Training Workers for God’s Mission:
Equipping the Whole People of God for the Whole Mission of God1
Matthew Ebenezer, Ph. D
Mission is God’s work. He initiates, empowers, and consummates mission. This
understanding of mission makes church-based ministries only a part of the many responses to the
mission of God. Understanding mission as God’s prerogative, in which the church plays an important
role, places upon Christians two great responsibilities: to recognise the essential character of Missio
Dei, and to consider its implications. A biblical understanding of mission, therefore, as this paper
shows, needs to define who the ‘workers’ of the Kingdom are, and what the mission of God is. Since
Word and deed go together, the former attested by the latter, theological institutions should educate
clergy (prospective and serving) to the challenges of the parish, and equip the laity to recognize their
role in Missio Dei. It is heartening to note that theological institutions and affiliating bodies are
already in the process of re-thinking and re-structuring their programs to suit the present needs of the
church, its people, and its mission.2
The topic “Training Workers for God’s Mission” is understood as follows. 1) God’s mission,
or Missio Dei, the focus of our paper, includes all activities that build the Kingdom of God. Thus the
need arises to address the training of ‘priests,’ pastors, and seminary teachers, and also all of God’s
people in their God-appointed callings to be part of God’s mission of redemption and renewal. 2)
Since the focus of training is workers for Missio Dei or ‘God’s Mission,’ the challenge is to make
God’s people to recognize their diverse holistic and missional callings as uniquely suited for mission
and evangelism in their particular contexts. 3) This paper recognizes the importance of ministries
such as Theological Education by Extension (TEE) that help equip God’s people to minister in
pastoral and evangelistic contexts, especially in places where churches lack trained leadership.
However, this paper is not intended to encourage equipping laity theologically, whether to acquire
knowledge or to give leadership in churches without pastors, rather the paper aims to help the laity
recognize the importance of their callings in the service of God’s Kingdom. 4) Although the writer
recognizes the importance and place of pastoral and evangelistic ministries, and the high calling of
ministers of the Gospel, the major thrust of this paper will be the deed-oriented, holistic aspect of the
mission of God carried out by the whole people of God.
This paper attempts to show that mission is not only the responsibility of trained clergy and
missionaries. Mission is the responsibility of all God’s people, the clergy as well as the laity, using
their varied callings, gifts, and abilities to extend the Kingdom of God through obedience to His will
by their life and witness. Therefore, training workers for God’s mission includes making the clergy
1 This paper was originally presented at the Presbyterian Theological Centre, Sydney, Australia on April 20,
2012 for a seminar on “Christ for All of Life in All the World”. It was subsequently published in Doon
Theological Journal , 10.1 (2013). 2 The Senate of Serampore College (University) Registrar’s report 2012 highlights the growing need to
recognize two parallel developments in ministry: pastoral ministries, and non-pastoral callings. Tiwari writes,
“It is often heard that Serampore degrees that were meant for pastoral training and priestly vocation are now
losing their relevance for most of its graduates. It is becoming clear to us that about 60-70 % of our BD/BTh
students are not joining pastoral ministries.” After giving the reasons for this trend he adds that about 50% of
the staff of theological colleges “are not directly under the discipline of the church as ordained ministers.” He
concludes by saying that a time has come to separate these two areas in theological training and to identify
“colleges imparting theological knowledge from seminaries engaged in preparing pastors . . . .” Ravi Tiwari,
“Seminary versus Theological Colleges,” Annual Senate Meeting: New Theological College, Dehradun. Report
of the Registrar: Senate 2012. S.v. Issues and Concerns, IV:e. (Serampore College was established by William
Carey in the early nineteenth century.) See also, Robert Banks, Reenvisioning Theological Education: Exploring
a Missional Alternative to Current Models (Grand Rapids: William B. Eerdmans Publishing Company, 1999),
260-261. Banks writes about his association with the founding of ‘a learning company’ to introduce courses and
programs that will be accredited by a leading university in Australia. The uniqueness about this venture is that it
will offer courses in Christian studies at undergraduate and graduate level for those in professional studies, and
for developing advanced degrees that would integrate faith and work.
2
aware of the vastness of Kingdom concerns, and educating the laity to seize opportunities of witness
in their respective callings to be witnesses of the salvific work of our Lord and Saviour Jesus Christ
and the transforming power of the Holy Spirit. The purpose of this paper is threefold: 1) To trace the
holistic character of God’s mission, theologically, biblically and historically; 2) to survey
contemporary holistic missional opportunities available to fulfil Missio Dei; and 3) to consider the
implications of Missio Dei for theological education. This paper will be divided into three sections
that correspond with the three purposes given above. An attempt is made to show that the clergy as
well as the laity together make the people of God; and that the gospel is not communicated by Word
alone, but by Word and deed. This paper seeks to encourage the church to motivate men and women
to recognize and utilize their callings in the service of the Kingdom.
I
Missio Dei: A Theological, Biblical, and Historical Overview
With the exaltation of the clergy appeared the tendency to separate them from secular
business. . . . After the third century they were forbidden to engage in any secular business,
or even to accept any trusteeship. - Schaff3
The issue of the nature of mission has been debated widely. Questions in connection with this
are: “Is it right to refer to ‘missions’ or ‘mission’?” “Is there a connection between the two?” “Does
mission refer only to the kerygmatic aspects of preaching and evangelizing?” Up to the nineteenth
century the idea of missions was seen as man’s response to God’s command, and this was understood
primarily as evangelism. Karl Barth is generally considered the first to articulate the idea that mission
is God’s work at the Brandenburg Missionary Conference (1932). This thought reached fruition at the
International Missionary Council (IMC)’s Willingen Conference (1952), following which the term
Missio Dei or ‘Mission of God’ was coined by Karl Hartenstein and popularized by George
Vicedom.4 In recent years there has been a growing awareness among Christian theologians that
mission is primarily God’s work.5 A simple distinction between mission and missions is: mission is
what God does; missions are what the church is engaged in – the different expressions of the one
Missio Dei.
What is the difference in the idea of mission as narrowly referring to evangelism and church-
planting, and mission as Missio Dei – Mission of God? Various differences can be noted here: in the
former mission is understood primarily as telling the good news of salvation; the focus is moreover on
gathering souls into a saved community who then become witnesses to what they have experienced.
In the latter, mission is viewed as a greater phenomenon that includes a holistic dimension, which is
both spiritual and physical. In some ways, the debate centres around the ‘Nazareth Manifesto’ (Luke
4:18,19), and similar texts, and ‘The Great Commission’ (Matt 28:18,19), and related texts. In the
former the emphasis falls on being salt and light in the world; mission is primarily viewed as ushering
in the Kingdom of God and establishing God’s rule of justice, peace, and liberation; in the latter the
call is for Christians to preach the Gospel and fulfil the command of Christ. Christians who primarily
focus on social action take the life and ministry of Christ seriously and tend to spiritualize His death,
resurrection, and Second coming. Jesus Christ for them becomes a model to emulate and the events
during His life are interpreted socially, economically, politically, and ecologically. Some evangelical
Christians often tend to downplay the holistic element in mission, focussing instead on the life and
atoning work of Christ. The ideal is a balance between these two extremes.
3 Philip Schaff, History of the Christian Church: Ante-Nicene Christianity, vol. 2 (Grand Rapids: Eerdmans,
1910, 1994), 128. 4Mark T. B. Laing, “Missio Dei: Some Implications for the Church,” in Missiology, No. 37:1 (January 2009),
90, 98. 5 A recent example is Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative
(Secunderabad: Authentic Books, 2009).
3
Theological: The idea of mission is woven into the character of God, especially His revelatory
and redemptive actions in history. Biblical redemptive history unveils a God who reveals Himself
graciously. This redemptive revelation is mediated to God’s people through His chosen servants who
were not only priests and prophets, but also people called of God for His work. They were examples
of grace that showed God’s sovereign choice despite human sin and shortcomings. Among these in
the Old Testament were Noah, Abraham, Isaac, Jacob, Joseph, Job, Moses, Joshua, Gideon, Samuel,
David, Elijah, Hezekiah, Elisha, Isaiah, Amos, Jeremiah, Daniel, Ezra, Nehemiah, and Esther; they
completed their role in the work of redemption in their particular contexts, accomplishing the mission
of God while being conscious of their ‘secular and sacred callings’ – they came from all walks of life:
they were princes and prime ministers, prophets and priests, kings, queens, and governors, etc. They
were people of faith some of whose exemplary – not sinless - lives are given as examples for us in
Hebrews 11. Our Great Example, the Lord Jesus Christ is the pinnacle of all these models, being in
every way like as we are yet without sin (Heb 4:15). He becomes our Perfect Model for emulation.
The people of God are a royal priesthood, a holy nation, (I Pet 2:9), yet like the High Priest of the Old
Testament they need to be reminded of their sinfulness and need for holiness (Heb 10:1,3). It is a
people of God who are conscious of their sinfulness; they trust in Christ’s atoning work for their
redemption and daily commit themselves to live holy lives consecrated for use in God’s kingdom to
accomplish His purposes. There ought to be a realization that whatever calling we have is God-given
and to be used for His glory.
Biblical: God deals with mankind holistically in the Old Testament. Creation is followed by
the command to care for creation (Gen 1:28). Sin does not warrant a complete destruction of God’s
entire creation; God provides for continuity (Gen 6:13-22). Redemption from bondage in Egypt is
accompanied by provision for His peoples’ physical needs (Ex 16:13; Deut 8:15,16). God deals
gently with His people providing and protecting them until they are safe in Canaan (Ex 19:4). The
Mosaic law reveals His care for both His people (Deut 23:19), for aliens living among them (Ex
12:49), for the poor (Ex 23:10f; Lev 19:9,10; 23:22; 25:5,6) , and for the land itself (Lev 25:4,5, 11).
God stands with the oppressed and the poor taking their side through prophetic intervention, seen in
several of the prophetic books, and calls His people back to Himself.
Jesus’ ministry was in every sense holistic. His message was not only the salvation of
mankind from sin; it was also meeting their immediate physical needs. The preaching of the gospel
was accompanied by care and concern for His followers as is evidenced by the various feedings of
multitudes (Matt14:14ff.; 15:32ff.). In the synoptic gospels there are several references to Jesus’
healing of sick and concern for the poor (Matt 11:5; Luke 4:18; 7:22; 14:13), and His compassion for
needy people (Matt 9:36; 14:14; 15:32; Mark 1:41; Luke 7:13). Jesus concern for the poor was
matched by His incarnational action (2 Cor 8:9). This holistic emphasis of Jesus should not eclipse
His ultimate purpose for mankind. Only a truncated gospel finds support for holistic acts in the life
and ministry of Jesus, and stops short of His death and resurrection, His command to preach the good
news and make disciples, His ascension, and the hope of His coming.
A truly holistic gospel is based on a holistic biblical pattern. The best example of such a
relationship is seen on the day of Pentecost and in the early church. The gospel that converted three
thousand through Peter’s preaching translated into belief and action. The early church not only
preached the gospel but also took care of the material needs of believers (Acts 2:44,45). Acts 6
suggests consistent holistic care for believers in the church. The apostle Paul refers to help given
among the early churches to meet the need of the poorer churches (Rom 15:26). When Paul met with
the leaders of the church to discuss evangelizing the Gentiles, one concern of James, Peter, and John
was that Paul and Barnabas should “remember the poor” (Gal 2:9,10).
Historical: Early centuries Commenting on the practice of Christians about the second
century, Professor Chadwick writes, “The practical application of charity was probably the most
potent single cause of Christian success.” Apart from meeting the needs of fellow believers,
Christians reached out “. . . in social action in time of calamity like famine, earthquake, pestilence, or
war.”6 In the mid-third century the wealthy church of Rome reached out to refugees fleeing during
6 Henry Chadwick, The Early Church, A Penguin History of the Church, vol. 1 (London: Penguin Books, 1967),
56.
4
barbarian invasions and the Decian persecution. Chadwick notes here, “. . . the distribution of alms
was not confined only to believers.”7 The impact of Christianity on society, especially in the status of
women and the treatment of slaves is particularly impressive, when compared to the contemporary
norms. Another important contribution was its teaching on the sanctity of marriage.8 This shows that
early Christians took the holistic implications of the gospel seriously. Chadwick notes, “In the
Church masters and slaves were brethren. Several emancipated slaves rose to be bishops, notably
Callistus of Rome in the third century. . . . Protests against the institution of slavery as such came in
the fourth century when the Christians were beginning to be in a position to affect social policy.”9 Of
particular importance was the outlawing of gladiatorial shows in AD 404 following a spectacular
protest by an eastern monk named, Telemachus.10
In the wake of post-Constantinian Christianity
several changes were to appear that would impact Christendom.
Bosch, with regard to this period, traces the rise in importance of the clergy, especially due to
the advent of heresy and the view that the clergy were the guardians of the apostolic tradition. He
comments, “. . . the doctrines of apostolic succession, the ‘indelible character’ conferred on priests in
the rite of ordination, and the ‘infallibility of the pope.’” He then observes, “The clericalizing of the
church went hand in hand with the sacerdotalizing of the clergy.” He traces briefly the use of the term
‘priest’ that was introduced into the Christian church and the elaborate rituals that developed around
the Eucharist by commenting, “At the same time it [the rituals] cut off the priest from the
community, putting him over against it as a mediation figure and as a kind of alter Christus (‘another
Christ’). The priest had active power to consecrate, forgive sins, and bless; ‘ordinary’ Christians,
enabled thereto by their baptism, had only a passive role to play, namely to receive grace.”11
An
interesting observation by Schaff seems to imply that the clergy had their own occupations that were
gradually discouraged when the distinction between them and the laity became pronounced.12
Priests
and monks moreover came to be identified with learning and erudition. The laity, nevertheless,
recognized their calling to communicate the gospel in the early centuries. Missiologist Timothy
Tennent, referring to the probable spread of the gospel to Britain by Christian soldiers, observes, “The
gospel spreads not just through the officially commissioned missionaries, but also through countless
ordinary believers who, wherever they go, bear witness to the good news of Jesus Christ.”13
Similarly, well-known sociologist Rodney Stark says, “. . . the primary means of its [Christianity’s]
growth was through the united and motivated efforts of the growing numbers of Christian believers,
who invited their friends, relatives, and neighbours to share the ‘good news.’”14
This early
involvement of the laity in Word (and also in deed), would soon disappear as the church grew more
structured and the ecclesiastical hierarchy were gradually tasked with spiritual matters. Middle Ages Schaff refers to the contribution of the church in education and learning in the
middle ages. He writes, “The preservation and study of ancient literature during the entire medieval
period are due chiefly to the clergy and monks, and a few secular rulers. The convents were the
nurseries of manuscripts.”15
These references indicate that holism was built into the Christian
community’s life and message. Unfortunately, it seems that three events affected the natural holistic
practice of the church. The first was the Church-State nexus following the ‘conversion’ of Constantine
(AD 313) in which social concerns gradually came to be handled by the State. Secondly, theological
7 Chadwick, The Early Church, 58.
8 Chadwick, The Early Church, 59.
9 Chadwick, The Early Church, 60. Slavery continued under protest from the Christian community
10 Philip Schaff, History of the Christian Church: Nice and Post Nicene Christianity, vol. 3 (Grand Rapids: Wm.
B. Eerdmans Publishing Company, ), 124. 11
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, American Society for
Missiology Series, No. 16 (Maryknoll, NY: Orbis Books, 1991), 468-469. Although the “infallibility of the
pope” became an established doctrine in the Roman Catholic church many centuries later, Bosch seems to hint
at early traces of this idea. 12
See Schaff, f/n 2. 13
Timothy C. Tennent, Invitation to World Mission: A Trinitarian Missiology for the Twenty-first Century,
Invitation to Theological Studies Series (Grand Rapids: Kregel Publications, 2010), 240. 14
Rodney Stark, The Rise of Christianity: How the Obscure, Marginal Jesus Movement Became the Dominant
Religious Force in the Western World in a Few Centuries (San Francisco: HarperSanFrancisco, 1997), 208. 15
Schaff, History, vol. 3, 605.
5
disputes, such as the Arian controversy, and the calling of various regional and ecumenical councils
kept the church preoccupied. Thirdly, the growing power of the hierarchy and ecclesiastical monopoly
over holistic concerns was especially evident in Rome. Moreover, the rise of convents and
monasteries meant that these became centres of holistic outreach meeting social needs and providing
relief for the poor and the suffering.16
It appears that the last reason given led to a
compartmentalization and separation of a clergy, that practised good works (and by the time of the
Reformation established their monopoly over such works with the blessings of the church); and the
laity, who contented themselves by being overawed by the commitment and concern of the church
(clergy and monks) for the poor. The laity, moreover, depended on the clergy to perform vicarious
good works on their behalf without realizing their own identity as being a people of God.
Pre-Reformation. Latourette observes, “An expression of the Christian faith of the laity
which was seen in hundreds of parishes was care for the unfortunate. With the deepening of religious
life of Western Europe through the revivals, especially, those of the twelfth and thirteenth centuries,
and with the growth of cities and the increase in wealth, works of Christian charity multiplied.”17
In a
chapter entitled “The Shaping of Western Europe” Latourette refers to several changes in Europe that
were a direct influence of the permeation of Christian ideals. Some of these were, stressing the
equality of all mankind, the forbidding of exposing infants, forbidding of sacrifice of slaves,
promoting manumission of slaves, and elevating the status of women. He notes, “The Christian faith
also stimulated care for the sick, the poor, and the stranger. . . . monasteries regularly entertained
travellers, parishes cared for the indigent, and in the name of Christ hospitals were founded and
maintained for the ill and the aged.”18
These pre-Reformation attempts to show the practical
outworking of the faith were a perfect preparation for what would follow in the sixteenth century.
Reformation and Post-Reformation. Critics point out that none of the Reformers had any
interest in mission work. This is an unwarranted criticism. A careful student of history can trace the
impact of the Reformation in places rooted in a solid biblical theology that stressed the glory and
sovereignty of God.19
Of the Reformers, Calvin saw all of life as belonging to God, to be lived for
His glory. Calvin balanced his call to the ministry of the Word and Sacraments and his call to
translate biblical truth into practice in everyday life with efficient precision. The best known example
of this outworking was his vision for the city of Geneva. Despite the criticism of Calvin’s enemies,
Geneva was undoubtedly an outstanding example of holistic Christian influence. Schaff writes,
The material prosperity of the city [Geneva] was not neglected. Greater cleanliness
was introduced . . . . Calvin insisted on the removal of all filth from the houses and
the narrow and crooked streets. He induced the magistracy to superintend the
markets, and to prevent the sale of unhealthy food . . . . Low taverns and drinking
shops were abolished, and intemperance diminished. Mendicancy on the streets was
prohibited. A hospital and poor-house was provided and well conducted. Efforts were
made to give useful employment to every man that could work. Calvin urged the
Council in a long speech, Dec. 29, 1544, to introduce the cloth and silk industry . . . .
The factories were forthwith established and soon reached the highest degree of
prosperity. The cloth and silk of Geneva were highly prized in Switzerland and
France, and laid the foundation for the temporal wealth of the city. When Lyons . . .
16
After Constantinople became the capital of the Roman Empire, the Roman bishop became the point of
reference in all social and political affairs. 17
Kenneth Scott Latourette, A History of Christianity: Beginning to 1500, vol 1, revised edition (San Francisco:
Harper Collings, 1975), 538. Latourette’s reference to ‘revivals’ were periods when the authority of the church
was questioned by segments within it. 18
Latourette, A History, vol.1, 558, 557-560. 19
Such critics often forget the context of the Reformation which was undoubtedly a life and death situation.
Falling into the wrong hand meant the possibility of death. Further, Calvin’s consistent effort in sending
missionaries to France and a one-time mission to Brazil often gets eclipsed by the doctrinal issues of the
sixteenth century Reformation.
6
surpassed the little Republic in the manufacture of silk, Geneva had already begun to
make up for the loss by the manufacture of watches . . . 20
McNeill refers to many social, economic, political, and moral (severely criticised) reforms
that took place in Geneva, and the founding of the influential Genevan Academy (1559).21
Among
the Reformers, Calvin’s theology was not only soundly biblical and practical, it was also holistic.
This aspect makes his approach relevant to contemporary situations. Bierma writes, “For him
[Calvin], the gospel addresses not just souls or individual persons or so-called ‘spiritual matters.’ It
addresses the whole person and all aspects of life and society – political office, civil disobedience,
wealth and poverty, work, wages, usury, education, marriage and family life.”22
Commenting on the post-Reformation period, Latourette says, “On wide ranges of social life
Christianity was having effects. Some of those were a continuation of what we have noted in earlier
centuries. Others were new. . . . in the West, the power inherent in the Christian faith gave rise to
many efforts on behalf of the underprivileged and for social reform.”23
Latourette also refers to a
movement in Germany that led to founding homes for “underprivileged and delinquent children” and
various other activities that sought a spiritual rebirth for the nation.”24
Stephen Neill refers to holistic
Roman Catholic missionary activity in the late sixteenth and early seventeenth centuries in the
Philippines. He writes, “The missionary method followed by all the [Roman Catholic] Orders was the
same – the creation of strong Christian villages, in which church, school, hospital, and orphanage all
played their part.” 25
In England, the eighteenth century Evangelical Revival led to a widespread impact on society.
Speaking of John Wesley, Latourette notes, “From a substantial income from the sale of his books he
aided what he deemed good causes. He furthered the care of deserving poor and the creation of
lending funds to assist struggling businessmen.”26
Stott comments, “Historians have attributed to
Wesley’s influence rather than to any other the fact that Britain was spared the horrors of a bloody
revolution like France’s.”27
Vidler describes the activities of the Clapham Sect, among who was the
Member of Parliament and social reformer William Wilberforce (1759-1833), saying,
These rich and prosperous men . . . . consecrated themselves to good works and noble causes,
above all to the abolition of the slave trade. . . . They were full of benevolence and
philanthropy towards the poor . . . . they interested themselves a great deal in the social as
well as in the moral and religious needs of the industrial poor, for example in the provision of
hospitals and education. They denounced the barbarity of the criminal law and the state of
prisons and they were ahead of their time in being willing to allow State interference in order
to improve factory conditions.28
20
Philip Schaff, History of the Christian Church: The Swiss Reformation, vol. 8 (Grand Rapids: Wm. B.
Eerdmans Publishing Company, 19 ), 516-517. 21
John T. McNeill, The History and Character of Calvinism (New York: Oxford University Press, 1967) 189-
200. 22
Lyle D. Bierma, “The Relevance of Calvin’s Theology for the Twenty-First Century,” in Doon Theological
Journal, vol.3, no.1 (January 2006):53. Abraham Kuiper is a modern day example of Reformed witness in
Holland in the nineteen and early twentieth century through his involvement in politics, education, church and
society. Kuiper in his inaugural address at the opening of the Free University, Amsterdam (1880), speaks of
various academic disciplines and their need to be studied from a Christian perspective. He then concludes by
saying, “. . . no single piece of our mental world is to be hermeneutically sealed off from the rest, and there is
not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all,
does not cry: ‘Mine!’” See Abraham Kuiper, “Sphere Sovereignty,” in Abraham Kuiper: A Centennial Reader,
edited by James D. Bratt (Grand Rapids: Wm B. Eerdmans Publishing Company, 1998), 488. 23
Latourette, A History of Christianity: Beginning to 1500, vol 2, revised edition (San Francisco: Harper
Collins, 1975), 980. 24
Latourette, A History, vol 2, 1136. 25
Stephen Neill, A History of Christian Missions, A Pelican History of the Church, vol. 6 (Middlesex, UK:
Penguin Books, 1964), 167. 26
Latourette, A History, vol. 2. 1027. 27
John R. W. Stott, Issues Facing Christians Today (Bombay: Gospel Literature Service, 1987), 2. 28
Alec R. Vidler, The Church in an Age of Revolution: 1789 to Present, The Pelican History of the Church, vol.
5 (Middlesex, UK: Penguin Books, 1961), 37.
7
The efforts of Wilberforce led to abolishing slavery in most parts of the British Empire from 1834. As
the eighteenth and nineteenth centuries heralded the era of modern missions, early Christian missions
were accompanied by acts of charity.
Modern period. In the eighteenth century the Roman Catholics first founded a school for
boys and later another for girls; a hospital and a leper asylum, and a charitable dispensary in the
French colony of Pondicherry in south India.29
This century also saw the beginning of the first
Protestant missionary movement in India with the founding of the Tranquebar Mission (1706) by
Bartholomew Ziegenbalg and Henry Pleutschau: German Pietistic Lutherans commissioned by King
Frederick of Denmark to spread the gospel in India. They established schools and set up of a printing
press for printing gospel literature. Their attempts to help the poor failed because the Mission Board
in Copenhagen who could not comprehend the connection between preaching the gospel and helping
the poor!30
This attitude appears to have changed later. C. F. Schwartz (1750-1798) of the
Tranquebar Mission engaged in systematic ‘teaching, preaching, catechizing, and supervision,’ apart
from which he established an orphanage and became a mediator between the British and the local
rulers in political affairs.31
Among modern missionaries of the nineteenth century, William Carey (1761-1834) is
prominent. Neill sees Carey’s missionary work as a “five-pronged advance” each having equal
importance. These five are:
(1) The widespread preaching of the Gospel by every possible method; (2) support of the
preaching by the distribution of the Bible in the languages of the country; (3) the
establishment at the earliest possible moment of a Church; (4) a profound study of the
background and thought of the non-Christian peoples; (5) the training at the earliest
possible moment of an indigenous ministry.32
Along with these important aspects that would establish an “indigenous ministry” in India, Carey
engaged in holistic activities that impacted the country significantly. Carey (linguist), Joshua
Marshman (schoolmaster), and William Ward (printer), commonly known as the Serampore Trio,
actively involved themselves in: the abolition of sati (practice of widows immolating themselves on
the funeral pyre of their dead husbands) and child sacrifice; setting up of schools for boys and girls;
engaging in self-supporting activities, such as running of schools; journalism (they started
newspapers in English and Bengali that drew attention to social evils); and their lasting achievement
was the establishment of Serampore College (‘for the instruction of Asiatic, Christian and other youth
in Eastern Literature and European Science’) in 1818, which continues today.33
This spirit of holistic ministry is seen in the activities of other nineteenth century missionaries
and nationals in India whose activities included education (Alexander Duff, John Wilson, Stephen
Hislop, John Anderson, etc.); women’s emancipation and education (Isabella Thoburn, Pandita
Rama Bai, etc.); medical work, founding hospitals and training institutions (John and Henry Scudder,
Ida Scudder, William Wanless, Clara Swain, Sara Seward, Edith Brown, etc.); founding of sanatorium
for tuberculosis patients and leprosy asylums; and printing presses. This trend continued into the early
part of the twentieth century with missionaries being involved in setting up schools and research
centres for teaching agriculture, and animal husbandry.34
The above cursory survey of church history shows that social awareness was intertwined in
the Christian gospel. Normally, the preaching of the gospel and the establishment of churches was
followed by concern for the underprivileged that took different forms: caring for the sick and the poor,
reforming society, developing a concern for the needs of mankind. Perhaps the culmination of
evangelical social reform efforts came from William Booth in the nineteenth century. Coming from a
29
E. R. Hambye, History of Christianity in India: Eighteenth Century, volume 3 (Bangalore: The Church
History Association of India, 1997), 176-178. 30
Hambye, History, 119,120, see also, C. B. Firth, An Introduction to Indian Church History, revised edition
(Madras: Christian Literature Society, 1989), 131-137. 31
Firth, Introduction, 140-144. 32
Neill, A History, 263. 33
Firth, An Introduction, 148-155. Carey was also the founder of the Agricultural and Horticultural Society of
Bengal, see, ibid.155. 34
Firth, An Introduction, 181-214.
8
Methodist background, Booth’s efforts to reach the poor, and the socially and financially bankrupt
came from a general understanding shared by many that the Methodist church had forgotten much of
Wesley’s ideals and was now catering to the middle-classes. Booth’s approach, generally
caricaturized as ‘soup, soap, salvation,’ reached out to people often neglected by British society. His
organization, the Salvation Army, after facing some initial setbacks has emerged as a well-knit, social
organisation that reaches the neglected segments of society.35
The social response to the faith was
very much a part of the evangelical and Reformed tradition, but gradually came to be neglected by the
twentieth century.
An outstanding example of Christian transformation in the history of modern missions comes
from north east India where tribal head-hunters, converted a little over one hundred years ago,
abandoned pagan cultural practices in favour of the gospel.36
Firth refers to Christian love in action
shown during the ‘bamboo famine’ – a phenomenon that occurs once in several decades in north east
India and results in an increase in the rodent population that devastates crops and food supplies
leading to thousands of deaths. During such famines villages would protect themselves from hungry
marauders searching for food. After their conversion, the people in this region refused to build
stockades around their villages during the famine to keep away starving people in search of food;
instead they welcomed them, gave them food, and cared for them showing Christ’s love: actions that
resulted in tremendous church growth.37
The above examples give us ample evidence that throughout Christian history, mission was
primarily understood as holistic. A transformation of the heart, mind, and will led to effective
Christian witness in Word and deed. There were periods when the emphasis was greater or lesser due
to various reasons. Holistic mission was primarily carried out by the clergy, but there were also
examples of the laity being involved in holistic mission, though such examples are fewer in number.
The abandonment and recovery holistic mission in evangelical circles. Stott, summarizing the
findings of David O Moberg, gives five reasons that led evangelicals to shun social responsibility.
The first is, “The fight against theological liberalism,” the second was the reaction to the ‘social
gospel’ of Walter Rauschenbusch, the third was the pessimism that followed World War I, the fourth
was spread of premillenial teachings that viewed the world as evil and ‘beyond redemption,’ the fifth
he says, “. . . was probably the spread of Christianity among middle-class people, who tended to dilute
it by identifying it with their own culture.’38
Stott writes that the first person to remind evangelicals
of their social responsibility was Carl F. H. Henry as early as 1947. In 1966 the Wheaton Declaration
spoke of the need to address social issues. The International Congress on World Evangelization,
Lausanne (1974) promoted Christian Social Responsibility, with the added clause ‘in the church’s
mission of sacrificial service evangelism is primary.’39 In October 1999 evangelical global
evangelical Christian leaders met in Iguassu, Brazil to formulate the Iguassu Affirmation which says
with regard to the holistic gospel, “The Gospel is good news and addresses all human needs. We
emphasize the holistic nature of the Gospel of Jesus Christ. Both the Old Testament and the New
Testament demonstrate Gods concern with the whole person in the whole of society. We acknowledge
that material blessings come from God, but prosperity should not be equated with godliness.”40
The
35
Justo Gonzalez, The Story of Christianity: The Reformation to the Present Day, vol. 2 (New York: Harper &
Row, Publishers, 1985), 255. K.S. Latourette, A History, vol 2, 1185-1186. 36
Lawmsanga, A Critical Study on Christian Mission with Special Reference to the Presbyterian Church of
Mizoram, unpublished Ph. D thesis, University of Birmingham Research Archive, e-theses repository, 2010;
Christianity and Change in North East India, edited by T. B. Subba, Joseph Puthenpurakal, and Shaji Joseph
Puykunnel (New Delhi: Concept Publishing Company, 2009), gives a scholarly overview of changes in the
region. 37
See Firth, An Introduction, 270, 281-282.. For a recent call to prayer for divine help, see “Mizoram
Christians Praying to Avoid Famine,” in Christian Today, posted March 18, 2004.
http://www.christiantoday.com /article/ mizoram.christians. praying.to.avoid.famine/281.htm, accessed on
March 28, 2012. 38
Stott, Issues, 6-8. 39
Stott, Issues, 9-10. The ‘Chicago Declaration’ (1973) specifically addressed social action. 40
Fourth Declaration of the Iguassu Affirmation, in Iguassu Affirmation, www.acts.ac.kr/bd.../ Iguassu
Affirmation(14945), accessed on April 4, 2012.
9
Affirmation in its section on ‘Commitments,’ promises to address global economic and ecological
issues.41
In short, the recovery of the holistic element of the gospel recognizes that the biblical gospel
needs to address mankind’s spiritual and physical needs. The gospel is concerned with the welfare of
the poor and needy; and also a concern for God’s creation and the use of earth’s limited resources.
The challenges are numerous, but Christians need to begin where they are: to realize that each
Christian has a calling to be part of God’s kingdom activity: being in the world, but not of the world,
and to be salt and light in the world.
The above historical overview shows that the preaching and practice of the gospel essentially
included a holistic character. The Christian community engaged in acts of mercy and compassion as a
natural response to God’s redemptive work in Christ. Various changes resulted in 1) shifting the
holistic responsibility of all Christians solely to the ecclesia and made the laity spectators instead of
participants in Kingdom activity; and, 2) the holistic activity of evangelical Christianity was
abandoned due to the threat of the ‘social gospel.’ In recent years there are signs of a reversal of this
trend: 1) From the mid- twentieth century evangelicals have recovered the importance a holistic
gospel and have begun witnessing through Word and deed. 2) There are indications that the ‘callings’
of the laity to be witnesses in their respective occupations and professions is taking place.
Missio Dei in the Bible: Reformed insights. The Reformed tradition takes all of life seriously.
A close examination of Calvin’s views on the importance of all aspects of life comes from the
doctrine of God. Meeter rightly states, “The fundamental principle, if anywhere, lies precisely in the
field of the evangelical doctrines of the Calvinists . . . . We may say that the fundamental principle
concerns the doctrine of God.”42
From a Christian worldview of Creation, Fall, Redemption, and
Consummation, Christians ought to see themselves as part of the primary Redemptive purpose of
being God’s spokespersons in announcing the salvation that is available in Christ. Moreover; the
effects of this redemption are varied: restoration of the environment; developing ways of energy
conservation; exploring alternate power resources; reducing global warming; co-operating with
‘secular’ initiatives in accomplishing any of the above. The Christian also takes biblical guidelines on
living a Christian life seriously. This calls for action in the area of practicing biblical teachings on
family, civil affairs, justice, and morality.
II
Missio Dei: Holistic Missional Opportunities
The magistrate will discharge his functions more willingly; the head of the
household will confine himself to his duty; each man will bear and swallow
the discomforts . . . when he has been persuaded that the burden was laid
upon him by God. From this will arise also a singular consolation: that no
task will be so sordid and base, provided you obey your calling in it, that
it will not shine and be reckoned very precious in God’s sight.- Calvin43
Holistic Options in Urban Pastoral Ministry.44 These ministries are primarily suggested for any
urban context; whether in the developed world or in a majority world context.45
The urban church
41
See ‘Commitments’ eleven and twelve, in Iguassu Affirmation. 42
H. Henry Meeter, The Basic Ideas of Calvinism, 5th edition, revised (Grand Rapids: Kregel Publications,
1939,1956), 32. 43
John Calvin, Institutes of Christian Religion , translated by Ford Lewis Battles, edited by John T. McNeill,
CD-Rom, AGES Software Version 1.0 (Albany, OR: Books For The Ages, 1998), III:x:6. 44
Some urban ministries related to Social Compassion: “Ministries with Transients [those who try to extract
sympathy and money by false means], Emergency Benevolence for Church Members [applicable to rural
situations also], Food Pantries and Clothes Closets, Feeding Programs, Shelter Ministry, Battered-Women
Shelters, Crisis Pregnancy, Caring for Latchkey Children, Substance Abuse, Prison Ministry, Helping People
with Disabilities, Tutoring and Educational Enrichment, Job Training, Immigration and Refugee Work, Respite
Care and Hospice, Health Care Services, Recreation,” see Myron Augsburger, “Planning and Operating
10
always has the opportunity to reach out to its neighbour in numerous ways. This type of ministry is
best done by nationals themselves and not by foreign missionaries. In a thought-provoking article
Webber outlines some possible guidelines for doing urban mission. In the urban context he calls for a
change of approach and expectation from the traditional image of ministers which is limited to
preaching, teaching, and counselling and proposes instead, “We must aim to train in an institution for
theological education a man who is at once a) a worldly man [by which he means a person who is
sufficiently exposed to the struggles of the real world], b) a man in Christ, and c) a theological
specialist.”46
One of the radical practices of the practical work program that he headed was that
students had to actually find jobs and live among the poor to experience their hardships and
challenges.47
This is true incarnational ministry.
Ministry to poor. After discussing the marginalization of the poor, Philip Wickeri says, “The
challenge for the historic Protestant churches is to rediscover our common Christian identity with
churches at the margins.”48
However, in trying to understand the poor we need to be involved closely
with their lives. Wickeri comments, “According to Aloysius Peiris, speaking out of a South Asian
context, the poor are not theologians and theologians are not poor. There is therefore the need for
theologians to encounter the poor, in order to make their reflection contextual and their understanding
of community relevant.” 49
This challenge places upon theological institutions the responsibility of
designing courses that not only expose students theoretically to the issues involved: it calls for a
careful restructuring of courses to include the practical elements too, such as visits to the community,
getting involved in their health care, fighting for their rights to basic needs.50
Any growing city has its share of poor. ‘Poor’ is relative term and hence the poor in most
majority world poor and developing countries are perhaps ‘poorer’ than the poor in developed
countries. For instance, the income, social benefits, and living standards of the poor in developed
countries may be greatly superior to their counterparts in other countries. But the poor nevertheless
are present in all societies. Churches situated in cities or towns have responsibilities towards the poor
within their fold and community, and also for those in the area. Major cities have slums that cater to a
growing number of people seeking the prospects of a big city. Among the opportunities that these
places offer is that of working for the welfare of children. Teaching of health and hygiene and
helping these marginalized people secure the basic necessities of life can help them immensely.
Teaching these people proper values of education, savings, etc. can have long-term benefits.
Hospital and Prison ministries. Hospital and Prison ministries can become evangelistic tools
when used with sensitivity and wisdom. Obtaining proper permission coupled with carefully prepared
visits lead to opportunities for healing and transformation. Given the complex nature of contemporary
society teams from the church should be able to offer whatever help possible to those visited
(especially in hospitals), and offer a meaningful gospel message according to particular needs.
Ministries of Social Compassion,” in Leadership Handbooks of Practical Theology: Outreach and Care, vol 2,
edited by James D. Berkley (Grand Rapids: Baker Books, 1994), 147-176. 45
For an interesting account of a work among urban Hispanic people in Salem, Massachusetts see Daniel Velez
Rivera, “Transforming Lives, Transforming Communities: The Ministry of Presence” in Anglican Theological
Review 93:4. 645-650. 46
George W. Webber, “Training for Urban Mission,” International Review of Missions. 173-174. 47
Webber, “Urban Mission,” 174. A similar approach has been taken by the Roman Catholics in India with
TEJAS (Theological Education for Joyful and Affirmative Service) in which seminarians workfor their living in
order to experience the challenges that the laity face. Jacob Parapally, “Catholic Theological Education in India
/ South Asia Today,” in Dharma Deepika, (July to December 2011) Issue 34 Vol. 15, No.2. 48
Philip L. Wickeri, “Mission from the Margins,” in International Review of Mission, Vol. 93 No. 369, April
2004, 196. 49
Wickeri, “Mission from the Margins,” 196. 50
See Richard Stearns, The Hole in Our Gospel (Nashville: Thomas Nelson, 2010) for a contemporary account
of personal first-hand experiences engaging with poverty and sickness, especially from Africa. The following
comments of Ahmed Shah are helpful in understanding global poverty. Also, for a critical reappraisal of
ministry to the poor see, Steve Corbett and Brian Fikkert, When Helping Hurts: How to Alleviate Poverty
without Hurting the Poor . . . and Yourself (Chicago: Moody Publishers, 2012).
11
Counselling ministry. This ministry is not only for those within the church but also for people
outside the church. Churches that are already meeting the emotional needs of their members and have
the resources to carry out this ministry to those outside the church should think about it seriously.
This ministry requires people who are willing to give their time to listen to people. The greater the
cities the more complex are their problems. Crisis counselling can deal with people facing suicidal
tendencies. Those who have been helped may come to a saving faith. Another important area is
Marriage and Family counselling. Both within and outside the church the need for marriage and pre-
marital counselling is needed.
Reconciliation. Reconciliation specifically deals with situations where personal, communal,
or religious conflicts have led to hostility and suspicion between people. At a personal level the
church can help people be reconciled through a dedicated ministry for people in general. In the case
of communal and religious conflict, there are many countries in the world affected by religious, and
communal conflicts. There is need for sensitivity in dealing with such situations; in some cases the
church can only assist government or non-governmental organizations that are dedicated for such
work.
General Holistic Options The sharp separation between sacred and secular often obscures the
missional role of the laity. Calvin has addressed this issue with remarkable frankness. In discussing
Calvin’s concept of society Bouwsma writes, “. . . his doctrine of calling meant that we should invest
our God-given energies primarily in our work. Christ taught, he [Calvin] believed, ‘that men were
created for activity,’ that they are not to ‘sink into laziness.’”51
He adds, “Human interdependence was
expressed in the division of labor, by which human beings had developed ‘arts and crafts, so that one
will be a baker, another an agricultural worker, another a shoemaker, another a clothier.’ . . . God had
intended the division of labor to reinforce community by making human beings dependent on each
other.”52
Wallace quotes a prayer of Calvin in connection with sanctification which speaks of a
complete self-offering of oneself to God.53
Commenting on Calvin’s prayer Wallace remarks, “the
Christian man, then, in all that he does, should regard himself as acting in the capacity of a priest,
offering both himself and all his works and possessions in a sacrificial act of thanksgiving at the altar
of God’s grace.”54
After discussing the need for different occupations in society Wallace concludes
that for Calvin, “such mutual communication between those who fulfil different functions in the body
of human society means that each must fulfil the occupation or calling to which he has been appointed
in an orderly manner so that thus the order of nature for society might be fulfilled.”55
This idea of
occupations being ‘callings’ breaks down the wall between sacred and secular and makes all of life an
offering to God.
Missional developmental work . These ministry opportunities are suitable for national churches and
national and foreign missionary organizations. In discussing the place of social work in
communicating the gospel, a majority world writer comments, “Myanmar churches need to send more
professionals to serve the unreached people as teachers, nurses and skilled community development
workers – ‘tent-makers.’ While doing their jobs they would have more opportunities to share the
51
Quoting Calvin’s commentary on Joshua 7:19, see William J. Bouwsma, John Calvin: A Sixteenth Century
Portrait (Oxford: Oxford University Press, 1988), 198-199 52
Bouwsma, John Calvin, 201-202. 53
“Grant, Almighty God, that since Thou hast deigned to take us as a priesthood to Thyself, and hast chosen us
when we were not only in the lowest condition, but even profane and alien to all holiness, and hast consecrated
us to thyself by Thy Holy Spirit, that we may offer ourselves as holy victims to Thee; O grant that we may bear
in mind our office and our calling, and sincerely devote ourselves to Thy service, and so present to Thee our
efforts and our labours, that Thy name may be truly glorified in us . . . . and thus may Thy name be perpetually
glorified by the whole body as well as by the Head. – Amen.” John Calvin, Commentary of Malachi, Joannis
Calvini Opera Omnia, Amsterdam 1671,vol. 5, p.42, quoted in Ronald S. Wallace, Calvin’s Doctrine of the
Christian Life (Eugene, OR: Wiph and Stock Publishers, 1997), 28-29 (emphasis added). 54
Wallace, Calvin’s Doctrine, 29. 55
Wallace, Calvin’s Doctrine, 154.
12
Good News with the people.”56
This is a reminder that the church needs to rediscover the importance
of the various callings of the laity and their missional role in building the Kingdom of God.
Education: Rural or Specialized Urban Establishing village schools in needy areas. The opportunity
to provide education and adult literacy always remains current in developing nations. Education and
literacy, especially developing and introducing advanced techniques, are welcome by most developing
countries. There are also specialized educations centres that cater to develop particular skills. For
example, in several Asian countries, in the current context of outsourcing, learning of specific
phonetic skills is very much in demand.
Medical & Health: Community Health work Medical work provides access to most rural
communities and specialized medical doctors and medical personnel are always in demand in
developing countries. As has already been shown in the historical survey, medical assistance provides
an opportunity to show the light of Christ to the world.
Assisting in Rural Hospitals. The opportunity to work in rural hospitals gives native
personnel the added help they need. Rural areas are often neglected and volunteers are few.
Volunteers often get experience from such situations despite the primitive conditions. Further, they
enjoy the fellowship of the local Christian community.
Teaching basic health and hygiene. Instruction in basic health and hygiene is promoted by
various NGOs, with the goal of prevention of common diseases. The work done by Voluntary Health
Association of India (VHAI) to teach and promote simple medical solutions in rural situation has
proved helpful. Christians engaging in such work build goodwill that can always become useful when
sharing the gospel.
Rural Access to potable Water. Waterborne diseases often cause complicated illnesses.
Many developing nations have targeted the production and distribution of potable water. Simple
portable units that purify water have been used to meet the needs of remote areas where there is no
drinking water. In many underdeveloped and developing nations around the world access to water
remains a challenge.
Technical, Agricultural, & Animal Husbandry: Vast opportunities lie in the technical field where
Information Technology (IT) industries flourish in majority world contexts. Offering expertise in
farming and agriculture methods is often sought after in most developing world contexts. If persons
have the proper credentials and have something unique to offer, whether it be new farming
techniques, expertise in helping increase crops etc., they will be in much demand. It is possible that
consultancy firms may be contracted by local governments to avail the services offered. Teaching in
agricultural training institutions offers another way of making one’s gifts useful for the kingdom. In
the early twentieth century, Presbyterian missionary Sam Higginbottam established the Allahabad
Agricultural Institute in northern India that has become a premier centre for agricultural research.
Similar institutions that have been established have contributed significantly to nation building and
Christian witness.
Relief and Rehabilitation. Although some developing majority world nations refuse to accept relief
and rehabilitation in disaster situations, there are many underdeveloped and developing countries that
appreciate any help given. Christian relief agencies and missionary organizations must be careful not
to seize such opportunities for evangelism. Loss of life and possessions are traumatic experiences that
need patient listening and understanding.
Human Rights and Justice. This need presents itself in almost all countries, developed, developing,
and poor. Some of the needs are exploitation of labour, child labour, human trafficking, sex
trafficking, etc. Unlike many of the issues referred to previously, this particular area tends to be
neglected as much of the activities, especially child labour, sex trafficking etc., is carried out
clandestinely. The risks involved in fighting for those affected far outweigh the rewards of seeing
persons freed from bondages.
56
Aung Mang, “Training to Effectively Communicate the Gospel in a Multi-Cultural Society” in Educating for
Tomorrow: Theological Leadership for the Asian Context, edited by Manfred Waldemar Kohl and A. N. Lal
Senanayake (Bangalore/ Indianapolis: SAIACS Press/ Overseas Council International, 2007), 103.
13
Assisting Missional Tent-Making Ministries. These are opportunities that are available for those
having particular skills both in national churches and foreign missionary organizations. Ideally, these
opportunities need to be coordinated by a national organization that knows the needs.
Teaching Vocational Skills. Knowing a vocational skill (and knowing it well!) gives
evangelists credibility in the particular contexts where they work. Most of these skills are technical in
nature, such as Plumbing, Electrical, Electronics (radio and television), welding, and masonry. There
are many more such skills that can be added to the list. Knowing any one, or several, of these skills
gives an evangelist the opportunity to relate to people and to have credentials that are more readily
accepted in society, rather than being known simply as an evangelist.57
Another addition would be
getting basic training in handling simple medical needs in rural situations.
Similarly, skills such as food preservation, tailoring, baking, cooking, and confectionaries
make it possible for women to generate income for themselves and supplement their family income.
Especially, in the case of rural pastors’ wives these skills become a bridge for them to reach women in
their homes when their husbands have gone for field work. In many rural contexts these are culturally
suited and welcome.
Exploring Business Opportunities. At a more sophisticated level, business opportunities can be
excellent bridges to be salt and light in a dark world. With the growth of business schools and the
craving for excellence, people with the right credentials stand the chance of being accepted as
professors in such schools. Moreover, floating and operating businesses professionally not only gives
an opportunity to teach Christian values, it also pays material dividends. Other comparable callings
are marketing and consultancies on a wide variety of fields such as low cost housing, micro finance,
and teaching entrepreneurship.
Practical Issues for Consideration. In all of the above, the basic goal of any missional activity should
be the glory of Christ and His Name. Any assistance offered, any guidance given, any project
undertaken, should unashamedly give the reason for such involvement as motivated by the love of
Christ. Moreover, those engaging in such ministries should practice an incarnational ministry to the
greatest extent possible. As Christ emptied Himself (Phil 2:7) Christians in ministry (includes anyone
engaged in living out the gospel: cross-cultural missionaries; career missionaries; short-term
missionaries; national missionaries; lay workers; etc.) should empty themselves of anything that is
alien to the gospel in order that Christ will be seen and experienced.
III
Training Workers for God’s Mission: Implications for Theological Institutions
If it is true . . . that the entire life of the church is missionary, it follows that we desperately
need a theology of the laity . . . . For a theology of the laity presupposes a break with the
notion, so fundamental to the Enlightenment, that the private sphere of life has to be
separated from the public. . . . Bosch58
In the first part of this paper it has been shown that the church initially considered the people
of God as one, with little difference between the laity and the clergy. Moreover, the clergy had their
own ‘secular’ occupations up to the time of Constantine, when these were surrendered and they
became a class separated solely for priestly activities. Despite the impact of the Reformation in
doctrinal matters, the understanding of the clergy as a class part continued especially in the
magisterial, state connected church traditions. Following the evangelical revivals in the eighteenth
century, evangelical Christians involved themselves in holistic ministry. This trend abruptly ended
with the advent of the Social Gospel in the early twentieth century. Just after the middle of the
twentieth century, evangelicals once again began to acknowledge the necessity of a holistic gospel
witness. This third chapter will focus on the need to train laity to affirm their callings, and
57
Occasionally, in some parts of India ‘professional’ evangelists face threats and from local people when the
nature of the work – facilitating conversion – becomes known. Conversely, evangelists who have legitimate
occupations become productive members in their local contexts. 58
Bosch, Transforming Mission, 472.
14
prospective clergy to make them aware of the holistic dimension of gospel message. It is imperative,
therefore, that theological institutions need to assess their overall purposes and goals periodically, not
simply to formulate a carefully worded statement for publicity, but to produce a frank self-assessment
focussed primarily on spiritual life, academics, relational matters, and practical witness. Such periodic
evaluations are imperative when developing missional opportunities, both for seminary students as
well as for laity.
Some Basic Observations. What is the goal of ministerial training? How should theological
institutions accommodate holistic subjects into their curriculum? Is it possible to develop programs
that cater to specific needs? This is obviously not possible given the vast array of subjects that were
referred to in the previous section. Theological institutions, therefore, should aim at two possible
approaches: 1) Develop courses that address practical issues faced by the laity. 2) Give opportunities
to students to be involved in holistic ministry while in the seminary.
For Seminaries: Reshape and Integrate Courses to Address Issues that Concern the Laity. An ever-
present danger for pastors is being out of touch with the world in which their parishioners live. Course
assessments are necessary in this regard. For example, any course on Christian theology should aim
at knowing God, not merely knowing about God. ‘Christian Personal Ethics,’ a course which deals
with the biblical basis of ethics for everyday life, ought to emphasize choices that confront the laity in
everyday situations. Is it right to ‘go along with the crowd’ in your workplace and yield to their
pressure to conform to certain practices?59
How can such an issue be dealt with in a sermon? Can the
‘Homiletics’ course have an applicatory emphasis that focuses on some of the ethical issues that were
discussed in the Personal Ethics class? Excellent skills of exposition at the cost of application can rob
a sermon of its relevance to the congregation. Can ‘Bible Introduction and Survey’ be taught in
conjunction with Hermeneutics and Homiletics to explain and apply a particular text? Such an
approach would help apply the Word to the lives of parishioners.
Opportunities for Missional exposure in Seminaries. This is in some ways done in many theological
colleges. Students are exposed to missional situations that give them an idea of particular needs
available. Though often this ministry exposure during training is done as a ‘requirement’ for
graduation, there should be an attempt to be intentional and assign students to places where their gifts
and abilities are used to the fullest. Also, periodic changes in practical work assignments give
students the opportunity to explore ministries that they otherwise would not choose to consider.
Theological institutions, especially in majority world contexts, may partner with local agencies that
minister among the poor to bring awareness of this need to students. Being exposed to such ministries
is invaluable for students. Ideally, the purpose should be to help students become aware of such
opportunities and not to lead them away from pastoral callings
For the Laity: Opportunities for Lay Training . Before this is discussed there should be a realization
of the pastor’s role in shaping the lives of parishioners. In addressing the Pastor’s role, Wright
correctly observes that it is the pastor duty to equip his people to meet the challenges of the world
they live in. He says, “The challenge to pastors, and those who train them, therefore, is: are they
helping ordinary Christians to understand the world they live and work in, or just dangling before
them the prospect of a better world when they die? Are they providing biblical teaching, a biblical
worldview, for sustaining Christian ethical witness?”60
Such training should be promoted both in
majority world and in developed world contexts. The purpose of such training should be for men and
women to recognize their God-given gifts and callings and to use them for God’s glory. As such, it is
advisable that the exposure to theological and biblical knowledge is limited and that practical
Christianity is given more importance. Thus the selected courses will be more foundational in nature,
rather than in-depth exposure.
A Suggested Program for Training Laity. Ideally, such a program may be offered twice
weekly, during the usual seminary school calendar, or, alternatively, during summer, for a period of
59
For some useful insights see, Christopher J. H. Wright, “Saints in the Marketplace: A Biblical Perspective on
the World of Work,” in Remapping Mission Discourse: A Festschrift in Honor of the Rev. George Kuruvilla
Chavanikamannil (Dehra Dun, India /Delhi: New Theological College/ISPCK, 2008), 22-41. 60
Wright, “Saints in the Marketplace,” 40.
15
one year. Banks suggests that seminaries and churches join hands in equipping the laity. He writes
about such an experiment that came about as graduate laymen wanted theological training. He says,
“The main goal was to help marketplace Christians integrate faith with their family, workplace, civic,
church political, and cultural life.”61
The purpose of any training given to laymen in seminaries should
not be primarily for accumulation of knowledge or, as is commonly found in some majority world
contexts, receiving one more diploma or degree. Moreover, the aim of such training should not focus
on equipping the laity to consider ministerial positions but rather that they become equipped to face
the challenges of the world from a Christian perspective and become salt and light in their contexts.
Since most of the people would already have their own occupations during the day, these courses
may be offered at a convenient time (perhaps 6 – 8 p.m.) twice weekly and at a place close to where
the participating laity work. From a Theological Education by Extension (TEE) context, Hopewell, in
addressing the issue of how Bible schools and seminaries teach theology to people in secular
occupations, says, “Mainly by operating where and when working people have free time. They are
usually found in the centre of the larger cities . . . near where most students work and where others
can travel by public transportation. . . . they generally operate at night. . . . The normal theological
course spreads itself over four or five years.”62
Banks writes about a similar experiment in an urban
context that gives theological exposure to interested laymen.63
Hopewell opines, “For a man or
woman who is answering a call to the Christian ministry, an evening Bible school can be a very
attractive place.”64
Even if one were not called to the “Christian ministry” lay-training gives people
from all walks of life the opportunity to learn skills that would help them become leaders in their own
“secular” contexts.65
Lay training, moreover, could be made available through interested churches
that have the resources for hosting such programs, with the help and guidance of the seminary.66
The program could be entitled, “Making a Difference.” The suggested length of each course is
12 hours; roughly 3 weeks duration (3X4=12). A total number of ten subjects can be easily covered
during the year. Since the aim is not for participants to take up pastoral duties, the courses are best
covered during the course of one year. The following subjects are suggested as part of the teaching
content:
1. The World and its Needs: Illiteracy, Poverty, Ecological Issues, and Economic Challenges
(“How can I begin to think about these issues biblically?”)
2. Our Callings & Gifts: The value of each of our callings; and the uniqueness of our gifts
(“What can I offer back to the Lord of all that He has given me?”)
3. Living in Grace: Transformational relationships, and grace-centred relationships (“What does
a grace-centred life mean, and how can I live a grace-centred life?”)
4. The Church and Mission: A brief mission oriented historical survey of church history (“What
impact can I make in missions with the gifts God has given me?”)
5. Bible: Canon of the Old Testament/ New Testament. The inter-testamental period, and, a
Chronological overview of biblical history (“How can I apply biblical truths to my life and in
my workplace?”)
6. Knowing God I
1) Knowing God through Revelation: How God reveals Himself to us: General &
Special Revelation
2) Knowing God through Scripture: The truth of Scripture, inspiration, infallibility, &
inerrancy
3) Knowing God: Trinity, Being and attributes communicable/ incommunicable
4) (“How is my knowledge of God and His Word changing the way I think?”)
61
Banks, Reenvisioning, 259. 62
James F. Hopewell, “Training a Tent-Making Ministry in Latin America” in Theological Education by
Extension, edited by Ralph D. Winter (South Pasadena, CA: William Carey Library, 1969), 75. 63
Banks, Reenvisioning, 258. 64
Hopewell, “Training a Tent-Making Ministry,” 76. 65
It is encouraging to note that the Presbyterian Theological Centre, Sydney, offers courses for laity and its
brochure entitled “Christ for All of Life” emphasizes the relevance of the gospel for every sphere of life. 66
I am indebted to Dr. John McClean, of the Presbyterian Theological Centre, Sydney, for this suggestion.
16
7. Knowing God II
5) Knowing Christ: Person and Work of Christ, Atonement,
6) Knowing The Holy Spirit: Person and Work of the Holy Spirit,
7) Knowing God and Knowing Ourselves: Man’s creation, Fall, Original sin,
8) (“How is my knowledge of Christ and the Holy Spirit impacting my worldview?”)
8. Knowing God III
9) Knowing God and Knowing His Love: Salvation - Its Need, its origin, its effect,
sharing your faith
10) Knowing God and Knowing His People - The Church: Its composition, organization,
purpose
11) Knowing God and Knowing His Purpose - The Last Things, three millennial views.
12) (“How does God’s love for me translate into love for His Church?”)
9. Hermeneutics: Basic tools to understand the Bible. (“What principles should I remember
when trying to understand the Bible?”)
10. Apologetics: How to share our faith sincerely and sensitively (“What principles should I
adopt in trying to defend my faith?”) 67
A two hour “Introduction” would lay out the aims and objectives of the course, its focus,
limitations, etc. It would also help participants to take stock of their faith. Similarly, a two hour
“Conclusion” would aim primarily at assessing whether the course aims and objectives have been
met. The concluding wrap-up session will also explore what kind of changes participants have
experienced in their lives as a result of this exposure. As much as possible husbands and wives,
whether together or in separate sessions, should be encouraged to follow this course. This should be
required especially for those who are seriously looking into missional opportunities.
Pedagogical Issues Teaching must be done by teachers who are passionate about what they teach and
whose lives exhibit a living relationship with God. The content of their courses and their method of
teaching should be matched by committed lives. Speaking of imitation Rolland Allen writes,
“The task of the educator is to direct or to guide the development of the pupil. He does this
by teaching; he does this even more powerfully by his example. . . . What he is, what he has
within him, what he reveals, this is of the first importance. . . . His example is constantly
found to be more powerful than his teaching or preaching.”68
Theological institutions should aim at recruiting and training teachers who are academically sound,
gifted in teaching, and persons who are passionate about what they teach. Together with the above
there should be a review of traditional expectations and practices. 69
A helpful, but often neglected,
resource for theological institutions is the experience and availability of local pastors who have much
to offer.
Relational approach: Giving. Teaching does not take place in a vacuum. Depending on the culture,
and the suitability of such an approach, wherever appropriate, efforts ought to be made to promote a
relational context of study. A relational approach takes place in a context of a relationship that
67
The focus of the subjects is acquiring enough knowledge to be a useful Christian in society. Subjects such as
Homiletics, Worship, Counseling, etc., are left out intentionally. The aim of the training is for the laity to be
able to handle a reasonable degree of information that can be used meaningfully in missional contexts. 68
Roland Allen, Educational Principles and Missionary Methods, Library of Historic Theology, edited by
William C. Piercy (London: Robert Scott, ?), 78. (emphasis added) 69
A penetrating evaluation of some assumptions in theological education is made by Edward Farley who speaks
of ‘Four Pedagogical Mistakes’ that can be traced to the training of the teachers themselves. He then describes
these mistakes: “Theology in its primary meaning is an academic pursuit, a phenomenon of scholarship. . . . the
primary skill of (academic) theology is to apprehend the meaning of written texts. . . . theology’s primary
problematic concerns the clarification of doctrines rather than the intrinsic idolatrous structure of religion itself. .
. . the teaching of theology is compromised or corrupted when it concerns itself with the situations of human life
and history.” Farley’s comments may be applicable to most seminaries as they are a fairly accurate reflection of
the status quo. Edward Farley, “Four Pedagogical Mistakes: A Mea Culpa” in Teaching Theology and Religion
(2005) vol. 8, no. 4, 200-203.
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communicates through life and example. This would require investing time, wisdom, and assistance
to mould a person to think differently. This approach would require a wholehearted commitment to
tracing the strong theological and missiological roots that form the foundation of all that is taught in a
seminary. A relational approach would help crystallize and relate the lecture room factual knowledge
in the hearts and minds of students.
Relational approach: Receiving. Training the laity, especially in using their gifts and abilities
missionally, requires trainers to be humbly aware of their own limitations in those particular and
varied fields that are represented in laity trainees. Trainers must be willing to learn, whenever
appropriate, about the various callings of the laity. Instructors are encouraged to learn more about the
professions and occupations of the learners, and of the practical issues that they face on a daily basis
in their work places.
Training of Laity Bosch remarks, “The movement away from ministry as the monopoly of ordained
men to ministry as the responsibility of the whole people of God, ordained as well as non-ordained, is
one of the most dramatic shifts taking place in the church today.”70
He notes, “There can be no doubt
that Jesus of Nazareth broke with the entire Jewish tradition when he chose his disciples not from
among the priestly class, but from among fisherfolk, tax-collectors, and the like.”71
After comparing
the Roman Catholic and Protestant traditions, the first emphasizing the ‘cure of souls’ and the other
‘the word of God,’ respectively, Bosch concludes that both traditions preserved the dominant position
of the clergy and “exported their dominant clergy patterns to the ‘mission fields.’”72
To Bosch, “. . .
from the very beginning Protestant missions were, to a significant extent, a lay movement.”73
He cites,
Walls who “describes the [missionary] societies as few, open, responsible, embracing all classes, both
sexes, all ages, the masses of the people – truly democratic and anti-authoritarian movement, to some
extent also anti-clergy and anti-establishment.”74
Citing Anderson, he writes, “North American
societies, in particular, attracted large numbers of women. In some instances, women founded their
own mission societies (by 1890 there were thirty four of these in North America alone) and
periodicals, and raised their own support. . .”75
For Bosch this involvement of the laity in mission is
not meant to violate the calling of the clergy.
In discussing the ‘forms of ministry’ Bosch is careful to clarify, “a theology of the laity does
not mean that the laity should be trained to become ‘mini-pastors’. Their ministry . . . is offered in
the form of the ongoing life of the Christian community [citing Burrows] ‘in shops, villages, farms,
cities, classrooms, homes, law offices, in counselling, politics, statecraft, and recreation.’”76
Bosch is
also careful to recognize the need of an ordained ministry by saying, “Some form of ordained ministry
is indeed essential and constitutive . . . not as guarantor of the validity of the church’s claim to be the
dispenser of God’s grace, but, at most, as guardian, to help keep the community faithful to the
teaching and practice of apostolic Christianity. . .”77
He concludes, “The clergy are not prior to or
independent of or over against the church; rather, with the rest of God’s people, they are the church,
sent into the world. In order to flesh out this vision, then, we need a more organic, less sacral
ecclesiology of the whole people of God.”78
These views of Bosch need to be explored more
thoroughly. To educate laity in their missional roles is necessary and important for the spread of the
gospel.
Conclusion There is significant agreement in recognizing the need to train laity in recent years.
However, what is often not clear is the purpose for their training. In many majority world situations,
70
Bosch, Transforming Mission, 467. 71
Bosch, Transforming Mission, 467. 72
Bosch, Transforming Mission, 470. 73
Bosch, Transforming Mission, 470. 74
Bosch, Transforming Mission, 470. 75
Bosch, Transforming Mission, 470. 76
Bosch, Transforming Mission, 473. 77
Bosch, Transforming Mission, 474. 78
Bosch, Transforming Mission, 474.
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training of clergy meets the need of a shortage of trained ministers, especially in churches without
pastoral leadership. The above paper, while affirming this need, nevertheless, seeks to encourage
training of the laity to be the people of God in their respective contexts and in their God-given
callings; to help laity know their unique place in the Body of Christ as people who use their gifts to
establish the Kingdom of God through holistic involvement in the life of the church, the community,
in their workplaces, both locally and globally; and to help laity discover their unique and
indispensible role in carrying out the mission of God. God has called every Christian to be a witness
in the context in which he lives; whether as a home-maker, a doctor, a lawyer, a nurse, an engineer, a
teacher, a clerk etc. It is the task of the church to make the laity aware of their callings and their
indispensible role in carrying out the mission of God.
Some individuals receive a specific and strong call to serve as ministers of the gospel or
career missionaries. It is the responsibility of churches and missionary agencies to ensure that those
under their supervision are engaged in legitimate, ideally tent-making, occupations (this applies
especially for church planting situations, until the new church plant can support a pastor as shepherd).
Others in the church should recognize their occupations and professions as God-given callings to
further the Kingdom of God. The whole people of God are called to obedience and witness. They are
part of the 120 of Acts 1; the unnamed thousands who believed on the Day of Pentecost and after;
they are part of those who were scattered and who ‘went about preaching the word’ (Acts 8:4); they
are among those hunted down and pursued by Saul to Damascus - those ‘belonging to the Way, men
or women’ (Acts 9:26b); they were the Aeneases, the Tabithas, the Corneliuses, Phoebes, the Priscas
and the Aquilas, and the ‘Epaenetus [es] who was the first convert to Christ in Asia [Minor]’ (Rom
16:5) and an endless list of Christian men and women. These seldom mentioned, and often unnamed,
persons in the New Testament are the ones through whom the gospel reached out to the then-known
world. To rediscover this truth – that the whole people of God are called to Christian witness - is to
rediscover the Body of Christ as workers for the mission of God.