M-Moments: Mobilization Pt 5
Diaspora Missiology
Make every effort to come to me soon; for Demas, having loved this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. — 2 Timothy 4:9-11
While preparing for this post, I found myself standing at the ruins of the Basilica Urbana in Solin, Croatia. Titus likely planted the church there in Dalmatia around 63-65 AD. Despite severe persecution, particularly from Roman Emporer Diocletian who sought to eradicate Christianity, the early church in Dalmatia stood firm. In AD 313, his successor Constantine granted religious freedom, and a massive church was soon constructed. For nearly three hundred years, the Christian complex served as the seat of Christianity in the region. Today, all that is left is ruins, but the spirit of resilience and faith of the early church still echoes through these ancient walls.
What would Titus say if he returned to Dalmatia today? I am confident that he would give God the glory for the privilege of introducing the gospel in that region and planting the first church. He would marvel at how Christianity grew over the generations. Yet, Titus might also feel sorrow that the church had declined alongside Rome, leading the region to become largely agnostic. Today, I imagine he would weep and pray for a revival just as he did when he first arrived.
The lesson for the modern church is that things change… even for the Kingdom of God. We can observe how the gospel enters regions, how churches are established and mature, and how they send missionaries. Over time, however, Satan capitalizes on geopolitical forces in his battle against the Bride of Christ. Once strong areas are now weak… and areas that were once pioneer areas are now becoming the center of global Christianity. This adaptability of the church and her ability to shift focus and resources as needed is a testament to her strength and resilience. Who would have predicted that most believers today would be in South America and Africa?
I know that it sounds redundant, but change requires change. How we mobilize people for missions must remain as dynamic as the context from which we send them and the locations where they will go. In the 1800s, the world was relatively unreached. In the 1900s, access was easy, and we truly believed we were on the cusp of finishing the task.1 Now, in the 2000s, entire regions of the world are closing to missionary access, and we are acutely aware of how much work remains. Despite the challenges, our Lord gave us a way to do the work and outlined it clearly in His Word.
Two Models of Missions
Acts 13 - Apostolic Missiology
While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” Then, when they had fasted and prayed and laid their hands on them, they sent them away. —Acts 13:2-3
For many in the West, this verse shapes our understanding of missions. Coupled with Acts 1:8, it illustrates that God calls individuals, through His church, to share the gospel in unreached areas, beginning locally and extending globally. The goal is to see conversions that lead to new churches, embodying the “go” of the Great Commission— a model clearly established in the early church and evident in Acts.
Throughout early church history, there are references to missionaries, or "sent-out ones," who took the gospel into non-Christian territories. This expansion occurred in various stages, from the frontiers of the Roman Empire during the patristic period to the Far East in the Middle Ages. The sacrifices and efforts of these missionaries are noteworthy. While progress was sometimes slow, their impact was significant.2 After the Protestant Reformation, the church regained a robust theological focus on missions. Utilizing the mobilization potential of colonial Europe, the church spread the gospel worldwide. This endeavor has been remarkably successful and is characterized by what we now call an apostolic or sending model.3
This is a traditional missiology in many respects. It has been taught and practiced for the past 200 years. Western churches and sending agencies have facilitated these movements and have nearly perfected the model. We know how to deploy missionaries into unreached places. Upon arrival, they learn language and culture, translate scriptures, and dedicate their lives to reaching a unique people group. We have trained our sending churches to support these missionaries with their prayers, encouragement, and significant financial support. As churches have been planted and flourished, we now come alongside to help them as they repeat the process by sending their own missionaries.
This model works exceptionally well in zero-to-one contexts, i.e., pioneer areas. These are point-of-the-spear activities in which missionaries focus on a unique, homogeneous people group, often in rural contexts. It is a long-term commitment, requiring individuals who can dedicate their entire lives to the task. Logistically, it can be challenging. Since many of these people groups are in highly restricted areas, missionaries must use creative strategies to gain access. It can also prove very expensive to recruit, train, and support these kingdom workers while on the field. Despite the challenge, Western churches and mission agencies are very, very good at this.
There is good and bad news in this missiological approach. The good news is that it has been wondrously successful. The gospel has been introduced into almost every region of the modern world, people have come to faith, and churches have been planted. The bad news is that the only places left are the hardest places. They are the places where conversion to Christ brings the greatest persecution, where missionaries face the greatest obstacles, and where Satan has established his strongest defenses. They are the places where “sending workers” has become increasingly difficult, if not impossible. And yet, they are the areas with the greatest needs.
Acts 8 - Diaspora Missiology
And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria…and there was an Ethiopian eunuch, a court official of Candace… and he had come to Jerusalem to worship, and he was returning and sitting in his chariot, and was reading the prophet Isaiah… So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch… —Acts 8:1, 27-28, 11
Yet another missions model is found in the chapters prior to Acts 13. This is a model of movement… one of displacement. People have always moved from one place to another. Sometimes, it is forced; at other times, it simply takes advantage of an opportunity. Regardless of the reason, these global migrants take their faith with them. It is a model with a well-established Biblical foundation and has been used by God to penetrate some exceptionally resilient territories. Abraham left the land of his fathers, Joseph was sold by his brothers, Daniel was carried into captivity… and the list goes on. Each took their faith with them, and God used each in a mighty way.
Without taking away from the incredible work of the Apostle Paul, we must acknowledge that much of the expansion of first-century Christianity occurred because of these scattered ones. It is impressive how quickly they planted churches across the Roman Empire… and in rugged and rocky soil. Most of these early churches did not have a history of being founded by a traditional "missionary." So, where did these early church planters come from? Many likely originated from the Pentecost gathering, where men and women from every nation under heaven were present, heard the gospel, and took that experience back home with them. A similar situation occurred in Acts 8 when persecution hit the early church. The violence against believers drove them out of Jerusalem, and wherever they went, they shared their faith. There was no time for any official sending process, nor was there a system for vetting, training, or raising support. It wasn't a matter of them hearing a call and then choosing to travel; they were simply believers at various stages of Christian maturity who were forced to leave home.
The focus of an Acts 8 missiology is less about sending and more about receiving. As noted above, the churches in cities like Damascus, Caesarea, Ephesus, Corinth, and Rome may well have been established by those who came from Acts 2, where people flowed out of Jerusalem to preach and teach the gospel. By the time we reach Acts 8, many of these churches were already in existence. Their role was to take in the refugees God had sent, train and equip them as needed, and integrate them into the church's efforts to reach their communities. This seems to be the story of the church in Antioch.
Although this mobilization model has been evident since the first century, it is now seeing a renewal in Western literature and practice. It is known as "Diaspora Missiology". And... it is becoming the predominant expression of missions in much of the world… even if churches do not call it by that name. Unlike traditional missiology, diaspora missiology is not singularly focused on sending. Instead, it is focused on those who have already been sent. It is an effort to identify, train, empower, and mobilize those naturally landing on the mission field. For them, the sending occurs when these members move forward in migration.
So today's question is, “How do we do that?”.
Three Methods of Mobilization
Let’s revisit some foundational concepts. Mobilization is simply the process by which God sends His people into the world with the gospel, known as the Great Commission. It encompasses how we have each heard God’s call, prepared for the mission, and ultimately engaged in the work—whether we are currently involved or will be in the future. While this process can and does happen in isolation, it raises the question: Why would anyone choose to do this alone?
I have often stated that God provides the resources necessary for every task He entrusts to His servants. As our loving Father, He desires the best for us as His children and a world in desperate need of the gospel. He has established the structures necessary for preparation, calling, sending, receiving, and supporting those who engage in this work… through His bride, the church. We would be wise to align ourselves with His strategy. In previous posts, we examined how three groups view their roles in fulfilling the Great Commission. I want to conclude this series by sharing thoughts on how everyone can approach this task more strategically.
Strategically Planted (Psalm 1)
I am convinced that the foundation of the above missiological models lies in preparing God’s workers. Missions is a role that is best served by mature believers. When someone comes to faith, they are to be “as a tree firmly planted by streams of water, which yields its fruit in its season.” That is the purpose of the local church, whether it is back home in a historically Christian land or newly established in a pioneer area. Missionaries do not just pop out of the ground overnight. The work of an ambassador requires three particular fruits. Each takes time to develop. They must be able to see through God’s eyes, submit to God’s call, and suffer for the gospel’s sake.5 Developing those characteristics is an ongoing process of spiritual maturity, one that happens best in the context of community.
In many respects, this is the essential part of mobilization that must occur before sending anyone anywhere. If you are a pastor reading this post, you know exactly what I mean. Your role is to take the people God gives you and seek their maturity. You understand that the fruit of your effort will pay rich dividends in their lives and the Kingdom of God. You have experienced what it is like to receive those who have already been sent out, were astonishingly immature, and were woefully unprepared for the task. You may not be able to change how they come, but you can certainly do your part to ensure they leave better equipped than when they arrived.
A message is circulating in Christian communities suggesting that the world will only be won for Christ with rapid multiplication, quickly pressing young believers into missional service. While the concept has some merit, we now face the consequences of moving too quickly. We have a generation of church leaders and missionaries sent out without sufficient preparation, assigned roles that exceed their abilities, and placed into spiritual battles they are ill-equipped to handle. I understand the urgency… if we believe our Lord will return tomorrow. However, what if He doesn’t return for another thousand years? If we continue to rush, a great deal can be lost in just one generation. I pray we can find a balance and take our time, allowing future leaders to grow and mature properly.
Strategically Sent (Acts 8, 13)
The Apostle Paul was clear in Romans 10 when he said, “How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent?” At some point, individuals need to leave their comfort zones. There is essential work to be done, and mobilization involves strategically sending people into the field. The primary questions are not “Are they going to go?” but rather, “Will they be prepared?” and “Will they go to the right places at the right times?”
I am convinced that God does not send people out randomly or haphazardly. The quest for souls is too important, and the risk of failure is too high. The Great Commission calls His servants to the most distant lands and some of the most difficult situations. As a master strategist, God has a plan and a purpose for all His ambassadors. Make no doubt… missionaries are sent by the church. Over the past two centuries, the Western church has become very strategic by developing mission societies to consolidate the effort and focus on the task at hand. These agencies have perfected the sending model into an art and a science. Thanks to their efforts, much of the world has heard the gospel. The entire Kingdom applauds their work with a resounding “Well done!”
Everyone recognizes that the context of missions is constantly evolving. While the traditional model remains effective in some places, access is also greatly restricted. God is still sending people to these locations, albeit not always through conventional means. Some of these locations may lie outside the strategic capacities of mission agencies. Nevertheless, this does not mean we cannot wisely consider how to make these pathways more accessible and prepare those called to move in those directions.
Every pastor understands the pain of watching their members move away. Young people grow up and leave for university. Others advance in their careers, and their employers transfer them to new locations. Families may face difficulties that force them to relocate. In many African churches, it is common for members to seek better opportunities in Europe or other places, leading to a high turnover rate. Each of these are potential “missionaries”. Unfortunately, we often do not realize they have left until we notice the empty seat, and by that time, it is too late to train and prepare them for mission work. I pray that local churches and mission agencies will recognize the opportunity contemporary movement presents, providing training, counseling, and support for these "sent ones."
Strategically Received (Acts 18)
I believe the future of modern missions lies in this emerging field of diaspora missiology. This perspective suggests that God is sending His people into the world on a massive scale. The church is familiar with the experience of sending its members away and sometimes losing them. It can be painful, but we manage. However, on the other side, we often struggle with how to receive these individuals as missionaries when they arrive. Look at Acts 18 and try to keep up with the movement! This continues to happen today, and it affects every church worldwide as new people come into their neighborhoods and attend services on Sunday mornings.
Understanding these migrant believers is critical. For those in the diaspora, many come from situations where "strategic" was not part of the equation. Those who have been forcibly displaced didn't have the opportunity to complete a Bible study on missions before leaving their homes. Freshmen university students arrive to attend classes and are usually under pressure from both the school and their families to stay focused on their studies. Others are simply trying to navigate the cultural challenges of settling into a new land or figuring out their next steps. Each of them may be committed and growing in their faith, but they may not see themselves as missionaries.
But what if God has mobilized each of them for that very purpose? Eighty percent of all migration is legal, meaning these individuals arrive with passports, visas, reasons for being in the country, and a support system… both cultural and spiritual. Could it be that God has directed their paths to your church? Will He open their eyes to His ultimate call to serve? Are we willing to do more than just support them? Are we ready to strategically welcome them and engage in the ongoing mobilization process? These are critical questions for those churches on the field and those back home.
Conclusion
“In the vast plain to the north I have sometimes seen, in the morning sun, the smoke of a thousand villages where no missionary has ever been.”
—The Matabele Journals of Robert Moffat, 1829-186
There is something inherently romantic about being first. We celebrate and honor those who were the first to step on the moon, climb Mt. Everest, and find a cure for a disease. Titus was a first in Dalmatia. I am sure it was an exciting day. Being the point of the spear is a great recruitment analogy, particularly in the West. Going where no man (missionary) has gone before and sharing the gospel among people who have never heard is undoubtedly compelling. But things change with time. Care must be taken not to allow emotion and romance to drive the day.
I recently heard the story of how some young adults were being recruited and trained. Their teachers spoke of the hardships as they reminded them of former missionaries who packed their belongings in their caskets and even taught them how to amputate a limb if the need were to arise. I remember rolling my eyes. The world is not the same as a hundred years ago. (At least not where they are going!) Most of the smoke in those villages today is from burning plastic. Yes, it is still possible to die of disease in the Amazon basin or to get eaten by a lion in Africa. But when you go down, you will likely be carried to the hospital by believers, and a local pastor will come to pray over you. We are not the first, and most missionaries today simply will not be the point of that spear.
That said, pioneer fields still exist– spaces with no church expressions, no Christian workers, and no organized effort to expand the gospel. Of the world’s 8 billion people, an estimated 3.4 billion do not have access to the gospel.7 Many will never even meet a Christian in their lifetimes. In those contexts, mission teams must go it alone. They must learn to engage with these fields, cross cultural boundaries, bring Scripture into those contexts, and lead people to faith. In these challenging environments, strategically prepared and strategically sent missionaries are needed.
What is a UPG? 8
The good news is that finishing the task no longer depends solely upon these "sent ones" from the West. Today, God is moving mighty through the diaspora. It is estimated that over a billion people are on the move, nearly a third of them internationally.9 Many are Christians, and among them are millions who believe God has called them into His service. Many are moving into the very areas that have become inaccessible to the West. As in the early church, these diasporic, moving people are fulfilling the Great Commission. (Acts 11:19ff) This does not discount the "sending" of called missionaries. Instead, it is an awareness that many who have already been sent will fulfill the call without any formal recognition.
It may be time for that to change.
1 See Brian Stanley, The World Missionary Conference, Edinburgh 1910 (Grand Rapids: Eerdmans, 2009).
2 Philip Jenkins, The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia - and How It Died, 1st ed. (New York: HarperOne, 2008).
3 I choose the word "Apostolic" carefully. Recent history has had those who used the word as an adjective to ascribe authority in church planting movements. In this sense, I am borrowing from JD Payne, who uses it to imply a biblical, sending methodology. See Jervis David Payne, Apostolic Imagination: Recovering a Biblical Vision for the Church's Mission Today (Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group, 2022).
4 Ganaian Students Returning from China Face Unique Challenges…and Opportunities", China Global South Project https://chinaglobalsouth.com/analysis/ghanaian-students-returning-from-china-face-unique-challengesand-opportunities/ (accessed November 11, 2024).
5 M. Augustus Hamilton, Strategically Planted: The Pathway to Spiritual Maturity (Denver: M2M3, 2024). Chapter eight is dedicated to this topic.
6 Desmond Latham, "History of South Africa Podcast" https://iono.fm/e/1395867 (accessed November 11, 2024).
7 "What Is a UPG?", Global Frontier Missions https://tinyurl.com/2p9nwd3w (accessed November 9, 2024).
8 Ibid.
9 M. McAuliff; A. Triandafylidou, World Migration Report 2024 (Geneva: International Organization for Migration (IOM), 2024), vii.