“I have more to teach than to learn, more to give than to receive.” When it comes to cross-cultural partnership ministry, it’s often the other way around. You may indeed have much to teach, but if you have this attitude, it will be an obstacle to serving well. Why not engage in cross-cultural partnership to learn together, to discover what God is teaching all parties in the partnership? What’s more, given that the church in the west is generally in significant decline (see my blog post, 15 August 2009), shouldn’t we rather learn from our brothers and sisters in the majority world—how to pray, strategize, serve and suffer well in the cause of Christ?
“We can partner without being invited.”
I recently heard of a mega-church that decided to build a school in Africa for half a million dollars, and then also committed to fund it for 10 years. Seems like a worthy goal, except for one huge thing: This was done without consultation from the local leadership, without local “ownership”—essentially, without being invited. This is probably a train-wreck waiting to happen. It belies a lack of trust and respect for local leaders, and violates the spirit of humble servanthood. For more on this, see my blog post, “Have we been invited?”
“I can control the partnership with the right system.”
I am aware of a cross-cultural partnership which began with this attitude: “We absolutely can’t let this fail” … “We have to control this as much as possible” … “One of us from our side will sit on their board of directors, and we are going to MAKE SURE there are no problems.” What do you think happened? The partnership failed miserably—and there is an ongoing three-year lawsuit between these Christian partners. The result has been that thousands upon thousands of dollars have been squandered, along with untold heartache and the name of Christ defamed.
“My ministry model is the most biblical.”
If you believe that, you have probably labored intensely to be faithful to the Word of God—and paid a significant price to do so. This is a good thing. But isn’t it also true that your ministry model is influenced in part by your culture, your worldview, and peer group? Your ministry model is one way of obeying the Scriptures, and it is possibly no more biblical than a myriad of other ministry models found in the majority world. Consequently, we should be very cautious in trying to extend our unique ministry model across other cultures around the world.
Duane Elmer’s Cross-Cultural Servanthood: Serving the World in Christlike Humility is a wonderfully rich book describing the challenge and promise of Christlike servanthood in cross-cultural settings. But it’s not only helpful for people who serve full-time in cross-cultural ministry. Elmer’s book is also great for anyone engaged in partnership with indigenous ministries … or going on a short-term mission trip … or who simply wants to be more like Jesus in their everyday relationships. Everyone would benefit much from this read, simply because servanthood is so contrary to our nature.
The message of this book is partly based on John’s gospel, chapter 13, where Jesus washes the disciples’ feet.
Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him …
When he had washed their feet and put on his outer garments and resumed his place, he said to them, Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them. –John 13:3–5, 12–17 (ESV)
Dr. Elmer says that a vital question for Christ followers centers around the metaphor of the robe versus the towel: Will I serve God in the way of the robe or the towel? Jesus took off his outer garments, his robe, representing authority and lordship—and instead took up the towel, and washed the disciples’ feet. Footwashing was a common practice in that culture, but it was always a job reserved for the most lowly of servants. Nevertheless, Jesus chose the towel. Elmer writes…
Jesus came to earth occupying two roles: (1) Lord and Christ, and (2) humble, obedient servant. He alone is Lord and Christ. But he taught and exemplified humble servanthood, the role we are to occupy—the way of the towel. The problem arises when his followers choose to follow him in his kingly role and not in his servant role. They gravitate toward the robe while resisting the towel. The Lord Jesus Christ alone wears the robe. His disciples are to follow him only in his humble, obedient servant role—maybe even his suffering-servant role.
I understand this. I gravitate toward the honor of the robe and while resisting the humility of the towel. But as I abide in Christ, another way is genuinely possible: the way of servanthood.
Isn’t this is the essence of healthy cross-cultural partnerships—Christ-centered servanthood? We in the west have such a tendency toward an attitude of superiority. It’s natural. A mindset of superiority is usually not explicitly stated by westerners, but non-western Christians can easily sense when westerners visiting their country come across as having more money, better ideas, better spiritual wisdom, more ministry experience—an attitude of superiority rather than servanthood. Ironically, westerners often have more to learn from them than the other way around. At Mission ONE, we believe that in a healthy cross-cultural partnership, we are learning together, from God and from one another.
This book by Duane Elmer can offers clear guidance about specific behaviors and practices so that we can actually live out “the way of the towel.” Those practices are openness, acceptance, trust, learning, and understanding—all culminating with truly effective serving. The book is structured around these practices; I love the definitions, the practical life stories, the clear principles, the Christ-centered theology. Thank you, Dr. Elmer, for the great service you have rendered to the church through your book.
Will I choose the robe or the towel in my life? Will the way of the towel be what characterizes how I partner with indigenous minsitries? By God’s grace, and by abiding in Christ, I want to choose the towel, don’t you?
It is a wonderful privilege for Mission ONE to partner with indigenous ministries. How encouraging to hear stories of great faith and great acts of God in bringing the transforming love of Jesus Christ among unreached peoples. Below is a recent story from one of Mission ONE’s long-standing partners, Hindustan Bible Institute. This story comes from the most recent quarterly report from the HBI India Team. One of the stories contained in the report is below, featuring Pastor K. Albert.
Pastor K. Albert, part of the HBI India Team, doing strategic evangelism, church planting, and holistic ministry in India
The Pastor went to a village named Peravali to organize a wedding. There the Bridegroom’s mother Anjanamma suffered from the oppression of evil spirit for a long time. While the marriage procession was going on, suddenly Anjanamma was unable to talk and this created a great confusion in the function. Her family members took her to the hospital.
All the medicines which the doctors gave proved futile. Her condition remained the same. Then she was brought to the church again. The Pastor prayed for her and cursed Satan in the name of Jesus. The spirit was unable to resist the mighty power of the Holy Spirit. It left her body at once and she started to praise the Lord.
All people who came to the wedding were awe struck. Even the Hindu people who came to the wedding glorified the name of Jesus Christ. Now she stands as a great witness for God amidst the non-believers. All glory and praises to our Lord Savior Jesus Christ!
Dr. Paul R. Gupta with his wife Linnet. Dr. Gupta is Director of Hindustan Bible Institute (HBI), in Chennai, India. Mission ONE has been partnering with HBI to support indigenous evangelists and church planters since in the early 1990s.
The challenge for the Western church is to invest in the equipping of leaders in India, Africa and the poorest nations of Asia. The opportunity is vast, and the needs are critical. The Lord is waiting for the rich to partner with the poor to make disciples of the nations.
I remember reading this book three years ago when it first came out. The book chronicles the story of HBI. It is a fascinating account of the formation of a community of Christian leaders pursuing the enormous vision of discipling the whole nation of India through a church-planting movement. Dr. Gupta tells the story, and Dr. Lingenfelter writes commentary on the story.
The book made an enormously impact on me.
I was amazed at the level of strategic thinking, the constant revisiting of their vision, and the willingness by Dr. Gupta and the leadership of HBI to make significant and difficult choices to obey God and think big.
I thought to myself over and over again—there is so much here for Western Christian leaders to learn—about leadership, about vision, about strategy—from what God has done in India through this ministry.
I was thrilled to tears to observe a leading voice (Dr. Lingenfelter) in the North American evangelical Christian mission community—to so thoroughly endorse the strategy of cross-cultural partnership to disciple the nations.
I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now. (Philippians 1:3–5 ESV)
Paul’s letter to the church at Philippi is, among other things, a letter that celebrates partnership. Here are some introductory observations about this theme based on Philippians 1:3–5.
Paul remembers the believers in Philippi. It seems he thinks of these Philippian believers often, evidenced by the phrase, “always in every prayer of mine for you all.” We learn from Paul that a healthy partnership is a heart-to-heart connection which deeply affects what we think about. Partnership is not just a passing experience, devoid of long-lasting impact on our lives. A healthy partnership has “relational staying power.” This encourages us to define partnership not only by what is accomplished (although that is important), but more significantly by relationship—the people we come to know and love and work with toward a common vision.
Paul prays for the believers in Philippi—a lot! In any cross-cultural ministry partnership, one evidence of health is the quality and quantity of prayer. Paul indicates that he prays for the Philippian church all the time; he is thinking about them and cannot help himself. It seems he prays for them night and day. This adds a cosmic dimension to the relational depth between him and the Philippian believers. This is way beyond just human friendship. This is a human relationship, a community, a fellowship which has its origin and life in the divine. Paul prays for them, and, according to verse 19 of chapter 1, they also pray for Paul: “for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance.” Prayer keeps the relationship alive, active, full of the energy of the Holy Spirit, even though they are geographically distant.
Paul’s affection is joy. Paul describes his prayer for them as “my prayer with joy.” It is no surprise that he remembers them: there likely is great joy in his memories. Paul writes from prison in Rome, so the sweet memories of the saints in Philippi is a source of encouragement to him. A healthy partnership has positive feelings: joy, affection, hope. An unhealthy partnership has feelings of neutrality (neither hot nor cold), disappointment, distrust.
Paul’s partnership has divine purpose—“the gospel.” This is a “partnership in the gospel.” The gospel is the good news of Jesus Christ. The gospel carries with it the divine expectation of God, namely, that the blessing of salvation in Jesus Christ will be extended by his church to all nations, all peoples, everywhere. The gospel is not just a set of beliefs or doctrines, it is so much more than that. The gospel is a dynamic, global, divine mission and blessing—rooted in the Person of Jesus Christ—and extended through his body, the church—to all peoples. Paul identifies himself in Romans 1:1 as “a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God.” The gospel of God is thoroughly infused with mission; Paul is sent on mission as an apostle; Paul’s life gives testimony to the fact that the gospel requires enormous sacrifice, adventurous journeys, and suffering.
The fact that Paul’s life has so divine a purpose because of the gospel, is an aspect itself of the glorious goodness of the gospel. Yes, Paul must sacrifice. Yes, there is pain. Yes, there are times of despair. But knowing Jesus Christ in His purpose and mission far exceeds all the negatives. This gospel, this Savior, is so strong, so beautiful, so glorious, so worth dying for. In Philippians 3:8, Paul writes, “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ.” With the Person of the Lord Jesus Christ at the center of it all, it is a mission of blessing; it is also the blessing of being on mission.
I can now ask myself: To what extent am I remembering the brothers and sisters in Christ for whom I am advocating, and with whom I am partnering? Do I pray for them like Paul did—“in every prayer of mine for you all”? Can I add to or deepen my prayers for the saints with whom I am partnering? Is there joy in my memory of the ones in distant lands for whom I serve as an advocate; can that joy be enhanced or rekindled through my prayer for them? Do I fully embrace Christ’s divine expectation? Am I wholly committed to this mission of blessing and this blessing of mission—through cross-cultural partnership?
I am under conviction. What a challenge, and what a joy. What trembling and delight we can have being engaged in “a partnership in the gospel.”
All thinking about the world mission of the church today must thankfully and joyfully take into account of the fact that the “home base” of missions is now nothing less than the worldwide community, and every proposed expression of the church’s missionary outreach must be tested by asking whether it can be accepted by the whole ecumenical family as an authentic expression of the gospel.
I wonder what would happen if all short-term mission efforts began with some simple questions? Do you want us to come? Will you accept our mission efforts? What a grand idea—to be asked to be accepted by the church community in a host country—instead of assuming that we are needed, we must go, and they must accommodate us. So many short-term mission efforts are done more for the experience of the goers, than for those who are supposedly being served. When one considers the billions being spent on just the jet fuel for short-term missions, we need to seriously ask, What are the strategic long term benefits?
There is a huge need for training in short-term missions and partnership with indigenous ministries. This is why Mission ONE has developed The Beauty of Partnership learning journey. Would you like to join the journey with us?
The article referenced by the title of this blog is downloadable by clicking on this link. The article grew out of a dialog I shared with Alex Araujo and Mary Lederleitner in 2008 when we were discussing the possibility of The Beauty of Partnership curriculum. Turns out it was the basis for Alex’s outstanding presentation at the 2008 COSIM conference, and is now an important part of The Beauty of Partnership learning journey. This article is written principally by Alex Araujo, Senior Partnership Consultant, Partners International.
The main idea of this article is that we can have healthier cross-cultural partnerships by understanding the paradigm through which we see ourselves, our world, and our ministry partners in the majority world. Alex Araujo offers the metaphor of the powerboat and the sailboat to help us see contrasting paradigms—the “powerboat mindset” versus the “sailboat mindset.” Since this article was presented in June 2008, Alex Araujo has further developed and refined the material. Alex has presented this material in several missions consultations and executive leadership gatherings. This question was often raised: If the powerboat represents the western mindset, does the sailboat represent the non-western mindset? Alex’s answer is No, the sailboat represents the biblical mindset. What then represents the non-western or “majority-world” mindset? Answer: The rowboat. The chart below clarifies the distinctions. See the full article here.
What do you think of this metaphor for cross-cultural partnership ministry? Is it helpful? What are the strengths and weaknesses of this metaphor?
CNN commentator Fareed Zakaria came out with a book in 2008 entitled ThePost-American World. I just ordered it, believing that he may have something to contribute to our understanding of Christian mission in our world today.
“This is not a book about the decline of America, but rather about the rise of everyone else.” So begins Fareed Zakaria’s important new work on the era we are now entering. Following on the success of his best-selling The Future of Freedom, Zakaria describes with equal prescience a world in which the United States will no longer dominate the global economy, orchestrate geopolitics, or overwhelm cultures. He sees the “rise of the rest”—the growth of countries like China, India, Brazil, Russia, and many others—as the great story of our time, and one that will reshape the world. The tallest buildings, biggest dams, largest-selling movies, and most advanced cell phones are all being built outside the United States. This economic growth is producing political confidence, national pride, and potentially international problems. How should the United States understand and thrive in this rapidly changing international climate? What does it mean to live in a truly global era? Zakaria answers these questions with his customary lucidity, insight, and imagination.
“… a world in which the United States will no longer dominate the global economy, orchestrate geopolitics, or overwhelm cultures.” Hmm. Sounds like part of the argument for cross-cultural ministry partnerships in the global church. A parallel statement relative to Christian world missions is that … we live in a world in which the Western church will no longer dominate the world Christian movement, be the primary leader of international mission consultations, or overwhelm cultures.
Because of the growth of the world Christian movement, the center of gravity of Christianity has shifted from the west to the “global south”—also referred to as the “majority world.” One of the leading authorities on the history of the church and the world Christian movement is Scottish missiologist Andrew Walls. In 2000, Walls wrote:
The twentieth century has been the most remarkable of all the Christian centuries since the first. Within this century, the composition of the Christian church, ethnically and culturally, has changed out of recognition. On the one hand, there has been a great retreat from Christianity. That retreat has been centered in the west, and especially in western Europe, where active Christian profession has dramatically receded. At the same time, there has been a massive accession to Christian faith. One has to go back many centuries for any parallel to the number of new Christians and new Christian communities. This accession has taken place outside the west, in southern continents, including many areas where, before the present century, Christians were few in number.
At the beginning of this century, some 83% of those who professed the Christian faith lived in Europe and North America. Now, some 60% (probably) live in Africa, Asia, Latin America, or the Pacific Islands, and that proportion is rising every year. The center of gravity of the Christian church has moved sharply southwards. The representative Christianity of the twenty-first century seems set to be that of Africa, Asia, Latin America, and the Pacific region. These areas look destined to be the launch pad for the mission of the church in the twenty-first century.
The implications for global Christian mission could not be more profound. Many mission leaders and mission organizations in the West have recognized the need to shift our approach to world evangelization from leadership to partnership.
Could it be that a “post-American world” is one in which the visible unity in the global church will be demonstrated by millions of examples of healthy cross-cultural partnership? We believe that many within the church are watching—along with many who are outside of the church—to see how well the exceedingly diverse communities of the global church can effectively work together.
Could it be that in the 21st century, God’s people will work in a cooperative rather than antagonistic way— so Christ’s hope and vision of unity from John 17:21 can be more fully realized? Could it be that “a post-American world” will help create an environment for the global church so that this hope will become a reality?
In the interaction that Jesus has with the Samaritan woman in John chapter 4, we have the opportunity to understand Jesus Christ through this lens of cultural intelligence.
Jesus displays accurate knowledge about both his Hebrew culture and the culture of Samaria;
Jesus displays an extremely keen awareness of himself and the Samaritan woman, and,
Jesus displays enormous skill in relating cross-culturally to a woman with whom no Jewish man would have been seen, much less have a deeply meaningful conversation.
CHRIST with THE WOMAN AT THE WELL
I love this story, and I love discovering new facets of the perfections of Jesus Christ. Take a look at John 4 again, and consider seeing it through this “formula:” Knowledge about Cultures + Awareness of Self and Others + Specific Skills = Cultural Intelligence (CQ). What do you see in the perfections of the Lord’s cultural intelligence?
What does all this have to do with the practice of cross-cultural partnership? Simply this: Without CQ—cultural intelligence—cross-cultural partnerships are doomed to failure, or at best, very limited results. Some Christians think that only career missionaries need to actually develop proficiency in cultural intelligence, and that partnerships in the global church don’t require it. Nothing could be further from the truth! There is a need for cultural intelligence by anyone doing any type of ministry that is done cross-culturally. That is why Mission ONE has developed The Beauty of Partnership learning journey.
Don’t you want to be more like Christ—who is perfect in his cultural intelligence?
Below is a report by Hannington Munyao, Director, Mission to Unreached People (MUPE)concerning the event of the Jie tribe in southern Sudan receiving fresh water for the first time (May 2009). Before you read the report, take a look at the video below produced in early 2007 describing the need of the Jie people. Note the profound need for clean water.
JIE TRIP IN MAY 2009 BY HANNINGTON MUNYAO
Wonderful greetings in our savior’s name.
I just returned from Lopet, South Sudan. We praise God for keeping us safe in His arms there.
This time our team comprised of Viola, new missionary to Jie, Rachel Nyamai—on a strategic visit, Pr. Dickson Musembi—prospective missionary and myself. We had a hard start from Eldoret through Kakuma—we were delayed by a day in Ortum owing to problem of shifting gears; another delay in Kainuk and Lodwar due to replacement of spring brushes and a broken front main spring problem. After Lodwar we had four punctures, one after another.
At the border, Lokichogio, a seasonal river overflow delayed us for yet another day. 25KM before arriving in Lopet Jie, a mud hole, caused us to sleep out in the bush two nights. After seven days of a hard journey we victoriously arrived to a warm welcome by the Jie.
My main mission was threefold;-
Build two mission houses at the new station
Evangelize through Jesus film
Research on the strongholds that have kept Jie from the Gospel and development. It was supposed to take six weeks.
Through a very hard schedule we managed to finish the first house in almost three weeks and set frame for the second. Then fate struck! One late afternoon I heard a motorcycle sound – it was Pr. Nzungula and Pr. Odoyo. The Presence of Odoyo made my nerves to stand! I knew something drastic must have happened. And it was.
After receiving the gentlemen, as we took a cup of hot tea, they shared their news—that the wife of Pr. Kamwara had died—and that efforts to get a vehicle to transport the body upcountry had become fruitless. Every vehicle owner contacted charged too much money – e.g one school bus was charging Kshs.200,000/= while another man asked for Kshs.160,000/= and another Kshs.120,000/=!
All these unrealistic charges prompted Odoyo to think of the MUPE Land Cruiser—but it was in Sudan. While this seemed an easy option Pr. Odoyo forgot the logistics of a trip to find me in Sudan and bring back the Land Cruiser given the emergency at hand.
I really contended with the Lord about the whole issue and it was with a very heavy heart I ascended to this emergency call. Obviously we all missed the funeral which took place on Saturday 30th, the day Pr. Odoyo and I arrived at Lokichogio, Kenya.
We have rested a bit and now are planning on visiting Pr. Kamwara and the children in Tharaka district, his birthplace and where the funeral took place. Though I feel my mission was gravely curtailed we trust God for another quick trip whereby I could complete the strategic research. Vehicle repairs plus fuel is the hurdle.
Nevertheless, we achieved the following:
Missionary House
Teachers house(the roof)
Showed Jesus film in two villages
Met water drilling people
Met Jie elders
I must report on an interesting phenomenon that took place the day the Borehole drillers came.
We welcomed the team to put up in the mission station and treated them to a cup of tea.
I joined them to go to the village elders who are the authority.
I joined them as they started their survey.
I went aside to pray in order for God to guide into finding a suitable location to bore.
I requested the team if I could pray for them before they started. They accepted I prayed and broke the stronghold that blocked efforts to get the Jie clean water.
On reaching home rain clouds formed and very severe thunderstorm begun. A continuous lightening hit the region with such brightness as I have never seen in my life. Wind began to blow – it blew the thorn bush which we had set around the station. It even blew off the canvas of our pick up where we had stored our food stuff – all our flour went wet.
The thunder and lightening grew so worse that a few Jie men who came to shelter in our station yelled “oh great God—don’t destroy us—please save us—it is enough—cause this wind to cease! Oh God help!” Rachel and I held hands together in prayer. She too was terrified. My eyes could see clearly on account of the bright glare. Rachel asked me, “Pastor Munyao, what did you tell God when you prayed about the water situation.” I responded, “I told God to release the Jie from their ancestral curses, and to raise the water table for the drillers to find and drill.
Amazingly, after it calmed down water filled our little house. It was all mud! In the morning when the surveyors went seeking they found three spots and they promised to return after a week and begin drilling. I could hardly believe my ears to hear the surveyors state that at one spot water could be found only sixty meters!
It was a day of great joy and will be greater when one day in Jie there will be clean borehole water! I want to believe God did a miracle to raise the water table. Strange as it may be the following day when Pr. Odoyo and Pr. Nzungula came in they reported that this massive rain thunderstorm extended only to the outskirts of Lopet village!
Please remember the Kamwara’s in prayers for comfort and provision to handle this time of sorrow and grief. They incurred some debts in the process.
May God bless you richly.
Hannington Munyao
Director, Mission to Unreached People
My prayer is the God will raise up a Mission ONE Ambassador to serve as an advocate for Mission to Unreached People (MUPE), and to help the dreams come true of Pastor Hannington Munyao. Who do you know who might be a candidate to serve as the Ambassador for MUPE? … Someone with Christian character, a love for adventure and great challenge, an entrepreneurial spirit, a track record for results—plus good health and good humor, and the willingness to learn the knowledge, skills and attitudes to serve effectively? We will train you to be successful! If you or someone you know might qualify for this kind of ministry, please let me know. –Werner Mischke, werner@mission1.org
The three trends are: 1) Globalization, 2) Non-Western missionary movement, and 3) Short-term missions movement (STM).
1) Globalization: Globalization has had a huge impact on the practice of world missions. [1] It is marked by the widespread use of digital technology and the Internet, low-cost international travel, dramatically lower cost for global communications, the growth of global markets, and financial interdependence. While globalization offers many benefits that have accrued to Christian world missions, there are also aspects of globalization, which, when used uncritically, can undermine the growth and mission of the church. [2]
2) Non-Western missionary movement: The chart at right [3] compares and projects the growth of the number of non-Western evangelicals relative to Western evangelicals from 1960 to 2020. This growth is in part a testimony to the success of missionaries sent from Western nations to Africa, Asia and Latin America, as well as to the receptivity of the gospel among harvest nations. It also gives witness to the transforming power of the Word of God when translated into the heart language of any people group. [4] The Lord has raised up countless new churches and Christian mission structures in hidden or obscure communities all over the world.
3) Short-term missions (STM): The dramatic growth of short-term missions in recent years represents both amplified opportunity and amplified threat. It is estimated that some 1.5 to 2 million laypersons from North America visit the mission field every year. Whether the human and financial resources being expended are making a long-term difference is questioned by many. One non-Western Christian leader speaks of such mission trips as the “elephant dancing with the mouse.” [5] More often than not, “the mouse gets hurt.” Others point to the many accomplishments of STMs on the field and renewed enthusiasm for missions for the Western returnees. Care must be taken that STMs and cross-cultural partnerships do not foster another form of colonialism. [6]
So the movement of partnership with indigenous ministries—or partnership with nationals—is concurrent with these major global trends. It is one reason that cross-cultural partnership is not just a missions fad, but a vital mission strategy for the church in the world today. Furthermore, we believe at Mission ONE that training is essential in order to realize the full potential for accomplishing global Christian mission through cross-cultural partnership … and this is the purpose of The Beauty of Partnership learning journey.
Can you think of other trends that contribute to—or challenge—the movement of partnership with nationals?
FOOTNOTES
1. See Friedman, Thomas: The World is Flat: A Brief History of the Twenty-First Century (New York: Farrar, Straus and Giroux, 2005) 2. See Guinness, Os: “Mission modernity: seven checkpoints on mission in the modern world,” from Sampson, Samuel, Sugden, eds: Faith and Modernity (Oxford: Regnum Books International, 1992), p. 322-325. This article was originally presented at Lausanne II in Manilla (1989) and remains an incisive commentary on this issue. While Guinness does not use the word ’globalization,’ his article on modernity is completely suitable and appropriate to this subject. 3. Myers, Bryant: Exploring World Mission: Context & Challenges (Monrovia, CA: World Vision International, 2003) p. 53. Based on information from Operation World by Johnstone & Mandryk (Paternoster, 2001). 4. See Sanneh, Lamin: Whose Religion is Christianity? The Gospel Beyond the West (Grand Rapids: Eerdmans, 2003) p. 10–11 5.See Adeney, Miriam: “When the Elephant Dances, the Mouse May Die” (Short-Term Missions Today, 2003-2004 Issue) p. 86–89 6.See Livermore, David: Serving with Eyes Wide Open: Doing Short-Term Missions with Cultural Intelligence (Grand Rapids, Baker Book House, 2006
The twentieth century has been the most remarkable of all the Christian centuries since the first. Within this century, the composition of the Christian church, ethnically and culturally, has changed out of recognition. On the one hand, there has been a great retreat from Christianity. That retreat has been centered in the west, and especially in western Europe, where active Christian profession has dramatically receded. At the same time, there has been a massive accession to Christian faith. One has to go back many centuries for any parallel to the number of new Christians and new Christian communities. This accession has taken place outside the west, in southern continents, including many areas where, before the present century, Christians were few in number.
2) Non-Western missionary movement: The chart at right [3] compares and projects
the growth of the number of non-Western evangelicals relative to Western evangelicals from 1960 to 2020. This growth is in part a testimony to the success of missionaries sent from Western nations to Africa, Asia and Latin America, as well as to the receptivity of the gospel among harvest nations. It also gives witness to the transforming power of the Word of God when translated into the heart language of any people group. [4] The Lord has raised up countless new churches and Christian mission structures in hidden or obscure communities all over the world.