Part One — It might be Mission history, but not as we know it!
Hundreds of years of how the global church has organised itself have changed in an instant during the 2020 global pandemic.
In truth, the church is no different from many other organisations who were birthed in the industrial age and are currently finding it hard to adapt to the reality of a new digital age.
The exciting news is that systemic changes in Christianity have been an ongoing theme, and there is much wisdom to draw from the past as we redesign new ways of creating new Christian communities in the 21st century.
A scholarly space visitor studies historical Christianity
Using an albeit, light-hearted example of how much Christianity has changed in the past two thousand years. I have used the analogy of how a time-travelling space scholar might view the macro changes of Christianity over the past 2,000 years.
Historical perspective: The visitor would notice in 37 CE, most Christians were Jews.
- By 325 CE, few Christians were Jews, the main centres were in the Eastern Mediterranean, and the prime language was Greek.
- By 600 CE, the balance of Christianity had shifted westward, and the growing edge of Christianity was among the northern and western tribes — and Ireland was the centre of Christianity.
- In the 1840s, Great Britain was a powerhouse among Christian nations and heavily associated with its spread across the world.
- In 1980, the balance of Christianity had shifted southwards; Africa is now the most prominent continent for people who self identify as Christians.
An interesting observation our scholar might make of the 21st century Christianity is:
Christianity in North America has the money.
Christianity in Europe has a rich heritage of culture and history
Christianity in the global south has numerical growth.
Practice perspective
Our space scholar would recognize a continuity of essential practices in Christianity throughout the ages, such as:
— the significance of Jesus
— a consciousness about history
— the use of scripture, of bread, wine and water.
Also, these continuities are deeply cloaked in the cultural veils of their context.
Some practices of Christianity from the different time periods would be unrecognisable to Christians looking on from the own historical age.
Geographic perspective
While the church started in Jerusalem and spread through the Mediterranean and Europe, by the 1900s, over eighty percent of Christians lived in Europe or North America.
In the 21st century, sixty percent of Christians now live in Africa, Asia, Latin America, and the Pacific, ensuring a continuation of an emerging new multi-layered manifestation of Christianity.
It’s Christianity but not as we know it…
Whereas previously, Christianity was viewed through the lens of the western world and northern hemisphere. There now exists an opportunity to learn from an emerging body of thought and practice from the churches of the southern hemisphere.
This dramatic change in the composition of the worldwide church changes the nature of the discussion. Though, it could be argued that many scholars and church leaders in the west have yet to grasp this significance.
In conclusion, our space scholar would have noticed a historical connection between the different eras of Christianity.
- 37 CE. Our scholar sees that Jerusalem Christians identify the figures of Messiah, Son of Man, and Suffering Servant (figures all described in the law books) with Jesus of Nazareth. Law and joyful observance are key notes of the rhythms of life for the early Christians.
- 325 CE. Our scholar might attend the Council of Nicea in the company of folks from all over the Mediterranean world. They use the law books that Jerusalem Christians used — and give equal value to another set of writings not even composed when Jerusalem Christians met. And use “Son of God’, “Lord” to describe Jesus.
- The Celts — Travelling in the time machine, the scholar observes a group of monks gathered on a rocky coastline, standing up to their necks in ice water reciting the Psalms. Others make perilous journeys with boxes of beautiful manuscripts with the same writings that the Greek fathers had. They have not much food or personal luxuries, and some sit alone in caves. They attach great importance to their main festival — Easter. And seem to desire holiness and austerity while holding onto the same words that were agreed in Nicea in 325 CE.
- It is 1840, and our scholar is in Exeter Hall, England, observing speeches about the desire to promote Christianity (commerce and civilization) in Africa. Readings are taken from the same book other Christians use — and many people there seem to be carrying this book. They accept the Nicene Creed without question, and like the Irish, use the word “holy’ frequently, though, they all appear to be well-fed and don’t live in isolation. The scholar is impressed by their activism and the involvement of religion in all areas of society.
- The next visit is in 1980, in Lagos, Nigeria. Christians are dancing down the street in white robes on their way to church. They are inviting people to come to church to experience the power of God. They carry and quote from the same book as the gentlemen in Exeter Hall. They accept the creed of Nicea but display little interest in it. On special occasions, they fast like the Irish. They seem to be concerned with the power of preaching, healing, and personal vision.
- In 2020 our scholar discovers an emerging blended ecology of Church in the Western world that has been birthed in a digital age, mostly led by women, is centred on the teachings of Jesus, values small groups, and carries the same book as the Christians in Nigeria.
“The things we fear the most in organisations — disruptions, confusion, chaos — need not be interpreted as signs that we are about to be destroyed. Instead, these conditions are necessary to awaken creativity”. ~Wheatley
Ok, so if you have managed to get through part one without falling asleep-congratulations!
Your homework is to grab a cup of tea with others, reflect on the question below, and let your creativity go wild!
As you answer the same questions at the end of the four parts- it is hoped you will develop thinking that will lead to new insights.
With regards to you discovering new forms of missional-incarnational life and ministry in your context:
What questions arose?
What insights arose?
What observations arose?
Part One — It might be Mission history, though not as we know it
Part Two — Beyond Jerusalem: paradigm shifts of the Christian church
Part Three –Organising for Mission
Part Four — Redrawing our Maps
Works Cited
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Breen, Mike. Huddle Leader Guide: A Path for Your First Year of Leading Huddle. 3DMinistries, 2012.
Brown, Brene’. Brené Brown on Empathy. https://www.youtube.com/watch?v=1Evwgu369Jw&feature=youtu.be.
Brown, Brené. Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead.
Collins, Travis. Fresh Expressions of Church. Seedbed Publishing, 2015.
Dunwoody, Mark. A Spirit-Filled Life of Adventure. Montreal.
Dunwoody, Mark. The beauty of change continues: effective practices of a blended ecology of church.
“Forge Missional Leadership Training.” Forge America,
Kelley Tom. Creative Confidence: Unleashing the Creative Potential Within Us All.
Nelson, Scott. Community: Living as the People of God.
Rah, Soong-Chan. The Next Evangelicalism: Releasing the Church from Western Cultural Captivity.
Roxburgh, Alan J., and Fred Romanuk. The Missional Leader: Equipping Your Church to Reach a Changing World.
SNYDER, and Snyder, Howard A. Salvation Means Creation Healed Snyder, Howard A.. Salvation Means Creation Healed: The Ecology of Sin and Grace: Overcoming the Divorce Between Earth and Heaven.
Van Gelder, Craig. The Ministry of the Missional Church: A Community Led by the Spirit.
Van Gelder, Craig, and Dwight J. Zscheile. The Missional Church in Perspective: Mapping Trends and Shaping the Conversation.
Walls, Andrew F. The Missionary Movement in Christian History: Studies in the Transmission of Faith.
Wheatley, Margaret J. Leadership and the New Science: Discovering Order in a Chaotic World.
Woodward, J. R. Creating a Missional Culture: Equipping the Church for the Sake of the World.
