Missionaries: quiet revolutionaries of freedom

                                                   

Listen to an audio version of this column at http://media1.imbresources.org/files/194/19402/19402-106979.mp3

Having no faith in the existence of heaven, postmodern secularists dream of a paradise on earth.

This paradise — to be created and ruled by secularists themselves, since there is no God — will ensure freedom for all, eliminate oppression, eradicate poverty and guarantee equality. Perhaps most important, it will bury old religious superstitions once and for all and usher in a new era of universal “tolerance.” Cue global group hug.

“Society will outgrow doctrinaire [religious] belief systems accepted on traditional ‘faith’ and inculcated by authoritarian intimidation,” confidently predicts one futurist. His forecast is echoed by many others. 

Since this brave new world didn’t work out so well during the disastrous experiment on humanity called communism, secularists hold up post-religious, democratic Western Europe as a model. There, old cathedrals stand empty and traditional Christianity appears to be dying, but many Western Europeans still enjoy relative political and personal freedom — at least for now. In the new, post-religious world promoted by secularists, that’s enough. For them, freedom is an entirely material phenomenon, a new stage in the historical evolution of human beings striving to shake off the chains of oppressive institutions, especially religious ones.

Such a view is not only bigoted but reveals historical ignorance verging on amnesia.

Even a cursory study of the West locates the roots of the modern idea of human freedom in the radical Gospel liberation offered by the God of the New Testament. The spiritual revolution begun by the first Christian Apostles and missionaries, while Rome still ruled, was rekindled and powerfully amplified in the emerging modern world by the Protestant Reformation, the printing press and the spread of the Bible to the masses in their own languages. Freed from their spiritual and mental chains, Europeans eventually embraced democracy and the ideals of political liberty.

And what about the rest of the world?

A fascinating cover story in Christianity Today reaffirms a historical reality that will make the secular fundamentalists gnash their teeth: Missionaries have spread freedom and education, aided the poor, worked for the empowerment of women and advanced general human progress almost everywhere they have gone. Not just any missionaries, mind you, but “conversionary” Protestant missionaries — evangelical Christians who have gone into the world to spread the Gospel and make disciples.

 “The Surprising Discovery About Those Colonialist, Proselytizing Missionaries” (Jan./Feb. 2014, http://www.christianitytoday.com/ct/2014/january-february/world-missionaries-made.html), by Andrea Palpant Dilley, highlights the groundbreaking research of sociologist Robert Woodberry, associate professor and director of the Project on Religion and Economic Change at the National University of Singapore. As a young grad student in sociology 14 years ago at the University of North Carolina, Woodberry became intrigued with the connection between the spread of Protestant Christianity across the globe and the spread of freedom and democracy. He has made it his life’s work.

“In essence, Woodberry was digging into one of the great enigmas of modern history: why some nations develop stable representative democracies — in which citizens enjoy the rights to vote, speak, and assemble freely — while neighboring countries suffer authoritarian rulers and internal conflict,” Dilley writes. “Public health and economic growth can also differ dramatically from one country to another, even among countries that share similar geography, cultural background, and natural resources.”

What he found in country after country was a direct correlation between the historical presence and mission activity of “conversionary Protestants” and the advance of freedom and social progress.

“I was shocked,” Woodberry told Dilley. “It was like an atomic bomb. The impact of missions on global democracy was huge. I kept adding variables to the model — factors that people had been studying and writing about for the past 40 years — and they all got wiped out. It was amazing. I knew, then, I was on to something really important.”

Woodberry “already had historical proof that missionaries had educated women and the poor, promoted widespread printing, led nationalist movements that empowered ordinary citizens, and fueled other key elements of democracy,” Dilley reports. “Now the statistics were backing it up: Missionaries weren't just part of the picture. They were central to it.”

In 2005, a $500,000 grant from the John Templeton Foundation enabled Woodberry to hire a platoon of research assistants and launch a major database to gather more information. Armed with those results, he was able to assert:

“Areas where Protestant missionaries had a significant presence in the past are on average more economically developed today, with comparatively better health, lower infant mortality, lower corruption, greater literacy, higher educational attainment (especially for women), and more robust membership in nongovernmental associations.”

 Woodberry’s findings explode the popular modern myth that most 19^th- and early 20^th-century missionaries were little more than agents or unwitting tools of Western colonialism. Yes, some fell into that tragic pattern. But many others sided with the people they served in the face of any form of exploitation, local or foreign. They fought the opium trade in China, defended Africans and Pacific islanders from encroaching white settlers, worked for the abolition of slavery in the Caribbean, struggled against temple prostitution and the burning of widows in India. And nearly everywhere they went, they began schools and hospitals, taught people to read and helped the poor to better their lot.

 “Pull out a map, says Woodberry, point to any place where ‘conversionary Protestants’ were active in the past, and you’ll typically find more printed books and more schools per capita,” Dilley writes. “You’ll find, too, that in Africa, the Middle East, and parts of Asia, most of the early nationalists who led their countries to independence graduated from Protestant mission schools.”

 In most cases, Protestant missionaries of the past did these things not because they were radical social reformers or political revolutionaries, but because their Gospel ministry brought them close to the common people, the poor and the oppressed, whom they sought to serve in the love of Christ. 

What is the message for evangelicals in a postmodern age that relentlessly strives to sneer the Gospel out of the public square? Stop apologizing for your missionary roots. Be proud of your spiritual ancestors. Many of them were gutsy heroes who braved all sorts of dangers to take the Gospel far beyond its traditional centers to the ends of the earth.

They changed the world of their day and ours — and they are worth following.

 

 

 

 

 

A global faith

Patrick Johnstone discusses evangelical Christianity’s global “awakening” (VIDEO) --
http://media1.imbresources.org/files/148/14850/14850-82285.mpg

Evangelical Christianity, once marginalized geographically and philosophically in the modern world, has become a truly global faith over the past half century — with two main competitors.

“The chief contenders for the hearts and souls of those living in the 21st century [will be] Muslims, evangelical Christians and secularists,” says renowned British mission leader Patrick Johnstone, former editor of Operation World, the bestselling guide that has helped millions of believers learn about and pray for the peoples of the world.

“Who is going to be the most successful? Islam is growing, largely by biological growth, not by conversion. Evangelicals are growing massively by conversion. Secularists are adding to their number every year, but are dying as a breed, because they are not having enough children to replace themselves — which is an interesting phenomenon.”

But you won’t hear much about that phenomenon from Western media, since they are largely controlled by secularists. Nor will you hear much from them about the staggering growth of the church in China, which is on track to have the largest evangelical Christian population in the world by 2050.

You will, however, find information about these trends — and much more — in Johnstone’s new book, The Future of the Global Church. It contains a trove of data and insights about the state of the church and the world today and in the years ahead — not to mention a fascinating summary of the past 20 centuries (find out more about the book and accompanying media resources at http://www.thefutureoftheglobalchurch.org/). Johnstone, European regional director for the WEC International mission agency, recently visited the United States to speak about his new book and meet with various mission groups, including IMB mission strategists.

What caused evangelical faith, once based largely in the United States and Europe, to spread so far beyond its traditional strongholds in the second half of the 20th century? The post-World War II missionary movement had a lot to do with it, along with the major expansion of local church involvement in missions, the spread of education and communication and, paradoxically, the end of Western colonial power in many countries.

The year 1960 marked a turning point, from Johnstone’s perspective.

“One day in eternity, I think we will look back and see God’s hand in so many things,” he says. “1960 was the great year of independence in Africa and many people thought, with the missionaries and the colonial regimes gone, Christianity would be pushed out. It did the exact opposite. It became indigenous and exploded. In many countries that are now broken politically, the churches became the source of stability and hope for the future.”

Unknown to most Western Christians at the time, the same phenomenon — the growth of truly indigenous churches, often amid persecution — was quietly unfolding in many parts of the communist world.

Johnstone also credits the “extraordinary work” of Billy Graham in encouraging a globe-spanning movement.

“The influence of Billy Graham has been quite dramatic,” he says. “Of course, he’s known for his evangelism and giving back credibility to evangelicals who preach the Gospel. The respect that he’s had around the world is amazing. But in the light of eternity, what Billy Graham did in pulling Christians together to focus on world evangelization brought evangelicals together globally for the first time ever. I think it gave a cohesion and a focus that had never been there before.”

Johnstone calls the period since 1960 the “Sixth Awakening” in church history (read the book to learn about the first five). The new, indigenous Christian movements around the world and the new focus of missionaries on reaching unreached peoples culminated in the 1990s.

“That was the decade in which more people became evangelical Christians than in any decade of history,” he observes. “I don’t believe it will happen again unless there’s a mighty work of the Spirit of God in a country like India. … I believe there are going to be breakthroughs amongst Muslims, and we are seeing some, but because of history those are going to be harder to see happen because of the long interaction between Muslims and Christians that has been very bitter and painful on both sides. Nevertheless … let’s trust God for it.”

Now that their faith has become mainstream, Johnstone warns evangelicals to avoid pride and complacency.

“Are the very successes of evangelicalism sowing the seeds of its spiritual demise by grieving the Spirit of God through pride, division, disobedience, carnality, moral laxity, theological error or prayerlessness?” he asks. “Nominalism is not the preserve of more traditional churches — it is increasingly a problem for third- and fourth-generation evangelicals.”

He also urges U.S. and other Western churches and mission agencies to pursue “multi-polar global leadership” with their Asian, African and Latin American brothers and sisters. The United States still leads the world in the sending of missionaries; it supported 127,000 of the world’s estimated 400,000 Christian missionaries in 2010, according to the Center for the Study of Global Christianity. Are they willing to share leadership — and turn it over when the time comes?

“Wherever you look in the Christian world in the 21st century, [mission teams and strategies] that remain mono-ethnic are not going to survive,” Johnstone predicts. “I sometimes jokingly say that the perfect multicultural team would have a Brazilian evangelist, a Korean church planter, a Chinese to manage the accounts, an Australian to mend anything that’s broken and an American to handle planning and goals.”

The 'jobless recovery' and missions

Listen to an audio version of this post at http://media1.imbresources.org/files/118/11801/11801-65109.mp3

News flash: The Great Recession ended more than a year ago.

That cheery announcement came Sept. 20 from the National Bureau of Economic Research. The 18-month downturn, longest since World War II, ended in June 2009, according to the bureau.

You could’ve fooled me. You could’ve fooled a lot of folks who have lost their jobs (or can’t find one), lost their savings and lost their homes. For them, the economic crisis continues with no end in sight.

The economic recovery, if you want to call it that, has been weak. Hiring — the overwhelming concern of millions looking for work — remains stalled. Businesses won’t take on new workers until they’re convinced a growing economy will return their investment, economists say. So, nearly 15 million workers are unemployed — not counting those who have given up looking.

Many people who do have jobs fear losing them. Many older workers who have lost jobs fear they might never work again at anywhere near the salary they once commanded. Many young adults entering the job market face a long search.

Meanwhile, 4 million people fell below the poverty line in 2009, according to the U.S. Census Bureau. That brings the total count of those in poverty to 44 million — or one of every seven Americans (the poverty line as defined by the government for 2009 was $10,830 in pretax income for a single adult and $22,050 for a family of four).

These realities pose many challenges for Christians. How can we most effectively help the hurting, inside and outside the church? Food pantries and soup kitchens? Job counseling and training? Partnering with Christian and secular charities and social agencies? All of the above?

Many churches are asking those questions at the same time they deal with the painful process of cutting their own local ministry budgets. A LifeWay Research survey of 1,002 Protestant pastors conducted last November revealed some trends that probably continue today:

* Two-thirds of the pastors surveyed said giving in their churches was flat or down compared to the same period in 2008. Nearly half reported they had frozen staff salaries for 2009.

* More than half the pastors reported higher unemployment in their churches. Seventy percent reported receiving more requests for financial assistance from people outside the congregation; 38 percent said they were receiving more requests for assistance from church members.

* Despite tough economic times, more than 40 percent said their churches had responded by increasing spending on behalf of needy families. One in four said their churches had launched new ministries to help needy people. Nearly half said more church members had become involved in volunteer service to their communities.

“The economic downturn is forcing many churches to become more volunteer-driven organizations focused on helping the hurting in times of need,” said Ed Stetzer, director of LifeWay Research, when the survey results were released early this year.

That’s a good thing. But if the “jobless recovery” drags on, how will church support for national and international mission work beyond local communities be affected?

“In a tough economy we have to make some hard decisions, and it’s easier to cut the ministries and people we’re not looking at eyeball to eyeball every day,” admits Southern Baptist minister Richard Mark Lee, lead pastor of Sugar Hill (Ga.) Church.

Sugar Hill, northeast of Atlanta, is home to about 15,500 people. Up to 1,600 of them attend Lee’s church weekly. The town — and the church — took a major hit when the economy stalled.

“A lot of our folks are in the construction industry, so when that bubble burst, it certainly affected us,” Lee reports. “About 18 percent of our church members are either unemployed or significantly underemployed.”
But the church has no intention of backing away from active involvement in international missions. Sugar Hill is featured in Get Connected: Mobilizing Your Church for God’s Mission (imb.org/GetConnectedBook), the new book by Lee’s ministry mentor, Johnny Hunt, former Southern Baptist Convention president.

“If we cut off the lost of the world because of economics, woe to us for being disobedient to Christ’s command,” Lee says. “I can’t stand before God or my people with integrity and say, ‘We need to ignore these and take care of our own.’”

Sugar Hill Church takes care of its own. But it also intends to continue reaching beyond U.S. borders with its dollars and its people — regardless of the ups and downs of the economy.

Cities: challenge of a new era

Yep, I finally started a blog. Welcome to the first post!

The topic: cities. Specifically, Buenos Aires, the second-largest "urban agglomeration" in South America.

It's the first of five global giants I'm profiling for an extended coverage project called "A Tale of Five Cities." Why? Because more of us live in urban than rural areas for the first time in history (we passed the mark sometime last year, according to demographers).

The implications of that reality for humanity, for the church and for the mission task are enormous -- as Buenos Aires illustrates.

(View a multimedia presentation about Buenos Aires — including video, sound, stories and photos at http://www.commissionstories.com/?p=38)

Is it possible to feel alone in a city of 13 million people? It is in Buenos Aires.

Glittering, sophisticated jewel of South American cities, Buenos Aires is Argentina’s capital, economic hub, cultural center and home to a third of the nation’s 40 million people. The city ranks as the second-largest metropolis on the continent (after São Paulo, Brazil) and the 10th-largest in the world, according to United Nations statistics.

But if you look beneath the surface of modern Buenos Aires’ frenetic pace, its wide avenues, its trendy bars and tango cafes, its cultural riches and European atmosphere, you find deep undercurrents of isolation, insecurity, hopelessness — and fear.

Why the pervasive sense of unease?

“In a big city, the spiritual strongholds are loneliness and fear,” says missionary Randy Whittall, the International Mission Board’s team leader and strategy coordinator for Buenos Aires. “It may seem crazy to think about being lonely when you’re surrounded by 13 million people, but they are.”

The metal bars guarding doors and windows represent something deeper than fear of crime, however. The waves of political violence, economic chaos and social turmoil experienced by Argentines since the 1970s have left a legacy of suspicion, disillusionment and cynicism — similar to the malaise that has plagued the United States in recent years.

“People just don’t trust anyone anymore,” explains Whittall. “It’s a huge barrier to the Gospel, because it makes it very difficult to approach people and share. You’ve got this priceless gift you’d like to give everybody, but fear keeps them from being open to even talking about it.”
Fear and distrust aren’t the only barriers to the Gospel in Buenos Aires. Nominal Catholicism (perhaps 5 percent of the population regularly attend Mass) has “inoculated” many people to faith. As in other major urban centers, materialism, secularism and postmodernism are more powerful draws than any organized religion — although a variety of cults attract the poor, the young and the gullible. As in Europe and North America, “tolerance” trumps tradition, opening the door to immorality, New Age beliefs and paganism.

Another major barrier: People are hard to reach — not just spiritually but physically. In the Federal Capital, three of every four people live in apartments — typically, high-rise condos with vigilant doormen or locked entrances. Whittall describes the daily schedule of many apartment-dwellers in the city:

“They get up. They take an elevator downstairs and get in their car. They drive to work. They come back and hit their garage door opener. They drive downstairs, get in an elevator and go up to their apartment. Their actual contact outside of their home and work is practically nonexistent.”
What do these realities mean for the Argentine church? After more than a century of work by missionaries and Argentine evangelicals, the spiritual lostness of contemporary Buenos Aires rivals that of cities in much less evangelized regions of the world. According to recent research, fewer than three in 100 Porteños (“People of the port”) claim evangelical faith in Jesus Christ.

There’s no single solution to the dilemma, but the time for some experimentation clearly has arrived. That’s exactly what Whittall and his missionary team are doing.

One key strategy they believe can work: small groups — many, many of them — that develop behind locked doors among families and other “relationship circles.” Whittall and his team are aiming for 2,500 home groups around the city one day — groups that guide lost people to faith, worship, make disciples and reproduce themselves. Many will gather in apartments and houses; others may meet in restaurants or businesses.

“Churches tend to grow along family lines; you invite someone you know,” he says. “Our goal is not to see big churches but small ones that grow and multiply.”

WHERE THE WORLD IS MOVING

Buenos Aires represents the direction where the world is rapidly moving: sprawling, crowded, ethnically and socially diverse, fast-paced, urban masses of people.

Emphasis on urban. A projected 88 percent of human population growth over the next generation will occur in cities in developing countries.

Buenos Aires is one of 20 global metro areas with populations above 10 million. Cities with populations exceeding 1 million people each total 380 worldwide. Much of future global urban growth will come in smaller cities (500,000 and under), but it will still be distinctively urban.

The urban trend certainly applies in South America, where nearly 80 percent of the region’s 380 million people live and work in cities, a percentage that will rise in the years to come. The continent counts 39 cities with populations topping 1 million.

Buenos Aires presents all the challenges of other urban giants, reports Whittall.

Besides sheer numbers and sprawl, Buenos Aires encompasses many distinct population segments — majority Argentines, numerous immigrant groups from near and far, students, professionals, the rich, the poor, the middle class, Catholics, Jews, Muslims, postmoderns.

In other words, cities within cities.

“Obviously we don’t have the personnel or the resources to wage a battle on every front,” Whittall admits. “You have to strategically pick certain areas that best fit your people, their gifts, their calling and abilities. We try to match those with the different strata and different groups represented here.”

In 2006, International Mission Board teams and their overseas partners applied church-planting strategies in 170 urban centers, most of which were unreached (less than 2 percent evangelical). Twenty-eight of those centers were engaged by mission workers for the first time.

There’s a long, long way to go — and a major change in mindset is required to get there.

“We still have the mindset of rural missions,” says Whittall, who changed his own mindset after growing up in rural Oklahoma. “But the mission of the 21st century, however much we don’t like it, is going to be in the Beijings, the New Delhis, the massive, polluted, crowded urban areas where billions of people live.”

Do you agree? How should the church respond?