What does “missional” mean? Rev Dr Alvin Lim examines these four missional theological concepts
which seek to define the term “missional”.
The World Assemblies of God received a fresh vision to plant one million churches worldwide by 2033. It has generated new conversations about what it means to be a missional church and how do we reach that goal together.
The term “missional” became popularized after the publication of the classic book “Missional Church: A Vision for the Sending of the Church in North America” edited by Lois Barrett and Darrell L. Guder in 1998. There has been an avalanche of books jumping on the “missional” bandwagon ever since. This book is largely influenced by the writings of Lesslie Newbigin, a returning British missionary from India, who critiqued how the Western church lost its central influence in an increasingly pluralistic West.
There have been numerous books on new missional strategies with different definitions and expressions that can become confusing or being dismissed as just a passing church growth fad. The greatest contribution to me in the missional conversation has been a re-examination theologically on the identity and role of the church, which will in turn lead to various missional initiatives and strategies. I have listed four key missional theological concepts that have caused a paradigm shift in my own missional perspective which I hope would also be helpful to you.
The definition of the missional church needs to begin with the missional God as the originator of the mission.
- Missio Dei — This is the Latin theological term for “the mission of God”. The mission belongs to God and not to us. God is the initiator of this mission. Missional is therefore the adjective describing someone or something characterized by this mission. Darrell Guder defines the mission as “God’s initiative, rooted in God’s purposes to restore and heal all creation.”1 Christopher Wright defines it as, “Our committed participation as God’s people, at God’s invitation and command, in God’s own mission within the history of God’s world for the redemption of God’s creation.”2 What you may notice in these two definitions is that it talks about the restoration and redemption of all creation beyond just the souls of humans (which is our traditional definition). We are commanded to cultivate and steward all creation in the cultural mandate (Genesis 1:28) and there is an eventual restoration of New Heavens and Earth. The Missio Dei is much bigger than the spiritual activities that we do in church. It is more than being more evangelistic or missions oriented. The church does not have a mission but the (greater) mission has a church. What if how we work in our physical jobs, steward our earthly resources, and participate in every arena of society lead us to being better witnesses that point more human souls to God?
- Trinitarian Missiology — The definition of the missional church needs to begin with the missional God as the originator of the mission. Traditionally, the church is burdened with fulfilling the Great Commission and driven to do more to reach more souls because it depends on us. While this is not entirely wrong, it can lead to guilt driven motivations and mission fatigue. In missional theology, we
are reminded that the Trinity is deeply involved and leading the mission, rather than the church. God the Father is the initiator of the mission, sending His Son, and eventually the Holy Spirit to continue that mission. Israel is recruited in the Old Testament and the church in the New Testament to join this redemptive mission of the Trinity (John 20:21-22). The church overflows with the love of the missional God, follows the example of Christ and the leading of the Holy Spirit in fulfilling the Great Commission. The church is liberated to just trust and obey God in this mission and leave the results of church growth to the Him! How much more effective if we follow the leading of the Holy Spirit rather than our own human efforts? - Missional Church — The age-old debate is whether the church exists to care more for its members or the unchurched. It is the discipleship versus evangelism tension. Which is the means, and which is the ends? In missional theology, the missional church is birthed from the missional God. The church is missional by nature and fails to be the church when it loses its missional priority. It is like Jesus asking what the use of salt is when it loses its saltiness (Matthew 5:13). The church is never called to be a social club or an educational centre, dishing our religious goods and services to pander to the needs of her members. Newbigin says that the church “exist for the sake of those who are not members, as sign, instrument, and foretaste of God’s redeeming grace for the whole life of society.”3
Biblically, our love for one another is not exclusive but reflects the inclusive love of the missional God (John 13:34-35; 17:22-23). Biblical communal witness is way more powerful than just individual witness. We need one another in this body of Christ. Has the church lost her identity as the salt and light of society? Have we been too busy counting our sheep and forgotten about the millions still
unreached around us? May we return to our true identity and calling. - Incarnational Ministry — The missional theology seeks to relook ministry through the incarnational ministry of Jesus and the early church. The modern church is largely built on an attractional model of
ministry where we invite visitors to come to church for an event or show where a professional clergy presents the gospel and salvation takes place. While there is still a place for this method of evangelism, it is becoming less effective due to the increasingly foreign sub-culture of the church scene and the mistrust of religious institutions. Lay people have also become mere spectators when they should be equipped as the priesthood of believers. Instead of depending largely on the “come
and see” model, believers need to be equipped more on the “go and tell” model of lifestyle outreach just like Jesus and the early church. They shared the good news in both word and good deeds leading to rapid multiplication of house groups. In this post-pandemic world, where people are less inclined to gather in large groups on a regular basis, perhaps a more impactful and intimate way of ministry is to bring the gospel to them. How have we sought to be a blessing to our communities as we share the good news in word and good deeds?
In this post-pandemic world, where people are less inclined to gather in large groups on a regular basis, perhaps a more impactful and intimate way of ministry is to bring the gospel to them.
May we unite to be the missional church as we follow the leading of the missional God in this end time harvest!
1 Guder and Barrett, Missional Church: A Vision for the Sending of the Church in North America, 4.
2 Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove, Ill.: IVP Academic, 2006), 23.
3 Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids, Mich. Geneva SZ: W.B. Eerdmans; WCC Publications, 1989), 233
Rev Dr Alvin Lim is the Senior Pastor of Maranatha Christian Assembly. He graduated with a Doctorate from Fuller Theological Seminary. He is passionate about teaching and preaching the timeless Word of God for this changing generation. He is married to his beloved wife Geok Hong, and they have three lovely children: Isabelle, Iris, and Isaiah. His favorite hobby is playing with and taking care of his Schnauzer dog named Hippo.
