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Thy Kingdom Come: Proceedings of the 2008 ISFM Conference, Part II Evangelicals and Social Action: YWAM’s Adoption of Kingdom Mission by Debra Buenting

e often pray for God’s Kingdom to come on earth as it is in heaven, but what does this prayer mean exactly? W For many evangelicals this is a new question and the current discussion is a different one than we would have had in most circles 25 years ago. When I joined (YWAM) in the mid-1970s, the evangelical was still promoting a narrow view of salvation focused almost entirely on winning individual souls. The specter of the dreaded liberal “social ” loomed over those evangelical ministries that did attempt to get involved in social issues or even work with the poor. Western evangelical and by and large were firmly locked into an individualistic worldview that left little room for ideas as basic as the need for community. I would like to explore how Evangelicals have come to adopt a dualistic mindset, separating the need for individual salvation and the imperative to Editor’s Note: This paper was bring about positive social change. I will then describe how we are currently originally presented at the 2008 in the process of recovering a view of life, salvation and the Kingdom of God meeting of the International Society that is more in line with the teachings of Scripture. for Frontier in Denver, Colorado, September 27–28. The Biblical Vision and God’s Plan Long time community-organizer and author Dr. Robert Linthicum gave an Debra Buenting (Ph.D., Regent University) is a communication specialist articulate definition ofshalom as it is understood throughout Jewish history: working with Youth With A Mission and God’s plan for humankind is captured by the Hebrew word “shalom,” which is teaching online graduate courses at Spring more than just “peace.” It is alternatively translated as peace, prosperity, wel- Arbor University. Since the mid-1970s, fare, well being, wholeness, harmony. It is used to describe bodily health (Ps. Debra has traveled to some 50 countries, 38:3), security and strength (Dan. 10:19; Judges 6:23), a long life ending in a ministering in a variety of ways, covering natural death (Gen. 15:15), abundance (Lam. 3:17; Ps. 37:11; Zech. 8:12; Job 5:18- c 26), successful completion of an enterprise (Judges 18:5; I Sam. 1:17), and even news stories and producing missions victory in war (Judges 8:9).1 and non-profit videos. She is currently exploring new web-based communication The Hebrew concept of salvation includes similar meanings such as aid, vic- and training technologies and is especially tory, prosperity, health, help and welfare. In the , the Greek interested in the role redemptive words for salvation encompass notions of healing, preservation, making communication plays in seeing God’s Kingdom manifested on earth. whole, keeping safe and .2 International Journal of Frontier Missiology 26:1 Spring 2009•15 16 Evangelicals and Social Action: YWAM’s Adoption of Kingdom Mission This holistic vision sharply contrasts more holy in the sight of God than of history. A key theological influence with the situation in which we find the efforts of “the rustic laborer in the came from Augustine (354–430 a d ). the world today. In this world, many field or the woman going about her After living a life of debauchery and little girls endure the painful molesting household tasks, but that all works are briefly following the philosophical and advances of those who are charged with measured before God by faith alone.” 5 cultish ideas of Neo-platonism and their nurture and care. Others, without He fought vigorously for the educa- Manichæism, Augustine brought some anesthesia, have their unique femininity tion of poor children and low-interest of these ideas into the Christian faith stolen through female genital mutilation loans for workers. William Carey and popularized the idea that ’ and suffer the devastating consequences brought to India, translat- earthly purpose was to “release souls of the rest of their lives. Around the world, ing the into several languages and light from the prison of their bodies.” 9 there are families and communities who dialects. He also founded a university, He established a tendency for the are terrorized by those who use their an Agricultural and Horticultural church to promote a dualistic power to grab more and more land. Society, and a savings bank; published that divided life into the sacred (spiri- Diseases like AIDS and cancer destroy dictionaries and books on grammar and tual) and the secular (physical). systems in the human body that were botany; fought for the conservation of The implications of this dualism are designed to propagate cell reproduc- profound. Separating the spiritual and tion and produce life. Climate change, the physical (or what is often called political corruption, oppressive economic the “secular”) has resulted in a split systems, and other forms of societal dark- Christian mind. Praying, reading the ness all demonstrate that this world has Bible and going to church came to ventured far from God’s original design. Separating the spiritual be considered sacred activities while Although human free will has not and the physical has working, eating, and other such aspects conformed to God’s wishes and human of life were seen as secular. Likewise, self-determination has alienated us from resulted in a split there developed false distinctions in God’s blessings, God has enacted a plan Christian mind. vocations. The offices of the of salvation. God chose the descendants or priest, , monk, nun, or of a nomadic herder, Abraham, to bring deacon were considered spiritual voca- a message of redemption to the nations. tions and given much more value and God took a dysfunctional and spiritu- authority than the secular vocations ally poor people group and tried to forests; and openly resisted the cultural of bricklayer, farmer, teacher, lawyer, make them into a loving and consis- tradition of widow burning.6 William storyteller, artist or businessperson. tent model of His Kingdom through Wilberforce worked with the British “The Great Reversal”: which all the peoples on earth would be Parliament to abolish slavery and helped blessed (Gen 12:3). Miller, Moffit and found the Society for the Prevention of The Sacred vs. Secular Split Allen describe God’s objective in choos- Cruelty to Animals. , Pietists, in ing an example nation as this: “The Moravians and Methodists fed and The secular/sacred dichotomy became watching nations would understand that clothed the poor, established schools, particularly divisive in North America God’s laws are beneficial for creating and fought for social issues such as the between 1910 and 1930. The split 3 free, just and compassionate societies.” rights of women and slaves.7 William brought about a fierce debate that and Catherine Booth, who started The was to affect how Christian mission A Holistic View throughout th Salvation Army, met both physical and was carried out in the 20 century. spiritual needs of the poor, addicted This period later came to be called When we look at history, we see the and otherwise “undesirable” popula- “The Great Reversal”, a term coined church originally had a sense that God tions. And King, Jr. by Timothy L. Smith,10 and was cared about and was involved in every “led a social movement that confronted explained in detail in a profound aspect of life. were leaders in systemic evil—the evil of racism—and book published in 1972 by David O. science, the arts, education and many made national policy makers end legal Moberg titled, The Great Reversal: other fields. monks carried segregation and the denial of black Versus Social Concern: An their missionary message through- peoples’ right to vote.” 8 His efforts Evangelical Perspective.11 out Europe, encouraging converts to moved a nation towards racial equality. develop every aspect of their lives, from In the early twentieth century, several private devotion to academic scholar- issues challenged the American church. The Roots of Dualism Some Christians had begun to question ship.4 Martin Luther believed that However, the Church has not engaged the work of monks and priests was no the reality of God and the authority of in holistic mission during every period the Bible. At the same time, American

International Journal of Frontier Missiology Debra Buenting 17 society was faced with a variety of new hese suburbanite fundamentalists would take their problems including massive immigra- tion, urbanization, and industrializa- gospel of salvation to the ends of the earth, leaving, tion. Great economic disparity and in a sense, the rest of their at home. social ills burdened American cities T such as New York and Chicago. How to solve social problems, view- Southeast Asian refugee crisis of the to solve these urban problems became ing them as being driven by works. late 1970s and early 1980s that YWAM the focus of fierce theological debate. Fundamentalists derisively called began to work extensively with the poor One side engaged in social reform, those driven to reform society “social and needy. We slowly began to embrace working to relieve crime, pollution, gospelers” and despised them for miss- a more holistic theology, realizing we injustice, and cultural tensions. They fed ing the “true” message of the Bible. could both discuss Jesus’ message of per- the homeless, fought for workers’ rights, While fundamentalists looked down sonal redemption and hand out food and blankets. Like other parts of the Body championed minorities and women, and on social gospelers, the more socially of , YWAM dismissed the fear sought to change the unjust structures of conscious “liberal” Christians began to society that relegated people to chronic despise fundamentalists for their nar- of being labeled “social gospelers” for wretchedness. But their message often row-mindedness and apathy in the face becoming involved in social concerns. neglected important Christian themes of the hardships of those around them. While our work with refugees met real of personal responsibility, repentance This “Great Reversal” had a profound needs and opened individuals to the and a relationship with God. Individual effect on how Christians viewed them- message of personal salvation, these change, they thought, would result from selves and the Scriptures. David O. efforts focused solely on the short-term. corporate change. They called their work Moberg described how each side read The difficulty of developing long-term “restoring the Kingdom of God.” different parts of the Bible and “became strategy was seen in other YWAM min- On the other side of the divide, some either evangelistic or socially involved, istries as well. One of the most visible Christians incorporated the hyper- not both.” 14 Protestants, said Moberg, social ministries started within YWAM individualism of American culture “identified with the prosperous, moved was Mercy Ships, ocean-going vessels with the theology and mission of the their residences and churches away from outfitted to perform life-changing sur- Church. This brand of Christianity the inner city . . . and thus remained geries, transport goods, host discipleship became preoccupied with saving souls blind to many evils of their society.” 15 courses and deliver evangelism teams. and focused on individual religious These suburbanite fundamentalists Ultimately, the efforts of the Mercy experience as the end-all of Christian would take their gospel of salvation to the Ships were also limited to the short work. According to N.T. Wright, ends of the earth, leaving, in a sense, term. However, because ships move Christianity “became what the the rest of their Bibles (which dealt with around, we were not able to develop enlightenment wanted it to be—a corporate and social concerns) at home. strategies for long-term development. private system of piety which doesn’t Some evangelical groups were involved 12 impinge on the public world.” Waking Up from the Great in relief and development during the These Christians began isolating Reversal to Kingdom Mission? 1980s and 1990s. Indeed, these years themselves from almost any sense YWAM’s Story saw the blossoming of an entire devel- of social responsibility, resulting in Despite the conservative theological opment industry. In the 1990s, the a “holy huddle” sub-culture. They position of many mission agencies, term community development was used focused on growing a church cul- evangelical on the field to describe the work YWAM and ture that became preoccupied with have often been involved in relief and others were doing in specific locations. reproducing itself rather than being development work. Such involvement YWAM started primary schools in an agent of transformation. They arose naturally because the needs on the West Africa and other regions to provide believed that if individuals experi- field were so obvious. This was certainly solid education founded on a Christian enced personal redemption, society as the case in Youth With A Mission, the worldview. Medical teams worked to a whole would eventually change. movement with which I have spent most improve living conditions, helping a of my career.16 In the early days of our handful of communities identify their Those who were concerned solely mission (YWAM was founded in 1960), problems and find collaborative solu- with personal evangelism, apologetics we focused heavily on personal evange- tions. Ministries to street kids, like our and the inerrancy of scripture became lism. And to an extent we were involved work in Belo Horizonte, Brazil, forced known as (for defend- fundamentalists in meeting physical human need by our workers to not only meet physical ing what they called serving in disaster relief, helping drug needs, but also offer counseling and of Christianity).13 These conservative addicts restore their lives, and starting adoption services. These YWAM Christians belittled those who worked orphanages. However, it was during the missionaries ministered to children 26:1 Spring 2009 18 Evangelicals and Social Action: YWAM’s Adoption of Kingdom Mission who huddled like animals at night for The past 150 years have witnessed an significant part of the equitable and warmth and affection, were forced to unprecedented missionary movement peaceful world God intended—because prostitute themselves to survive, and aimed at preaching the gospel and plant- charity condemns its recipients to passiv- suffered violence from gangs and police ing churches among the “least reached” ity under the powers that control them. alike. YWAMers found that handing of the world. Largely, this movement Charity alone fails to deal with the core has been successful at what it set out out food and sharing the gospel were not systems that allow evil to flourish. It is to do–save souls and plant churches. enough; YWAM had to get involved in one thing to feed people, rebuild their Today there are more churches and more human rights issues. They had to fight Christians in the world than at any time homes, or try to heal the emotional or for the basic rights of those considered of in history. But to what end? Poverty and physical wounds of war, sexual abuse 17 no value by the wider society. corruption thrive in developing countries or ethnic prejudice. It is another thing As YWAM continued into the new that have been evangelized. Moral and to fight the systems that contributed millennium to pioneer work in some spiritual poverty reign in the “Christian” to these circumstances. Asking how to West. In many parts of the world where 200 countries, we were faced with do that is where I think YWAM and the church is growing, the growth is a several problems and challenges other parts of the church find them- mile wide and an inch deep. It has lost that demanded long-term strategies. selves today. Those with experience in its characteristics of being salt and light community organizing and long-term Ministry to marginalized popula- in society (Matt 5:13-16).19 tions led the mission to get involved in development would remind us that our systemic problems of social injustice.18 In an effort to regain a broader sense of God-given responsibility is not to fight However, the process of fully integrat- the gospel, some Christ-followers are all the battles ourselves, but to empower ing a holistic view of ministry with focusing their ministry on concepts that individuals and communities to fight the standard evangelical missiology is one pre-date “the Great Reversal”—ideas such battles they face uniquely. Should we not that has not yet been completed. as transformation, discipling nations and proclaim a message that frees all human the Kingdom of God. Dozens of books beings to be all that God intended them Where Do We Go from Here? are being published on these subjects, to be—full participants in their destiny As YWAM nears its 50th anniver- including a recent release by YWAM as co-creators in God’s universe, nurtur- sary, we—like many mission agencies, titled His Kingdom Come: An Integrated ing a spirit of truth and love to flow socially minded individuals, and some Approach to Discipling the Nations and everywhere and through everyone? churches—struggle with what the Fulfilling the . The YWAM is currently working on a Christian expression might look like in dialogue surrounding this broader statement of what discipling the nations the coming years. Many are increasingly worldview, as well as ideas coming from and realizing the Kingdom might dissatisfied with an institutional the emerging and postmodern church look like. While this is very much in that is often disconnected from social movements, have much to offer in helping process, we think it is in large part problems, overly concerned with replicat- us re-think our identity and mission. It about the transformation of individual ing itself and constructing buildings, and would appear that YWAM and the tip lives, communities, cultures and the often blind to (or ignorant of) profound of the church spear are generally moving earth. It has to do with realizing God’s injustices throughout the world that towards a holistic model that views God, intentions for people and the earth. It break the heart of God. In YWAM, we the world and ministry in ways that are is God-centered. It is about realizing have realized that a highly individualized consistent with the whole Bible, not just shalom and seeing redemption in every evangelistic message does not come close parts of it. This is a redemptive message aspect of life. It is about justice for all to God’s desire, which is to redeem all that not only transforms individual lives, people. It is about destroying the powers that has gone wrong on the earth. but entire communities, cities, cultures of darkness, wherever they are found. and nations. Hopefully “the Great As far back as the mid-1970s, YWAM Reversal” is being reversed. founder Loren Cunningham preached Kingdom Mission? about influencing nations (not just What Might the Kingdom individuals), a strategy God had simul- on Earth Look Like? taneously given him and Bill Bright So where do we go next? It took most Development of Campus Crusade. They named Evangelicals a few years to become seven spheres of influence: Economics, re-sensitized to human suffering and Government, Communication, Arts, re-engage in acts of charity. But caring Relief Education, Family and the Church. about the suffering and marginalized Miller, Moffit and Allen summed seems like a mere baby step towards up recent evangelical history in The realizing a full understanding of mission. The Great Reversal Worldview of the Kingdom of God: As some have said, charity can never be a substitute for justice—which is a Figure 1: YWAM’s Journey to Kingdom Mission. International Journal of Frontier Missiology Debra Buenting 19 It is about the whole earth. It is about oung adults see no conflict between their faith co-creating with God. and a personal responsibility to engage in society We are also thinking about what discipling the nations is not. It is not and make a difference at every level. about using power to make the world Y 11 into what the Church wants it to be. It paths of social awareness and respon- Moberg, D. ( 1972). The Great Reversal: Evangelism Versus Social Concern: is not about forcing conversion on the sibility. We have to keep revising our An Evangelical Perspective. Philadelphia: world’s peoples. As theological thinker meta-story, to re-think what it is to be a Christian, to be the Church, to practice Holmon. The book is out of print but can be Gregory Boyd points out, God’s power found from used booksellers on the Internet. is demonstrated by being a servant.20 mission, to build the Kingdom of God, 12 Wright, N.T. (1997). What God’s way is to influence through to realize God’s dreams and inten- Paul Really Said: Was Paul of Tarsus the “power under,” not to dominate by tions, to reverse “the Great Reversal” Real Founder of Christianity? Grand “power over.” For this reason, the cur- and recapture an earlier theology that Rapids, MI: William B. Eerdmans Pub- works to bring the whole world under lishing Company, p. 154. rent discussion has nothing to do with 13 the Lordship of Christ. Let’s keep The distinction between “Evan- liberation or dominion theology. gelicals” and “Fundamentalists” was a later thinking, talking and working. IJFM Advancing the Kingdom is not about development related to many fundamen- talist Christians who became disenchanted advancing Western culture and Endnotes with the isolation and belligerent attitudes 1 . God loves all nations and Dr. Robert Linthicum, Personal of their colleagues in ministry. cultures. It will take all nations and communication, July 8, 2004. 14 Moberg, p. 34. 2 cultures to paint an accurate picture of From Biblesoft’s New Exhaustive 15 ibid., p. 35. who God is and what God’s Kingdom Strong’s Numbers and Concordance and The 16 For a fuller account of YWAM’s Online Bible Thayer’s Greek Lexicon and will look like. It is not political. It history on this issue, see Buenting, D. Brown Driver & Briggs Hebrew Lexicon. (2008) “Youth With A Mission and the does not equal all American “ideals” 3 Miller, D.M., Moffit, B., & Allen, Great Reversal.” In Stier, J., Poor, R., like the “American dream.” S.D. (2005) God’s Remarkable Plan for the & Orvis, L. (Eds.) His Kingdom Come: Nations. Seattle, WA: YWAM Publish- An Integrated Approach to Discipling the Convergence ing, p. 30. This is part of a 3-booklet series Nations and Fulfilling the Great Commis- Missiologist Ralph Winter claims that called Kingdom Lifestyle Bible Studies. sion. Seattle, WA: YWAM Publishing. 4 culture often influences faith more than Pierson, P.E. “Missions and 17 For the story of YWAM Belo faith influences culture. Certainly the Community Development: A Historical Horizonte’s ministry to street kids, see world is becoming more flat. Travel, Perspective,” in Elliston, E.J. (Ed.). (1989). Lukasse, J. (2002) A Cry from the Streets; Christian Relief and Development: Develop- the media, immigration, the Internet, Rescuing Brazil’s Forgotten Children. ing Workers for Effective Ministry. Dallas, Seattle, WA: YWAM Publishing. and many other factors help connect TX: Word, pp. 7–22. 18 YWAM conferences, such as Con- people from around the world. There is 5 Selected Writings of Martin Luther nexity, focused on the need for clean water, a greater social awareness among many available online from books..com on the plight of girls and women, children today. Even a handful of celebrities 6 See Mangalwadi, V. & Mangal- at risk, and other justice issues. More and (such Bono, Bill and Melinda Gates wadi, R. (1999). The Legacy of William more YWAM projects, publications, out- and Oprah) are highlighting social Carey: A Model for the Transformation of a reaches, training courses, and ministry ini- Culture. Wheaton, IL: Crossway Books. tiatives started focusing on issues such as ills, raising awareness and funds to 7 Pierson, P. E., pp. 7–22. human trafficking, infanticide, the AIDS fight world hunger, illiteracy, human 8 Mike Miller, Personal communica- epidemic, malaria and other diseases, and trafficking, HIV/AIDS and other tion, January 27, 2009. Miller has extensive other long-term evidence of brokenness problems. A heightened global sense of experience in confronting systemic social at both the individual and societal level. need and injustice is certainly influenc- ills by helping organize communities into (See also Lukasse J. (2002) A Cry from the ing the Church. Today’s young adults, “people of power.” He is the author of an Streets: Rescuing Brazil’s Forgotten Children. well acquainted with global culture, upcoming book (September 2009) titled, A Seattle, WA: YWAM Publishing.) Also, Community Organizer’s Tale: People of Power find out more of YWAM’s struggle to save are much more socially aware and less in San Francisco. Heyday Books. children in Brazil by visiting the Hakani encumbered by the baggage of “the 9 St. (354-430 project at: http://www.hakani.org/en/ Great Reversal.” They see no conflict CE). Retrieved October 10, 2001, from 19 Miller, D.M., Moffit, B., & Allen, between their faith and a personal http://www.faithnet.freeserve.co.uk/ S.D. (2005) The Worldview of the Kingdom responsibility to engage in society and augustine.htm. (no longer available online) of God. Seattle, WA: YWAM Publishing, 10 make a difference at every level. Timothy L. Smith was a pastor, p. 30. This is part of a 3-booklet series historian and prolific writer. His first book called Kingdom Lifestyle Bible Studies. I think there is an encouraging conver- was titled Revivalism and Social Reform 20 Boyd, G. A. (2007). Myth of a gence taking place between different and published in 1957. Many of his Christian Nation: How the Quest for Politi- streams of thought in the evangelical thought-provoking articles can be found cal Power Is Destroying the Church. Grand world that is leading us into unexplored on the Internet. Rapids, MI: Zondervan. 26:1 Spring 2009