Category: Basics

A recent talk that got me thinking about what’s missing from the teaching about missions that typically happen in (evangelical) circles such as I move in.

Such talks – and I’ve given a few myself – note how a page in history turns at the end of the gospels and the beginning of Acts. Here’s the new page: Christ is now reigning as Saviour and King: that good news is to be embodied and universalized. Starting with the few hundred Jesus followers, forgiveness and new ways of living through Christ are to be offered and implemented to everywhere and everyone on earth. This five-fold repeated instruction (in the four gospels and Acts) to Christ’s followers is called the ‘Great Commission’.

Usually, and in the case of the talk I heard, that means individual Christians doing evangelistic stuff, and/or supporting other Christians doing evangelistic stuff, and it reminds us of the need to cross cultures, to go places we are uncomfortable, in order for the message to go everywhere.

So far so fine. Many of us evangelicals, and especially me, however, can go into full cognitive dissonance at this point. It’s a mission meeting. We’re in church. We can all agree evangelism is good, cross cultural evangelism is good, I’m all in favour of it, but no, I’m not really doing it, please, God, send somebody else.

Sorry.

The problem may not be me, I am hoping. The problem is the atomistic nature of what is being taught. It denies the way the world works, denies the way the church grows, and denies the wider teaching of the New Testament itself. Are all evangelists? No. What does everyone else do then? Support the evangelists? Is that it?

Jesus taught, make disciples of all the nations. I think we too readily forget the communal, non-atomistic, nature of these commands. I think we too easily forget the importance of families and networks and cultures.

In Europe, arguably, sort of, there is a local church in every settlement from the West of Ireland to the Ural mountains, from the North Norwegian coast to the Greek Islands. In principle, there are all these little communities based around the Kingdom of God interacting and engaging in a thousand ways with the dominant cultures all around them. You will be my witnesses. Everyone who is part of Christian communities can have a part in that, doing what they do, with all their devotion.

Then look at the order of what Jesus taught in Matthew’s gospel: make disciples by (arguably first) baptising and (then, arguably second) teaching them to obey everything I have commanded you. In Europe this happened when a king decided to become a Christian and all his people were roped in. In many contexts, like with a friend I interviewed with experience of people in the Indonesian rainforest, the group decides for everyone. (Or sometimes the group splits into two groups.) Everyone included in the decision to follow Christ is baptised, and then the teaching starts. When the great Catholic missionaries like Francis Xavier did their stuff, they baptised whole communities. (Xavier allegedly got repetitive strain injury from all the baptising he did.) Communities that he mass-baptized, like on the Coromandel coast of India (part of Tamil Nadu) have retained a Christian identity until this day. Indeed some have kept such an identity since the time of the Apostle Thomas, a millenium and a half before Xavier. Even if none of these options are true in your culture, the good news about Jesus’ forgiving power and current reign always tends to travel better down natural networks of family and community.

What are the takeaways from that?

1. If you are part of a Christian community, doing what you do with devotion, you are part of the great commission, bearing witness -part of a community bearing witness– to the cultures around you.
2. There surely is a need, and Jesus gave a command, for individuals to cross cultures to spread the gospel.
3. Such missionary individuals, who go to new cultures, need to prioritize starting and building communities, or repurposing existing networks.
4. Mass baptism of the whole group of humans involved (like a household, a social group, or even whole tribe or nation) may help retain a Christian identity for generations, and provide a platform for teaching.
5. In this way, the nations are taught about Jesus and how to follow him.

Last week we saw the dismal news, courtesy of Reporters without Borders that ‘the press freedom situation in 180 countries and territories … is totally blocked or seriously impeded in 73 countries and constrained in 59 others, which together represent 73% of the countries evaluated. These countries are classified as having “very bad,” “bad” or “problematic” environments for press freedom.

The internet, in terms of print newspapers, has not helped, gutting newspapers worldwide of revenue and readers.

Is there another side to the story? I hope so. Among the forces fighting back are:

OSINT: Open Source intelligence, made famous in the UK by Bellingcat, and now replicated in other groups, has whizzed together brilliant minds, dogged investigation and habits of integrity, just like the best of the old. Connected by the internet, people comb publicly available information to establish the kinds of facts that journalists used to have to uncover with shoe-leather alone. For example when Russia was secretly, and they thought deniably, invading parts of Ukraine years ago, Bellingcat found Facebook entries of Russian soldiers smiling in conquered parts of Ukraine. Bellingcat’s founder Eliot Higgins’ book is a wonderful read, unless you’re a fact-supressing dictator.

News organizations who have found a way to thrive in the new world. Step forward the New York Times, the Washington Post, the Economist, the BBC, even Al-Jazeera, whose Palestinian-American reporter, Shireen Abu Akleh, a Christian, was recently gunned down even though she was wearing a rather large sign saying ‘Press’. The press isn’t as big or as widely committed to separating news from opinion as it used to be, but like a Yorkshire terrier, diminutive size just makes it easier to bite ankles.

Books. Somewhat counter-intuitively, the long form of a non-fiction book has done much to trouble the repressive.I’m just finishing Catherine Belton’s wonderful book Putin’s People and recently I read Tom Burgess’ title Kleptopia. Each journo, and their publishers, have had to fight angry oligarchs through the courts. I bought the books to support them. And everyone survived, except the reputations of the oligarchs. Wonderful books of dogged journalists.

Social media itself. Yes, it still has a power for good. Alexei Navalny completely wrong-footed the Kremlin when he produced a YouTube video about Vladimir Putin’s (alleged) palace. In Russian, it has just garnered a mere 123 million views, which can’t all be his mum showing them to her friends. Vladimir (perhaps Vladimire is better) had to go on TV himself to deny everything.

Better than all these wisps of hope in the turmoil (73% of countries with strangled media!) is the sense of hope that those of us with a Christian faith can muster. The world is in somebody’s hands. The rule of the repressive is not the last word. It’s slow, but skill, wit and integrity will find a way. Keep biting the ankles, don’t let go.

Recently it was Press Freedom Day, or given the way things are going, Press Unfreedom Day. The group Reporters Without Borders (confusingly they are called RSF, like Medecins Sans Frontiers presumably) publish a ranking of press freedoms in different countries each year. They base it on counting actual incidents of repression, plus responses to a detailed questionnaire. It makes uncomfortable reading, which is perhaps the point.

At the top with the freest presses come the usual suspects of high-standard-of-living, happy countries, like the Nordic lands. A shout-out to Portugal (7th) and Costa Rica (8th). The UK is in its usual position of believing itself to be the best in the world but actually coming in at number 24. The US, armed with its First Amendment, crawls in at a distinctly saddo 42nd. Burkina Faso and Moldova, I’m sorry to say, both do better than the Land of the Free.

The nations that have tumbled down the list are the real horrors. China is 175th (out of 178). India, land of 100,000 newspapers is much freer but still a lowly 150th. Though there’s a bit of shooting of journalists (one this year) in that country and jailing of them (13 in prison), the main government strategy is getting its rich friends to buy news outlets:

Originally a product of the anti-colonial movement, the Indian press used to be seen as fairly progressive but things changed radically in the mid-2010s, when Narendra Modi became prime minister and engineered a spectacular rapprochement between his party, the BJP, and the big families dominating the media. (RSF India briefing)

Or its social media acolytes to bully them:

Rana Ayyub, an Indian commentator who loudly admonishes Prime Minister Narendra Modi for stoking anti-Muslim violence, has endured a campaign of intimidation by his supporters. Hindu nationalist trolls have superimposed her face onto pornographic videos, called for her murder, and shared her home address online. Fear of attack has confined Ms Ayyub to her home for long spells. Unable to eat from the anxiety, she has spent days on end in bed and been fed through an intravenous drip. “It’s a living, breathing nightmare for me and my family,” she says. (The Economist, 2022 May 7, ‘Where the Truth Lies’)

Or set the police dogs on them:

Indian law is protective in theory but charges of defamation, sedition, contempt of court and endangering national security are increasingly used against journalists critical of the government, who are branded as “anti-national.“

Lots of countries sing from the same songsheet. Mexico directs government advertising revenue to friendly newspapers. Hungary’s president, proudly pursuing his illiberal state with a Christian sugar-coating, just like Vladimir Putin, has nudged his oligarch friends to buy, then muzzle, the media. Hong Kong, once so free, is now bound and gagged and I’m sure its people are delighted to be so mothered by the Chinese Communist Party.
Britain and the US both suffer from the concentration of the media in very few hands and the decline of regional and local dailies.

Is there good news anywhere? That’s for next week.

John Mark Comer’s book of this title has hit a spot with many people–good– though I suspect I am not its target audience. I’m too old, a baby boomer, and I am not often told these days to slow down. Nor did I greatly enjoy the humble-bragging (I’d spoken at six meetings that day), nor Comer’s perhaps slightly insecure need to keep telling jokes through the book. As a reader, I felt sometimes I was a sea-lion to whom he needed to keep throwing fish.

Still though. I really appreciate John Mark Comer’s wider goal (of which this title is a part) of learning and teaching spiritual formation in a digital age. I could use some of that. And there’s lots to learn from this book and the real and helpful experiences of the author. Even though I’m hardly on social media, I still find plenty of ways of wasting time on a smartphone, and he has some useful, if drastic, solutions. And some things you can’t say enough:

• Rest.

• Be.

• Do one thing at a time, stop, think, then do another thing.

• If you’re too busy, do less. Make a list of the things that are important or life-giving to you and do them. Slice off large parts of the others.

• Make time for life-affirming things: cooking, conversation, play.

• Be (and think of yourself as) as marginal player, happy to be a widget in the great machine, even if people can’t quite figure out what you’re actually for.

I’ve been re-reading Rodney Stark’s The Rise of Christianity:

It’s fascinating and refreshing. I found it slightly worrying that most of his references are to his own, or his associates,’ academic work, but then as a Christian among sociologists, as I understand it, his is a lonely furrow to plough.

His main conclusion is that the central doctrines of Christianity prompted and sustained atttractive, liberating and effective social relations and organizations (p211). Among other examples he suggests:

Christians did plagues better, by being will to nurse and die rather than run away.

Christians did family life better by being better for women in that era and much better for unborn and just-born women, who sometimes blocked Roman drains by being dumped in them. Incidentally, Christians did fertility better in an age when the populations of cities or indeed Roman Empires was not self-sustaining.

Christians did urban life better by offering sustaining networks that built new structures of belonging across a chaotic jumble of tribes and tongues

Christians did mercy better by teaching of a God of mercy who required mercy

In addition, Stark argues that (as with all minority cults which Christianity was at the time), Christianity disproportionately attracted the 1st-century equivalent of college graduates with no particular belief in anything. Once attracted, these people had the talent and the resource to become the kind of able people who were able to sustain and grow a popular movement.

With these and other advantages, the Christian faith then grew at 40% per decade, on his numbers, for three hundred years. Constantine’s conversion, at the end of the period, was more of a bowing to the politically inevitable than a surprising gleam in the dark.

My friend and colleague Jason Mandryk wrote recently about how prayer and church growth are often not instant, even though we wish they were, but more like a canyon being carved over generations by a river just being being a river.

I wonder if in other places where a vigorous Christian faith has taken root and grown (South America, China) it has grown for similar reasons?

In any event, Rodney Stark’s analysis is right, Christianity’s prospects in a confusing, multi-ethnic, in places deeply cruel world, with a large number of people unmoored from any religious attachments — the rise of the religious ‘nones’ which is often given as a sign of decline of Christianity — are actually rather promising.