This review covers Part 2 of
Moreau's book (Ch.6, 7, and 8), which documents the historical accounts of the
church missions to the world from A.D. 30 to 1500 (Chapter 6), 1500 to 1900
(Chapter 7), and then 1900 to year 2000 (Chapter 8). Moreau describes the
expansion of Christianity is due to "the results from the dedicated labors
of uncounted missionaries and laypersons determined to carry the gospel into
all the world for the redemption of humankind."[1]
From A.D. 30 to 1500
After witnessing Christ's death,
bury, and resurrection, the early Apostles and disciples responded to Jesus'
calling in which they found their new identity and purpose. Fueled by the
empowerment of the Holy Spirit, these new believers started to travel to all
Judea, Samaritan, and to the rest of known world. Besides Paul's journeys to
Minor Asia and Europe, Moreau points out that Gospel had spread to Egypt and
Ethiopia because of Philip. In addition, Mark was preaching in Alexandria, John
went to Ephesus, Thomas and Andrew traveled east to Mesopotamia, Thaddeus and
Bartholomew might have reached Armenia, and Pantaenus was reported visiting
India. Despite the severe persecution, Christians can be found in all the
provinces of the empire by the year of 180. By year 313, Christian population
has grown to several million by many accounts (Moreau, 96-97).
As the number of
believers grew exponentially, theological views also grew differently. The
Council of Nicea in 325 provided the first ecumenical doctrines which helped
churches prepared to face the next wave of challenge - millions of people
started to flood the local churches after the emperor Theodosius made
Christianity the official religion of the empire in A.D. 380. Despite of the
split of the Roman empire, Christianity has expanded to entire Europe and
Russia. Moreau indicates that the work of monks and nuns supported by monastic
organizations may have proved to be the major forces in this vast expansion.
Monks in Irish, Scotland, and British helped to evangelizing the entire Europe
(5th - 8th century), while monks in Byzantine empire helped spread the Gospel to
East Europe, Russia, and as far as China (4th - 7th Century). The rise of
Muslim and the collapse of Mongol empire contributed to the decline of
Christianity in Middle East, Central Asia, and East Asia, including China (7th
- 16th Century).
From A.D. 1500 to 1900
As the European nations started
to explore and colonize the new found lands, Christianity also followed. By the
end of 1800, Christian faith had spread to the New World, Africa, and East Asia.
This vast expansion of churches was not without problems. The Catholic Spanish
and Portuguese were granted the "Right of Royal Patronage", so that the
churches were state-sponsored, clergies are salaried, and thus political,
social, cultural, and religious joined force, which produced a vulnerable
situation for the general population. Although indigenous Indians were
evangelized, their human rights were constantly deprived. African slaves were
considered sub-human and were not offered the right for God's salvation. Since
the churches were planted by the clergy of Spanish or Portuguese origins,
believers were forced to adopt the Western cultures and customs. Local
contextualization was not encouraged. In most places, Catholic faith was
forced, many believers' faith were still very superficial. For example, pagan
gods or folk religion practices might still exist under the camouflage of Christian
names.
Compared to Catholic churches,
Protestant Reformers' works of world mission may be dwarfed in size
(geographically and in numbers) but their contributions cannot be under-minded,
especially in North America Colonies, Far East, and in Bible translations. Other
developments were also thriving, such as Woman's work for Woman, China Inland
Mission (1865), and Orthodox missionaries in Japan and Siberia. Several revivals
in 19th century also contributed to the world missions, including Moody's
ministry, Student Volunteer Movement (Cambridge Seven), and the revivals in
Jamaica, where signs and miracles were seen in large numbers, some contributed to
the works of the Holy Spirit.
From A.D. 1900 to 2000
World Missionary Conference at
Edinburgh in 1910 served as a milestone for world's missions in the beginning
of 20th century. Six significant developments can be found - (1) the growth of
Christianity outside North Atlantic countries, (2) mainline Protestant
missions, (3) the ascendancy of conservative evangelical missions, (4)
Pentecostalism, (5) Vatican Council II and liberation theology, and (6) the
unparalleled global mission advance at the century's end (Moreau, 137).
In the early 20th century, many indigenous
leaders in China, Nigeria, India, Japan, Africa started taking leadership in
their own countries, which inevitably shifted the tide from the Western
controlled churches to indigenous churches. While churches became localized and
contextualized, one of the challenges was to stay evangelical. Some church
leaders gradually shifted their attentions to social and humanitarian issues,
some even involved in political revolts.
International mission organizations
were also thriving in this period. IFMA[2]
and EFMA[3]
demonstrated their capability to integrate the evangelicals in global missions.
Other organizations such as Billy Graham Evangelistic Association, Campus
Crusade for Christ, The Navigators, World Vision also involved in evangelical
missions on a global scale. One of the noticeable trends is probably the blooming
of "Radical Evangelicals" or "Pentecostalism", where we
observed a new wave of phenomenon manifestation of the faith in supernatural
signs, healing miracles, speaking in tongues. This Pentecostal movement arose
among all mainline Protestant, Roman Catholics, and to a lesser extent, Eastern
Orthodox Christians. Two other notable developments happened within Vatican is
the reformation which led to a reconciliation with Eastern Orthodox churches in
mid-20th century and the renewed discussion on Liberation Theology.
What's Next?
Looking forward, in the opening
of 21st century, Moreau observed a shift of gravity from Jewish world to
Greco-Roman culture (1st wave), to Euroamerican culture (2nd wave), and to a
third massive cultural change: southward and eastward (3rd wave). Moreau gave
us six specific trends he concluded regarding the world missions trends in 21st
century and beyond - (1) from everywhere to everywhere: Europe and North
American became mission fields themselves, (2) the development of the 4th
self's - self-theologized[4]
(3) Pentecostal Movement, (4) Local Contextualization.
[1]
A. Scott Moreau, Introducing World
Missions : A Biblical, Historical, and Practical Survey (Grand Rapids:
Baker Academic, 2004), 155.
[2]
Interdenominational Foreign Mission Association.
[3]
Evangelical Fellowship of Mission Agencies.
[4]
The first three selves are self-governance, self-support,
self-propagation"
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