Orality Movement.

Properly understood and applied, the con- vital. We know that the majority of the un- or oral method. Based on our collective ex- cepts, principles and practices of orality reached people groups around the world are perience over the past 40 years, some of us can apply to almost every phase or aspect of bible-less and/or in oral cultures. would advocate that orality-based methods church planting, growth and multiplication. While Bible translation and literacy of communication and training can greatly Many of these issues will be addressed in programs are important, in reality people accelerate the church planting and disciple this article. can enter a relationship with the Lord and making movements. In fact, we have several It would be valuable to consider what become reproducing followers of Jesus, even thousand years of history with the orality we mean by church and what we mean by before they have the printed text of Scrip- understanding. It’s the most effective ways planting. There is a growing trend with ture or learn to read. That may seem radical and means that people have learned, com- many now to focus more on disciple mak- to some in our post-reformation, modern municated and processed information from ing, rather than church planting, although Western culture. However, we have many the beginning of time. in many cases we’re talking about the same examples today, as well as throughout histo- Another encouraging development in the thing. However, in the biblical context and ry and in the Early Church. Our experience Orality Movement is the increased interest understanding, we have the universal, the has also shown us that Orality Training can and growing amount of resources becoming regional and the local expressions of church, enhance and accelerate Bible translation and available in the academic community. In or communities of followers of Jesus. literacy programs. their excellent book, The Lost World of Scrip- ture authors John Walton and Brent Sandy The Power of Small, Simple, The Importance of point out that “A growing focus over the past and Reproducible Understanding the few decades has been orality in the Gospels. When we think of rapidly reproducing Receptor Culture It could be considered a revolution in schol- church planting and disciple making move- Orality-based methods and strategies open arship.” They also write, “So the message of ments, Ed Stetzer has said, we should focus up all kinds of possibilities for Kingdom ad- Jesus and his strategy to communicate that on “small, simple reproducible systems and vancing efforts, communicating the gospel message were entirely oral.”2 structures,” rather than buildings, institu- and making disciples, and doing so accord- tions or organizations. A few years ago, I ing to the preferred methods of the receptor The importance of Accuracy heard Ed say, “We should resist the grandi- culture. In our Orality Training with Living and Sustainability ose, for the reproducible.”1 In reality, orality Water International we emphasize that it’s Maintaining accuracy and sustainability are methods and strategies make it possible to not enough to proclaim the gospel, people important concerns and are addressed by go to any place and to any people group, with need to hear it, understand it, be able to re- working in concert with all means available. just what is in our heads and hearts. Sow the spond to it, remember it and pass it on. We Most orality practitioners, trainers and schol- seed of God’s Word, gather followers into want to make sure it’s biblical, cross-cultural, ars would also promote the use of text-based groups or cells, and see them reproduce. reproducible and transferable to the ends of and technological resources. However, it’s It can be done without any text-based or the earth. the concepts of orality that can be the van- technological resources, but with totally With appropriate training in orality guard, the cutting edge of planting church- oral methods. methods, followers of Jesus are able to go es. It’s actually the way the gospel spread When we recognize that a true church can to any place or people group and commu- throughout the entire populated world in be a small, simple cell group or assembly of nicate the gospel, make disciples and plant the first century, before radio, television, the believers, it opens up many new possibilities churches, requiring no written material or printing press and other modern methods for planting churches. Furthermore, when technology. Our best models, of course, are were invented. addressing the idea of establishing congre- Jesus, His first apostles and the Early Church. Not only is understanding the power gations or communities of followers of Jesus As important as the written text has been of orality in planting new churches im- everywhere and among all people groups, throughout history, most people have come portant, but also maintaining growth and the methods and strategies of orality become to faith in Christ by some kind of spoken reproducibility. Orality Training has been

26 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 The Place of Orality in Church Planting an effective tool for enhancing relationships and sometimes unlearning and relearning the discussion then shifts from whether or and community within congregations. In several essential factors. Following are a few not we should use “orality aware” approach- many places it has brought local fellowships important questions: es or not, to whether we are communicating and churches together for partnering and effectively or not.”4 collaborating for outreach and impact on a • How much and what do people need to The multiple concepts of orality provide regional level. know in order to enter a relationship a wide variety of ways and means of Great No doubt unity in the body of Christ is with the living God? Commission activities, such as evangelism, one of the most basic elements in sustained • How much and what do they need to disciple making, relief and development, and continued growth of the Kingdom. Our know in order to become reproducing community health/development, work with experiences in Living Water International disciple makers? refugee and immigrant communities, and have demonstrated how Orality Training and • How much and what do they need to many others. orality-based methods can practices have brought pastors and leaders know to become church planters, pastors be applied in the numerous streams of the together for united action and community or missionaries? church and mission world, i.e. organic, sim- transformation. ple and house church movements, but also All of these questions are important. The groups that meet under trees, in shopping The Power of Stories answers should not be based on 2,000 years malls, coffee shops, as well as other expres- and Questions of Church history, modern Western, post-ref- sions, such as discovery groups, and morale Asking questions, sharing stories and build- ormation or contemporary thinking, but groups in restricted countries or regions. ing relationships may seem like simple steps, rather on the essence of what we learn from but they can have powerful impact. We’ve Scripture and the Early Church. The Power of Groups heard many testimonies of how Orality Train- Another way of thinking about the place and Communities ing experiences have created opportunities of orality in planting churches would be to Once we begin to think outside of our mod- for removing barriers and building relation- consider planting the seed of the Word of ern Western (Post-Reformation) models and ships and community across ethnic, tribal, God in people’s hearts. Telling stories and traditions, it opens up increasing numbers denominational and racial differences. asking questions is something everyone can of possibilities. It’s not about buildings, In relation to planting new churches, and do, and when we tell the true stories from programs and institutions, but groups even launching movements of networks of the Word of God, the Holy Spirit can touch and communities of followers of Jesus that churches and faith communities, orality can hearts and change lives. It’s the power of the reproduce and spread. Orality methods and play a vital role. For example, prayer walking Good News (story), the Word of God that has strategies, of course, make that possible, (which is more than prayer, and more than power to transform lives and communities. even necessary in some cases. There are some walking) can be a catalyst for church planting In our Orality Training, we emphasize that denominations that only recognize a real movements. It can be as simple as connecting you don’t have to be a great storyteller, be- church when they own property and have a with people, sharing the gospel, and seeing cause we have great stories to tell. building, which can greatly restrict the possi- people come to Christ, then gathering them bilities of reproducing disciple making and for group discussions. Then with appropriate Communicating Effectively church planting movements. follow up, reproducing disciple making cell Curtis Sergeant, veteran missionary, church Contextualization is a vital topic in the groups can develop, all with Oral methods, planter and trainer, says, world of orality Missiology. Scott Moreau has requiring no literature or technology. said, “Areas that we can anticipate will be of While the Orality Movement is perceived Our world has become a progressively ongoing concern to evangelicals in contex- by some as just story telling or communi- more orality-oriented place over the tualization include the development of even cation methods for non-readers, it is much past few generations. New technologies more organic models and comprehensive more. Worldview, cultural value systems, have impacted the way people prefer to approaches—especially methods based on sociology, psychology, theology, anthropol- receive communications. Between those orality.”5 ogy, and oral traditions are just a few of the we used to call “primary oral learners” Another important topic in relation to many disciplines and facets to the overall and “secondary oral learners” virtually reproducing church planting movements is orality domain. everyone is now included. It is important the area of discipleship vs. disciple making. In many cases it goes without saying, but to remember that for Kingdom purposes, It’s not within the scope of this article, but needs to be continually emphasized, that the there are two essential aspects we need there is a distinction between the modern work of the Holy Spirit is foundational to to consider in our communications. American concept of discipleship, and a bib- all effective and sustained mission advance- The first is understandability and the lical understanding of disciple making. I re- ment. The tools, techniques, methods and second is ease or effectiveness of transfer. cently read an article by a prominent church strategies, apart from the work of the Spirit, Our expertise and awareness in using leader who was making the case that daily will not produce lasting fruit. orality-oriented communications is vital Bible reading and verse by verse expository in regard to both aspects, but perhaps preaching are necessary for what he referred Rethinking Church and even more critical for the latter.3 to as discipleship. As valuable as they (Bible Disciple Making reading and expository preaching) are in Perhaps it seems too good to be true, or Curtis has also said, “Between primary their appropriate contexts and for certain even too simplistic, but one of the keys to and secondary orality, pretty much 100% of segments of the population of the world, orality in planting churches is rethinking, the world population is covered. In a sense, they are certainly limited in terms of global

27 The Place of Orality in Church Planting mission strategies of reproducing disciple everywhere, we see that the business world created relationships and community, and making and church planting efforts. is an important mission field. The newly how it was reproduced by His followers for formed orality in business network is con- more than 1,500 years. Then the Church be- Not Either/Or, but Both/ necting and collaborating with Business came more dependent on text-based meth- And, and “By All Means” as Mission efforts. Howard Partridge, a suc- ods and, for the most part, neglected the A prominent American pastor, radio Bible cessful businessman, participated in one of most effective ways and means that people teacher and author recently made the state- Living Water International’s Orality Training have learned, communicated and processed ment that “It takes the whole Bible to make Workshops a few years ago. He immediately information from the beginning of time. a whole Christian.” Of course, he was empha- began using some of the methods in his busi- I’m an advocate of using all means avail- sizing the value and importance of reading nesses and small business coaching. He cre- able, the tools of the age, and the tools of the through the entire Bible, which is a very ates what he calls POD (Power of Discovery) ages. We are blessed in the modern world good discipline for those who have the entire groups in an effort to promote relationships, with amazing technological resources that Bible in their language and can read it with community and improve corporate culture. didn’t exist just a few decades ago. However, comprehension. Sadly, that would exclude a He has authored several books and in The we want to also use all the tools that have large percentage of the language and people Power of Community he writes how the Orality been around for thousands of years, orality groups of the world. Training is enhancing his effectiveness in his of course is foundational. I spent many years working with an business activities.6 international ministry that produces Bible Some of us are thinking and praying that Rapid Reproduction reading guides with devotional commentary the Orality Movement could be a catalyst As laws and regulations in various parts of the so I am a firm believer and whole-heartedly for church planting and disciple making world make it more difficult to share the gos- support those efforts, having read through movements within the business world. Sim- pel openly, the concepts of orality are even the Bible myself more than fifty times. How- ply getting individuals together to discuss more important. Increasing persecution, ever, it is that kind of thinking that greatly important topics to those in the business regulations and anti-conversion legislation limits us when seeking to reach and disciple world, the marketplace and everyday work in various countries are also critical factors Bible-less people groups and oral learners. world. For those with adequate training in many are dealing with. Low profile, small As a longtime proponent of orality, I orality-based methods, the conversations groups, using Oral methods make it possible would not suggest that Oral methods and can turn to the life, teachings and Spirit of for rapidly reproducing disciple making strategies are our only tools for ministry Jesus, recognizing that His ideas are relevant and church planting movements to flourish and missions. However, orality is opening to every area of business and life. In fact, oral- under the radar screen of opposition forces. the hearts and minds of many who gain a ity methods can enhance the effectiveness of If missionaries, evangelists, pastors and whole new perspective on outreach, disciple small groups everywhere. church planters are properly trained and making and church planting, church growth equipped with orality-based methods and and multiplication, as well as many other Importance of Orality strategies, disciple making and church applications. in Difficult Places planting movements can begin and repro- For more than a decade now, Living Water A major area of interest for mission strategies duce anywhere and under the most difficult International has been on a significant learn- and church planting should be the more lim- circumstances. Again, prayer and the work ing journey and has experienced amazing ited or creative access countries or regions. of the Holy Spirit are foundational and the impact through their Orality and Bible Sto- This is where the concepts and principles of highest priority. Small groups, household rying Training programs. We receive many orality are hugely important. Appropriate meetings and cell groups that can gather reports and testimonies of church growth orality training can equip people with knowl- anywhere seems to be the best options for and new church plants as a result of the oral- edge and skills that can enable them to go to reproducibility. ity training. It is a big challenge to measure any place and/or people group on the planet. For many years, as a follow up to our and quantify impact, but when returning to For several years with Living Water Interna- Orality Training, Living Water International areas where the training has taken place, the tional our approach has been equipping pas- has encouraged forming what we call 5-5-5 feedback is extremely encouraging. tors, missionaries, cross-cultural church Support and Accountable Groups. They planters and others, with just what’s in their consist of five people, getting together once The Challenge of Tracking, heads and hearts, that can be reproduced in a week for five weeks, and reviewing the Measuring, and Reporting the heads and hearts of others. While there basic five-story set from the training and Many of the places where we’ve conducted are numerous applications, our primary giving account of how they have been using the training are in Oral Cultures where focus is on communicating the gospel and the stories and methods. Following the five communication technology is not readily making disciples, resulting in communities weeks, the groups can transition to what available or affordable. So, tracking and of Jesus followers forming, reproducing and we call Reproducing Disciple Making Cell reporting, monitoring and evaluation are multiplying, not depending on text-based or Groups. This method is one example of how great challenges, but significant improve- technological resources. a small, simple, reproducible model can be ments are being made and more data will be I personally like to emphasize that our implemented anywhere.  available over time. very best model as a communicator, trainer, When we think of penetrating every disciple maker and church planter is the segment of society, and planting bibli- Lord Jesus Himself. Think about how He Jerry Wiles serves as the North America cally-based, culturally-relevant churches used stories, parables and questions, how He Regional Director of the International Orality

28 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 The Place of Orality in Church Planting

Network, and as President Emeritus of Living Water International. He became involved with Orality in the 1980’s, has more than 35 years of experience in ministry and inter- national mission work, and is recognized as one of the paradigm pioneers in the Orality Movement.

Notes 1. Ed Stetzer, Keynote address, Mission America Coalition, Leadership Consultation (Houston 2015). 2. John H. Walton and D. Brent Sandy, The Lost World of Scripture (InterVarsity Press, 2013). 3. Curtis Sergeant, Quote from email, (July 2018). 4. Ibid. 5. A. Scott Moreau , “Evangelical Models of Contextualization” in Local Theology for the Global Church (William Carey Library, 2010). 6. Howard Partridge, The Power of Community (McGraw- Hill Education, 2018).

29 Article

Mobilization and Training for Church Planting in the Global Diaspora John Baxter

Farah was already on her journey to Christ when she came to London with a group of Egyptian female students to study nursing. When the rest of her classmates went to the mosque, she found herself wandering the streets of her London neighborhood wondering how to find out more about Jesus. It was on the university campus where a group of students from Nigeria found Farah and invited her to their fellowship. There the seed implanted in her heart grew to a full faith. She was cared for and discipled by her Nigerian friends. Soon she became a witness for Isa among here companions from Egypt and continues so today in her city on the Nile.

There is nothing unusual about this diaspora expansion of their basic understanding of di- outreach. The remainder of this discussion story. New immigrant churches spring up aspora missions. Too often diaspora missions will focus on the missions through and be- everywhere and lead people of many dif- only means evangelizing the unreached yond the diaspora. ferent cultural and religious origins to the immigrant groups coming to Europe, the Savior. What is unusual is for established United States, and Canada. To use the Laus- Essentials for Church mission-sending organizations to work effec- anne terminology1 this is missions “to” the Planting Through and tively in starting and strengthening diaspora diaspora in which people groups without Beyond the Diaspora fellowships, such as the one that found Farah Christ move into contact with the church. in London. Iranians finding Christ as they move into Majority World Centered Most mission-sending organizations are Germany is a current example. The former missionary-receiving coun- not built well for diaspora missions. Our While this an important aspect of dias- tries of the Majority World are now at the Western mission sending paradigm (and pora missions, the majority of people on forefront of global missions advancement. Majority World sending organizations con- the move do not migrate into the Christian Missions mobilization is increasingly Ma- structed on this model) has been focused countries of the West. For instance, most of jority World centered. The great majority on sending trained, career, cross-cultural the population movements in Asia remains of those moving in the global diasporas, missionaries to the cultural homelands of in that continent. A large percentage of peo- Christians and non-Christians, are also from the target people. Diaspora missions is a ple are moving to locations with little or no the Global South and East. In comparison, of fairly new add-on to the prevailing model. church presence, or if there is a local church the approximately 250 million people living Integration of diaspora missions into a send- it is often composed of other migrating peo- outside of the country of their birth, only five ing agency’s ministry focus involves a range ple. A more adequate understanding of dias- million are from the United States. of conceptual challenges. Becoming aware pora missions includes missions “through” Missions through and beyond the dias- of these challenges is an important step for and “beyond” the diaspora. “Through” points pora are essentially mission movements of church planting effectiveness among the to the phenomenon of Christians in the dias- the Majority World church. This is a Major- peoples of the global diaspora. pora evangelizing their fellow countrymen ity World experience, and it is their story. also on the move. Nigerians evangelizing Fruitfulness in diaspora church planting for Conceptual Challenges fellow Nigerians in London is an example. sending organizations is contingent upon Conceptual challenges begin with seeing Yet, if these same Nigerian Christians in the ability to form genuine partnerships diaspora missions as a legitimate and po- London begin to evangelize other immigrant with the Majority World church, and to be- tentially fruitful field of ministry. Next is a groups, such as Egyptians (or even the indig- come servants and learners of those within reorientation away from an exclusive focus enous British), they have entered missions the global diaspora. In diaspora missions it is on homelands to an inclusion of the larger “beyond” the diaspora. Beyond in that their no longer possible to simply talk about part- global presence of a given people group. desire for missions reaches beyond their own nerships with the Majority World church. This reorientation extends the call to church migrating people group and towards other This is especially true for Western mission planting beyond the cultural homeland to immigrants or the local population. organizations. The missions context of the wherever the specific people group resides. There is great potential for global church migrating worker or the displaced person Instead of reaching Japan, the call is expand- planting in all three of the diaspora missions from the Majority World is largely closed off ed to reaching the Japanese whether in Osaka categories—“to, through, and beyond.” But to the career Western missionary. Christian or Oakland. many mission sending organizations, espe- economic migrants have far greater access For many mission agencies a more cially Western agencies, have little direct in- to the multitudes of the unreached who live adequate conceptualization includes an volvement in the latter two types of diaspora and work in the same locations. They share a

30 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Mobilization and Training for Church Planting in the Global Diaspora similar experience of migration and status in In the past, a call to missions included a high to average lay diaspora laborer. Like two ships the new host country. Missions through and level of commitment to pursue the lifestyle passing in the night, the vast resources of the beyond the diaspora occurs only in genuine and training needed for missions, and to traditional missions organizations and the partnership with the Majority World church. the process of raising financial support. The believers of the Majority World diaspora typical model for tent-making missions or rarely come into contact. Lay Empowered business as mission begins with a high level This necessity, to be in genuine partnership of intentionality and a similar commitment The Context of Weakness with the Majority World church, is accentu- for training. Another important characteristic of diaspora ated by another characteristic of diaspora The reverse is true for diaspora missions missions is the context of weakness. Most of missions—it is a lay movement. Most of the in which there are large numbers of lay the Christians moving around the world are church planting efforts, through and beyond persons deploying to other countries, but either displaced persons or have entered the the diaspora, will be lay-driven. God in his with little intentionality to be witnesses for global work force because of deep economic sovereignty has allowed millions of Majority Christ, or to pursue the training needed to be need. Almost all of them experience a deep World lay people to move around the world, effective church planters. However, if only a sense of dislocation and loneliness, separat- including into many of lands closed to career small percentage, say ten to twenty percent, ed from family and culture. In addition to missionaries. Most of these lay Christians are of these diaspora believers were mobilized these hardships they face forms of oppres- economic workers. Yet, as they leave their and trained, the result would be the release sion and abuse in the new and alien societies home churches very few see themselves as into the harvest of hundreds of thousands of in which they find themselves at the bottom missionaries. They are focused on providing intentional witnesses. of the social pecking order. for their family’s economic needs. The begin- It has been said that one way to envision Emotional, spiritual, and family heath all ning of missions through and beyond the the completion of the Great Commission is suffer in this context. The mobilization of the diaspora is a conceptual shift within these the idea that every person on earth would Christian diaspora for witness and effective lay people from mere economic worker to have a relationship with at least one genuine church planting cannot be separated from divinely sent witness. Acquiring a missional Christian. That dream cannot be realized the need for wholistic care. intentionality is essential for lay-centered through the deployment of traditional mis- In contrast (Table 9.1), Western mission diaspora missions and church planting. sionaries. They are not enough and they are societies typically send out relatively heathy In contrast, the more traditional mis- not allowed into the places that need them missionaries. Our missions model is predi- sions-sending model begins with the indi- most. But the migration of millions of believ- cated on working with those who have been vidual’s intention to be a witness and to plant ers as economic workers into all the lands screened and empowered for emotional, churches. It is this intentionality, or calling, of 10/40 Window moves us substantially in family, and spiritual health. Effective church that leads to recruitment, training, and later the right direction. But only if they become planting within the global diaspora requires deployment to the field. In diaspora missions intentional and trained for a holy life and investment in personal and family health as the opposite is true. The vast majority of for witness. the foundation for witness and ministry. Few Christian migrant laborers have, in a sense, If mission-sending organizations are to mission sending organizations are presently deployed to their mission field without the work among the Christians of the global structured to deliver this type of care. intention to be missional. They go looking diaspora for effective church planting they for work and at present only a small percent- must change how they mobilize and train. At The Place for Mobilization, Training, and age become intentional about missions. present most of the mission resources do not Care: The Two Churches The traditional mobilization model leads connect well with the diaspora. Mobilization Perhaps it is the location for mobilization, to the actual recruitment and deployment programs and training content is usually training, and care that is the most important of only a small percentage from the possible geared for the career pastor or missionary, conceptual shift required for fruitful dias- pool of missionaries in the sending country. and the venues for training are not accessible pora missions. While diaspora missions is lay-driven, it must also be church-driven at the same time. The proper venue for mobi- Table 9.1 Traditional Missions vs. Diaspora Missions lization, training, and wholistic care are the two churches of the diaspora. Traditional Missions Diaspora Missions First is the home or sending church. In the case where a believer is leaving his homeland Western Agency Centered Majority World Church Centered to find work abroad, his home church is the

Career Missionaries Lay Mission Force best venue to prepare the worker and his/her family for life and witness in the diaspora. High Initial Missional Intentionality Low Initial Missional Intentionality A pre-deployment ministry of the home church can help instill a sense of intention- High Level of Training Low Level of Training ality or calling for mission. Potential family Context of Health Context of Weakness and financial problems can be addressed. Training for basic discipleship and witness Few Numbers Deployed Large Numbers Deployed can be accomplished. Ongoing systems for contact and accountability can be created in

31 Mobilization and Training for Church Planting in the Global Diaspora advance, and contact with a fellowship in the churches. To what extent can these Ivorian Notes 1. Lausanne Comittee for World Evangelization. new work location can be established. and Cameroon believers reach beyond their (2010). Scattered to Gather: Embracing the Global Trend of The second church is the fellowship in own African diaspora to help evangelize and Diaspora. MNIL: Life Change Pub., 27–30. the new host country. Whether a formal plant churches among the unreached? or simple church structure, the help, en- The intention to partner with the Majority couragement, and accountability provided World church and its lay diaspora is at the by the new host fellowship is essential for heart of reconceptualization of the missions continuing health and witness. In many task. To find a willingness and ability to prior- places the leaders of diaspora fellowships are itize the two Majority World churches, home themselves untrained economic migrants, and host, for the care and training of their many times young in the faith. Help and members is essential to the task of healthy resources are needed at every level for these church multiplication among the unreached fellowships, attender and leader alike. people groups of the global diaspora. Only healthy diaspora fellowships become the healthy base for further church planting Further Help for Mission among unreached immigrant groups or Organizations among the host population. God’s mission The insights presented in this article have is accomplished as he inwardly transforms been gleaned from the research conducted men and women for ministry and leader- by NextMove Diaspora Ministry, a research ship. Spontaneous church planting in the and consulting ministry for mission agencies global diaspora requires transformational involved in diaspora missions. NextMove is a leaders and transformational leaders grow ministry of Frontier Ventures and a partner best in healthy churches. with the Lausanne Global Diaspora Network. For more details on resources and help Concluding Thoughts for mission agencies and mission sending Conceptual shifts are not easy. The author’s church networks see the NextMove website own sending agency has for years sent An- at NextMove.net.  glo-American missionaries to France to plant churches among the indigenous French and North African Muslim immigrants. Only re- John Baxter served as a professor of cently has the agency deployed Muslim back- missions at the Cebu Graduate School of ground believers from North Africa as part Theology in Cebu, Philippines. He is an of the mission team in France. Even though International Catalyst for the Lausanne the agency has worked for many years among Global Diaspora Network, the Co-director the Francophone churches of Western Afri- of NextMove Diaspora Ministry, and the ca, there has been little thought of working Director of Diaspora Initiatives for Converge with these churches to mobilize and train International Ministries. He is also a diaspo- their members who are now living in France. ra missions adviser for Missio Nexus, and has Sunday mornings the trains in Paris are full worked for many years among the diaspora of African believers going to their diaspora churches of the Middle East and Egypt.

32 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

How TW2020 is a Catalyst for Church Planting Luis Bush and Paul Eshleman

Jesus prayed to the Father, “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me’ (John 17:22). Church planting catalytic impulses have been constant since Pentecost. These impulses include a God-given purpose, renewal and prayer as a means, the building of a committed core of servant leaders co-laboring in healthy partnerships, and conferences leading to structures and focusing on the unengaged and unreached people groups.

Transform World Connections (TWC) which agendas for local and global transformation. He wrote: “The Manipur Summit exceeded led to Transform World 2020 (TW2020) took TW2020 is a catalyst for church planting by 350 registrations; the maximum capacity set place in May 2005 at a prayer rally in Jakarta means of catalytic events, catalytic partners by the Hospitality Committee. More than with links to fifty-four satellite locations working together as one body, and catalytic fifteen denominations provided financial hosting transformational prayer events focus on the unengaged and unreached peo- support to the Summit and sent the highest throughout Indonesia. TW was born out of ple groups. decision makers in their churches as dele- a three-year World Inquiry in the listening gates. Furthermore, nineteen key educational mode, in response to the question: “What is TW2020 Catalytic Events institutions participated which ‘marks a new God saying to His servants around the world for Church Planting dawn of hope.’” The key focus of Transform at the beginning of a new century?” The term Beginning in 2012, TW2020 annual summits Manipur 2017 was threefold: 1) Transform Transform World Connections emphasizes have frequently catalyzed church planting Manipur; 2) Transform Trans-Asian Highway the mission of connecting God’s people and movements among the unreached. For ex- and 3) Transform Trans-Asian Highway.3 the nations wherever they serve with the par- ample, after the TW2020 annual summit in Christ’s Missional Challenge TW Research adigm of “mission as transformation.” Bangkok in 2017, following the presentation Conference in Bihar: If the core of the 10/40 The second phase of the TW movement, of Paul Eshleman, Mangthianlal Thangniang, Window is North India then Bihar state TW2020, was launched in October 2012 in a delegate from the state of Manipur in NE In- would be considered the core of core of the Bali, Indonesia, in response to seven global dia, wrote an email titled Christ’s Missional 10/40 Window with 103 million people and challenges engaging a committed core of Commitment as follows: “I cannot help but 39,073 villages, where the Christian popula- Christians in the seven spheres of cultural my tears just come out when you spoke on tion is currently estimated at around 0.3% influence.1 TW2020 encompasses all ten the topic: ‘How long will they have to wait?’ facing the highest levels of socioeconomic defined regions of the world, spanning I sensed the anointing of God in your life challenges. A group of front-line church three generations. One of the seven global flowing into me. And as I entered the room planters, mission executives and global re- challenges is Christ’s Missional Challenge in again to catch up with the group, tears for searchers gathered in Patna, Bihar in January response to Christ’s Great Commission. It is these Unengaged Unreached people groups 2014. The report by Dr. Alex Phillip, TW2020 chaired by Dick Eastman and facilitated by swept over my face. I had to leave the room. facilitator for South Asia, concluded with Paul Eshleman and incorporates several stra- The Holy Spirit prompted me from your these words: “We sense a kairos moment in tegic partnerships: Joshua Project, Finishing challenge … we will commit, as an organi- the history of the Church in Bihar!”4 Pioneer the Task, Issachar Initiative, Every Home for zation, that, by the end of December 2017 church planters and leaders, evangelists, Christ, and the Center for the Study of Global we will reach thirty-three of the Unengaged mission activists and practitioners focused Christianity. Unreached People Groups (UUPGs) includ- their attention toward those who have never TW2020 seeks to build communities of ing the following: Bangladesh: Dalu & Ushoi; heard the Gospel and among those where a servant catalysts everywhere to establish a Bhutan: Dzalakha, Kurtop, Lakha, Matpa, vibrant disciple-making initiative is lacking. committed core of God’s people by means Nyenpa, Tibet: Tseku; India: Badi, Baira, Barae, Finishing the Task Events: Year after year of open communication, mutual commit- Bot, Dhobi, Jalkeot, Kachera, Kahar, Kalabaz, Finishing the Task has convened events at ment, accountability, trust, and attention to Paharia, Pandithar, Parenga, Purig-Pa, Raddi, Saddleback Church with Pastor Rick Warren results. Meaningful interaction and success- Santia, Sofi, Sutradhar, Telengi, Velar; and calling God’s people to support the effort to ful execution constitute the currency that Myanmar: Central Thai, Punjabi-Eastern, Tai adopt unengaged unreached people groups resources the network. TWC related events Khun, Tai Leng, Tai Nua.”2 UUPG(s) and engage them with long term play a role as platforms for sharing knowl- This commitment by a participant at the workers. There were sessions at the confer- edge, experience, ideas, and relationships, TW2020 summit catalyzed the first gathering ence where people can come forward to “say while the focus groups serve as communities of Christian leaders in Manipur in the twen- yes” for specific UUPGs to be adopted by their of servant catalysts who set up practical ty-first century according to Mangthianlal. organizations in hopes of all leaving the last

33 How TW2020 is a Catalyst for Church Planting day with the UUPG list at zero. The call is The mission of FTT is to form a global net- Center for the Study of Global Christianity for engaging partners to send at least two work of local churches, denominations, at Gordon-Conwell Theological Seminary— national workers for three years to do evan- church planters and mission agencies that Todd Johnson gelism, discipleship, and church planting. are willing to work together in partnership The Center for the Study of Global Christi- to see church planting initiatives launched anity collates and analyzes data on church TW2020 Catalytic Partnerships among the remaining Unengaged, Un- membership and evangelistic activities for Church Planting reached People Groups (UUPG). Christ collected around the world by Christian remains unknown and unacknowledged denominations. Combining this with other Every Home for Christ (EHC)—Dick among these people who have no church, no relevant data, the Centre provides an author- Eastman, chairperson of TW2020 Christ’s mission agency, and no person that has yet itative view of global Christianity available Missional Challenge taken responsibility to tell them of our great to various constituents for research and EHC is a church planting catalyst through God and Savior, Jesus Christ. These groups strategic planning. prayer, outreach, witness to people living are at the very heart of the unfinished Great in homes, and the establishment of Christ Commission task. Disciple Making Movements (DMM) Groups. EHC has been working actively FTT keeps track of each of the unreached David Watson, a former church planter in throughout the world with more than 500 people groups so reports are submitted Northern India with International Mission mission agencies and denominations to as soon as a group is engaged. FTT keeps Board (IMB), recognized the emerging Disci- strategically plant the gospel message in a detailed accounting which includes an ple Making Movements (DMM’s) leading to hundreds of millions of homes through door- identification number and name of the peo- Church Planting Movements (CPM’s). Wat- to-door, face-to-face evangelism contacts in ple group, country where they are located, son reported that 40,000 churches had been 192 countries. To determine the number of which entity is reporting, the names of out- started in the previous fifteen years in North Christ Groups since the launch of TW2020, side partners, the network, denomination, India. Based on that experience he described Dick provided up-to-date information from and the local partnering ministry. the process of starting CPMs as follows: 1) November 2012 to July 2018: “Homes reached church planter finds access to friendship were 583,812,528. Christ Groups begun were Joshua Project and the Unreached Peoples— with disconnected people; 2) church planter 142,721.”5 Dan Scribner serves and loves disconnected friends; 3) This organization seeks to bring definition to church planter identifies a person of peace Issachar Initiative—Paul Eshleman, the unfinished task of the Great Commission out of those friends; 4) church planter works Facilitator of Christ’s Missional Challenge by highlighting the least-reached people with person of peace to invite his/her social The Issachar Initiative is a collaborative groups of the world. It seeks to answer the unit (family or affinity group) into a 15–30 effort serving the Global Church as an ad- questions that result from the Great Com- week inductive Bible study led by person of vocate for the least-reached people of the mission’s call to make disciples among every peace or someone else from social unit; 5) the world. It is designed to challenge Christian nation (people group): group decides to follow Jesus and becomes organizational leaders and Kingdom donors a church; 6) new churches send out church to send both workers and initial financial • Who are the ethnic people groups of planters to start the process again. support to the most neglected corners. Is- the world? Watson’s strategy of DMM catalysts sachar is committed to be a trusted source of • Which people groups still need an emphasized not so much knowledge but information on the progress of the Church in initial church-planting movement in obedience, not so much doctrine but doing. fulfilling each biblical element of the Great their midst? Foundational for a DMM catalyst was to find Commission. It is committed to the follow- • What ministry resources are available to a man/woman/son of peace as the Lord com- ing Scriptural mandates: help outreach among the least-reached? manded, and mentor those he was training to reproduce what he was sharing with them 1. Scriptures translated into EVERY Joshua Project gathers, integrates, and as the Lord said to his disciples “And if a son language—Romans 10:17 shares people group information to encour- of peace is there, your peace will rest upon age pioneer church planting movements him. But if not, it will return to you” (Luke 2. Disciples made in EVERY people group— among every ethnic group in the world and 10:6). From the very beginning, each person Matthew 28:19-20 to facilitate effective coordination of mission in the group is encouraged to make disciples agency efforts. Joshua Project compiles the by starting groups of their own to reproduce 3. The Gospel proclaimed to EVERY person work of numerous missions’ researchers to what they are discovering in Scripture.6 They (Evangelism)—Mark 16:15 develop a list of all ethnic peoples that is as teach practical topics such as the art of inter- complete as possible. cessory prayer, engaging lost people, finding 4. The Gospel in story form for EVERY oral For the 30 days in the month of June 2018 a “person of peace,” and facilitating “Discov- learner (Orality)—Matthew 13:34 Joshua Project had 192,000 users who took ery Bible Studies” that leads to a DMM which part in 253,000 sessions looking at 1,195,000 in turn becomes a CPM. 5. The church planted in EVERY village, pages. Some users participated in more than David Garrison, in his former capacity as neighborhood, and high-rise. one session. That means that there are typi- Associate Vice President for Strategy Coor- —Matthew 24:14 cally 6,400 users taking part in 8,400 sessions dination of the IMB, wrote a piece on CPM’s, looking at 39,800 pages per day. profiling the growing number that are Finishing the Task (FTT)—Paul Eshleman appearing around the world and describing

34 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 How TW2020 is a Catalyst for Church Planting the qualities and characteristics of this derivative of the IMB list which are those been ignored. Finishing the Task is looking at phenomenon. He defined a CPM as a rapid groups that are not yet known to be engaged. possible lists of diaspora groups, groups that and multiplicative increase of indigenous Then, FTT processes it further by removing are still “under researched,” and possibly a churches planting churches within a given Christian background groups and the people listing of ethno-cultural communities/caste people group or population segment. groups that have been reported as engaged groups related to India and South Asia. So, as Garrison identified ten universal ele- with full-time workers. Using this approach, we attempt to finish the task, we realize that ments including prayer, abundant gospel the current list from Finishing the Task still we are just finishing the task of beginning. sowing, intentional church planting move- shows that there are 963 UUPGs that have We are beginning to go to new territories, ments, Scriptural authority, local leadership, no known active on-site long-term worker beginning to translate the Bible into new lay leadership, cell or house churches, engaged in church planting ministry in the languages, beginning to plant churches… all churches planting churches, rapid repro- local language. These UUPGs total nearly 34 so no people group is neglected. And, as we duction, healthy churches. He recognized million people.9 reach them, we begin making steps to teach ten common findings, including worship in As of November 2018, FTT reports that them “all things I have commanded you” the heart language, evangelism that has com- there are more than 981 organizations, de- (Matthew 28:20). munal implications, rapid incorporation of nominations, and churches that have made new converts into the life and ministry of commitments to send full-time workers to The 50 Largest Unreached People Groups the church, passion and fearlessness, a price Unengaged, Unreached People Groups, and (UPGs) to pay to become a Christian, perceived lead- 377 of these organizations have sent 45,694 At the October 2012 Global Summit in Bali, ership crisis or spiritual vacuum in society; full-time vocational workers to 2,798 groups Transform World set a goal of reaching the 50 on-the-job training for church leadership; in the last five years. They have planted largest unreached people groups (UPGs) and leadership authority is decentralized; outsid- 135,946 churches and seen over 3,148,041 new the 50 largest unengaged unreached people ers keep a low profile; missionaries suffer.7 believers raised up. groups (UUPGs) by 2020. (See Appendix A: 50 Mission research organizations are meet- Largest Unreached People Groups—2018.) TW2020 Catalytic Focus ing frequently, trying to resolve the different As of July 30, 2018, … on the Unengaged and lists of people groups and to work on more Unreached People Groups common definitions among them. As the • These 50 unreached people groups are for Church Planting global church keeps expanding towards the comprised of 1.4 billion souls unreached corners of the planet, new groups • One in five people on earth live in these The Unengaged Unreached People Groups will be found that were unknown previously. 50 largest unreached peoples (UUPGs) Churches, places, and language groups will • All these people groups have less than According to the IMB there are 7,072 Un- be uncovered that will need to be evange- 2% Christ-followers and limited access to reached People Groups (UPGs) on their list lized or re-evangelized. It is likely that more the Gospel with less than 2% Evangelical and with a lists will emerge to help us ensure that no • None have an indigenous church capable total population of 4.4 billion.8 FTT takes a language group, or ethno-cultural group has of taking the Gospel to the entire group

Figure 10.1 Map of 50 Largest Unreached People Groups

35 How TW2020 is a Catalyst for Church Planting

Figure 10.2 Map of All People Groups (red dots are unreached groups)

Groups removed in 2012 from 50 Largest populations is that UPGs and UUPGs are dif- of a church planting movement in every peo- Unreached Peoples list: ferent categories of people groups. UPGs are ple group on earth.  people groups with less than 2% Evangelicals • Han Chinese, Hakka in China—moved and less than 5% Christian Adherents as re- above 2% Evangelical, no longer consid- ported in the Joshua Project list. On the other Dr. Luis Bush facilitates Transform World ered unreached hand, UNENGAGED UPGs (UUPGs) are peo- Connections, serves Transform World 2020, • Han Chinese, Min Nan in China—moved ple groups with less than 2% Evangelicals and catalyzes the 4/14 Movement and serves above 2% Evangelical, no longer consid- no reported workers in their midst. All UUPGs as Chancellor of Cornerstone International ered unreached are UPGs, but most UPGs are not UUPGs. University (CIU) training North Korean • Jat, Sikh in India—population revised For this reason, one would expect the total underground church leaders and Chinese down to 9.2 million, below largest population of the top fifty UUPGs to be small house church leaders. 50 minimum compared to the total population of the top • Pashtun, Northern in Afghanistan—popu- fifty UPGs. Dr. Paul Eshleman is Vice President of lation revised down to 2.6 million, below Partnerships for Cru. Paul founded the largest 50 minimum Conclusion JESUS Film Project and served as its Director TW2020 acts as a catalyst for church planting for twenty-five years. He currently serves as Groups added in 2018 to replace those in different ways of which three are de- the Director, Finishing the Task Network, and removed above: scribed in this article. First, TW2020 catalyzes President of the Issachar Initiative. church planting by means of like-minded • Kazakh in Kazakhstan partners in this same mission, working to- • Fulani in Nigeria gether as one body. This is in keeping with Notes 1. The domains, also called spheres or mountains of • Arain (Muslim traditions) the calling for unity of the body of Christ cultural influence, include the arts, business, church, • Somali of Somalia in the high priestly prayer of Jesus for his media, education, family, and government. 2. Mangthianlal Thangniang e-mail message to author, committed followers to whom he gave the October 27, 2017. At first glance it appears unusual that Great Commission to disciple all people 3. Ibid, July 20, 2017. 4. Alex Phillip, e-mail message to author, the Top 50 Ethnolinguistic Unengaged Un- groups. He prayed to his heavenly Father that January 14, 2014. reached People Groups (UUPGs) data totals they may all be one, “just as you, Father, are 5. Dick Eastman, e-mail message to author, July 9, 2018. 6. Mark R. Kreitzer, Contagious Disciple Making, 24.9 million people (Appendix B) while the in me, and I in you, … may they also be in us, November 14, 2007, http://ojs.globalmissiology.org/index. 50 Largest Unreached People Groups (UPGs) so that the world may believe that you have php/english/article/viewFile/2023/4526 7. David Garrison, Church Planting Movements: How totals 1,457 million people (Appendix A). sent me.” Second, TW2020 serves as a catalyst God Is Redeeming a Lost World (Monument, CO: WigTake The reason for the difference is that they for church planting by focusing on the unen- Resources, 2014) 8. 2018-04_GSEC_Listing_of_Unreached_People_ represent two distinct ways of looking at gaged and unreached people groups. Third, Groups.xls http://www.peoplegroups.org/258.aspx the unfinished task. Comparing UPGs and TW2020 hosts catalytic events that substan- 9. The full list can be seen at www.finishingthetask. UUPGs is like comparing apples and oranges. tiate and sustain the long-term nature of the com/downloads/FTT_UUPG_List.pdf The reason for the differences in counts and church planting initiatives toward the goal

36 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 How TW2020 is a Catalyst for Church Planting

Table 10.1 A Comparison of the 50 Largest Unreached People Groups and the 50 Largest Unengaged People Groups.

50 Largest Unreached People Groups 50 Largest Unengaged People Groups

Data Source Joshua Project Finishing the Task (Subset of International Mission Board data)

People Definition Outside South Asia ethno-linguistic / South Asia by caste Outside South Asia ethno-linguistic / South Asia mixture of language and caste

Unreached Definition Less than 2% Evangelical and Less than 5% Christian Adherent Less than 2% Evangelical

Appendix A: 50 Largest Unreached People Groups—2018 Update

Country People Name Population Primary Religion Primary Language Percent Evangelical Percent Adherents

Bangladesh Shaikh 137,672,000 Islam Bengali 0.00 0.00

Japan Japanese 121,855,000 Buddhism Japanese 0.30 1.20

India Shaikh 85,208,000 Islam Urdu 0.00

India Brahmin 59,690,000 Hinduism Hindi 0.01

India Yadav (Hindu traditions) 59,071,000 Hinduism Hindi 0.00

Turkey Turk 56,481,000 Islam Turkish 0.00 0.01

India Chamar (Hindu traditions) 51,759,000 Hinduism Hindi 1.28

India Rajput (Hindu traditions) 45,727,000 Hinduism Hindi 0.02

China Han Chinese, Xiang 39,052,000 Ethnic Religions Chinese, Xiang 2.00 3.00

Indonesia Sunda 37,289,000 Islam Sunda 0.05 0.49

Iran Persian 36,973,000 Islam Persian, Iranian 0.90 1.00

Indonesia Java Pesisir Lor 36,449,000 Islam Javanese 0.01 2.80

Pakistan Jat (Muslim traditions) 32,809,000 Islam Punjabi, Western 0.00 0.00

Myanmar (Burma) Burmese 31,273,000 Buddhism Burmese 0.07 0.35

Nigeria Hausa 30,817,000 Islam Hausa 0.09 0.10

India Mahratta 30,494,000 Hinduism Marathi 0.00

India Bania 29,413,000 Hinduism Hindi 0.00

Algeria Algerian, Arabic-speaking 28,518,000 Islam Arabic, Algerian Spoken 0.90 1.00

Uzbekistan Uzbek, Northern 25,520,000 Islam Uzbek, Northern 0.01 0.01

Pakistan Pashtun, Northern 25,509,000 Islam Pashto, Northern 0.00

Korea, North Korean 25,297,000 Non-Religious Korean 1.00 1.48

Thailand Thai, Central 19,900,000 Buddhism Thai 0.20 0.30

India Jat (Hindu traditions) 19,293,000 Hinduism Hindi 0.03

Morocco Arab, Moroccan 19,085,000 Islam Arabic, Moroccan Spoken 0.01 0.09

India Kurmi (Hindu traditions) 18,950,000 Hinduism Hindi 0.01

India Teli (Hindu traditions) 18,632,000 Hinduism Hindi 0.01

Thailand Thai, Isan 18,188,000 Buddhism Thai, Northeastern 0.20 0.40

India Kunbi (Hindu traditions) 17,794,000 Hinduism Gujarati 0.05

Pakistan Rajput (Muslim traditions) 17,171,000 Islam Punjabi, Western 0.00 0.00

India Bhil 16,694,000 Hinduism Hindi 0.92

Iran Azerbaijani, Azeri Turk 16,221,000 Islam Azerbaijani, South 0.09 0.10

37 How TW2020 is a Catalyst for Church Planting

Arabic, Iraq Arab, Iraqi 15,572,000 Islam Mesopotamian Spoken 0.20 0.50

India Kumhar (Hindu traditions) 15,455,000 Hinduism Hindi 0.00

India Kapu 15,207,000 Hinduism Telugu 0.03

India Gond 14,892,000 Hinduism Hindi 1.17

Cambodia Khmer 14,338,000 Buddhism Khmer 1.70 3.20

Nigeria Fulani, Nigerian 13,727,000 Islam Fulfulde, Nigerian 0.26 0.35

China Hui 13,705,000 Islam Chinese, Mandarin 0.01 0.01

Saudi Arabia Arab, Saudi (Najdi) 13,410,000 Islam Arabic, Najdi Spoken 0.10 0.60

India Koli (Hindu traditions) 13,324,000 Hinduism Gujarati 0.36

Pakistan Shaikh 12,816,000 Islam Punjabi, Western 0.00

India Vanniyan 12,621,000 Hinduism Tamil 1.44

India Dhobi (Hindu traditions) 12,336,000 Hinduism Hindi 0.01

Yemen Yemeni, Northern 12,233,000 Islam Arabic, Sanaani Spoken 0.00 0.00

Kazakhstan Kazakh 11,869,000 Islam Kazakh 0.06 0.10

India Nai (Hindu traditions) 11,815,000 Hinduism Hindi 0.00 0.00

China Uyghur 11,740,000 Islam Uyghur 0.01 0.01

India Pashtun, Northern 11,503,000 Islam Urdu 0.00

Pakistan Arain (Muslim traditions) 10,931,000 Islam Punjabi, Western 0.00 0.00

Somalia Somali 10,785,000 Islam Somali 0.00 0.30

1,457,083,000

Appendix B: 50 Largest Unengaged Unreached People Groups—2018 Update

Country People Name Population Primary Religion Primary Language Workers Needed

Afghanistan Southern Pashtun 6,000,000 Islam (Sunni) Southern Pashto 120

Burkina Faso Jula 1,985,000 Islam Dyula 39

Senegal Fulakunda 1,950,000 Islam Pulaar 39

Afghanistan Eastern Pashtun 1,700,000 Islam (Sunni) Northern Pashto 34

Uzbekistan Tajik 1,650,000 Islam (Sunni) Tajik 33

Iran Laki 1,000,000 Islam (Shia) Laki 20

Oman Hindi 795,000 Hinduism Hindi 15

Pakistan Shina 747,000 Islam Shina 14

France Arab, Tunisian 681,000 Islam Arabic, Tunisian 13

Libya Bedouin, Sanusi 619,000 Islam (Sunni) Arabic, Libyan 12

Jordan Arab, Bedouin 501,000 Islam Arabic, Najdi 10

Belgium North Africans 477,000 Islam (Sunni) Arabic, Moroccan 9

Uzbekistan Karakalpak 450,000 Islam (Sunni) Kara-Kalpak 9

France Berbers of North Africa 441,000 Islam Tachelhit 8

Algeria Deaf Algerian 399,289 Various Algerian Sign Language 7

Kuwait Urdu 318,000 Islam Urdu 6

Brunei Brunei Malay 265,000 Islam (Sunni) Brunei 5

38 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 How TW2020 is a Catalyst for Church Planting

Angola Deaf Angolan 243,830 Various Undetermined 4

Sudan Turum 234,000 Ethnic Religions Koalib 4

Syria Deaf Syrian 233,007 Various Syrian Sign Language 4

Tunisia Arab, Levantine 231,000 Islam Arabic, Standard 4

Mauritius Indo-Mauritian 229,000 Islam Urdu 4

China Miao, Mashan 225,000 Ethnic Religions Hmong, Western Mashan 4

Uzbekistan Turkmen 215,000 Islam (Sunni) Turkmen 4

Nigeria Emai 206,000 Ethnic Religions Emai-Iuleha-Ora 4

Iran Khorasani Turk 200,000 Islam (Sunni) Khorasani Turk 4

Sudan Gimma 189,000 Islam Arabic, Sudanese 3

United Arab Emirates Han Chinese, Mandarin 186,000 Non-Religious Chinese, Mandarin 3

Belgium Gheg Albanians 179,000 Islam Gheg Albanian 3

Sudan Sherifi 161,000 Islam Arabic, Sudanese 3

France Arabs, Middle Eastern 158,000 Islam (Sunni) Arabic, North Levantine 3

Greece Rumelian Turk 154,000 Islam (Sunni) Turkish 3

Algeria Bedouin, Suafa 128,000 Islam Tamazight, Central Atlas 2

China Miao, Eastern Xiangxi 126,000 Ethnic Religions Miao, Easteran Xiangxi 2

Libya Arabized Black 119,000 Islam (Sunni) Arabic, Libyan 2

France Shawiya 114,000 Islam Tachawit 2

Tunisia Deaf Tunisian 109,966 Various Tunisian Sign Language 2

China Tai Pong 109,000 Ethnic Religions Tai Nüa 2

France Urdu 106,000 Islam (Sunni) Urdu 2

Italy Sri Lanken 106,000 Hinduism Sinhala 2

Switzerland Albanian 106,000 Islam (Sunni) Albanian, Tosk 2

China Li, Jiamao 101,000 Ethnic Religions Jiamao 2

Myanmar Tai Leng 100,000 Buddhism Shan 2

Myanmar Tai Khun 100,000 Buddhism Khün 2

Russia Akkin 100,000 Islam (Sunni) Chechen 2

Belgium Tosk 96,500 Islam (Sunni) Albanian, Tosk 1

Indonesia Buol 96,000 Islam Buol 1

Austria Bosniak 96,000 Islam Bosnian 1

Ethiopia Hausa 95,500 Islam Hausa 1

Belarus Deaf Belarusian 94,600 Various Russian Sign Language 1

24,925,692

39 Article

Three Insights that Facilitate Nationwide Disciple Making Movements Russell D. Mitchell

Not all saturation church planting or disciple making processes produce equal fruit. What makes the difference? If we have limited resources, which emphases are most fruitful?

These are some of the questions posed at the beginning of the 2017 National Church Planting Processes Survey. This study aimed at assessing the effectiveness of whole-nation disciple making process, sometimes referred to as Saturation Church Planting or DAWN Initiatives. This article focuses on the three statistically significant insights that followed from the analysis of participant responses; insights, which when acted upon, can guide the develop- ment of nationwide disciple making movements.

The Background of this Study other countries to disciple their nations. country where the respondent has the most sig- DAWN is an acronym for “Disciple A Whole Montgomery’s book, DAWN 2000: 7 Million nificant experience. Participants were first asked Nation.” Most readers will associate this Churches to Go, published in 1989, was key in to rate the effectiveness of the national church phrase with Matthew 28:19–20, the Great spreading the vision globally. DAWN became planting process for the country of their most Commission. In a nutshell, “DAWN aims at perhaps the most significant world evange- significant experience. Thirteen additional ques- mobilizing the whole body of Christ in whole lism strategy during the final decade of the tions evaluate how well the DAWN strategy countries in a determined effort to complete twentieth century as DAWN country initia- was implemented in the same country. Twelve the Great Commission in that country by tives were a significant part of the AD2000 of the questions are based on the eight-point working toward the goal of providing an and Beyond Movement championed by the DAWN strategy elaborated in Montgomery’s evangelical congregation for every village and Lausanne Movement and the World Evangel- subsequent book, Then the End Will Come4 as neighborhood of every class, kind and con- ical Association. he considers this “the ideal DAWN strategy.”5 dition of people in the whole country.”1 The Although DAWN initiatives were launched An additional question solicits information DAWN vision is also referred to as Saturation in over 150 countries,3 a scholarly review of the about para-church organizations that may Church Planting (SCP). effectiveness of these initiatives on a global have made significant contributions to na- DAWN grew out of Jim Montgomery’s mis- scale has yet to surface. So, beginning in June tional church planting processes. sionary work in the Philippines with Overseas 2017, at the invitation of Dr. Murray Moerman, The following three insights, based upon Crusades, the same organization this author who is writing a book to commemorate the statistical analysis, are further augmented by serves with today—though now known as OC 30th anniversary of DAWN 2000’s publication, the lessons practitioners shared in response International or One Challenge. In the 1970s this author began this first-of-its-kind multi- to the key question. Montgomery played a key role in motivating national study on the effectiveness of whole and mobilizing Philippine church leaders nation church planting initiatives. Three Key Insights from to set a goal to establish an evangelizing the 2017 National Church congregation in every small community of The 2017 National Church Planting Process Survey that country by the year 2000. It “dawned” Planting Process Survey on Montgomery that the best way to disciple A 21-question online survey was created to The “ideal” DAWN strategy is effective the whole nation of the Philippines would gather data for this study. A goal was set to This study’s findings support the generaliza- be to establish a “witnessing cell of believers” have input from 100 persons with significant tion that the better a country implements the in every population center in the country.2 experience in advancing national church “ideal” DAWN Strategy (Table 11.1), the greater Projections estimated that this would require planting projects—a goal which was exceeded the effectiveness of the national church plant- 50,000 churches, quite an audacious goal as 117 people participated in the survey, report- ing process. The following graph correlates when there were roughly 5,000 evangelical ing on approximately sixty countries from all each respondent’s overall effectiveness score churches in the country! But by 2000, the continents. for the country of his or her most significant Philippines had more than 50,000 evangelical The key question for this study asks, “What involvement with the average score for the churches—although not every small commu- would you consider to be one or two of the thirteen DAWN process variables studied. nity had a witnessing church. most significant lessons (positive or negative) 110 cases are plotted.6 The dots represent the The DAWN vision, birthed in the Philip- that you have discovered about facilitating a intersection of each respondent’s evalua- pines, developed into a strategy for world national church planting process?” Respons- tion of effectiveness of the national church evangelization. In 1985 Montgomery founded es to this question provided rich insights. planting process on the Y Axis and average Dawn Ministries to help church leaders in The rest of the survey focuses on the score of the DAWN process variables on the

40 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Three Insights that Facilitate Nationwide Disciple Making Movements

Table 11.1 The “Ideal” DAWN Strategy Figure 11.1 National Church planting Process Overall Effectiveness Score

1 National leaders work together to mobilize the whole Body of Christ to disciple the whole nation.

2 A Saturation Church Planting vision drives the movement.

3 Research guides the process.

4 Key stakeholders gather for a national congress.

5 A national SCP goal is set.

6 Denominations and mission groups implement their own action plans.

7 The movement grows through on-going research, publications, seminars, and follow up gatherings.

8 Effective prayer movements undergird the process

X Axis. The trend line indicates that the better a which may raise questions for some: Is it neces- the predominate theme pertained to leader- country implements the “ideal” DAWN Strategy, sary to implement all elements of the DAWN ship. This was the most frequently mentioned pos- the greater the effectiveness of the national church strategy? Are there shortcuts? Or why did the itive factor that promotes church planting. On the planting process.7 strategy not seem to work in some cases? other hand, poor leadership, at national, denomi- Several survey participants mentioned Clearly there are no shortcuts. Further national or local levels, was the most frequently that developing an effective nationwide analysis shows that every element of the DAWN mentioned hindrance to effective disciple making. church planting process requires workers strategy studied benefited the national process It appears that developing visionary, compe- to first understand the ministry context and at some point. No factor was shown to be tent, courageous leadership—with Christ-like then contextualize the disciple making pro- extraneous. character—is the most significant factor con- cess. Montgomery himself expected that field However, analysis also indicated that the tributing to an effective national process. workers would contextualize the disciple elements of the “ideal” DAWN strategy do not Multiple field workers mentioned “buy making process. make an equal contribution to effectiveness. in” by church leadership as a key factor for ad- The Pareto or 80:20 Principle, which postu- vancing a national church planting process. “A careful study of the context of the lates that for many events, generally 80% of the Here are several quotes. Church—whether it be on a local, regional, effects come from 20% of the causes, implies people group or national basis—will that only two or three of the thirteen elements You need the buy-in and participation by suggest what methodologies will be studied may be responsible for 80% of the national leaders. most productive in the disciple-mak- results. Indeed, this was found to be so, as only ing process.8 two elements of the “Ideal” DAWN strategy A major lesson learned is to engage with have a statistically significant relationship to the local church early on so that they are a Lessons are being learned and revisions an effective National Church Planting Process: part of the process and take ownership, or constantly being made. DAWN, as it turns “National Leaders” and “Seminars and Consul- at least “buy-in” to the process. out, is not cast in iron. It has, instead, an tations.” These two elements largely account inherent flexibility which accommodates for the difference between higher and lower It is easier to get people to buy into a vision contextual differences in the nations… performing countries. The following points to plant churches than to buy into the without compromising the vision.9 focus on these two significant factors. hard work of planting them where there are none present (ethnically, culturally Thus, it would be improper to uncritically National Leadership is the most import- and geographically speaking). implement DAWN as a “standard solution ant part of the DAWN strategy strategy.”10 Contextualizing and refining a “National Leaders” is the most statistically signif- The timing is God’s but the effort to whole nation disciple making process is es- icant factor contributing to the effectiveness accomplish the process comes mostly sential for effectiveness. of a National Church Planting Process. When from the National level leaders and their Referring again to the graph, while the comparing more effective national processes interest in seeing this succeed. overall trend shows that the better the DAWN to those less effective, “national leaders” was strategy is implemented, the greater the effec- the highest rated factor in the more effec- So, it seems that “buy in” by church tiveness of the nationwide church planting tive group.11 leadership is a key factor for advancing a process, the graph also shows that there are Upon analyzing practitioners’ responses to national church planting process and may outliers or exceptions to this generalization, the key question, it was surprising to find that partially explain why some national processes

41 Three Insights that Facilitate Nationwide Disciple Making Movements come up short. What might this mean ministry contexts.14 These observations give greater meaning for the future? Combining what we have learned about to what evangelical leaders have pointed out. In our present context, whole nation or sat- facilitating whole nation disciple making For example, Bill Hybels, asserts, “The local uration church planting initiatives seem to processes and Disciple Making Movements church is the hope of the world, and its future have taken a back seat to Church Planting or is the surest way to make the greatest strides rests primarily in the hands of its leaders.” Disciple Making Movements. Few will deny toward fulfilling the Great Commission in And John Maxwell declares, “Everything rises that the breakthroughs CPMs or DMMs are the next generation.  and falls on leadership.” When it comes to having among some of the more resistant advancing a national church planting pro- ethnic groups are wonderful, accompanied cess, national leadership is so key. To advance with stories of how God is giving the growth. Russ Mitchell enjoyed fifteen years of a whole nation disciple making process, focus on However, CPMs or DMMs are not replace- fruitful ministry in Romania with OC Interna- developing Church leaders. ments for saturation church planting or tional where he helped develop the national whole nation processes. While CPMs and church planting process and a cross-cultural Seminars and Consultations are key to DMMs are movements, they are not normal- missions movement that continues today. discipling whole nations ly nationwide movements—the very thing His key contributions in research led to The second statistically significant element that the DAWN strategy aims at facilitating. consultations with workers in the Ukraine, of the “Ideal” DAWN strategy is “Seminars Disciple Making Movements and Moldova and Mongolia. Currently he serves and Consultations.” This finding was un- whole-nation processes are complementary. on OC International’s Global Research Team expected, since these are but a subpoint In the judgment of this author, whole-nation as Assistant Director. of the “ideal” DAWN strategy under item processes augment Disciple Making Move- seven. Seminars and Consultations provide ments in at least three ways. First, DAWN pro- more than just instruction. In Montgom- vides a biblically based, whole nation vision Notes 1. Jim Montgomery, DAWN 2000: 7 Million Churches to Go ery’s thought, seminars and consultations for saturation that involves the whole Body (Pasadena, CA: William Carey Library, 1989), 12. help motivate, train and mobilize denom- of Christ. Second, the “ideal” DAWN strategy 2. Montgomery, DAWN 2000, 50–52. 3. Steve Steele, “A Case Study in Cooperative Evangelism. inational leaders, organizational leaders, offers an effective, contextualizable frame- “The Dawn Model,” a paper presented at the Billy Graham pastors and Christian workers to develop work to mobilize the entire Body of Christ Round Table of Evangelism at Wheaton College (2002), 1. 4. Jim Montgomery, Then the End Shall Come (Pasadena, and implement their own church planting to work together toward discipling a whole CA: William Carey Library, 1996), 63-73. action plans. nation. Third, national processes capitalize 5. Montgomery, Then the End Shall Come, 63. 6. Although 117 persons participated in the survey, Several survey participants shared that upon the power of good information gained three did not complete the country evaluation section of seminars and consultations should not be through mission research. Recall Montgom- the survey. It was determined that four other participants to did not provide reliable data, either because directions just national events, but ought to be held in ery’s description of a whole national initia- were not followed, or outlier scores were not justified by different regions of a country, and preferably tive: “It is a DAWN project if it is built on the the explanation provided or tests for internal consistency. 7. A statistician, looking at this data, would be careful to at the local level. Countries with an effective premise that the most direct way to work at not overstate the confidence level of this conclusion. The national process did a better job at holding the discipling of a whole nation is to fill it Coefficient of Determination (The R2 value) for the trend line is 0.1776, while the Correlation Coefficient (or the R seminars and consultations throughout the with evangelical congregations so that there value) for this trend line is 0.42. Statisticians generally country over an extended period. is one within easy access both practically and hold that R values greater than 0.5 merit the “significant” classification. So, this analysis, weighing all factors To summarize, countries with highly ef- culturally of every person of every class, kind equally, falls a bit short of the standard for statistical fective national processes received superior and condition of mankind in that nation.”13 significance, although basis for the general trend stands. 8. Montgomery, DAWN 2000, 128. ratings for “National Leaders” and did an To accomplish this goal, good information is 9. Montgomery, Then the End Shall Come, 91. exceptional job at holding “Seminars and needed to motivate leaders, mobilize prayer, 10. See Edward Dayton and David Fraser’s chapter on “Strategy” in Perspectives on the World Christian Movement Consultations.” Focusing attention upon these establish relevant goals, shape strategy, solve (Pasadena, California: William Carey Library, 1981), 569- two critical factors, without omitting the other problems and provide insightful evaluation. 572, edited by Ralph D. Winter and Steven C. Hawthorne. 11. Linear Regression Analysis identified only two elements of the “ideal” DAWN strategy, leads Typically DAWN research focuses on the Har- statistically significant factors. The Beta Score for “National to a more effective nationwide disciple mak- vest Force and the Harvest Field. On the other Leaders” is 0.48—twice that compared to “Seminars and Consultations,” which is 0.24. The Coefficient of ing process. hand, CPM/DMMs closely monitor Harvest Determination (Adjusted R2 value) for this regression is 0.37. Fruit and provide effective tactics for estab- My paper, “The Vital Role of Church Leadership in Advancing a National Church Planting Process,” provides further detail Facilitating National Movements lishing witnessing cells. Since the “ideal” on the role of church leadership and the statistical analysis In Innovation in Mission, Derek Seipp cites DAWN strategy leaves the tactical questions performed. See the final note for details. 12. Derek T. Seipp, Innovation in World Mission: A Framework one writer who suggests that we are now of how to plant churches and make disciples for Transformational Thinking about the Future of World transitioning into new era of missions, up to local leadership, CPM/DMMs are free Mission, (Pasadena, CA: William Carey Library, 2016), 33. 13. Montgomery, Then the End Shall Come, 65. characterized by “facilitation of national to flourish within the whole-nation process. 14. In three previous papers, I further develop how movements.”12 Certainly, what we have Thus, the two approaches to disciple making insights from this research can help advance national church planting processes. The first, entitled DAWN 2.0, learned about the DAWN strategy speaks to are complementary and mutually beneficial. was shared at a gathering of international church planting facilitating whole nation church planting Twenty-first century Church leaders can catalysts in Berlin, Germany (February 2018). “The Vital Role of Church Leadership in Advancing a National Church movements. After more than forty years of only benefit by familiarizing themselves Planting Process,” was presented at the 8th Lausanne field experience, we can affirm the value of with the strengths of the “ideal” DAWN strat- International Researchers’ Conference in Nairobi, Kenya (May 2018). “7 Key Insights that Advance Nationwide the DAWN strategy, and we certainly know egy and enriching themselves with insights Disciple Making Processes” (July 2018) summarizes the more now about advancing whole-nation of field practitioners as they continue refine NCPP research findings. All reports can be accessed at http://OCresearch.info/?q=content/NCPP or search this disciple making processes than before. the process to best suit the realities of their site for NCPP.

42 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Article

The Art of Dying Well: Missions and the Reality of Martyrdom Gregory E. Lamb

Even now, we [Christians] are being multiplied, no matter how often we are mown down by you; the blood of Christians is seed.”

— TERTULLIAN, APOL. 50.131

The death of John Allen Chau (1991–2018) the people of Northern Sentinel Island. of the Sentinelese above his safety. Chau at the hands of the Sentinelese peoples Even my heritage points to you—me, an remarks that “after I got shot by that arrow of the Andaman archipelago (India) has American citizen, part Irish, part Native and it was in my Bible, I gave it BACK!” He become the center of a firestorm of debate American (Choctaw), part African, and contemplated returning home, but com- within and without the church.2 The Sen- part Chinese and Southeast Asian—thank mitted his life to God’s care. After being shot tinelese tribe is one of the most isolated, you, Father, for using me, for shaping me on November 15, 2018, Chau writes these unengaged and unreached people groups and molding me to be your ambassador. haunting words that echo Paul’s remarks in (UUPG) in the world, and, essentially, three Philippians 1:22–24, views have emerged regarding Chau’s mis- Second, Chau saw the reality of spiritual sion and death: 1) some praise Chau as a warfare, and prepared himself physically Lord let Your will be done. If you want God-called martyr comparable to mission- and spiritually as a soldier in boot camp. me to get actually shot [sic] or even killed ary Jim Elliot;3 2) others compare Chau to Chau writes, with an arrow, then so be it. I think I Don Quixote—well-meaning, but foolish, could be more useful alive though, but to quixotic and dead as a result of erroneous I stayed fit by doing 2x of: 20 pushups, 50 You, God, I give all the glory of whatever missiological methods; 3) still others take a leg kicks, 20 wide pushups, 50 side-to- happens. I DON’T WANT TO DIE! Would more caustic view toward Chau—claiming sides, and 20 triangle pushups with 20 it be wiser to leave and let someone else his efforts were criminal, suicidal, useless squats, or varying exercises incorporating continue? NO. I don’t think so—I’m stuck (Chau could not speak the Sentinelese burpees and rubber resistance bands. here anyway without a passport and hav- language nor communicate the gospel to Much time was spent in prayer and ing been off the grid. I still could make them) and selfishly placed the lives of the reading. … Please continue to keep all it back to the US somehow as it almost Sentinelese in jeopardy.4 So, what are we to of us involved hidden from the physical seems like certain death to stay here—yet make of these views regarding Chau? Did and spiritual forces who desire to keep there is evidenced change in just two Chau’s mission and death honor Christ? the people here in darkness. Holy Spirit, encounters in a single day. Will try again please open the hearts of the tribe to re- tomorrow. … Watching the sunset and John Allen Chau’s Journal ceive me, and, by receiving me, to receive it’s beautiful—crying a bit … wonder if Scanned pages of Chau’s journal5 have re- You. May your Kingdom, Your Rule and it’ll be the last sunset I see before being cently surfaced, and below are some salient Reign come now to North Sentinel Island. in the place where the sun never sets. excerpts, which I feel are important for this My life is in Your hands, O Father, so into Tearing up a little. God, I don’t want to discussion. First, Chau’s journal reveals his Your hands I commit my spirit. die. WHO WILL TAKE MY PLACE IF I DO? deep love and sense of calling toward the … I’ve never felt this much grief or sorrow Sentinelese peoples. It also appears that In an entry dated November 15, 2018, Chau before. WHY! Why did a little kid have to Chau took seriously the threat of infection writes of God’s protection from the Indian shoot me today? His high-pitched voice amongst the tribe. In an entry dated Novem- Coast Guard as if they were on a military mis- still lingers in my head. Father, forgive ber 14, 2018, Chau writes, sion, “God Himself was shielding us from the him and any of the people on this island coast guard and navy patrols.” who try to kill me, and especially forgive Being stuck in the safe house meant that Third, Chau’s faith was unflappable and them if they succeed! I hadn’t seen any full sunlight till today displayed great courage. Chau’s first contact and the nice tan I had acquired on Little with the Sentinelese nearly resulted in his be- Fourth and last, Chau lived with urgency, Andaman started to fade, as well as my ing shot by arrows. Yet, Chau felt he must go a sense of divine purpose and saw himself thickly calloused feet. The benefit is that back a few hours later. This time, Chau was, as an active catalyst in God’s mission (missio I was essentially in quarantine…. God, I indeed, shot by an adolescent tribesman, Dei)—being a bridge-builder, an ambassador thank you for choosing me, before I was but the arrow struck Chau’s Bible, which he between the Sentinelese and God. In his final even yet formed in my mother’s womb, to was holding over his chest. Chau was greatly letter written to his parents and loved ones be Your messenger of your Good News to afraid, yet considered the spiritual needs the day before his murder, Chau writes,

43 The Art of Dying Well: Missions and the Reality of Martyrdom

You guys might think I’m crazy in all this The world called Chau a fool for attempt- the missionary over time.12 but I think it’s worth it to declare Jesus ing to share the gospel with the Sentinelese. Fourth, Chau displayed undeniable cour- to these people. Please do not be angry This is nothing new. God delights in using age in obeying the Great Commission of at them or at God if I get killed—rather the “foolish” to confound the “wise,” so that Christ (Matthew 28:18–20). In Matthew 28:19, please live your lives in obedience to our only boast will be in God (1 Corinthi- Jesus commands us to be “making disciples whatever He has called you to and I’ll see ans 1:18–31). In this sense, every born-again of all the nations” (matheteusate panta ta eth- you again when you pass through the Christian is a “fool” to this world. Are we ne)—including those who violently oppose veil. Don’t retrieve my body. This is not a willing, like Chau, to give our lives for Christ and kill outsiders. Chau felt that God called pointless thing—the eternal lives of this if necessary? Do we live so fervently for King him to reach the Sentinelese people with the tribe is [sic] at hand and I can’t wait to see Jesus that Satan would use violence to attack gospel, and Chau paid the ultimate price— them around the throne of God worship- us and our ministries? Jim Elliot wrote in his life—in doing so. ing in their own language as Revelation contemplating the possibility of his own Fifth, the church must think deeply and 7:9–10 states. I love you all and I pray none martyrdom, “He is no fool who gives what he proceed wisely regarding the missio Dei. Nu- of you love anything in this world more cannot keep to gain what he cannot lose.”8 merous important questions surrounding than Jesus Christ. missions have surfaced since Chau’s death What Can the Church Glean including: What training should be required from This Discussion? before sending missionaries to an UUPG, es- The Art of Dying Well and Despite the arguments for and against Chau, pecially violent groups like the Sentinelese? “Border Walking” I think the church can glean at least six key Was Chau martyred, or did he effectively The art of dying well (ars moriendi), though points from Chau’s life and death.9 First, we commit suicide by rushing headlong into rather strange to us today, is a concept that should not rush so quickly to judge Chau’s the arrows of the Sentinelese? How broad pervaded numerous cultures up to the actions. We need to exercise patience, wis- or narrow is the definition of “martyr”?13 nineteenth century—even launching its own dom and discernment when it comes to eval- Should we broadly see martyrdom as the literary genre by Jean Gerson in the four- uating something as important as missions death of any Christian whose life serves as a teenth and fifteenth centuries. Prior to the and martyrdom. In our contemporary world witness for the gospel (e.g., missionaries who twentieth century, most deaths occurred at fueled by social media and instant access to die from malaria), or is martyrdom more nar- home, in the presence of family and friends. news, we demand immediate answers—often rowly restricted to those who are specifically Dying became a visible sermon of the Chris- failing to give sufficient time for research and targeted by hostile groups and murdered for tian hope as you enter eternity. One of the reflection. It will take time for us to learn the their Christian beliefs? critiques that has surfaced against Chau was details surrounding Chau’s life and death. Lastly, Christians around the world should that he died in a senseless, suicidal manner. While some have painted Chau as reckless rejoice that Chau has brought to the fore a Given the excerpts from his journal above, and foolish, Chau had, apparently, counted global discussion focused on Christ, Christ’s this does not appear to be the case. It is easy the cost and was much better prepared than gospel and the missio Dei. It is my prayer for us to criticize the desires and motivations initial reports suggest. that Chau’s death will have an inspirational of Chau sitting comfortably at our desks or in Second, like Chau, we should seek ways impact on countless Christians, even in our easy chair, but Chau likely had more faith that we can effectively become “border-walk- this secular age, who will carry and pass the and courage than most (perhaps all) reading ers” in our respective communities. We must baton—taking the gospel to the ends of the (and writing!) this essay. become sound “exegetes” of culture (espe- earth. We must not let our own apathy and The satirical site, The Babylon Bee, cap- cially your congregation, pastor) as well as fear of man keep us from obeying Christ’s tured this irony in its headline for November the Bible. command to reach all nations with the 26, 2018, which aptly quipped, “Man Who Has Third, while the world’s opinions should gospel of Christ. In reflection of Tertullian’s Never Shared Jesus with Anyone Criticizes not dissuade us from sharing the gospel with epigraph above, perhaps a closing quote Slain Missionary’s Lack of Wisdom.”6 Did others, we must admit that methodology from Chau (November 16, 2018) is apropos in Chau die usefully? Only time will tell regard- matters.10 As Al Mohler, president of South- concluding this essay, “Why does this beau- ing the impact of Chau’s life and death. Did ern Baptist Theological Seminary (SBTS) has tiful place have to have so much death here? Chau die well? I would say Chau died obedi- passionately stated, “It’s important for Chris- … [W]hy are we so afraid of death? … Perfect ently in following what he thought was God’s tians to understand it is always right and nev- LOVE casts out fear. LORD Jesus, fill me with calling on his life. Most importantly, it is er wrong to share the Gospel with anyone … Your perfect love for these people!”  evident from his journal that Chau lived and whether or not they are believed to be a part died in Christ—and that is dying well, indeed of either a reached or an unreached people (Philippians 1:21)! group. But methodology is important here.”11 Gregory E. Lamb, is a Ph.D. candidate From a missiological standpoint, Chau Keith Eitel, dean of the Roy Fish School (ABD) at Southeastern Baptist Theological was a “border-walker”—that is, Chau became of Evangelism and Missions at Southwest- Seminary, where he serves as an adjunct a messenger of hope and reconciliation in at- ern Baptist Theological Seminary (SWBTS) professor of NT Greek and as pastor of Mays tempting to care for the souls of the Sentine- echoes Mohler’s assessment, and feels that Chapel Baptist Church in Bear Creek, NC. lese peoples.7 While critics doubt that Chau the best method to reach an UUPG is, per- Lamb’s dissertation investigates competing did this effectively, Chau prayed that his life/ haps, to first gather as much information as conceptions amongst ancient and contem- death might serve as a catalyst to begin the possible, then locate someone with a cultur- porary cultures regarding what it means to conversation. al link to the UUPG, and let them introduce live and die well, and how biblical writers,

44 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 The Art of Dying Well: Missions and the Reality of Martyrdom

especially, Paul, sought to correct erroneous conceptions of flourishing in consideration of the Christ event.

Notes 1. Author’s translation of the Latin text: Etiam plures efficimur, quotiens metimur a vobis: semen est sanguis Christianorum derived from CCL 1:171. Unless otherwise noted, all primary sources are author’s original translations. 2. For an introduction to Chau’s story, see the CNN article here: https://www.cnn.com/2018/11/21/us/ missionary-john-chau/index.html. 3. For a comparison between Elliot and Chau, see: https://www.christianitytoday.com/ct/2018/november- web-only/john-allen-chau-jim-elliot-missionary-martyr- dilemma.html. 4. See e.g., https://joshdekeyzer.com/martyrs- madmen-and-marauders-six-ways-christian- missions-needs-to-change/?fbclid=IwAR1R9_ OVvr6e9zVWszrY2I2BNV4udlcZxkeJMvFY2HihK2hu_ fC839DTpAM; and https://whatwouldjackdo. org/2018/11/24/john-chau-arrogance-ignorance-and-self- righteousness-can-get-you-killed. 5. https://www.documentcloud.org/ documents/5332817-John-Allen-Chau-S- Journal-Pages.html 6. See https://babylonbee.com/news/man-who- has-never-shared-jesus-with-anyone-criticizes-slain- missionarys-lack-of-wisdom. 7. Makoto Fujimura, Culture Care: Reconnecting with Beauty for Our Common Life (Downers Grove, IL: InterVarsity Press, 2017), 58. 8. Personal Journal of Jim Elliot, October 29, 1949, entry. 9. I am grateful for Tim Challies’s well-written response to the events surrounding Chau. My own responses are modifications/additions to Challies’s contribution. See https://www.challies.com/articles/on-the-death-of-john- allen-chau. 10. For a critique of Chau’s missionary method, see https://www.nytimes.com/2018/11/30/world/asia/john- chau-andaman-missionary.html. Ed Stetzer will address this in detail in a multi-part series, Stetzer’s first article can be read here: https://www.christianitytoday.com/ edstetzer/2018/november/john-chau-missions-and-fools- part-1.html. 11. Mohler’s comments are taken from: http://www. bpnews.net/52019/crazy-or-called--missionarys- death-debated. 12. See http://www.bpnews.net/52019/crazy-or-called-- missionarys-death-debated. 13. I am thankful for Brian Roden’s insightful comments here, taken from the Nerdy Theology Majors Facebook page.

45 Voices from the Past

A Fallacy in Church Planting: A Fable Charles Troutman

EMQ ARCHIVES Once upon a time an experienced missionary had been put down and shoved to the margins Volume 17, Issue 3, July 1981 established two strong churches in a capital city. of society. They did an excellent job, although Each church called a national pastor and main- their ideas of organization were so informal that tained several preaching points under lay leader- the missionary often despaired of bringing his ship. It was slow going at first, but some excellent kind of order into their church life. But, even young men were trained, though the problem of when he was unable to visit a place for months, their support was never satisfactorily resolved. the meetings, teaching and study continued. In Five terms of service had produced spiritual their own way the elders were fully responsible leaders, but the believers were still so poor and for their own work. employment so erratic that mission funds had to Self-support for a fully established church was make up annual deficits. The city itself was pros- another matter. The people were so desperately pering, but the concept of Christian stewardship poor that, as one government official observed, was slow in taking hold. “There is not enough loose change in the whole The missionary had a pioneer’s heart and with coast to pay one of your pastors for a month.” The nine years to go before retirement, felt that a missionary took this as a challenge, for “with God, younger man could handle the support matters nothing is impossible.” better while he moved on to open new areas. His His report upon retirement nine years later special burden was for the coastal jungle region showed fourteen organized congregations and of his adopted country, recently opened for set- over three times as many regular preaching tlement. The area had no medical services, only a points. Only two buildings could qualify as few schools, no churches and just one impossible church structures, yet every group was growing road. Although it was potentially the richest part under its own lay pastors. The board rightly ac- of the nation, the government had not yet begun knowledged this couple’s work and made good to plan for roads, clinics, schools or police. In use of their story to show that God’s blessing rests spite of this, the area held out to its country’s poor on those who follow the New Testament pattern people the possibility of eventually owning their of church planting and do not get side-tracked own land. This primitive and unhealthy sector by secondary activities. A younger couple was as- contained a growing population for whom Christ signed to this coastal area to direct the final steps died. The missionary couple received permission into a truly indigenous church. from their board to spend their final two terms in Twenty years passed and these replacements, this coastal region in church planting. now veteran missionaries themselves, reported From the beginning, the missionary and his forty-eight organized congregations and an wife found an unusual response to the gospel: unknown number of preaching points. Many “more than we had prayed for,” they wrote home. churches had a Sunday attendance of 200. Some Converts, in the enthusiasm of their new faith, North American churches had been persuaded to roamed the countryside telling of their own ex- help erect suitable buildings and they responded periences of Christ and explaining the gospel as generously with donations and work teams. There best they could. Interest was high. In the course of were now 21 buildings, but interestingly enough, time, however, these new believers began to un- none large enough to hold its congregation. derstand their responsibilities for their Christian Laymen still pastored the churches, but their size families, the proper use of their few possessions made it increasingly difficult for such part-time and their land, the needs of their churches and activity. Theological Education by Extension had especially the education of their children. This done wonders to improve the effectiveness of meant less time for free-lance witnessing, Nev- these men. The board appointed a national pastor ertheless the good news continued to spread. to help the missionary, but the day of fully sup- Self-propagation was never a problem. ported local pastors was still as far off as ever. As Neither was self-government. The people had it did two decades before, the mission board used learned to work together for sheer survival. And this area as a remarkable illustration of church the idea of running their own congregations planting and church growth to show that God’s was very attractive to those who all their lives work done in God’s way always has his blessing.

46 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 A Fallacy in Church Planting: A Fable

North American churches seemed glad to liberally, there would be no support past two centuries of the modem missionary support such a successful and biblical work. problem. Holding to this unachievable movement. Evangelicals have always been In fact, a new missionary couple was being goal, the lay pastors were only stepping rightly suspicious of mission boards that sent to help in this showcase of God’s grace. stones, temporary expedients to be concentrate on education, medical, social This couple were impressed that after only eventually replaced by full-time pastors. or economic ministries to the exclusion of twenty-nine years the churches were so alive As a result these laymen were never fully or downgrading of evangelism and spiritual and the believers so spiritually mature. They confident or secure in their leadership, development. Yet in most fields, there exists were effective witnesses and good teachers nor did they ever take the missionary’s one or more of the following conditions, of the basics of the faith. But as to the stated ideal too seriously. Instead, they turned which if not attended to, will inhibit the de- purpose of the missionary society-to plant their efforts to what they could do better: velopment of nondependent children. indigenous churches-the effort was a misera- initial evangelism. National leaders ble, though unrecognized failure. Not a single often use this method of getting around • Where public education is absent, church church existed without aid from North Amer- missionary miscalculations. planting must include education to ica. They were still dependent on the board’s enable members to read the Scriptures. ability to supply what missionaries and funds 2. The missionaries did not see how the • Where sickness and malnutrition sap it could. There was this curious fact that the social system in which the believers were energies beyond the struggle for mere greater the success of the missionaries, the trapped made them unable to become existence, church planting must include more money and personnel the board had to self-supporting. There were no health public health and nutritional services. pour into the region. Indigenization seemed to services available in the area, so that • Where there is just enough food to be going backwards. often disease and malnutrition left whole survive, church planting must include It was the United States mission board families too weak to get to services; it agriculture and related sciences. that first noticed this contradiction. The field was not because they had backslidden. • Where there ate inadequate means to workers were so absorbed and busy with their When the crops had a good year, they get products to market, church planting growing work that they resented this question- had no way to get them to market; the must include road promotion and ing of an obvious spiritual success. How could people were not lazy. Not seeing the perhaps even road building. North Americans, most of whom hack never intimate connection between these social • Where individual initiative is not enough, visited this part of the field, know what was problems and the self-support problem, church planting must include organizing going on? The board finally asked for an evalua- the missionaries considered the believers agricultural cooperatives and credit unions. tion-survey, but nothing surfaced to criticize, or to be unspiritual and lacking interest. • Where there is artistic or technical abil- to suggest either. It did, however, take action. It Yet the mission continued to send more ities, church planting must include the established a target for the churches of fifty per- couples into this area, and to their other development of these talents and, where cent self-support in six years and appointed an- fields, to plant churches, couples trained necessary, the distribution of products. other couple to concentrate on a stewardship for North American pastorates at that. • Where small businesses are possible and program. The new man had majored in Bible needed, church planting must include and philosophy in college and in missions in 3. The missionaries misread the absence in training in business practices and seminary. His wife had an elementary teacher the New Testament of specific social and perhaps even financial help. certificate. There was every reason to expect to economic instructions to mean that they reach this goal. have no part in church planting. Actually, The list could go on, depending on local Yet, when the target date passed, although the social and economic structures of the conditions. In other words, in order to church growth continued, the lay pastors im- first century Mediterranean world were fulfill the chuch planting purpose of most proved their work and more congregations such that they favored the establishment missionary societies, a church planter must were organized, the financial picture had of nondependent churches. Paul was able have to engage in more than evangelism and only improved slightly. The board now final- to concentrate on evangelism, teaching leadership training. Is it too hard a thing to ly had to face its dilemma: How long could it and leadership training. Thus in the say that it is criminal to go on establishing afford to support a growing success? power of the Holy Spirit, a new congre- organized churches that are condemned in Unfortunately, the above is not a fable! gation could become self-propagating, advance to be indefinitely dependent on for- Three things went wrong: had the educated leadership to become eign money and personnel, simply because self-governing, and lived in an economic we neglect those factors in their society that 1. The missionaries and their board as- situation in which it could become make self-support impossible?  sumed that the North American pattern self-supporting. The missionaries in this of church organization-pastor, building coastal area had several strikes against and program-was the only one available. them and did not know it. Charles Troutman (1914–1990) was a staff There are other models. What they did member and then General Director of IVCF not see was that the social and economic If church planting is the goal of mis- Australia and then USA, before becoming the conditions of this particular area did not sionary endeavor, as it should be, then why General Director of Latin American Mission, provide for this type of self-support. This are evangelism, teaching, organizing and from which he retired in 1979. He was a meant that stewardship was thought leadership training not always enough? prolific writer and author of Everything You of solely in terms of motivation. If the These activities are sufficient in most home Want to Know About the Mission Field But Are believers could only be taught to give missions. The confusion lies partly in the Afraid to Ask (IV Press, 1979).

47 Missiographic

2018 By the Numbers: A Year in Review December 2018 | Volume 6 Issue 4

 The Evangelical Missions  ☼ Quarterly became a new “Partnership in missions resource of Missio Nexus is not a luxury, it is a in 2018. With the January foundational requirement. Published 2 4 Issues of Evangelical 2018 By the Numbers 27,000 Total Mission Plus So Much More! issue, it began its 55th year We cannot do this unless Research Reports Mission Quarterly as a professional journal we do it together.” Workers Represented Explore all that happened serving the worldwide —Dick Brogden Senior Leader Including one special issue The largest association of this year by visiting missions community. — A Year in Review Compensation Study and focused on Mobilization. Great Commission workers. MissioNexus.org. CEO Annual Review Survey.

“Successes in ministry and in “Thanks for your creativity “Thanks so much for your life is found in an authentic and listening and passion hard work in organizing   relationship, partnership, @ in your leadership.” the conference.” friendship and fellowship.” —Ron Nelson 3 Missiographics 12 Newsletters Sent to “Grateful.” 41 Attendees at the “I will immediately make use 600 Tuned In for the 13,000 Subscribe to the Most Visited Pages of the lessons learned.” Created Mission Leaders Peer-to-Peer Retreats OnMission Conference “Commitment to ethnic Community Update “Do it again! It was a Our most popular pages were: diversity will require perse- Where Are Our Missionaries?, 12 monthly to CEOs and great event that will Peer-2-Peer develops leader- “Educational, inspiring, Viewers from 30 countries Missio Nexus’ weekly email Events, Mission Leaders Con- verance and courage.” Degrees of Parnership, 12 monthly to Church only get better.” ship through directed peer and encouraging.” learned about partnership in providing updates and infor- ference 2018 – Partnership, —Tom Lin and Mission Networks. Mission Leaders. discussions and networking. the great commission. mation on upcoming events. EMQ, and Missiographics.

2 3 4 12 21 28 36 41 63 91 267 600 940 1.8K 8K 13K 27K 75K +

“Excellent job presenting a “Onboard was extremely complex and challenging helpful in making my first   “It is the best place to con-   ☼ topic which has great promise year as a CEO a success.” nect with like minded Great Commission professionals.” for the mission community.” “OnBoard provides the space 12 CEOs and Church 28 Networks Participated 91 Attendees at 24 Events “I've found these kinds of 1,832 Webinar Most Used Devices 75,000 Individual that new CEO’s need to be “I learned so much and have Mission Leaders Coached In the Network Hub at the platforms helpful in distilling Participants on MissioNexus.org Website Visitors encouraged, supported, so many take away resources Two women leadership events, Through OnBoard Mission Leaders Conference a lot of great information.” and challenged by like- and new connections that are two possition-focused events, 20 Interactive online presen- 70% Desktop Up 69% from 2017. minded leaders.” An Initiative to assist leaders Representing many opportu- valuable in my daily role.” one topic-focused event, and tations on timely topics 23.9% Mobile 392 new posts published. “Incredibly valuable.” adjust to their new role. nities for collaboration. a denominational roundtable. and trends in missions. 5.6% Tablet 49 content pages created.

Interactive Missiographic   Ted Esler interviews leading       topic experts and communi- Each description box links to related content online that cates key information for gives more details about the program/benefit. Published 2 Issues of the mission community. 21 Podcasts 36 Leaders Edge 63 Presenters at 2018 267 New Members 940 Attendees at the Mis- 8,055 Unique Anthology Magazine Recorded Book Summaries Mission Leaders Conference Joined Missio Nexus sion Leaders Conference Podcast Listeners More missiographics can be found online at Missiographics.com. Subscribe Today! Diversity (May 2018) and Discussing trends aŠecting These books inform, stimu- Nine topic- and demographic- Learn, meet, and engage in a “Excellent group of speakers! Discussing current trends Networks (November 2018). missiology and the Great late, and provoke profitable focused workshop tracks community actually doing One of the best line-ups I’ve aŠecting missiology and © 2018 Commission. discussion among leaders. focused on partnership. the Great Commission. heard in a long time.” the Great Commission.

48 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 2018 By the Numbers: A Year in Review

We took account of all the great opportunities our association has had in 2018 to learn, to meet, and to engage. We are deeply grateful for the organizations, churches, and workers from across North America that have made these experiences rich and meaningful. Thank You! Our goal is simple—we endeavor to see a flourishing community of Great Commission workers who are producing fruitful works of grace which extend the gospel of Christ to the unreached. As you look over this 2018 review consider the many ways you can take advan- tage of all the great things we have planned for 2019! 

 The Evangelical Missions  ☼ Quarterly became a new “Partnership in missions resource of Missio Nexus is not a luxury, it is a in 2018. With the January foundational requirement. Published 2 4 Issues of Evangelical 2018 By the Numbers 27,000 Total Mission Plus So Much More! issue, it began its 55th year We cannot do this unless Research Reports Mission Quarterly as a professional journal we do it together.” Workers Represented Explore all that happened serving the worldwide —Dick Brogden Senior Leader Including one special issue The largest association of this year by visiting missions community. — A Year in Review Compensation Study and focused on Mobilization. Great Commission workers. MissioNexus.org. CEO Annual Review Survey.

“Successes in ministry and in “Thanks for your creativity “Thanks so much for your life is found in an authentic and listening and passion hard work in organizing   relationship, partnership, @ in your leadership.” the conference.” friendship and fellowship.” —Ron Nelson 3 Missiographics 12 Newsletters Sent to “Grateful.” 41 Attendees at the “I will immediately make use 600 Tuned In for the 13,000 Subscribe to the Most Visited Pages of the lessons learned.” Created Mission Leaders Peer-to-Peer Retreats OnMission Conference “Commitment to ethnic Community Update “Do it again! It was a Our most popular pages were: diversity will require perse- Where Are Our Missionaries?, 12 monthly to CEOs and great event that will Peer-2-Peer develops leader- “Educational, inspiring, Viewers from 30 countries Missio Nexus’ weekly email Events, Mission Leaders Con- verance and courage.” Degrees of Parnership, 12 monthly to Church only get better.” ship through directed peer and encouraging.” learned about partnership in providing updates and infor- ference 2018 – Partnership, —Tom Lin and Mission Networks. Mission Leaders. discussions and networking. the great commission. mation on upcoming events. EMQ, and Missiographics.

2 3 4 12 21 28 36 41 63 91 267 600 940 1.8K 8K 13K 27K 75K +

“Excellent job presenting a “Onboard was extremely complex and challenging helpful in making my first   “It is the best place to con-   ☼ topic which has great promise year as a CEO a success.” nect with like minded Great Commission professionals.” for the mission community.” “OnBoard provides the space 12 CEOs and Church 28 Networks Participated 91 Attendees at 24 Events “I've found these kinds of 1,832 Webinar Most Used Devices 75,000 Individual that new CEO’s need to be “I learned so much and have Mission Leaders Coached In the Network Hub at the platforms helpful in distilling Participants on MissioNexus.org Website Visitors encouraged, supported, so many take away resources Two women leadership events, Through OnBoard Mission Leaders Conference a lot of great information.” and challenged by like- and new connections that are two possition-focused events, 20 Interactive online presen- 70% Desktop Up 69% from 2017. minded leaders.” An Initiative to assist leaders Representing many opportu- valuable in my daily role.” one topic-focused event, and tations on timely topics 23.9% Mobile 392 new posts published. “Incredibly valuable.” adjust to their new role. nities for collaboration. a denominational roundtable. and trends in missions. 5.6% Tablet 49 content pages created.

Interactive Missiographic   Ted Esler interviews leading       topic experts and communi- Each description box links to related content online that cates key information for gives more details about the program/benefit. Published 2 Issues of the mission community. 21 Podcasts 36 Leaders Edge 63 Presenters at 2018 267 New Members 940 Attendees at the Mis- 8,055 Unique Anthology Magazine Recorded Book Summaries Mission Leaders Conference Joined Missio Nexus sion Leaders Conference Podcast Listeners More missiographics can be found online at Missiographics.com. Subscribe Today! Diversity (May 2018) and Discussing trends aŠecting These books inform, stimu- Nine topic- and demographic- Learn, meet, and engage in a “Excellent group of speakers! Discussing current trends Networks (November 2018). missiology and the Great late, and provoke profitable focused workshop tracks community actually doing One of the best line-ups I’ve aŠecting missiology and © 2018 Commission. discussion among leaders. focused on partnership. the Great Commission. heard in a long time.” the Great Commission.

49 Book Review

Going Global: A Congregation’s Introduction to Mission Beyond Our Borders By Gary V. Nelson, Gordon W. King, and Terry G. Smith

Chalice Press, 2011 The goal of this volume is “to show how the conversation which is free, open and genuine, Saint Louis, MO church, North and South, East and West, can form permitting the reader to understand how these a partnership in global mission to the glory of issues are not merely theoretical, but real. 162 pages God and the growth of the church” (2). The over- One concern is that the book is somewhat all thesis is that because of shifts in the mission lacking in discussion of mission theory, due to its ISBN: 978-0827212572 environment, the traditional nomenclature of focus on the mission practitioner. Despite quot- “donor” and “recipient” in mission has disap- ing well known missiologists such as René Padilla USD $21.99 peared. This means that every church is both a and citing Philip Thomas’ “Models of Partnership” sender and a receiver with regard to mission. One of cross-cultural relations, the authors appear result of this shift is that contemporary mission to avoid digging deeply into the controversial Reviewed by Hoon Jung, Fuller requires greater humility from both church and aspects of contextualization, world Christianity, Theological Seminary, Pasadena, missionary. The authors also argue that cultural missio Dei, and other topics. For example, when California. sensitivity is required of missionaries, especially discussing missio Dei the authors state that God’s of North American missionaries working in mission “includes the creative and healing activ- cross-cultural contexts. ities happening in the world even though these The principal strength of this book is that actions may not always be under the umbrella while focusing on cross-cultural partnership of the church” (54); that is, God is already pres- in mission, the authors also deal with a variety ent and active even in the non-Christian world. of subjects in contemporary missiology such as However, this view is the subject of much debate world Christianity, missio Dei (52–53), discipleship in academia. Also, the authors support a transfor- (chapter 8) and contextualization (56). Another mational model in cross-cultural relations even strength is the practicality of their discussions; though their readers may still distinguish sender the authors touch on “hot button” issues in mis- and receiver in mission. The authors’ case would siology such as mission “from everywhere to ev- be strengthened if they included debates or refer- erywhere” in the postcolonial, post-Western, and ences on these topics. postmodern milieu. However, the problems in- Nevertheless, it is obvious that the book is a cluded in this volume are not presented from an valuable resource for church leaders and both ivory tower perspective, but from the perspective new and historical mission organizations, espe- of mission practitioners, those “on the ground” cially in North America. This volume is recom- in mission fields today. Each chapter begins with mended as an introduction for anyone who has a “Carpool Conversation” among the authors, a an interest in contemporary missiology. 

For Further Reading Goheen, Michael W. Introducing Christian Mission Today: Scripture, History, and Issues. Downers Grove, IL: IVP Academic, 2014. Skreslet, Stanley H. Comprehending Mission: the Questions, Methods, Themes, Problems, and Prospects of Missiology. Maryknoll, NY: Orbis Books, 2012.

50 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Book Review

Voices from the Field: Conversations with Our Global Family Edited by T. J. MacLeslie

Where should future missionaries seek advice commonly include ancestor worship along Field Notes Series, Volume 2 for best practices in cross-cultural ministry? They with the belief in a variety of deities while an- often consult current and former missionaries to other may be largely atheistic and antagonistic Peregrini Press, 2018 discover valuable lessons learned “on the field.” toward any religious beliefs. Islamic cultures Llantwit Major, Wales Highly motivated individuals may even consult tend to emphasize distinctions between gen- the writings of ethnographers and missiologists der roles and require extra sensitivity about 150 pages to understand more about culture, people groups, modest behavior and clothing. Some cultures and mission strategies. Cross-cultural ministers readily welcome foreigners while others like ISBN: 978-0993326592 may, however, overlook the experts with the most Bulgaria require a much longer time and great- experience in a particular culture, the nationals er “patience to develop friendship and personal USD $11.99 themselves. T. J. MacLeslie addresses this gap by contacts” (140). providing insights from nationals about the ways The readers learn from inside experts of that foreign mission workers can build relation- the particular cultures how important it is for Reviewed by Dennis J. Horton, ships and minister most effectively in cross-cul- foreign workers to practice humility, learn the associate professor of religion tural contexts. heart language of the people, listen to locals, and director of ministry guidance, The book consists of twenty-nine interviews and understand the local culture on a deep lev- Baylor University, Waco, Texas. with Christian nationals in different regions el. Their testimonies show how the conversion of the world. Each lightly-edited interview pro- process and Christian worship may differ from vides some personal background information, one culture to another. While missiologists and a description of work experiences with foreign missionaries may identify similar insights, this missionaries, and recommendations for effective book gives voice directly to nationals, creating a cross-cultural ministry within the particular global conversation. context. Readers learn directly from indigenous Voices from the Field would prove valuable to ev- Christian leaders in Mongolia, Mexico, Mali, eryone who seeks to do any type of cross-cultural Morocco, India, Spain, Togo, Portugal, Ghana, ministry: long-term, mid-term, and short-term, Bulgaria, Bolivia, Kazakhstan, China, and more local and global. By following the advice within broadly in Southeast Asia, North Africa, and the these pages, the readers will be able to avoid “Arab World.” many of the common pitfalls associated with mis- All of the nationals offer insights for min- sionary endeavors. They will also learn some of istry that are helpful in their specific cultural the best ways to build meaningful relationships context, as well as other insights that are valu- across cultural divides. While even high school able in any cross-cultural setting. Some of the students will find the book’s contents accessible, region-specific advice focuses on particular all readers—including college and seminary stu- cultural customs, levels of openness, and in- dents—will appreciate the depth of the insights as digenous worship practices. One culture may they prepare for cross-cultural ministry. 

For Further Reading Georges, Jayson and Mark D. Baker. Ministering in Honor-Shame Cultures: Biblical Foundations and Practical Essentials. Downers Grove, IL: IVP Academic, 2016. MacLeslie, T. J., ed. Forged on the Field: Letters from Global Mission Leaders. Vol. 1 in the Field Notes series. Llantwit Major, Wales: Peregrini Press, 2015. McCullough, Andy. Global Humility: Attitudes for Mission. Welwyn Garden City, England: Malcolm Down Publishing, 2018.

51 Book Review

Receptor-Oriented Communication for Hui Muslims in China, with Special Reference to Church Planting By Enoch Kim

American Society of Missiology Helping Muslims follow Jesus is a challenging After outlining contextualised approaches Monograph Series, Volume 34 task in most parts of the world. China is no ex- to sharing the gospel which are likely to speak ception. The Hui, a Muslim minority people in to the cultural themes and felt needs of the Pickwick, 2018 China numbering over 10 million, are the focus of Hui explained earlier in the book, the second Eugene, OR this book. The vast majority have had little or no half of the book turns to developing a strategy contact with the gospel. Enoch Kim, who served for church planting. Kim builds on insights 274 pages as a missionary among this people, addresses from communication theory and also his own this challenge by providing a well-researched, research on the YEU-Hui’s use of the internet to ISBN: 978-1532602078 in-depth analysis of the social situation, sense of create an integrated church planting strategy to identity, and key cultural themes of the Hui, with reach the most open subgroup of the YEU-Hui. USD $63.00 a particular focus on young, educated, urban Hui. His proposed strategy innovatively combines Building on this understanding, Kim carefully online and face-to-face methods and envisages explains the building blocks for a strategy for expatriate Christians and Han Chinese church- Reviewed by Richard Hibbert, planting churches among the Hui. es working together towards the establishing director of the Centre for Throughout the book, Kim maintains a clear of indigenous Hui churches. Cross-Cultural Mission, Sydney focus on how to reach the Hui with the gospel. Kim effectively weaves together insights from Missionary and Bible College, He begins by identifying a subgroup of the Hui his own original research among the Hui with a Australia. who are likely to be more open to the gospel than wide range of literature to develop a convincing others. Drawing on a wide range of literature on church planting strategy. Missionaries serving the Hui and responses to questions he and fellow among the Hui will find here a treasure trove of researchers asked of over 200 Hui in Islamic ideas to guide their work. Other cross-cultural restaurants, Kim shows how modernization has workers will benefit from this volume too. It is an impacted young, educated, urban Hui (YEU-Hui). excellent model of the kind of careful thinking He suggests those who have lived in a city for that missionaries working among any unreached more than three years and who have many friends people group should engage in. It would also among the Han Chinese are the YEU-Hui most serve as an instructive case study for a seminary likely to be open to the gospel. course on cross-cultural church planting. 

For Further Reading Little, Don. Effective Discipling in Muslim Communities: Scripture, History, and Seasoned Practices. Downers Grove, IL: IVP, 2015. Love, Rick. Muslims, Magic, and the Kingdom of God: Church Planting among Folk Muslims. Pasadena, CA: William Carey Library, 2003. Sinclair, Dan. A Vision of the Possible: Pioneer Church Planting in Teams. Downers Grove, IL: IVP, 2012.

52 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Book Review

Kingdom Pursuit: Exploring the Many Facets of Missions Edited by Carl D. Chaplin and Sue Harris

Attempts to explain what exactly missionaries global population. The final section develops PCA Committee on Discipleship do can often be confusing. Such is the task under- several mission principles, such as Christopher Ministries, 2017 taken in Kingdom Pursuit, edited by Carl Chaplin Wright’s missional hermeneutic and how best Lawrenceville, GA and Sue Harris. The volume is a collection of to hold missionaries accountable. The latter twenty-eight essays written by both long-term concept is handled wisely by Brian Deringer, 323 pages missionaries and their partners from the Presby- who suggests that the “grace of caring” is a suit- terian Church of America’s international mission able term for the accountability missionaries ISBN: 978-1944964153 body, Mission to the World. Topics range from have to their sending churches (284). mercy ministry to church planting endeavors, fo- One strength of Kingdom Pursuit is its USD $10.95 cusing particularly on how Western missionaries practicality. The concepts discussed in each and their national partners can work together. chapter are not mere theory. Written by actual Special emphasis is placed on how both mission- missionaries and several of their non-Western Reviewed by Cameron D. aries and nationals are “interdependent,” mean- partners, each ministry is field-tested, honestly Armstrong, International Mission ing that they need one another to carry out the evaluated, and biblically supported. Mission to Board, Bucharest, Romania; PhD mission task, in contrast to a less healthy one-way the World is to be commended for their desire candidate, Biola University dependency. to hear directly from the field how missions is The book is divided into five sections. Sec- being conducted. tion 1 concerns compassion and justice, such as One weakness that should be noted is that viewing the present refugee crisis as a unique there is no forthright example of how financial door for Muslims to find Jesus through holistic dependency can be prevented. The concept of mercy ministry. One insightful chapter, written “interdependency” in which both parties recipro- by Natee Tanchangpogs of Thailand, builds a cally need one another, does not provide a robust strong case for peacemaking and justice minis- answer to how indigenous churches may move try as “shalom-making” (97). Section 2 discusses from supported to self-supporting. Lloyd Kim’s collaboration and partnership with nationals, chapter comes the closest to such an answer by wrestling with reasons that partnerships often positing a way forward for new Khmer churches fail. Readers will be especially challenged by in Cambodia, but does not give tangible evidence Mamadou Diop’s reflections as a West African that “interdependency” leads to self-supporting pastor and encouraged by veteran church churches. Yet perhaps the implementation planter Paul Taylor’s thesis that God is able of Kim’s suggestions is a story that will soon to work through us despite our weaknesses. be written. Sections 3 and 4 target church planting specif- Kingdom Pursuit is an important contribution to ically looking at evangelism, discipleship, and missions literature that deserves to be referenced leadership development. One intriguing essay, by pastors, mission leaders, and mission-minded written by Sarah Newkirk, admonishes mis- Christians. The humility of Christ resonates sionaries not to downplay ministries that focus throughout, pointing readers to the missionary on children, who make up one-third of the God to whom the book is dedicated. 

For Further Reading Elmer, Duane. Cross-Cultural Servanthood: Serving the World in Christlike Humility. Grand Rapids: InterVarsity, 2006. Pocock, Michael, Gailyn Van Rheenen, and Douglas McConnell. The Changing Face of World Missions: Engaging Contemporary Issues and Trends. Grand Rapids: Baker, 2005.

53 Book Review

The Big Surprise: A History of the Christian and Missionary Alliance in the Congo 1885–1908 By Rene Holvast

Global Vaults Books, 2018 Congo has left in a deep imprint on the minds Holvast further goes on to describe the nega- Calgary, Alberta of the administration, faculty, and students of tive relationship between the C&MA missionaries North Park University where I teach. One of our and the Roman Catholic missionaries. The latter 454 pages own, a medical doctor, Paul Carlson was killed at a had a privileged status with the Colonial State of hospital in Congo, on November 24, 1964. My own King Leopold II. Both the State and the Catholic ISBN: 978-1387765553 time in Congo, with orphans and girls who were Church persecuted the C&MA missionaries. This, raped by opposing militia, has left a deep impact according to Holvast, led to positive changes in USD $19.12 on my life as well. the C&MA missionaries’ attitude towards, and How do you reach out to people who have relationship with the Congolese people. been destroyed time and time again? New Congolese leaders, both male and female, Reviewed by Boaz Johnson, Pro- This book is a history, based on primary emerged after the First National Convention fessor of Biblical and Theological sources, of the Christian and Missionary Alliance in Yema in October 1907. They completed the Studies, North Park University, (C&MA) missionary work in the Bas-Fleuve region translation of the Bible into Kifioti. This gave Chicago, Illinois of the Congo Free State from 1885 to 1908. the common people access to the Word of God, Rene Holvast describes how the first C&MA independent of expatriate missionaries. Colonial mission was actually a failure. In 1885, the first oppression under Leopold and his close relation- C&MA missionaries carried with them a certain ship with the Catholic Church turned the local kind of North American Gospel. They were deeply people towards the Congolese C&MA. The Congo- impacted by the revival under the teaching of lese Christian and Missionary Alliance became a A.B. Simpson, emphasizing the Fourfold Gospel: strong indigenous denomination. However, this Christ the Savior, Sanctifier, Healer and Coming happened after the missionaries had returned King. The third focus, Christ as Healer, became to the United States due to health, the political central to the work of the missionaries. However, situation, and other reasons. This permitted sev- this also led to a de-emphasis of medical missions, eral prominent Congolese leaders to emerge, sig- and led to the ill health and subsequent death of nificantly strengthening the Congolese church. the missionaries. Holvast calls this “The Big Surprise.” Holvast describes how the missionaries had The emergence of indigenous Congolese lead- a love-hate relationship with the Belgian Colo- ership provides a good lesson for missions and nial powers. One missionary reported, “The fact non-profit organizations which may be tempted remains nevertheless true that the government to impose on the majority world churches west- has been [an] instrument in the hands of God ern models and strategies. Western missions . . . Leopold’s policy may prove [to be] the heavy must have a collaborative relationship with their hand of God in His mysterious dealing to liberate sisters and brothers from the majority world. the people from their still greater bondage of Western missions must learn from them. Only indolence, tribal slavery, fetishism, and insubor- then will missions continue to experience “the dination” (282). big surprise.” 

54 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Book Review

Cultural Insights for Christian Leaders: New Directions for Organizations Serving God’s Mission By Douglas McConnell

“Leaders seldom focus on cultural and organiza- the operating “worlds” of their society, organiza- Mission in Global tional rituals when considering the effectiveness tion and religion, and the different assumptions Community Series of an organization in achieving its mission” (101). among them. Friendship and trust are essential This is a key point of Cultural Insights, a book that for healthy intercultural organizations. Without Baker Academic, 2018 draws upon cognitive psychology, the social them, things going wrong generate “charges of Grand Rapids, MI sciences, and organizational studies to help colonialism, militarism, economic advantage, leaders of Christian organizations, especially or- materialism, racism …” (119–120). With courage, 200 pages ganizations working cross-culturally, fulfill their leaders must learn to affirm and promote the mission. Douglas McConnell seeks to answer the organization while also being honest and trans- ISBN: 978-0801099656 question, “What are we learning about culture parent concerning its problems. These responsi- that will help shape, catalyze, and propel our bilities are “not mutually exclusive, but neither USD $22.99 organizations missionally?” (xiv). are they always neatly compatible” (129). Eight chapters help readers to analyze local McConnell assumes that in the discernment rituals, practices, symbols, and systems within process, the most important question is “What Reviewed by John Cheong, an organizations; each includes case studies of lead- are we called to do?” Similarly, he assumes that if associate director for a mission ers from around the world reflecting missiologi- proposed initiatives require more resources than center that catalyzes, researches cally on “the dynamic interaction of culture and what an organization has, “the missional answer and resources mission initiatives organizational leadership” (xiv). For example, a … is no” (22). However, Asians may not share these in Asia and beyond. culture’s psychological concept of the self and assumptions because the question of who leads others have implications for member care and may be more important than the what question. working on teams. Similarly, the culturally de- Similarly, if budgetary constraints limit the scope fined concept of “family” and beliefs about how of new initiatives, where is there room for faith? one should help the needy influence the degree Notwithstanding such assumptions, Cultural to which an organization may help needy individ- Insights will help leaders of intercultural orga- uals outside of its scope of mission. McConnell nizations to develop the “interpenetration of also addresses the question of building a healthy cultures as a core value and practice…. It is not organizational culture by exploring how people simply a matter of adding another set of tasks, transmit culture through symbols, shared stories, but rather a perspective we live out in the daily and products. routines and evaluations we make in fulfilling Good cross-cultural leadership also involves our organizational mission” (180).  understanding people’s thoughts, their practices,

55 Book Review

The Kingdom Unleashed: How Jesus’ 1st-Century Kingdom Values Are Transforming Thousands of Cultures and Awakening His Church By Jerry Trousdale, Glenn Sunshine, and Gregory Bendit

DMM Library, 2018 “To participate in Kingdom Movements is to such people may even know many of the people Murfreesboro, TN commit to a lifetime of bold, lion-like, Kingdom mentioned in the book (as I do). However, it is courage tempered with the demeanor of a sheep never tiring to be inspired by their stories and to 400 pages (338)” conclude the authors at the end of The King- once again evaluate one’s own heart. The book dom Unleashed. includes a long multiple page chart “12 Mission ISBN: 978-1732239906 The Kingdom Unleashed Christians and church Critical Elements of Kingdom Movements” leaders in the Global North to discover and (366). This chart is useful for people who come USD $16.99 hopefully implement Disciple Making Move- from traditional church backgrounds and who ments (DMMs). The book is a clear and persistent believe in DMMs, but are perhaps struggling to attempt to persuade Global North believers to see fruit. The chart is a good coaching tool to help Reviewed by Pam Arlund, PhD, learn about movements and then make changes identify thoughts, beliefs, and actions that may Global Training and Research in their lives that would lead to the re-releasing have gotten off course. In fact, a leader’s response Leader for All Nations Family, of the Kingdom of Jesus in the Global North. to the book could motivate him or her to seek Kansas City, Missouri, a move- Though the book speaks primarily to North ministry-focused coaching. ment that ignites church planting Americans and Europeans, it would be relevant An easy read, The Kingdom Unleashed is a great movements among the neglected for many Indian, Singaporean, Middle Eastern, one-stop introduction and defense of DMMs as it peoples of the earth. and other Christians as well—anywhere knowl- informs, inspires, and challenges to action. It is edge is stressed over obedience, anywhere church designed for a general audience, but that does not and leadership structures do not empower and mean academics would not profit from it. It is a equip the saints for works of service, anywhere treasure trove of case studies with many stories the power of the Holy Spirit is not seen, and any- from DMM practitioners. where people do not live in simple obedience to Although the book mentions the need for a the commands of Jesus. coach or mentor to help ignite a DMM, it is like- This book is a combination of stories, theo- ly that it has not been emphasized enough for logical arguments, persuasion to action, and Global North readers. So, find a friend (or better ideas for implementation. It will be inspiring to yet, an experienced DMM coach), read the book people who are already involved in DMMs and together, and then put it into practice. 

For Further Reading Patterson, George. Come Quickly Dawn. Pasadena, CA: William Carey Library, 2012. McClung, Floyd. You See Bones, I See an Army. Seattle, WA: YWAM Publishing, 2015.

56 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Book Review

Reciprocal Missions: Short-Term Missions That Serve Everyone By D.J. Schuetze and Phil Steine

We’re often warned to not “throw away the baby between all involved. This trust and communica- P&D Publishing, 2018 with the bathwater.” Short-term missions work is tion will allow a thorough, mutual assessment San Diego, CA fraught with many challenges, so the authors of of the project throughout its duration in order Reciprocal Missions propose several ways to get rid to ensure that all parties are benefitting from 217 pages of the dirty bathwater while protecting the baby the project. of cross-cultural service. D.J. Schuetze, a mission- There are several major strengths of this ISBN: 978-0692090527 ary who has hosted many short-term teams, and book. The book is easy to read and, owing to the Phil Steiner, a facilitator of short-term mission rich experiences of the authors, has concrete USD $12.99 teams, share the wisdom they have gained from illustrations that support their arguments. The decades of experience. book offers an insightful critique of American This book summarizes the best practices of Christianity, such as how consumerism negative- Reviewed by Ezekiel Ajani, healthy short-term missions. Each of the chapters ly impacts short-term missions. In addition, the PhD, Trinity Evangelical Divinity addresses different issues related to short-term book offers practical ideas for building lasting School, lecturer in religion and missions, such as biblical vision, motives, and the relationships between short-term mission teams philosophy, Bowen University (Ni- use of money. The authors argue that short-term and host communities. geria), and adjunct professor of mission projects have the potential to be a bless- On the other hand, the book could be en- intercultural studies, the Nigerian ing to all involved, but only if they are reciprocal: riched by discussing the spiritual dimensions Baptist Theological Seminary. “The goal is to show the value of a truly reciprocal that are important for short-term missions. mission relationship and how to build one” (16). Some of these include prayer and power en- Short-term mission projects must serve and bene- counters, particularly, as they relate to the fit everyone involved: those who send, those who majority-world countries (Mexico and Ghana) go, those who receive the mission team members, where the authors have served extensively. Nev- and those who receive the services provided by ertheless, this book would be a valuable tool for the missions team. everyone involved in organizing and hosting The motivation for short-term missions must short-term missions. In addition, it will serve as be love and hospitality in order for a mutually an eye-opener to churches and individuals who beneficial relationship, that is, a relationship of send short-term teams, revealing some of the trust, to develop between the short-term mission major problems encountered, as well as point- team and the host community. To do so, there is ing towards the need to have truly reciprocal the need for unbroken, effective communication relationships. 

For Further Reading Brian M. Howell. Short-Term Mission: An Ethnography of Christian Travel Narrative and Experience. Downers Grove, IL: IVP Academics, 2012. Steve Corbett and Brian Fikkert with Katie Casselberry. Helping Without Hurting in Short-Term Missions: Participant’s Guide. Chicago, IL: Moody Publishers, 2014.

57 Book Review

The Kingdom of God Has No Borders: A Global History of American Evangelicals By Melani McAlister

Oxford University Press, 2018 In her latest book on the intersection of culture, degree by a few stories of great sacrifice, has New York, NY politics, and religion, Melani McAlister studies done little to stem the growth of parachurch the impact that the evangelical brand of Ameri- organizations such as InterVarsity, YWAM, and 394 pages can Christianity has had upon the world, especial- Cru. She describes the shift evangelicals have ly Africa, over the past several decades. made to confront flagrant injustices, not just ISBN: 978-0190213428 While mainliners may be lamenting their in society at large but also within the global marginalization in our culture, McAlister, with church. Balancing social justice concerns with USD $29.95 a secular lens, documents the persistent and the proclamation of the gospel of Christ was growing influence of evangelicals actively en- often the center of debate. gaged in their global mission of transformational The battles to overcome racism and apartheid Reviewed by Kimon Nicolaides, reconciliation. She examines evangelicals’ public are the most discussed issues in the book; sparse retired US Army Chaplain and discourse in the United States as it impacts their coverage, in contrast, is given to the issue of abor- current Advent Christian church overseas brethren. She looks at the origin of tion. The exposure of ongoing religious persecu- planter and radio host in Honolu- several significant Christian networks and insti- tion and the church’s race to fill the void resulting lu, Hawaii. tutions (often started shortly after World War from the fall of communism are highlighted. She II) that continue a global ministry of outreach. touches only briefly on the megachurch phenom- In a postcolonial world, with drastically new cir- enon, describing these churches’ contribution to cumstances, constraints, and opportunities, how short-term missions and their strategies to pen- would evangelicals proceed? The stories of how etrate the 10/40 window, translate the Bible, and these challenges were addressed at Lausanne and plant churches among previously hidden people elsewhere provide considerable food for thought groups. The rising roles of certain Christian NGOs for those interested in understanding how God’s are also discussed at some length. Kingdom has advanced. The thousands of bibli- This book is important for understanding the cally trained students from the global South who historical events and people that have shaped the returned to their homelands after studying in the relationship of sending churches in the United United States have become the leaders of many of States and their missionaries with the developing these ministries. church in the majority world, in its many indig- McAlister notes that the negative media enous forms. Or, perhaps, the relationship an portrayal of missionaries, offset to some aging mother has with her adult children. 

For Further Reading Noll, Roland. The New Shape of World Christianity: How American Experience Reflects Global Faith. Downers Grove, IL: InterVarsity Press, 2009. Wuthnow, Robert. Boundless Faith: The Global Outreach of American Churches. Berkeley: CA, University of California Press, 2009.

58 EVANGELICAL MISSIONS QUARTERLY | VOL. 55 NO. 1 Lern, Meet, Ene In the Gret Commission

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