Guidelines for World Evangelism	George Gurganus, editor
	Contents | Foreword | Chapters: 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | Personalia

The church of Jesus Christ has existed in the world for nearly 2,000 years. Its existence was the immediate outgrowth of the death, burial and resurrection of Christ in fulfillment of Old Testament prophecy. As Christ ascended to heaven, He charged His followers with the responsibility of continuing His mission, and thus of carrying God's eternal scheme to its ultimate conclusion. They were to do this by proclaiming the gospel throughout the world in such a way as to teach men of every tribe, tongue and nation.¹ In view of this, "Missions is Christianity in earnest."²

From the first century till now, churches have been faced with the responsibility of deciding the exact nature of the church's role in the world and with outlining the priorities necessary for fulfilling Jesus' expectations. Every congregation must arrange the following priorities in some scale of descending importance: self-perpetuation, individual edification, social service, and outreach—both local and world-wide.

According to the New Testament, the church finds its true identity as the people of God who serve as an extension of Jesus Christ, and are therefore called His body, having as their primary responsibility the preaching of the gospel.³ The local congregation is the chief functioning unit in carrying out God's purpose. Missions start in the local church. Without congregations there would be no missions. The local church is the womb in which the missionary instinct ought to be created. It is the source of supply for recruits and resources. A steady stream of missionaries flowing to the field is possible only where congregations are faithfully discharging their duties. The congregation, with its variety of talents, abilities, opportunities and vision, plays a role of tremendous importance as the home church, giving the missionary on the field a sense of physical and spiritual well being. Its role cannot be minimized.

There is no room for chance or haphazard activity if Christ's mission is to be successful. For a church to be an effective home church, there must be considerable planning, proper organization, and thorough education of every member of the congregation in terms of the nature of mission, and the task of the home church. Only with effective preparation can an effective job be done. "Fundamentally, however, the study of Missions.... is a new discipline which has assumed independent existence in this century only."⁴

Even this is an exaggeration. More to the point, both in terms of college courses and congregation awareness, is the following statement. up to 1950 the study of Mission had been admitted, not to the temple ... itself, but only to what may not inappropriately be described as the Court of the Gentiles."⁵

For a productive approach to the problem of world missions to be made by the home church, an attempt will have to be made to deal with such matters as the theology and philosophy of missions, mission methods both past and resent, questions of selecting an appropriate field, choosing qualified man to serve as a missionary, developing a practical system of support, and creating realistic oversight and communication. Permeating all of these there will have be a fraternal atmosphere that will lead both the home church and the missionary to realize that a deep tie of brotherly love exists between them. For a congregation to fulfill its role as a home church, proper organization (keeping in mind its size and potentialities) and thorough education of the membership must be carried out. These two, namely organization and education, are mutually dependent. One fails without the other. For a congregation to have the proper organizational structure to function as a home church, while lacking an awareness of the need of continuing education and dissemination of information, is bound to fail.

No information, no inspiration! Without a doubt, the greatest barrier to the missionary propaganda of the church is lack of information. If there could be placed before the churches today a living demonstration of the methods, value, and benefits of missionary work in foreign lands, there would be no shortage of money nor of volunteers with which to carry it on. The churches that know most about missions are the churches that do the most—the chief reason, doubtless, for the lack of interest in missions, is that the membership of the church were not, in their youth, given a missionary vision." ⁶

Churches which are successful in building and maintaining strong missions programs have inevitably given special attention to the matter of a missions committee. The missions committee is the hub of local coordination and direction. Where the missions committee is non-existent or half-hearted in carrying out its duties, missions is largely non-existent or half-hearted.

Every missions committee needs its members to be appointed for long terms. Behind such a statement is the assumption that a missions committee (certainly its chairman) ought to develop real missiological expertise. Such requires interest, time and commitment to study so as to be missiologically well informed. A number of excellent books, periodicals and articles are available as well as college courses, seminars and workshops. In view of the time invested educating a missions committee it would be ruinous to appoint the entire committee for only a short term of service.

One of the chief responsibilities of the mission committee is missions policy. Such policy would deal with a variety of issues. Examples are, missions goals, selection of missionaries, support levels, involvement with national workers and churches, support levels, involvement with national workers and churches, allocation of time, funds and personal missions education within the local church, policies of oversight, etc.

All these matters need to be well thought through on the basis of sound missions insights. They must be tailor-made to the local church scene. Ultimately they must be committed into writing, to insure continuity from year to year. They should be regularly reviewed and evaluated in the light of changing circumstances and adjusted.

The whole issues of who exercises the initiative in missions must be worked out. Initially God acted in sending His Son. The Son acted in selecting disciples and in endowing them with His Spirit. Today in the local church context initiative is usually left solely with prospective missionaries. That is, for whatever reasons, they decide to go, often with little encouragement from friends and church community. They seek out a supporting church, propose a specific work, secure cooperation and support, and set their own style.

There is no denying that God has initiated in these cases, as He has prompted this concern for going. His word has touched the heart of goers. But on the human level, should basic initiative be left with the individual? We think not. Local church leadership has a call to also exercise initiative. Leaders ought to be promoting missions within the local congregation. Such requires the creation of a whole congregational-atmosphere. Leaders must actually lead the way in world wide awareness, concern and commitment to the lost.

Specific regular emphasis on missions must be part of the educative process in the congregation. Elders and preachers need to be actively tapping godly people on the shoulder to discuss missionary duty. For too long, the local church has stood back waiting for someone to woo her into cross cultural involvement, when she ought to have been doing the initiating.

The process of congregational initiative directed at recruiting from its own membership ought also to be emphasized.

As a local church thinks about missions it must take a long hard look at potential missionaries within its midst. Missionaries are both born and made. The process of making requires special skills. Young men and women need exposure to the whole mission enterprise in such a way as to offer them the option of roles—short term workers, career missionaries, at home Christians, living a lifestyle which involves commitment to missions morally and financially.

Preachers and elders are responsible for seeing that a climate is created where missions becomes a viable option with an adequate data base for a solid informed response. A great deal of teaching and counseling is necessary in such a process. Elders need to realize the mighty role college students have played in earlier missionary movements. Awareness needs to issue in encouragement of young adults to consider choosing missions. The place and contribution of vocational missionaries and retirees needs to be fully explored. Options of these kinds require publicity and healthy positive encouragement. Local church leadership must take the lead in recruiting from within the flock they shepherd. To leave such solely to returning missionaries, Christian colleges, or just to chance, ought to be unthinkable.

Likewise, a congregation ought to be willing to recruit missionaries from elsewhere, but never at the expense of bypassing local talent. Local leadership should likewise seize initiative in field selection. Again, such usually goes by default to the aspiring missionary who may be making his selection on woefully inadequate grounds. For a missions committee to act in these ways will require time, study, prayer and real courage. And yet is anything less real stewardship of God's resources, people and opportunities?

Selection of prospective missionaries demands the development of criteria for evaluating one's missionary aptitude. Useful procedures have been worked out using a variety of different important considerations. Direction in this area is available to concerned mission committees.

Since missions is not an option for the Lord's church, and since going requires sending, missions support is a basic part of local church life. For a congregation to continuously focus its primary attention on itself is unbiblical. For it to consume the larger portion of its budget on itself year after year is also unbiblical. Money plays a vital role in missions today. One of the things diligent leadership will seek to do is raise the percentage of the local budget going into missions. The New Testament offers no magical figure. However, a poll of churches indicated they felt at least fifty per cent of the church budget ought to go into missions.

The amount allocated to missions is a partial reflection of a congregation's priorities, goals and self-understanding. Close to the heart of God is the task of reaching those who have never heard of Christ. Basic to budgetary increases for missions is a well thought out theology and philosophy of missions. A corollary of selfless giving to missions is selfless living—the adoption of a lifestyle that reflects Biblical priorities.

Missions money is usually included as a regular item in an annual budget. Some congregations have adopted a faith-promise approach to the missions budget. In the majority of cases the dollar amount received by missions went up substantially, without in any way cutting into local needs. Churches would do well to thoroughly explore "faith-promise" to determine if it could add a new dimension to their life. A variety of materials are available outlining faith-promise as adopted and adapted by a number of local churches.

A local congregation's involvement with its missionaries must never be limited to an occasional check. Provisions need to be written into the missions policy covering the following areas.

1 ) Time together before the field is entered. A missionary family needs the opportunity of spending time with the local church. This is in a large measure solved if the missionary is recruited from the congregation's membership. Such however, is not often the case. Time with the home church ought to be of such duration and so structured as to allow missionary and supporters to come to know each other and feel a real sense of moral and spiritual accountability to each other before the Lord.

2) Prayer support. The best laid plans coupled with the finest financial arrangements are a travesty without God's blessing. Money alone won't solve many of the problems missionaries face on the field. Tensions within themselves, within their families and with fellow workers inevitably arise. Many things are needed for successful resolution of these with regular, specific personal prayer support being a major ingredient. Careful provisions need to be made for daily prayer for every missionary and each member of his family.

3) Communication. Keeping in touch with those sent out, especially after they have been away for a while, is a real challenge. Few things tax practical Christian concern more! Missionaries ought to be expected to regularly communicate with the home church. Business correspondence about field problems addressed to the mission committee must be supplemented by some sort of structure for getting a monthly communication into every household within the supporting churches. Within the congregation there must be a regular information flow concerning those supported. Likewise, a structure providing a steady flow of notes, cards and letters (which do not expect specific answers) going to the field must be arranged and faithfully maintained. Where congregation and missionary are strangers to each other such an information flow is almost impossible.

4) Visit the work. Responsible oversight involves more than long distance involvement. Long distance involvement usually amounts to no real "involvement." The mission committee should arrange for regular annual visits by one or more members to the field. Such will be a great morale booster to the missionary while allowing first hand consultation and direct reinjection of enthusiasm in the home church. While the cost in terms of time and money can be considerable, responsible stewardship and oversight demands it.

5) Furlough. Missions policy needs to come to grips with the matter of the missionary's furlough. Different sponsoring churches have widely differing views regarding purpose, frequency, and length of furlough. Great care must be taken before a missionary ever goes to the field to work these matters out. Even then flexibility in view of developing needs must be granted. Where a furlough is for a rather extended stay specific provisions, including finances, ought to be made so the missionary can study somewhere to further sharpen his capabilities.

6) Re-entry. When a missionary comes back to America to stay some sort of provision needs to be arranged in advance to aid him in his re-entry process. He and his family Will have changed as will his home church and his home land. The shock of re-entry will be as severe as the shock of coping with a different culture was on going to the field. Time, love and patience in abundance may be necessary. Some sort of special financial provisions are in. order to facilitate setting up shop American style once again.

7) Training. A congregation ought to feel a real sense of obligation to assist its prospective missionaries get the best pre-field training available. Many opportunities for such now exist. The effectiveness of one's missionaries will be greatly enhanced through study. In today's complex world zeal alone is not enough. Even a basic Bible knowledge is less than effective where one is not prepared for communicating that knowledge cross-culturally. Where a home church does not insist on (and thus pay for) some pre-field training, it may be insuring failure and in turn its own demoralization.

8) Send Off. God always made a "big thing" of the new beginnings by his people. Local churches need to do the same with regard to a missionary's departure. Special services of mutual commitment ought to occur. Specific days of prayer and celebration are appropriate. Too often a missionary is simply allowed to leave and in the process is left empty and unfulfilled. The impact on the local church can also be profound. It can serve as a historic event to be regularly remembered, allowing for re-commitment.

The second major area which the home church must consider is its responsibility for educating its own membership. Education for missions must be church-wide, and thus reach every member of every family. This is so because Christian mission is essential for everyone.

... If there is no hope for our world comparable to the hope that lies in missions, if there is no cause that promises greater good for humankind than the missionary movement, if there is no fellowship with possibilities for peace and brotherhood and good will among men like that of the world-wide church, can there remain any doubt in our minds as to the imperative demand upon us to set up in every congregation the most effective program of missionary education which it is possible for us to devise?"⁷

the sum of all our efforts to cultivate in children, young people, and adults a Christ like concern for people of every class, race, and nation; an intimate knowledge of how the Christian fellowship is being extended both at home and abroad; and a hearty participation in all endeavors to enlarge this fellowship of Christian faith and brotherhood until it covers the earth.⁸

How then is education for mission to be related to the total task of Christian education? How is it to be kept from fencing itself off as a separate activity? If education for mission were distinct and separate, could it then be added or detached at will? ... To ask these questions is to imply their answers. Christian education and education for mission are not two competing or conflicting interests. Education for mission is one element in the total spectrum of Christian education, and in the total life of the church, lifted up so that it may receive proper attention.⁹

A number of avenues are available for accomplishing this work of educating the home church. These will be considered under four headings-the pulpit, the Bible school program, general publicity, and direct involvement. In general, we may say there should be a blending of the specific with the general in mission education. That is, while there should be some missionary sermons, all sermons should reflect the missionary spirit. While there should be special seasons of missionary emphasis, all the year should be permeated with missions. While there should be special missionary lessons in Bible classes, all classes should embody mission emphasis.

It would doubtless come as quite a revelation to discover the exact attitudes of church members to missions. Such information could be obtained by means of a questionnaire handed out to all members. Sample questionnaires are included at the end of Ranck's book, Education for Mission. Only with a knowledge of where a church is, can leaders begin to determine specific steps to take the congregation to where it ought to be in mission awareness. When congregational leaders can run through a list of the sort that follows, and conscientiously state that these items are true, only then may they feel satisfied with their efforts.

1) An unmistakable missionary spirit running through the Sunday worship services.

2) A pronounced missionary emphasis in each congregational age unit—young people's work, ladies' class, etc.

3) A consistent program of missionary education in the Bible school.

4) Extensive missionary budget and service activities.

5) Full use of vacation and weekday Bible schools for the purposes of missionary education.

6) Frequent first-hand contacts with missions at home and abroad—the people, the work, the missionaries.

7) Abundant second-hand contacts through visual aids, reading, stories and displays.

8) Proper periods of special missionary emphasis.

9) A continuous program of training leaders in missionary education.

10 A broad, congregation-wide utilization of any special missionary papers, printed reports, etc.¹⁰

The use of the pulpit in educating the home church in its role is primarily the work of the preacher. In a secondary way the pulpit offers potential and returning missionaries an avenue of informing the congregation. The principal advantage of the pulpit as an educational tool is to be found in that it offers about the only avenue whereby the entire congregation in assembly can be instructed at one and the same time. The disadvantage comes as a consequence of the routine place a sermon occupies in the life of the average church member. Most sermons are little retained by even an attentive audience. Through long years of exposure to even the best sermons, people have become accustomed to only half listen, and thus the efficiency level of what is at best an inefficient process declines more. The sheer distance between speaker and audience works against a deep personal involvement on the part of the people.

This whole approach assumes that the preacher is keenly sensitive to the sweep of missions. This assumption is not always valid! Since the preacher does play a leading role in the spiritual life of the congregation, any tendency on his part to lack mission sensitivity will surely cause the congregation's zeal to flag. Unfortunately, the program of studies some preachers follow in preparing to preach does not automatically ensure a missionary outlook. Often quite the reverse! Thus, wide awake elders may have to assist the minister in overcoming this deficiency. Appropriate reading, mission seminars, overseas travel and association with missionaries may help enrich the preacher.

The minister needs this mission concern not only for his own spiritual growth, but for his adequate ministry to his congregation. He himself must be an agent of motivation to bring others into leadership in this essential aspect of the congregation's life.¹¹

The second major avenue available for educating the home church is the regular Bible school program. Sunday and Wednesday Bible classes offer one of the most effective mechanisms for indoctrinating people of all ages in any given subject.

Missionary efforts, according to the Master, must begin. at Jerusalem. It is as impossible to think of a successful Bible school without missionary effort in every department as to think of a successful automobile without a motor.¹²

Despite all its shortcomings, it still reaches more people of more ages for more minutes than any other agency in the average church. If it is shot through with missions from top to bottom a great advantage has been won; if not, a great opportunity has been lost ¹³

Sustained missionary interest and endeavor in a church are not the result of devices, but of a carefully planned and faithfully executed educational program. It is not enough for a church to have a strong missionary history. Education in missions and Christian world relations is part of the total program of Christian education, for it is based on the Bible and is fundamental to the building of complete Christian experience. Enlightenment and enlistment in the field of missions are part of the process of Christian growth. So they have a place in the curriculum of Christian education. Promotion on behalf of missions finds natural response when the meaning of Christian stewardship is taught and practiced as part of this same educational program.¹⁵ (Stevens, 19,53:20-21.)

Only in recent years has care and planning been applied to the Bible school program of churches of Christ. For many years the concepts of trained teachers, capable overseers and a balanced curriculum were ignored, It is vital that mission materials be carefully integrated into the total Bible school, curriculum. Even where a curriculum now exists, this phase of Christian education often goes begging. This is demonstrated by the sheer lack of materials of this kind being published by Christian publishing houses.

Curriculum is an important element in Christian education. It is, in essence, a plan to ensure that the growing experiences of children, youth, and adults over a period of years of consecutive study will lead them to a mature Christian faith. Curriculum provides for learning situations and resources.¹⁶

There are many churches where facilities are ideal, where teachers are well trained, but where missionary zeal and vision are absent. This is due to Bible school leadership which is either unaware of unconcerned about mission education in the Bible school program. To develop an effective program certain persons must assume mission education as their chief responsibility, In a large congregation there may be th6 need of an assistant to the educational director, charged with formulating and implementing and directing a program of mission education. This would need to be done in cooperation with the educational director and the education committee.

What qualities constitute a good mission education director? 1) He must know mission work well enough to interpret it convincingly to others. 2) He must have had a rich Christian experience and be so deeply concerned about other people that he cannot rest while they are without Christ. 3) He needs to have reached some proficiency in the techniques of Christian education in general and mission education in particular.

To envelop the whole school in such an effective atmosphere of missions as shall most surely encourage the finer growths of missionary interest and more quickly kindle the fires of missionary enthusiasm is the essential task in missionary leadership. It is as true in missions as it is in everything else: atmosphere conditions life and growth. The personal bearing of the leaders is the greatest factor in creating missionary atmosphere in the school.¹⁷

. . . to lead all Sunday school workers to have a favoring personal bearing towards missions, and to cultivate in them those encouraging missionary attitudes which will enable them to, heartily support all missionary endeavors.¹⁸

The third principal avenue for educating the congregation to its role as home church is through the various avenues of publicity which are available. A committee for public relations Should be one of the regular committees of a congregation. It would be the responsibility of this committee to oversee the dissemination of information to the congregation regarding all phases of its program, as well as dealing with information directed to the general public. It would be exceedingly helpful if at. least one member of this committee, was also a member of the mission committee, and was specifically charged with seeing that regular reports of major mission points are carried by the Bulletin.

The fourth principal avenue by which a congregation can be educated to its role as a home church is through involvement.

A growing number of church schools have learned that teaching is not synonymous with telling; that the function of the pupil is not merely to be a good listener; that the teaching process does not consist of a series of 'lessons' with a story as the central part of each one. When the teacher teaches, what do the pupils do? If they do nothing, the teacher is probably not teaching, however much talking there may be. The pupils, as well as the teacher, must be active, with a sense of purpose and of participation.²⁰

There is great educational value in the involvement that comes by Christians visiting actual mission points. While it is customary for members of the mission committee, elders, and other persons serving in official capacity, to visit mission points periodically, there is a great deal to be gained by encouraging the average Christian to visit such sites. A wise body of elders can select people who have unique influence in given circles within the congregation, and ask them to visit specific sites. Not only will they be stirred and influenced, but because of the respect they have in the eyes of their peers, they will do a worthwhile job of infecting others with their new knowledge. Such visits can be encouraged as a part of one's vacation trips. Visits of this kind could also be specifically planned and funded by the congregation.

A slightly different approach would be a trip en masse by a group from the home church to a given mission area. This would certainly present an ideal opportunity for a campaign, though the side effect of multitudes seeing a given mission point at work could possibly outstrip the value of the campaign itself. Another avenue of involvement would be making a greater use of the missionary's presence when on furlough, by arranging visits in appropriate homes, classes and church gatherings. Such could be far more than mere social occasions. At the present time, involvement of the above kinds is rather infrequent at most churches. Members of the mission committee do make periodic visits. However, the other avenues mentioned are largely unexplored.

Missionary education through involvement also includes acts of Christian service.

Active participation in the life of the 'church is important especially in expressional groups. Here the pupil will learn to speak in public, discuss religious and social problems, and think with others about the application of Christian principles to life situations. There will be participation in such practical tasks as visiting the sick, helping the weak and needy, giving guidance to the perplexed and winning men to Christ as Lord and Savior.²¹

It is only a half-truth to say that good missionary education results in Christian service and helpfulness to those in need; that first our hearts are touched, and then we serve; that first we learn, and then we give and do. The other half of the truth is that Christian service is good missionary education; that the experience of serving has power in and of itself to touch our hearts; that we learn by giving and doing. The rendering of Christian service to those at hand as well as to those at a distance is an indispensable part of any church program of missionary education.²²

While many projects of a benevolent or other kind might be undertaken, Christians must never overlook service through teaching others. The personal work program of the local congregation provides a great avenue of education through involvement. Though this is somewhat removed from missions as they are generally conceived, it nevertheless has a vital role to play. People who are not interested in saving the lost at home generally have little interest in saving the lost away from home.

The question that continually haunts the worker in missionary education is whether he is doing all that he can and accomplishing all that he should. By and large there are only three places at which to look for an answer to this question. The first is the program of missionary education itself to see if it is all it ought to be. The second is the congregation to see if there are any evidences of steady growth in missionary intelligence and passion. he third is individual boys and girls, men and women, to see how their hearts and minds stand with regard to the Christian missionary enterprise.

Perhaps, as in all spiritual matters, hope and faith are the essential words. Christian attitudes and virtues can be demonstrated, but they cannot be weighed on an apothecary's balance or analyzed in the chemist's test tube. After we have done our best, we trust God's Holy Spirit to complete the work in our lives and in the lives of our friends. Yet with a little imagination, we can find some clues that indicate what spiritual growth has occurred..

Perhaps the following five questions will serve as a simple yardstick with which to measure its adequacy in our program: Are we using all the available avenues of missions education in our church? Are we giving balanced attention to all phases of the missionary enterprise? Are we reaching all ages equally well? Are we reaching both sexes equally well? Are we reaching an ever-increasing proportion of our constituency? A committee or an individual, concerned for the adequacy of a local church program of education for mission, might use a check list like the above to assess the merits of the program of missionary education that is being planned.

Possibly the words of James DeForest Murch—words written of Christian education in general—and applied by the present writer to the specific problem of mission education, form a suitable conclusion for us:

Christian education for today and tomorrow must completely recapture the characteristics of Christian education in the early Church. It must be primarily a local church responsibility; it must be a major concern in all the churches; it must be for the whole membership and for as many others outside the communion as can be induced to take instruction; it must be intensely evangelistic; it must be synonymous with life itself and, in close association with the leadership of the Church, it must be responsible for the nurture and discipline of those who look to it for protection and guidance. Because of the extreme exigencies of the hour the Church must through all its local congregations mount this kind of an educational program. It must teach or perish!²³

²³Murch, op. cit., p. 72.

Brown, William A. The Why and How of Missions in the Sunday School. New York: Fleming H. Revell Co., 1916.

Collins, Marjorie A. Manual for Missionaries on Furlough. Pasadena, California: William Carey Library, 1972.

________. Manual for Accepted Missionary Candidates. Pasadena, California: William Carey Library, 1972.

________. Who Cares About the Missionary? Chicago: Moody Press, 1974.

Craig, J. Brad. Bible School Teacher's Handbook. Nashville: Cokesbury Press, 1928. 23 Murch, op. cit., p. 72.

Elkins, Phillip W. Church Sponsored Missions. Austin, Texas: Firm Foundation Publishing House, 1974.

Elkjer, Charles B. The Launching Pad: The Local Church Can Evangelize the World. Pasadena, California: The Association of Church Mission Committees, 1975.

Harner, Nevin C. and Baker, David D. Missionary Education in Your Church. New York: Missionary Education Movement of U. S. and Canada, 1942.

Lobingier, John Leslie. The Better Church School. Boston: The Pilgrim Press, 1952.

Murch, James DeForest. Teach or Perish. Grand Rapids: Eerdman's, 1961.

Myklebust, Olav Guttorm. The Study of Missions in Theological Education. Oslo: Forlagel Land Og Kirke, 1957.

Norton, Howard W. The Eldership and the Missionary. Oklahoma City, Oklahoma: the OCC Education Associates, 1971.

Ranck, J. Allan. Education for Mission. New York: Friendship Press, 1961.

Stevens, Dorothy A. Missionary Education in a Baptist Church. Philadelphia: Judson Press, 1953.

Vieth, Paul H. The Church School. Philadelphia: Christian Education Press.

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