Mission in Praise, Word, and Deed: Reflections on the Past and Future of Global Mission

Mission in Praise, Word, and Deed: Reflections on the Past and Future of Global Mission © 2023 by Edward L. Smither and Jessica A. Udall. All Rights Reserved.

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Contents

Preface

Edward L. Smither

Introduction: Trends in the Past and Future of Mission

Robert J. Priest

Part One: Mission in Praise

Chapter 1: The Future of Mission Is Local Worship

Robin P. Harris

Chapter 2: Trauma Care and the Arts in Mission

Wendy Atkins

Chapter 3: Prayer and Spiritual Warfare in Global Mission

David Cashin and Victor H. Cuartas

Part Two: Mission in Word—Evangelism

Chapter 4: Evangelism in One Verse

Bill Jones

Chapter 5: Evangelism in a Secular World

Raphael Anzenberger

Chapter 6: Gospel-Centered Relationships with Muslims

Trevor Castor

Chapter 7: Building God’s Kingdom in Public Universities

Danny McCain

Part Three: Mission in Word—Discipleship and Training

Chapter 8: Experiencing the Adventure of Bible Translation

Ted B. Wingo

Chapter 9: Informal Theological Education: The Case of Shepherds Global Classroom

Timothy Keep

Chapter 10: Critical Shifts: Lessons in Church Planting in Europe 87

Dietrich Schindler

Chapter 11: Coaching Church Planters in Central Europe, Russia, and Central Asia

Rick Amos

Part Four: Mission in Deed

Chapter 12: Mission as Transformation: Five Critical Elements

Bekele Shanko

Chapter 13: We Cracked the Code: Lessons Learned in Business as Mission

Brent McHugh

Chapter 14: Long-Term Medical Mission in the Middle East

Dae-Young Lee

Chapter 15: Best Practices in Short-Term Medical Mission

Jill McElheny

Chapter 16: Best Practices for Refugee Ministry in the Middle East

Jairo de Oliveira

Part Five: The People of Praise, Word, and Deed in Mission

Chapter 17: Revitalizing the House Church Tradition: A Viable Path for the Churches in China

Zhiqiu Xu

Chapter 18: From South to North: Sub-Saharans in the Mission of God

William A. Brown

Chapter 19: Lessons Learned on Multicultural Teams

Sean Christensen

Chapter 20: Majority World Partnerships in Mission

Ken Katayama

Part Six: Final Reflections

Chapter 21: A Piece in God’s Global Mission Puzzle

Steve Richardson

Contributors

Preface

Edward L. Smither

God is a missionary God who invites his people, the church, to participate in his mission. I define mission as crossing boundaries between the people of God and the not-yet people of God. While we cross cultural and linguistic barriers to declare [God’s] glory among the nations (Ps 96:3 NIV), the greatest barriers we cross are faith boundaries.

In the fall of 2022, Columbia International University began its centennial year by hosting a global mission consultation. One of CIU’s core values remains world evangelization, and thousands of alumni have gone to serve Christ in mission around the world, so we decided to focus the conference on the past and future of global mission. Since nearly all of the plenary and workshop speakers were CIU alumni, we essentially invited them to report on how they had been participating in the mission of God and to reflect on mission moving forward. This volume is the fruit of those presentations.

Both the conference and this book on the past and future of mission are framed around three major themes—praise, Word, and deed. We are convinced that praise (doxology) is the beginning and end of mission. John Piper famously wrote, Missions exists because worship doesn’t. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more.¹ We strive to make disciples of all nations because we want to put an end to unworship because God is worthy to be praised by all of his creation. We also know that when people encounter the living God in saving faith and begin to worship, their lives are transformed, and they flourish.

Though mission exists because worship doesn’t, Chris Wright also notes that mission exists because praise does.² When we meet God in worship— when we taste and see that the Lord is good (Ps 34:8 NIV)—we cannot keep it to ourselves, and we’re compelled to share. So, Piper rightly refers to worship as the fuel for missions.³ The best thing that tired and discouraged missionaries can do is maintain a daily commitment to praise and worship.

In mission, we proclaim the good news that Christ has died, and Christ has risen. We invite the whole world to respond in faith and follow Jesus. Though I’m persuaded that mankind’s greatest needs are spiritual needs (so we must proclaim Christ), in mission, we also minister to the whole person. We care about physical, emotional, and economic needs as well as spiritual needs. Jesus healed the sick and fed the hungry while also proclaiming the kingdom of God. From a foundation of praise, we join God in his mission in Word (proclaiming) and in deed (caring for human needs).

Mission, of course, is about people. Who are the people of mission today? They are Central Asian church planters, Chinese house church pastors, and believing Filipino immigrants working in the Middle East. The majority of Christians and missionaries today come from the Global South—Asia, Africa, and Latin America. As a result, many mission teams today are multi-cultural and must learn to serve well together in the work of mission. Christian mission does not flow from the West to rest but from everywhere to everyone.⁴

The authors in this volume represent the diversity of the global church on mission. They include men and women from Africa, Asia, Latin America, North America, and Europe who have served or presently serve in places like Ethiopia, Indonesia, Mexico, Haiti, Russia, France, Germany, Canada, and the regions of Central Asia, North Africa, and the Middle East. While some of our authors are scholars and even professors of mission and intercultural studies, most are field practitioners—evangelists, church planters, Bible translators, medical professionals, refugee workers, and community development specialists. Based on decades of faithful service, they are reporting on what they have learned about mission. And they convey thoughts, convictions, and vision for the future of mission as well.

A final caveat: though this volume represents a variety of approaches to mission, in no way does it claim to be a comprehensive discussion of mission. The greatest challenge in putting together the conference and then this book was knowing what would inevitably be left out. Please don’t look at this book as an exhaustive guide to mission, but rather the start of a conversation. Do you see something missing or incomplete? Then please add your chapter in the ongoing discussion about the past and future of global mission.

Bibliography

Escobar, Samuel. The New Global Mission: The Gospel from Everywhere to Everyone. Downers Grove, IL: IVP Academic, 2003.

Piper, John. Let the Nations Be Glad: The Supremacy of God in Missions. Grand Rapids, MI: Baker, 1993, 2022.

Wright, Christopher J. H. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, IL: IVP Academic, 2006.

1Piper, Nations Be Glad , 1.

2Wright, Mission of God , 134.

3Piper, Nations Be Glad , 1.

4See further Escobar, New Global Mission .

Introduction

Trends in the Past and Future of Mission

Robert J. Priest

Christianity is a religion made to travel. The God of the Bible is not a geographically parochial deity but the Creator of the universe who desires relationship with all people. Followers of Jesus are commanded to go and serve as witnesses of Jesus and his gospel to the ends of the earth. Travel is a part of Christian faithfulness.

Travel

The Apostle Paul, benefitting from Roman roads, Roman peace, and a common language, traveled ten thousand miles as a missionary, equivalent to the distance from Eugene, Oregon, to Pretoria, South Africa. In 1793, it took the British missionary William Carey five months to travel to India. When my grandfather, Robert C. McQuilkin, was born, people were enjoying Jules Verne’s 1873 science fiction fantasy of someone traveling around the world in only eighty days. As founding president of Columbia Bible College (later renamed Columbia International University, CIU) with the motto To Know Him and Make Him Known, McQuilkin helped train generations of students, including his own children, who traveled as missionaries to distant places around the world. New technologies were greatly increasing the pace and ease of travel. For the first time in 1928, five years after CIU was founded, and just before my own mother’s birth, a traveler circumnavigated the globe more quickly than the moon’s twenty-seven-day orbit. Today, many reading this book have traveled farther on a single week-long mission trip than Paul, the great missionary traveler, did in his entire life.

Missionary travel has often involved dangerous adventures. Paul reported that in his frequent journeys he experienced hunger and thirst, sleepless nights, danger from robbers, from rivers, at sea, in cities, in the wilderness, from Gentile lynch mobs and Jewish adversaries. He was shipwrecked three times and adrift a night and day on the open sea (2 Cor 11:23–28).

In the early 1950s when my own father entered Bolivia with Cal Hibbard as the first two Wycliffe/SIL members in the country, government permissions soon allowed a whole team of SIL members—backed with ham radios and airplanes—to enter and set up shop. As a then unmarried man, my father’s first job was to travel on foot, by canoe, or on ox-back through swamp and jungle, seeking to make contact with remote ethnolinguistic groups with whom language work and Bible translation could begin. I grew up hearing about his adventures while on these trips.

When I was fifteen, I went on a similar trip, sent to check out a rumor about an uncontacted indigenous group. For three weeks, Dan Gabler and I hiked through trackless mountain jungles from the town of Apolo to the mouth of the Colorado Chico River on the Peruvian border. We had close encounters with jaguars, insects, and treacherous mountain rivers. At one point, hungry and out of food, we seriously thought about eating a vulture Dan had shot. At the mouth of the Colorado Chico, we took advantage of a sand and rock bar to prepare a landing strip for a Helio Courier to pick us up and drop off another team to continue the survey upriver. I flew away, covering in minutes the sixty-seven miles it had taken weeks to traverse on foot.

Of course, missionaries and their kids are not the only ones who travel. Ten years after my own trip, Yossi Ghinsberg and three companions, having heard rumors about an uncontacted tribe with treasures of gold on the Colorado Chico River, flew to the town of Apolo and began the same trek we had traveled ten years earlier.¹ They also had experiences with jaguars, insects, raging rivers, and hunger. Yossi reported, when you reach that level of hunger, nothing is disgusting. I would have eaten anything, even human flesh.²

But while Dan and I, in daily radio contact with headquarters, survived together and unscathed, Yossi and his three companions were separated. One escaped the jungle on his own and organized a rescue effort. But only Yossi was rescued. The other two were never found. As I read Yossi’s book about these events and watched Daniel Radcliffe play the role of Yossi in the corresponding movie Jungle (2017), I reflected that if they’d just checked with me, I could have told them what SIL had already discovered: that despite rumors of an uncontacted tribe on the Colorado Chico, no such group existed—with or without treasures of gold.

Missionary narratives of a century ago were often travel narratives. For example, in several books with titles such as Boot and Saddle in Africa, my grandmother’s brother, Dr. Thomas Lambie, recounted his missionary travel adventures crisscrossing Ethiopia and Sudan.³ Today’s missionaries no longer face the same travel challenges earlier missionaries faced.

Language Learning

Of course, Jesus’s call to go was never merely a call to travel—a religious justification for adventure tourism. It was instead a call to engage people in destination sites with a message—not in a heavenly language, but earthly. And the peoples of earth did not speak one language, but thousands. Thus, obedience to Christ’s go command required language learning. Even when it took missionaries months of travel to meet distant people face-to-face, missionaries quickly learned that the last eighteen inches represented the greatest distance of all—a linguistic distance that would require not days or weeks to cross but years and even decades.

My parents were part of a missionary generation that consciously focused not simply on geographic movement but on reaching every ethnolinguistic people group in their own language. My parents studied linguistics and spent over thirty years with a few hundred Sirionó. They analyzed the language, developed an alphabet, opened a school, and translated the Bible. The story of Christian missions is a story of the greatest linguistic translation movement in history⁴—carried out by thousands of missionaries in out-of-the-way places. In the process, many missionaries, including CIU graduates such as Mary Ruth Wise and Mildred Larsen, became some of the world’s greatest linguists. Linguistics is part of faithfulness to Jesus’s call to go.

Culture Learning

As missionaries attempted to bridge the last eighteen inches, they discovered that language was intertwined with another barrier: culture. The fact that over half the world’s languages did not have a word for kissing was an artifact not just of language but of culture. More than half the world’s cultures historically did not have kissing as a cultural practice, so of course, they did not have a word for something that to them did not exist. As missionaries learned, people in specific ethnolinguistic groups shared not only language but cultural practices, beliefs, rituals, values, categories, assumptions, symbols, aesthetic judgments, musical systems, worldviews, and foodways. This reality had profound implications for missionaries. When Jesus told seventy-two of his Jewish disciples preaching in Jewish villages that anytime someone welcomes you into their home and serves you food, you should eat what is set before you (Luke 10:8 ESV)—doing so was not culturally difficult since all parties were Jewish and thus shared dietary preferences and taboos. But when the Apostle Paul, speaking about missionary witness to Gentiles, told Jewish Christians invited to a meal by non-Christian Gentile hosts to eat whatever is set before you (1 Cor 10:27 ESV), compliance was profoundly difficult for Jewish believers. Would-be Jewish missionaries were naturally inclined to be Judaizers, to use Paul’s word (Gal 2:14), ethnocentrically abominating the cultural practices of others and trying to make the whole world Jewish. Paul called instead for missionaries who would themselves adjust culturally—becoming all things to all people (1 Cor 9:22 ESV).

In Paul’s paradigm, missionaries have no mandate to advocate that the world adopt the missionary’s language or culture. Missionaries themselves must make cultural adjustments to others. This acculturation is part of the going that Jesus demands of us. And just as there is a science of language in linguistics, so there is a science of culture in anthropology. Indeed, missionaries were among the earliest contributors to the discipline of anthropology. Each of my parents studied anthropology and published brief articles on Sirionó culture in the premier journal American Anthropologist. Their goal? Not to achieve academic status but to understand another culture well enough to minister effectively and respectfully to people in that culture. So central is the anthropological concept of culture to missionary preparation today that most academic programs for missionary preparation are identified as intercultural studies.

My parents were part of what the great missiologist Ralph Winter called the third era of Protestant mission, based on a paradigm of mission focused not merely on geographic movement as in earlier eras of Christian mission, but on unreached ethnolinguistic people groups. When my parents first went to Bolivia, there were many such groups without an indigenous church or Bible in their language. When SIL left Bolivia in the mid-1980s, each people group had an indigenous church and Scriptures in their language. With mission understood as initial outreach to unreached groups, my parents and their colleagues understood their task in Bolivia as completed, so they redeployed to start over elsewhere. Bolivia no longer fit the paradigm of third-era mission. Today few regions on earth truly do.

Globalization

When I did my PhD in anthropology at UC Berkeley, anthropologists mostly did not consider Christianity a suitable research topic. However, as my fellow grad students returned from fieldwork around the world, virtually every one expressed surprise that a proportion of even the most remote indigenous people they’d studied were energetic Christians. Of course, Christianity was only one globalizing element that was dramatically changing the world with reference to distinct cultures.

In 1955, Kewa New Guinea villagers, on first seeing pictures of a man and woman kissing, gasped to missionary Karl Franklin, They’re, they’re, they’re eating each other! In 1976, as I traveled in the rainforest with a band of Sirionó on trek, I observed Raul attempt over several days to instruct his giggling young Sirionó bride in the revolutionary new practice of kissing. She was a willing learner. Today, it would be hard to find any society on earth where people do not, at some level, know about the cultural practice of kissing. Globalization changes cultures.

In the past, anthropologists studied local communities whose members shared a language and a unique culture. They focused especially on the cultures of discrete people groups, demonstrating the symbolic coherence, functionality, and significance of each culture. They stressed that there is more than one way of being human, and that anthropology can help us interact with people of other societies in a way that truly understands their cultural, moral and symbolic order. They described how we should not simply react ethnocentrically to cultural others. Missionaries of that era, like my parents, found anthropology enormously helpful as they worked to communicate effectively and to inspire a contextualized, indigenous church for each culture.

But under the ongoing impact of globalization, local languages have become less salient, less likely to be the exclusive means of communication for minority populations, with regional and world languages becoming more central. When my parents began work in Bolivia, most Sirionó were monolingual—able to communicate fluently only with a population of four hundred other people. Today, few Sirionó under the age of thirty even speak Sirionó. It is instead Spanish fluency that permits engagement with a globalized world. Even among larger ethnolinguistic groups, such as Kenya’s Kikuyu, Kamba, Luhya, Luo, or Kalenjin, fluency in English and perhaps Swahili, rather than one’s ancestral language, are most critical to success. Increasingly, regional and international trade languages are the valued mediums of communication and knowledge in a globalized and globally networked world.

In our age of rapid transportation, instant communication, widely spoken regional and world languages, mass media presence, worldwide economic integration, and state-controlled education, old cultural systems disintegrate. Selected cultural artifacts that can be sold