Steve Hollinghurst explores mission-shaped evangelism.
Several people when I was writing the book Mission Shaped Evangelism asked why I had chosen that title. I was well aware of a growing tendency to label everything as 'mission-shaped' and certainly didn't want to add to that trend.
However, I did want to expressly link the book to the Mission-shaped Church report. This had highlighted the need to learn from foreign mission practice in creating fresh expressions of church and I felt we needed to do the same in our evangelism. This had not been the case for over 1,000 years of Christendom in which we could take for granted that those we communicated faith amongst shared a Christian background. By the end of the 20th century this was only the case for a minority of people. In the new situation traditional evangelism was increasingly like tourists who can't speak the language and so speak louder and slower in the hope of being understood.
This is why, as John Finney showed in Finding Faith Today 1992, most people who come to faith as adults were raised in church; they are the ones who understand its language and message. With the increasing numbers of people with no such background, we are in effect foreign missionaries and need to discover a mission-shaped evangelism.
Mission-shaped Church offered a useful approach to the task: double listening. This meant entering into the culture of others, learning from it and assuming God would be found speaking within it. Then it was important to listen to the Christian tradition and finally seek the places the two connected as the place to explore what the gospel was in that context, what it affirmed or could adopt and what it needed to question and challenge. The three sections of Mission-shaped Evangelism reflect the three stages of that approach.
The first section draws on statistical and sociological analysis with theological reflection. Amongst the key points this raises are that secularism does seem to be a global phenomenon, but it behaves differently from country to country due to the context. The things that seem to prevent the process are slow economic development, limited contact with globalisation, and conflict in which religion is a factor. However, the end of this process appears to be a secular consumer religiosity, not atheism. Religion increasingly operates as a consumer process and is thus based on providers and clients, not leaders and members. Also post-modernity – or whatever that is becoming – not only brings a consumer logic to religion but to everything else. Truth becomes personal, not universal, and in response the question 'Is it true?' is increasingly irrelevant, a challenge for our traditional apologetics.
The second section explores the history of cross-cultural mission. This begins with the way early Jews adopted the language of local Paganism but realised it applied to one God, not many. It goes on to explore how Paul used this insight to make the transition from evangelising his fellow Jews to evangelising Gentile Pagans.
This approach was continued in the early church in the East and the West. In this manner Celtic and Saxon missionaries created expressions of faith that built on the Pagan religions the missionaries found. Yet as Christendom became established, a desire to have common patterns across the western church and the increasing linkage of military conquest and foreign mission led to this cross-cultural approach dying out with a few exceptions until the 20th century.
Finally, with reference to the lessons of on-the-ground examples, an approach to evangelism for a multi-faith multi-cultural world is fleshed out. One in which we seek to show why faith is attractive rather than true and which offers a vision for our diverse and often fragmented societies against a background of ecological damage. That argues evangelism should be viewed as a processes of lifelong discipleship, not instant conversion. That views its end not primarily as church growth or getting people into heaven but transforming creation so that the kingdom of God comes on earth as it is in heaven.
Paul Whittle thinks it might be time for a change.
Paul Reily looks down the church's 'pipeline'.
Sarah Agnew says we need to be generous in our spirituality.
Louise Weller tells a story about the wheels on the bus.
Debbie Forman claims it's all about relationship.
Shena Woolridge takes a beachside stroll to a sacred space.
Andy Milne is on a skate journey with God.
Andy Kalbfleisch discusses telling the story on screen in Canada.
David Muir reflects on why mission is like John Drane's pullover.