Year 1900 (1 1/billion) mid-2002 (over 6 billion) 2020 (over 8 billion) Megacities 1900: 20 (over 1 million) 2020: (420 over 1 million)

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1 Session 1 - Lecture #1 I. Introduction A. World Vision of Spiritual Need 1. Status of Global Mission (World Christian (1) Global population: Year 1900 (1 1/billion) mid-2002 (over 6 billion) 2020 (over 8 billion) (2) EXPANSION OF CITIES: Megacities 1900: 20 (over 1 million) 2020: (420 over 1 million) (3) GLOBAL POPULATION BY RELIGION: All distinct religions 1,000 10,200 15,000 Christians (all) =World 558,132,000 2,050,616,000 2,616,670,000 "C" % of pop. 34.5% 33.1% 33.4% Evangelicals 71,726, ,896, ,835,000 Non-Christians 1,061,494,000 4,153,173,000 5,207,033,000 Worlds A & B AVERAGE 34, , ,000 CHRISTIAN MARTYRS per year NOTE: -As a percentage of global population, Christianity declined in 20 th century, from 34.5% of world in 1900 to 33.0% in In year 2000 about 19 million converted from another religion to Christianity or from "no religion." But 16.5 million defected from Christianity.

2 -In 2000, 419,000 Christian workers were serving God outside of their home countries (All traditions). -Only Christianity has adherents among every one of the world's 238 countries. -Christians speak about 12,500 of the world's 13,500 distinct languages. -Post-denominational churches (Independents) are the only Christian mega-bloc growing at a rate faster than global population rate and only ones growing faster than Islam. 2. The Resistant Belt and the 10/40 Window (map) (1) Unreached make up approximately 1/3rd of world's population (ca. 2.2 billion) a. On average, through 2025, 252,000 need to be evangelized each day (87,000 currently are per day). b. Approximately 34.3 million persons die annually without Christ (of these approx million without hearing the gospel). c. Tragic irony: a billion people will have no contact with Christians throughout their lives; another billion Christians will have no contact with non-christians throughout their lives (Barrett and Kurian). d. Some strategists estimate by 2010, 10% of global inhabitants will rely on internet for their spiritual experience. (2) Classification of Global Population as World A, B. C (David Barrett) a. World C: ca. 2.5 billion, (33%) - Christians (all) - These peoples the subject of 97% of Christian activity. b. World B: ca. 2.6 billion who have heard the gospel but not yet Christians (Japan, Indonesia, Nigeria, etc.) (ca. 50%) c. World A: 1.2 billion who have not yet heard the gospel (little or no access), i.e., Iran, Iraq, Albania, Afghanistan, Turkey, etc (23%) d. Note: globally Christians average giving 1.8%

3 of their income to Christian causes; 0.1% of this goes to global mission. e. Helping make a difference in reaching the lost besides career missionaries: (a) Non-resident missionaries; working with ex-patriates; ESL, cultural exchanges (b) Nontraditional, bivocational ministries in "closed" areas, often offering technical help (c) Short-term and long-term volunteers B. Attempt to Define Subject Matter 1. Mission: The Triune God's redemptive purpose to redeem every person in the world unto Himself. 2. Missions: Activities under the leadership of the Holy Spirit through which churches seeks to share the love of God through Christ in obedient love to His command. 3. Missionary: One sent by God to minister in His name across cultural barriers. 4. Missiology: The study and practise of missions as an academic discipline in the field of humanities C. Missions as a Discipline ("Missiology") 1. Brief History (1) First chair of missions, 1836, Princeton University, Prof. Charles Breckenridge (2) Breakthrough year: a. Alexander Duff, New College, Edinburgh b. Carl Plath, Germany c. Rufus Anderson, Andover Newton, New England (3) Gustav Warneck, Prof. of Missions, Univ. of Halle, Germany, 1896; "father of missiology" (4) American Society of Missiology, 1975

4 a. Brought subject to recognized academic status b. Membership made up of Protestants (including evangelicals, Romans Catholics, Orthodox) c. Seeks to safeguard missiology as an academic discipline. d. Chief organ: Missiology journal 2. Lack of a Consensus Definition (1) A debate whether missiology is a "field of study," a "science," or a "scholarly discipline." (2) Three major core disciplines involved: theology (biblical), historical, anthropological-cultural; but also communication theory. Basically a synthetic discipline. (3) Alan Tippett's Definition (strongly recommended) "The academic discipline or science which researches, records and applies data relating to the biblical origin, the history (including the usage of documentary materials), the anthropological principles and techniques and the theological base of the Christian mission." The theory, methodology and the data bank are particularly directed toward: a. The processes by which the Christian message is communicated, b. The encounters brought about by its proclamation to non-christians, c. And the planting of the church and organization of congregations, the incorporation of converts into these congregations, the growth and relevance of their structures and fellowship, their growth toward spiritual maturity, eternally in outreach in a variety of cultural patterns. What's lacking: mission churches planting new churches. 3. Diversity in the Field of Missiology (1) In terms of models (see below)

5 (2) In terms of methods and functions (evangelism, medical work, preaching, disaster relief, agricultural, etc) 4. Key Centres of Missions Study (1) Fuller Theological Seminary (Calif.) (2) Southwestern Seminary (Tx.) (3) Trinity Evangelical Divinity School (Ill.) (4) Wheaton College (Ill.) (5) International Mission Board, SBC (Va.) (6) Columbia Seminary (Ga.) (7) Asbury (Ky.) (8) Dallas Seminary (9) Canada: Prairie Bible College (AB) 5. Goals of Mission Education (1) Familiarizing every Christian believer with his or her part in God's global, Kingdom focus and purpose. (2) Teaching local churches how to be global-minded. 6. Models of Missions (Justice Anderson) (1) Individualism: Christianity spreads through personal witnessing without any organized effort. (2) Ecclesiasticism: missions as structured department in a structured church. (3) Colonialism: the mission is a part of the state where a church-state relationship is viable (example: Danish-Halle Mission to South India). (4) Associationalism: individuals or churches voluntarily cooperating together to sponsor a mission(pattern of most churches in free church tradition). (5) Faith: called out by the Holy Spirit apart from any organized structure or support base (though these may follow later; example, Hudson Taylor and the China

6 Inland Mission) (6) Supportivism: where the mission is served by another mission (like Missionary Aviation Fellowship) (7) Institutionalism: the mission focus is on one single institution like a hospital or orphanage. (8) Ecumenicalism: missionaries are sent out as agents of a given union of churches (different denominations) to promote healing of divided denominations. (9) Pentecostalism: strong dependence on charismaticmanifestations of Holy Spirit. D. Current Trends in Missions 1. Diverse views about salvation (religious pluralism) 2. Total biblical basis for mission in local churches 3. Population growth 4. Urbanization 5. Focus on ethno-linguistic people groups 6. Internationalization of missions - no longer North American/European dominance (1) Although Ireland is the greatest missionary-sending nation based on missionaries sent per million affiliated Christians in that country (followed by Malta, Samoa, St. Pierre) (2) The world's largest missionary-sending country (U.S.) is also the largest missionary-receiving country (sent: 118,200 missionaries in 2000; received: 33,200). (3) During the last half of the 20th century, critical centres of Christian world have moved decisively to Africa, Latin America and Asia. (4) The most phenomenal Christian movement in the world today is in China, expected to have 100 million Christians within a short time. 7. Declining North American Resources 8. Short-term Mission Service

7 9. Women's Leadership 10. Rise in Persecution 11. Paradigm Shifts 12. Redefining Missions E. Changing Paradigms in Mission History (David Bosch) 1. The apocalyptic paradigm of early Christianity 2. The Hellenistic (Greek version) of the patristics 3. The medieval RCC model 4. The Protestant Reformation paradigm 5. The modern Enlightenment paradigm 6. The emerging ecumenical model 7. Contemporary shift: from a church-centred mission to a missioncentred church which sees itself as a servant community, pilgrim people, sign and agent of God's kingdom in the world.