Evangelical Missiological Society, "EMS Southwest Regional Meeting", April 4th 2024

Richard Cook, Logos Evangelical Seminary

Ecclesiology and Evangelical Missionaries: 1900 to the Present (Part 2)

To understand the history of the missionary experience, I compare three classic textbooks on the life of a missionary from distinct eras. Contrasts yield insight into each epoch, whereas consistencies crystallize timeless truths. Scouring each work for insights into ecclesiology and missions reveals a remarkable progression of the understanding of the church.

In 1907, Arthur J Brown provided an entire chapter on the “home” church, discussing its role including letters, furloughs, and adequate support. Later, a second chapter turns its attention to the “native” church. One particularly fascinating section deals with why missionaries might fear allowing for the independence of the Indigenous churches.

Like Brown, in 2008 Steffen and Douglas include a robust discussion of ecclesiology and missions. Nonetheless, the context has transformed. There is no longer a clear dichotomy between the “home” and “native” churches, as missions is constantly evolving in the direction of “from everywhere to everyone (Samuel Escobar).”

Most startling, however, was J Herbert Kane’s contribution in 1980. He does not have a chapter on either home or native churches, and he seems to include little on ecclesiology. I believe he represents a transitional moment in evangelical conceptions of the “church” that is worthy of thoughtful examination.

The three volumes, from 1907, 1980, and 2008, represent the church and missions at three discrete moments in time and, as I will show, reflect the inexorable movement toward our contemporary understanding of the Global Church.

Evangelical Missiological Society, "EMS Southwest Regional Meeting", April 4th 2024

Mikko Sivonen, Agricola Theological Seminary, Finland

Missionaries as Provisional Pastors

As suggested by some missiologists, is it biblically accurate to say that missionaries cannot or should not fulfill a pastoral role? Within the scope of this article, we are not saying that every missionary sent to serve on a church planting team should serve as a pastor in a local church. However, we will argue that missionaries serving provisionally in the office of pastor is a biblical model for healthy church formation. As an implication, some elder qualified missionaries must be sent out to form new churches, serving as pastors temporarily to form sound doctrine, right worship, and model faithful eldering that leads to healthy local leadership in the church.

Evangelical Missiological Society, "EMS Southwest Regional Meeting", April 4th 2024

Daniel Low, Christian Witness Theological Seminary

To the Ends of the Earth: Suffering and Other Key Markers in Chinese Missions

A pervasive marker of the Chinese church, particularly in embodying the Gospel through missions, is suffering (Ahern, 2022). Conceptually to “suffer” in Chinese is to “eat suffering” (吃苦 chi ku) or to “accept suffering” (受苦 shou ku). For a Chinese Christian, to be called to participate in missions (local or global) is to serve without regard for her/his life and die, if necessary. Thus, to stoically suffer is the “ordination of the gospel worker’s testimony in a Chinese context” (Ahern, 2022, 5) and “an occasion to demonstrate their loyalty to Christ within … non-Christian [societies]” (Chow and Wong, 2023, 16).

Among the Chinese pastors and lay leaders in the Bay Area and Chinese students completing their training at a local Chinese seminary, is this marker pertinent to encourage their congregations to participate in missions? What are the characteristics and limitations of this marker in missions? What are the other pertinent markers that the leaders (both pastors and lay leaders) seek to encourage and teach congregations to encourage participation in missions?

This paper seeks to assess (a) the perceptions, characteristics, and limitations of suffering for Christ as a key marker for Chinese missions; (b) the other pertinent markers and their characteristics for Chinese missions; and (c) the narratives (e.g., examples from Scripture and lives of missionaries) that are used to teach these markers and characteristics. Hopefully these distinctives, through interviewing pastors, lay leaders and Chinese seminary student, will add to the dynamic and creative missional expressions of the global Church.