Reflections from Howard Brant
Oscar Muriu, Senior Pastor of the Nairobi Chapel, Kenya.Oscar Muriu dedicated his life to Christ in 1983, and has served as the Senior Pastor of the Nairobi Chapel, since 1991. In that time he has seen the church grow from a mere 20 people, to become a thriving, missions-focused congregation with over 3,000 people. Nairobi Chapel has established 25 church plants. His personal mission is to raise up a legacy of African leaders for the Church of Christ worldwide. He holds a B.S. in Zoology from the University of Delhi in India, and an M. Div. from the Nairobi Evangelical Graduate School of Theology (NEGST). Oscar and his wife, Bea, have three daughters.
This year’s meeting of the Chinese Coordination Center of World Evangelism (CCCOWE) was held in Nairobi, Kenya. The conference was titled “A Call from Afar—The Challenging Task of African Evangelization.” The main speaker was Oscar Muriu, senior pastor of Nairobi Chapel. About 100 Chinese church and mission leaders were present.
This interface between an outstanding African leader and representatives of the Chinese Diaspora was most enlightening. In the background is the fact that Africa is the continent where Christianity is growing fastest (from 9m in 1900 to 136m in 2000), and China is fast becoming the world super-power. Pastor Oscar sees the vast potential of missions out of Mainland China. He sees the Chinese Diaspora as having a key role in shaping the thinking and models of missions that come with this new wave. While he did not mention it, this assumption gains credibility when you see the increasing number of Chinese Diaspora mission leaders (from Hong Kong, Singapore, Taiwan, Malaysia, etc.) to do mission training seminars in Mainland China. Add to this, the large number of Mainland Chinese students who come to the Chinese seminaries and training institutions in the Pacific Rim.
Oscar’s deep concern is that the models of mission being taught to the emerging Chinese missions movement reflect the new realities of missions from the “REST” (70% of world Christians) as well as the “WEST.” This arrow was well aimed. As the Chairman of the meetings confessed, large numbers of Chinese Diaspora mission leaders have been trained in the West or by teachers trained in the West. Chinese Diaspora teachers tend to follow their Western mentors as well as their models. Chinese missiologists have had little opportunity to hear about models of mission from non-Western sources. Thus Oscar’s message was on target.
Past centers of mission activity were either in London, Pasadena, or Colorado Springs. New emerging centers of mission will be in Brazil, South Korea, and China. Oscar finds that missions in the Western world are largely focused on the issue of the “unreached” as in the 10/40 Window or “unreached (or least reached) people groups.” The Brazilians, however, are trying how to figure out how to re-evangelize Europe. Africans are already manning the pulpits of the largest churches in Zurich, Kiev, and London. South Korea is trying to figure out how to mobilize China. China is developing brand new models of how to evangelize Muslims, Buddhists, and Hindus between China and Jerusalem.
With the globalization of Christianity (which Oscar credits to the West) there is no clear “mission field” today. The Global South is more “evangelized” than the “Global North.” Oscar quoted someone who made the point that when it comes to countries where there are large numbers of non-Christians, the USA ranks third highest in the world! In fact the mission fields today are places like Australia (where only 2% of the population are evangelical).
Missionaries from these new centers (like Africa and Mainland China) cannot operate in the same way as missions from the West. Westerners can easily cross borders—many non-Westerners cannot. Western missions is built upon a financial base of affluence where individual donors have copious amounts of excess income they can give to missions. This not only affects their support structures but also the kinds of projects in which they can engage overseas. Many new emerging missions are trying to follow in their pattern—and go to the West to raise their funds. But these funds are shrinking. Less and less money is being given by the West for foreign missions. So for the new emerging missions movements, models of power dominance and affluence will simply not work.
I. Models of Mission—The Body
The West is presently pursuing a “business model” of missions. He is not referring to “Business as Mission” here but rather that the way the West thinks of missions is in terms of the business paradigm. There is a cost/benefit component where “this many dollars = this many souls.” When the West makes partnerships with non-Western churches or missions, the partnership looks like a business contract that states goals, the desired outcomes, the time limits, and a definite end point. This system is the antithesis of the African model.
Africans tend to think of partnerships—not in a business model, but rather one of marriage or family. In this system, partnerships are for life. They are built on giving of yourself. And even if you don’t like the way the partnership is going, divorce is not an option. No wonder many partnerships end in disappointment.
Oscar points us back to the biblical model of partnership—which is the body of Christ (1 Cor. 12). His contextualized reading of this chapter puts in the names of countries for the weak and the strong. He makes the following points:
1. The goal (mature relationship) is not one of independence but of inter-dependence. “No part of the body can become mature when they are independent.” In the body, when a part of the body disassociates itself from the rest and begins to grow on its own, it is called cancer. Present mission models are trying to bring the church to maturity so they can be independent. But an independent church is a sick church. Maturity means we need each other. “Chinese need America. But now you (Chinese) are asking, ‘Does America need China?’” Right now, Africa needs China, but does China need Africa?
2. Every organ of the body gives to the other, and every organ receives from the other. The heart sends blood to the lungs, but the stomach sends nourishment to the heart—and each provides for the whole body. Any mission model for the future must include the principle of reciprocity.
3. The body in 1 Corinthians 12 shows the need for mutual respect and humility. The pituitary gland is one of the smallest—about the size of a pea. Yet it does some of the most important work—it secretes hormones that govern the growth and development of the whole body. In the same way, some of the smaller and apparently weaker parts of the body of Christ are able to perform duties which affect the whole. We should give “more honor” to the parts that are least. And we may not need to overestimate the value of parts which are large and powerful. The Chinese should be sensitive to this. Their culture is one of the oldest and prides itself in its wisdom. When others do not regard that wisdom and come with only their outside ideas, they know how offended they can be come. They must be careful not to do this to others. Oscar said, “Allow us as Africans to teach you what we have learned about poverty and suffering.”
II. David in Saul’s Armor (1 Samuel 17:32-40)
Saul was impressed with experience and weaponry. He was not impressed with shepherd experience. He saw David as a young sapling with no experience on the battlefield and no armor. Saul offered David the best he had—his own armor and his sword, of which there were only two in all of Israel (see 1 Samuel 13:22). David on the other hand, realized that this armor was nothing but a burden to him. He had the courage to respectfully tell Saul that he could not wear that armor. Instead he went for what was familiar to him—his sling, his smooth stones, and his God.
There have been several eras of mission. Missions in the early church moved under the umbrella of Pax Romana. This provided roads, communication, a single legal system, etc. It promised peace to those who lived under its rule. Even Paul was able to play the “Roman” card when it was to his benefit.
Two hundred years ago came the Pax Britanica. Those who lived under its system were protected by its power and were able to move freely throughout the colonial world. Under this umbrella, Christian missions went all over the world—even to Kenya and to China.
In the last era we have had the Pax Americana. Under its cover, those who came from strong economies with disposable income, those with power and privilege, were able to move freely throughout the world taking the Gospel. Wherever they went, they created a lifestyle not too dissimilar to what they had back home. Their money made them well received or allowed them to push their way as power brokers.
Now the “Rich East” (read Chinese Diaspora) has tended to follow this model of missions. But that model is about to close. In fact, Pax Americana is already showing the signs of decay:
• It is increasingly difficult to find long-term, career missionaries from the Western countries.
• It takes missionaries from the West longer and longer to deputize and raise their necessary funds.
• Since 9/11/2001 when the USA was attacked, funds that used to be sent for foreign missions are being diverted to other causes.
• Among the Catholics we have had sex scandals and among the Anglicans we have had debates over homosexuality.
• The “window of access” for the Western nations is being closed rapidly by the rise of Islam, terrorism, and resistance to Western military aggression.
The largest force for World Missions is no longer the Western missionary force—it is instead coming from the Two-Thirds World, and it is coming with a lot less dependence on the American greenback! The Two Thirds World cannot do missions on the American model. The Mainland Chinese must not be taught this model of missions. As David said to Saul, we have to graciously say, “I cannot wear this armor.” We take off Saul’s armor, and we pick up our five smooth stones. We put our confidence on God.
Parts of the world, such as Africa and Mainland China, have five smooth stones. They are not expensive, but they can be effectively deployed for the Kingdom of God:
1. Young People. In Africa 73% of the continent is under 30 and 50% is under 15. Missions used to go to the young people and start schools, but they are leaving schools. But there you will find the smooth stone of youthful strength and youthful energy. There are huge numbers of unemployed among the youth of Africa and a growing number in the youth in Mainland China. Go to the Youth.
2. Time. In Africa we say to the Westerner, “You have watches and no time. We have time and no watches.” Many of these who are idle (Kenya has 46% unemployment) could be trained.
3. Simple Lifestyle. When an African travels to any other part of the world, he is entering upward mobility. It is all up from here. The cost of sending an African or an Asian is far less than sending someone who must create their Western bubble wherever they go. And we can live with hardship.
4. Hospitality. Have you ever noticed that when a westerner goes to another country they tend to look for hotels? But when an African goes to a distant city, he just looks for some friend or relative with whom they will stay. We are a hospitable people, Muriu says, not unlike those of the New Testament. That is why Paul writes about someone who is coming and says, “Receive them well.”
5. Relationships. Have you noticed how Africans work through relationships? Even in the cities to which we migrate, we get a few people in one place, and we keep adding because we have relationships. That is one of our strengths.
III. Seven Models for Mission from Poverty
1. In the new model for missions we must return to “incarnational models of powerlessness.” Jesus sent out his disciples without extra clothes, shoes, no gold or silver. He told them to look for the man of peace in the village and stay with them. Go as powerless—and become dependant on those you come to save—and you will incarnate with them.
2. Business as Mission. Chinese have a special knack for starting small businesses. They have the “Midas” touch. Everything they touch turns to gold. These businesses need to have “High Human Contact” which means they must expose us to large numbers of people. We need to look at what is needed in a country and then develop the skills we need to be effective in that country.
3. Giving Churches. We need to figure out a way to create sustainable finances for missions. In Africa 95% of Christians give their money to the church, not to missionaries. Mission organizations that send their missionaries looking for money from individuals—and even from the church—will find it tough going in Africa. That is why so many African missionaries are forced to go overseas to look for their support. It is not just because they are opportunist, but rather it is because of the “giving culture” we have developed here in Africa. The solution to this problem may be to start new churches, which from the very beginning are taught to give to missions. Only with a new paradigm will this problem be properly addressed.
4. Hospitality Churches. Another model is to create churches which go out of their way to show hospitality to strangers- foreigners, migrants, visitors.
5. Model of 10. If each family were to give a tithe of their income—would that not support one missionary at the same level?
6. Partnership Models. Could it be that as a body, God may have made one part of the body wealthy—for the very purpose of helping those parts of the body which do not have funds? We need to “get over” dependency theory. The answer here may be not to reduce dependency but to build in reciprocity so that each part of the body sees itself as giving what they are blessed with—and receiving where there is need.
7. Intentional Vow of Poverty. This means taking a vow to be poor for the sake of the Gospel. It is not unlike the Catholic Orders that live in this way. When I go into the slums of Nairobi among the poor, impoverished, disenfranchised, I see some Western missionaries working among them. They are almost always Catholics. Why could not a true evangelical Christian take a vow of poverty—even a temporary one for 5 or 10 years—in order to take the Gospel into some remote area?
Every era of history has a beginning and an end. Just as the Pax Romana ended, just as the Pax Britianica ended, so the Pax Americana will end. What will be the new model of missions that will come forward to bring in the last great harvest?
IV. The Task of Missions in 3-D
Western models of mission tend to focus on the idea of reaching the unreached. Two versions of this theme have become popular in the West.
1. Unreached People Groups. The first of these was suggested by Ralph Winter in Lausanne I. He made the point that the Great Commission commanded us to “make disciples in all nations.” He argued that nations were not geographic borders but rather they were ethno-linguistic units, and we must reach each one of them with the Gospel in order for the “end to come.” Thus the world has been classified into 23,000 unreached people groups of which an estimated 11,000 have yet to be “reached.” Many of these are very small groups in remote parts of the world. This vision of mission has been used to propel many into the dark corners of our world.
2. 10/40 Window. The second way is to see the Great Commission as it relates to the geographic sections of the world with the most unevangelized people. This part of the world has been defined as the part of the world from the 10th degree north latitude to the 40th degree north latitude. In particular it stretches from the Northeastern tip of Africa to the Pacific. It is a part of the world that contains 2.4 billion people, most of whom are either Muslim, Buddhist, or Hindu. Only 8% of the world’s harvest force is focused on this part of the world, and there is only one missionary per million in the region.
3. Most Receptive Model. But there is yet a third way to understand the task of mission. This task is suggested by the text of Mark 6:7-11. Here Jesus told his disciples to go to the cities of Israel. Verse 11 says, “And any place that does not receive you or listen to you, as you go out from there, shake off the dust from the soles of your feet for a testimony against them.” While the former two models look at the least reached, this model focuses on the most receptive.
V. Ripe Harvest Fields
Oscar suggests three of the most receptive harvest fields of the world:
1. The 4/14 Window. Unlike the geographic model of the 10/40 window, this looks at the youth of the world between the ages of 4 and 14 years old. It describes the youth. In some cultures (like in Africa), the age should probably be extended to 16 or even 18. But here is the age when most people make two very important decisions of life: 1) to follow Jesus and 2) to serve Jesus. Research shows that people who convert to Islam tend to convert in their adult years. But people who convert to Christianity, tend to convert in their youth. The reason may be because Christianity is a hard religion. You are called upon to give up on saving yourself, declare yourself a sinner, allow God to examine your life and your motives. Further, you must be a scholar to study the Word of God. A Muslim, on the other hand, has only to do what he is told. He prays facing Mecca and refrains from eating pork, etc.
But how is this most receptive group of youth treated in modern mission? It used to be that missions concentrated on schools. In fact, most of the African political leaders today were trained in mission schools. One could even say that Africa was “Christianized” by Christian schools. But over time, emphasis shifted to adults. We forgot that 50% of Africa is under 15, and 73% of Africa is under 30. We turned from the most receptive audience to the less receptive audience because we thought that was where the opinion leaders were to be found as well as the money.
The Muslims, however, have understood the power of youth. That is why they are building schools every 25 kilometers along the highways of Africa.
If we are looking for one of the most receptive mission fields of the world, we will find it among the youth.
2. Cities of the World. For the past 100 years, missions have tended to go to the rural areas. A study done in Nairobi some time ago indicated that of the 800 pastors in the city, very few of them enjoyed pastoring an urban church. They simply did not know how to engage the city. Is it any small wonder that in Nairobi only 16% of the people go to church on any given Sunday? The statistics, however tell us that our world is becoming more and more urbanized. It is estimated that in:
• 1950 – 29% of the world’s population lived in cities
• 1995 – 50% lived in cities
• 2025 – 75% will live in cities
The research also shows that people who move to cities are receptive for the first five years. That is the time when they are trying to make new connections, etc. It is the time when they are most open to the Gospel.
3. The Poor and the Destitute are another most receptive mission field.
It is estimated that 46% of all Africans live below the poverty line. There are 19 million refugees in the world, and 30% of them live in Africa. Out of the 31 least-developed nations of the world, 26 of them are in Africa.
Modern missions tend to target the middle class. They do not know how to reach the poor. If you go to the suburbs of any African city, you will find thriving churches, but, if you go to the slums, you will find that hardly any of them thrive. Yet it is well known that the destitute and the migrant poor are some of the most receptive people.
In our modern mission strategy, do we have strategies for the youth, for the urban, and for the poor? If we look at our mission budgets, is the majority of our funding going toward these three areas? Or is it being siphoned off for other less responsive programs?
Oscar closed with a passionate plea for the Chinese to lead us all in these areas of mission.
Oscar Muriu Lectures ~ 4-6 April 2008, Chinese Mission in Africa
Reported by Howard Brant
New Initiatives in Mission
