Today's piece is written by Rev. Dr. Jacob Dharmaraj,
President of the National Federation of Asian American United Methodists. It extends remarks Rev. Dr. Dharmaraj made in a previous post from October.
In one of Norman Rockwell’s drawings, an overwhelmed mother holds her little boy face down in her lap. At her feet lies a hammer, along with evidence of a destructive spree: a broken mirror, a shattered vase, and an eviscerated clock under her chair. Not being sure of how to discipline her child, the mother grips a hairbrush in one hand, and a book on child psychology in the other: To spank or not to spank? She doesn’t know the answer.
Many in the church in global north are confused and lost over the missional issues of immigrant concerns and global diaspora, particularly about millions who are forced to flee from their native lands because of political instability, religious, racial, ethnic persecutions. What is our missional response to them? At times the multiplicity of responses given by experts threatens to devolve into cacophony.
Embodying the Gospel
Most of us are well aware that the church cannot carry on a monologue detached from the marginalized world with mere relief offerings but must stand in solidarity with them to address this huge human crisis. Pope John Paul aptly said, “Solidarity means taking responsibility for those in trouble.” Being in solidarity with the weak and vulnerable is more than extending compassionate and charitable services. Human charity is a hard emotion to sustain; over the long run, it cloys.
True solidarity breaks down the illusion of disconnectedness and works for kinship, which is a cherished conviction. In the final analysis, being in solidarity with the broken and bruised, and gaining their trust and confidence will offer better opportunities to share the love of Jesus Christ.
We need to be aware that there is a major difference between global diasporic mission and mission with the immigrants who have moved into our neighborhoods. Diasporic mission is primarily a global phenomenon set in motion by voluntary or involuntary conditions. Research professor Enoch Wan avows it as glo-cal in nature. It is border-less, pluralistic, transnational, multi-directional rather than homogenous. It is comprised primarily of people who were involuntarily or coerced to move.
In diasporic mission, the focus is on holistic mission and contextualization that integrate evangelism and social concern. We cannot just proclaim the Gospel among refugees without also addressing their physical needs and becoming their advocate. The workers work best when they learn the languages, understand cultural nuances and are mindful of the practices of the faiths of others who are rootless refugees, while keeping one’s core faith identity. Mere proclamation with an intention to start church during human vulnerability will spawn only “exploitative-Christians.” Mission is contextual as well as comprehensive, and should never employ humanitarian aid for religious proselytization.
Diaspora missiology does not replace “traditional missiology,” which is primarily evangelistic; rather, it supplements traditional methods with those that are geared to the new demographic realities of the 21st century. It is not a case of “either/or” in a mutually exclusive way as some tend to assume. In diasporic mission, participants are invited to stretch their imagination and look beyond the narrow perspectives of the present and to set themselves in the context of world realities on the one hand, and on the other hand, the analytics of root causes, power relations, and knowledges provided by the victims.
Mission with the “sinned-against” people
Historically, mission movements in the global north have rarely engaged questions of immigration and global diaspora as missional issues. If we hack through the opaque theological thicket and saunter through mission archives, we still find ourselves in the same old corridors of starting place. At times, we are narrowly guided by favorite scripture passages and past practices in order to discover missional comfort and seek ecclesial refuge. During the Christendom period everything seemed to be fixed and stable, but now the topography of the mission site is changed.
The demise of colonization, end of Christendom and waning of denominational ecumenism on the one hand, and the emergence of globalization and instant communication on the other have transformed missional participation from the predictable to the adaptive, from the mono-directional and anticipated to multi-directional and flexible ways of engagement.
In diasporic mission, witness to the Gospel comes mainly through advocacy work on behalf of the “sinned-against” and giving witness to the structures of power that create this sub-human condition. The agency of the diasporic communities is a key. In other words, we need to take the marginalized and repressed voices from the periphery and help amplify and facilitate these voices to be heard. This would mark a significant change in the way we do mission in a traditional sense. We cannot merely dispense throat lozenges that makes people feel better when the patients themselves know what they need is a serious medical treatment.
When I say our witness should be characterized by love and advocacy, I am not downplaying the reality of sin nor the need for transformation. However, it may be that hurting, disillusioned people need to find kindness through our caring action. During biblical times, when our Hebrew ancestors migrated from impoverished agrarian region to the advanced, urbanized Egypt, they had the invaluable advantage of having Joseph, who happened to be a blood relative, in the country’s top public office. Joseph’s advocacy and timely interference made this vulnerable diasporic community’s transition relatively easier. When problems arose for that community a few centuries later, it was Moses who stepped into the role of advocate.
Biblical history also documents people from all walks of life who witnessed against the structures of power on behalf of the poor, oppressed and voiceless. We can cite only a few towering figures such as Daniel, Nehemiah, Esther, Paul, and Apollos who did the ministry of advocacy on a larger scale and cross-cultural context. There are a number of so-called “minor” role players. Suffice it to say that a vital key to the health and viability of diasporic communities lay in the availability and the power of advocacy to represent their needs.
What is clear is that advocacy is a key ingredient in diaspora issues both past and present, and is increasingly being recognized in governmental structures as an important dynamic in the process of diaspora engagement. Wherever diasporas have appeared, their ability to cope and thrive has been in large part due to the willingness of those who carry influence and inspiration to serve as advocates and campaigners for vulnerable and scattered peoples. Wangari Muta Maathai, a Nobel Laureate, aptly said, “Until you dig a hole, you plant a tree, you water it and make it survive, you haven’t done a thing. You are just talking.”
Dedicated to fostering conversations about the global nature of The United Methodist Church
Showing posts with label diaspora. Show all posts
Showing posts with label diaspora. Show all posts
Tuesday, December 8, 2015
Friday, October 23, 2015
William Payne: Response to Jacob Dharmaraj
Today's post is by regular contributor Dr. William Payne.
Dr. Payne is the Harlan & Wilma Hollewell Professor of Evangelism and World Missions and Director of Chaplaincy Studies at Ashland Theological Seminary.
I read Dr. Jacob Dharmaraj’s recent blog on diaspora missiology with great interest. His careful prodding is timely and much needed. Great population shifts are taking place as vast numbers of vulnerable people relocate for a variety of reasons. War, genocide, sexual abuse, economic disaster, religious persecution, destruction of social systems, and disease continue to foment dislocation. The exodus from northern Africa and the Middle East is staggering.
Matthew reminds us that Jesus and his family fled to Egypt to escape the wrath of an evil king. God provided a sanctuary for the holy family in a foreign land. Certainly, God wants the church to provide sanctuary to the modern immigrants.
Still, I struggle with Dr. Dharmaraj’s one dimensional approach to the diaspora mission because it pulls apart what God holds together. In light of the current global situation, he advocates putting physical needs ahead of spiritual needs, and advocacy ahead of evangelism. He also argues that the world wants the church to move beyond mission as usual. He says that the church must partner with the ecumenical community and secular prophets (environmentalists and human rights advocates) to pursue a social justice advocacy that strikes at the root of the human disruption. I assume that “ecumenical partners” includes practitioners of non-Christian faith traditions.
In the blog, it appears that social justice advocacy is the great calling of the church in this era and that evangelistic mission is less important or unwelcomed. Frequently, such thinking influences the hierarchy of mainline denominations. Often it assumes a theocentric ideology that makes common cause with all who desire to purse a particular formulation of social justice. One denominational leader put it this way: “Since all are saved, we need to get on with social justice and the great task of loving each other.”
Instead, I believe that UM missional priorities should align with biblical priorities. A bifurcated mission that neglects evangelism is not a biblically sustainable model for engaging the world with God’s mission. When Jesus advocated for the poor or challenged unjust religious orders, he did so from the perspective of a personal relationship. For example, the Rich Young Ruler wanted to be saved. Jesus told him to divest of his riches, give to the poor, and become his disciple.
John the Baptist preached a similar message as he invited soldiers, tax collectors, religious leaders and the crowds to flee from the wrath to come by joining a just community that gave voice to the righteousness of God and pointed to the coming kingdom of God. Point being, justice is not a standalone category in the gospels. It takes on form when seen in light of the in-breaking kingdom that calls all people and institutions to align with God and God’s righteousness.
For that reason, the church should not ignore the evangelistic mandate or minimize the spiritual needs of those for whom it advocate even when engaging in crisis mission. We must remind ourselves that we share a gospel that incarnates Jesus in word and deed. Suffering people deserve to know about Jesus’ love for them. They need to know that Jesus offers them hope. They need to realize that Jesus offers real solutions to real problems. Through the church, Jesus advocates for his kingdom agenda.
Additionally, no matter how tempted the UMC is to prioritize social justice ministries, it should remind itself that social justice is not the primary mission of the church. The gospels model the kingdom of God. Jesus preached it as he brought it to bear on the suffering people he encountered. He is the gateway into God’s kingdom. He invites the rich and the dispossessed to enjoy God’s shalom by aligning with him. Those who align with Jesus become kingdom people who carry forth God’s kingdom agenda in this world. Jesus commissioned the church to give witness to this mission in the world in word and deed.
In truth, Jesus is Lord of all things. That includes the social order. Any attempt to fix the social order by by-passing Jesus and his kingdom is bound to fail. More importantly, such efforts compromise the gospel and hurt the holistic mission of the church in the world.
Additionally, in terms of our biblical faith, the term "secular prophet" is an oxymoron. Activists who minimize the name of Jesus and disavow his lordship may partner with the church in social justice witness to the extent that it aligns with God’s purposes. However, such people are not prophets. Biblical prophets give witness to the reign and righteousness of God as they invite people to align themselves with God's rule.
When the Jerusalem Church was scattered due to persecution, the members went in all directions evangelizing and church planting (Acts 8:4). To a lesser extent, the Jewish diaspora witnessed to the world when it scattered. These are biblical examples that the UMC should remember when considering diaspora mission.
Immigrants to Europe and America often see themselves as missionaries. Many have a strong desire to reach their people and the larger community for Christ. I wish that all could see how the African Diaspora in Columbus, Ohio is planting churches everywhere. They are reaching thousands of African immigrants for Christ. They are also reaching secular Americans who are drawn to their spiritual vitality and their clear witness of faith. They are partners in mission; not mere recipients of western hospitality. They have much to teach the western church about faith sharing.
When pastoring in a southern state from 1998-2001, I partnered with a Hispanic immigrant to form an outreach ministry that evangelized and discipled hundreds of Latino immigrants who did not speak English. Not only did we outgrow our facilities and plant external ministries in the surrounding urban areas and rural migrant camps, we also fed the hungry, worked with a healthcare clinic, provided transportation, and taught them English. All of it was done in partnership with the immigrants. Evangelism and advocacy do not need to be separated.
Like it or not, Christian immigrants plant churches and talk about Jesus even when the official churches are fixated on political advocacy and material needs. The UMC should remember that many immigrants were not allowed to witness openly in the places from which they have fled or immigrated. The hordes of Christians escaping from Syria and Iraq can vouch for this. A holistic mission strategy should seek to form partnerships that enable the immigrants to evangelize their people. Such a strategy would allow the immigrants to set their priorities, and would honor and utilize their gifting. In the end, it would balance word and deed mission.
Last night, my family read Acts 3 during our devotional time. In that chapter, a lame man is carried to the Temple every day to beg for alms. Pilgrim Jews to the Temple may have felt an urge to fulfill the commandments by giving to the poor. Quite possibly, the beggar received a lot of cash on a typical day. His family would have managed his alms.
One day, John and Peter went to the Temple to pray. As they approached the Temple, the beggar fixed on them. He expected to receive money. However, Peter looked past his economic need and saw the deeper need. In the end, he offered him the name of Jesus and God healed his lame legs.
Post-colonial interpretations of this passage may seek to couch the encounter in terms of unjust economic systems that dehumanize those on the margins. However, those readings are read onto the passage. They do not flow from it. In fact, at that moment, Peter knew that the man needed Jesus more than he needed social advocacy or money. The beggar’s live was forever changed by his encounter with Jesus. Shouldn’t the church in mission seek to do the same as Jesus and the apostles?
In conclusion, the biblical Jesus manifested a relational gospel that met people at the point of their needs and gave them a radically new orientation. That is why he set the captives free by healing the sick, purifying the lepers, welcoming the outcasts, casting out the demons, feeding the hungry crowds that desired to know him, raising the dead, and preaching kingdom justice. Jesus’ mission is Christocentric. It reveals God’s love as it calls people into an alignment with God and God’s work. Ultimately, the light that shines in the darkness will displace the evil when the church advocates for Christ’s lordship and for his righteousness. A mission that avoids evangelism is only half a mission.
I read Dr. Jacob Dharmaraj’s recent blog on diaspora missiology with great interest. His careful prodding is timely and much needed. Great population shifts are taking place as vast numbers of vulnerable people relocate for a variety of reasons. War, genocide, sexual abuse, economic disaster, religious persecution, destruction of social systems, and disease continue to foment dislocation. The exodus from northern Africa and the Middle East is staggering.
Matthew reminds us that Jesus and his family fled to Egypt to escape the wrath of an evil king. God provided a sanctuary for the holy family in a foreign land. Certainly, God wants the church to provide sanctuary to the modern immigrants.
Still, I struggle with Dr. Dharmaraj’s one dimensional approach to the diaspora mission because it pulls apart what God holds together. In light of the current global situation, he advocates putting physical needs ahead of spiritual needs, and advocacy ahead of evangelism. He also argues that the world wants the church to move beyond mission as usual. He says that the church must partner with the ecumenical community and secular prophets (environmentalists and human rights advocates) to pursue a social justice advocacy that strikes at the root of the human disruption. I assume that “ecumenical partners” includes practitioners of non-Christian faith traditions.
In the blog, it appears that social justice advocacy is the great calling of the church in this era and that evangelistic mission is less important or unwelcomed. Frequently, such thinking influences the hierarchy of mainline denominations. Often it assumes a theocentric ideology that makes common cause with all who desire to purse a particular formulation of social justice. One denominational leader put it this way: “Since all are saved, we need to get on with social justice and the great task of loving each other.”
Instead, I believe that UM missional priorities should align with biblical priorities. A bifurcated mission that neglects evangelism is not a biblically sustainable model for engaging the world with God’s mission. When Jesus advocated for the poor or challenged unjust religious orders, he did so from the perspective of a personal relationship. For example, the Rich Young Ruler wanted to be saved. Jesus told him to divest of his riches, give to the poor, and become his disciple.
John the Baptist preached a similar message as he invited soldiers, tax collectors, religious leaders and the crowds to flee from the wrath to come by joining a just community that gave voice to the righteousness of God and pointed to the coming kingdom of God. Point being, justice is not a standalone category in the gospels. It takes on form when seen in light of the in-breaking kingdom that calls all people and institutions to align with God and God’s righteousness.
For that reason, the church should not ignore the evangelistic mandate or minimize the spiritual needs of those for whom it advocate even when engaging in crisis mission. We must remind ourselves that we share a gospel that incarnates Jesus in word and deed. Suffering people deserve to know about Jesus’ love for them. They need to know that Jesus offers them hope. They need to realize that Jesus offers real solutions to real problems. Through the church, Jesus advocates for his kingdom agenda.
Additionally, no matter how tempted the UMC is to prioritize social justice ministries, it should remind itself that social justice is not the primary mission of the church. The gospels model the kingdom of God. Jesus preached it as he brought it to bear on the suffering people he encountered. He is the gateway into God’s kingdom. He invites the rich and the dispossessed to enjoy God’s shalom by aligning with him. Those who align with Jesus become kingdom people who carry forth God’s kingdom agenda in this world. Jesus commissioned the church to give witness to this mission in the world in word and deed.
In truth, Jesus is Lord of all things. That includes the social order. Any attempt to fix the social order by by-passing Jesus and his kingdom is bound to fail. More importantly, such efforts compromise the gospel and hurt the holistic mission of the church in the world.
Additionally, in terms of our biblical faith, the term "secular prophet" is an oxymoron. Activists who minimize the name of Jesus and disavow his lordship may partner with the church in social justice witness to the extent that it aligns with God’s purposes. However, such people are not prophets. Biblical prophets give witness to the reign and righteousness of God as they invite people to align themselves with God's rule.
When the Jerusalem Church was scattered due to persecution, the members went in all directions evangelizing and church planting (Acts 8:4). To a lesser extent, the Jewish diaspora witnessed to the world when it scattered. These are biblical examples that the UMC should remember when considering diaspora mission.
Immigrants to Europe and America often see themselves as missionaries. Many have a strong desire to reach their people and the larger community for Christ. I wish that all could see how the African Diaspora in Columbus, Ohio is planting churches everywhere. They are reaching thousands of African immigrants for Christ. They are also reaching secular Americans who are drawn to their spiritual vitality and their clear witness of faith. They are partners in mission; not mere recipients of western hospitality. They have much to teach the western church about faith sharing.
When pastoring in a southern state from 1998-2001, I partnered with a Hispanic immigrant to form an outreach ministry that evangelized and discipled hundreds of Latino immigrants who did not speak English. Not only did we outgrow our facilities and plant external ministries in the surrounding urban areas and rural migrant camps, we also fed the hungry, worked with a healthcare clinic, provided transportation, and taught them English. All of it was done in partnership with the immigrants. Evangelism and advocacy do not need to be separated.
Like it or not, Christian immigrants plant churches and talk about Jesus even when the official churches are fixated on political advocacy and material needs. The UMC should remember that many immigrants were not allowed to witness openly in the places from which they have fled or immigrated. The hordes of Christians escaping from Syria and Iraq can vouch for this. A holistic mission strategy should seek to form partnerships that enable the immigrants to evangelize their people. Such a strategy would allow the immigrants to set their priorities, and would honor and utilize their gifting. In the end, it would balance word and deed mission.
Last night, my family read Acts 3 during our devotional time. In that chapter, a lame man is carried to the Temple every day to beg for alms. Pilgrim Jews to the Temple may have felt an urge to fulfill the commandments by giving to the poor. Quite possibly, the beggar received a lot of cash on a typical day. His family would have managed his alms.
One day, John and Peter went to the Temple to pray. As they approached the Temple, the beggar fixed on them. He expected to receive money. However, Peter looked past his economic need and saw the deeper need. In the end, he offered him the name of Jesus and God healed his lame legs.
Post-colonial interpretations of this passage may seek to couch the encounter in terms of unjust economic systems that dehumanize those on the margins. However, those readings are read onto the passage. They do not flow from it. In fact, at that moment, Peter knew that the man needed Jesus more than he needed social advocacy or money. The beggar’s live was forever changed by his encounter with Jesus. Shouldn’t the church in mission seek to do the same as Jesus and the apostles?
In conclusion, the biblical Jesus manifested a relational gospel that met people at the point of their needs and gave them a radically new orientation. That is why he set the captives free by healing the sick, purifying the lepers, welcoming the outcasts, casting out the demons, feeding the hungry crowds that desired to know him, raising the dead, and preaching kingdom justice. Jesus’ mission is Christocentric. It reveals God’s love as it calls people into an alignment with God and God’s work. Ultimately, the light that shines in the darkness will displace the evil when the church advocates for Christ’s lordship and for his righteousness. A mission that avoids evangelism is only half a mission.
Friday, October 16, 2015
Jacob Dharmaraj: Global Diaspora and Christian Mission Today
Today's piece is written by Rev. Dr. Jacob Dharmaraj,
President of the National Federation of Asian American United Methodists.
Having a conversation about the current global diaspora in order to find a speedy solution is like trying to nail JELL-O on a tree, as everything about human diaspora is fluid and flowing. That was how I felt recently when I was in Washington D.C., for the denomination’s Immigration Task Force meeting.
There is much complexity in the cause, process, and consequence of the phenomena of global diaspora, and no single discipline can enable us to explain the cause or offer solutions. Diaspora mission is interdisciplinary, vast and varied. It involves national geography, cultural anthropology, political demography, mass communication, globalization, urbanization, ethnic and race relations, and active participation of multi-religious groups and communal agents at all levels. Most importantly, diaspora mission is multi-directional and it demands multilevel coordination and collaboration.
Now that the global community has come to realize that the governments around the world must act immediately to alleviate the sufferings of the immigrants, refugees and asylum speakers, The United Methodist Church, along with its ecumenical partners and connectional components, is also determined to step in and take an active role in this vital ministry.
Diaspora and Migration
Migration is a phenomenon that has accompanied humanity since the expulsion of Adam and Eve from the Garden of Eden. But the recent forced migration has been accelerated by modern day globalization, wars, natural disasters, and intense persecution of vulnerable minorities on account of their religious convictions and racial or ethnic identities. Today a little over three percent the world's population live in a country other than where they were born. That is estimated at 250 million, up from 195 million in 2005. Females account for 49 percent of the total. Six out of every ten international migrants reside today in developed countries, and the majority of those originated in developing countries. This reality has deep implications not only for interactions among peoples and their religious beliefs but on Christian mission as well.
Diasporic mission is relatively a new area of mission engagement for the church, as it defies conventional modes of mission engagement which is lineal and mono-directional; sending rather than receiving, absorption rather than incorporation, assimilation rather than amalgamation. Unlike traditional mission, diaspora mission puts human physical needs ahead of spiritual needs; advocacy ahead of evangelism, and contextualization ahead of church planting.
Diaspora mission operates from a non-spatial, transnational, global, and "de-territorialized” zone. The missional approach, therefore, is mobile and flexible. In other words, the site of mission engagement in diasporic context is without social, cultural and religious boundaries, which are normative in traditional mission activities.
Believers Being In-Betweeners
The current cultural, social, linguistic and religious divides are a formidable and complicated ball of wax. They call for people who have both skill and will to transcend culture, language, and other barriers; those who can serve as “in-betweeners,” to build bridges of understanding, mediate relationships, and negotiate partnerships in ministry,” as Paul Hiebert, a missionary and a mission theologian says.
What our changed world expects from the church today is to focus its attention from mere relief work to justice and advocacy ministries beginning from addressing the root causes of the problem.
The changed world demands a changed methodology. Just like the government agencies alert and prepare people and nations from around the world long before tsunami, tornado, earthquake, and all forms of natural disasters occur, or even before medical epidemic and human health crises break out, Christian mission groups can set up one or more research centers and prepare an ongoing data-base to alert the appropriate mission agencies and groups about the looming or emerging problems. It can be accomplished easily in collaboration with our ecumenical partners and secular prophets like environmentalists, human-rights activists and others. I am not saying that this is a utopian project but at least, it will help those who are interested in the future of the church.
In the final analysis, diasporic mission is not about doing the same thing in a better way. Better is a mirage. It keeps us tethered to the same way of doing like others do. Better is temporary. It is a flimsy edge that can be tumbled. Diasporic mission is all about avoiding the crises to take epic proportions. Addressing the root causes of the problem is to strive for long term solutions and avoid band-aid relief.
Having a conversation about the current global diaspora in order to find a speedy solution is like trying to nail JELL-O on a tree, as everything about human diaspora is fluid and flowing. That was how I felt recently when I was in Washington D.C., for the denomination’s Immigration Task Force meeting.
There is much complexity in the cause, process, and consequence of the phenomena of global diaspora, and no single discipline can enable us to explain the cause or offer solutions. Diaspora mission is interdisciplinary, vast and varied. It involves national geography, cultural anthropology, political demography, mass communication, globalization, urbanization, ethnic and race relations, and active participation of multi-religious groups and communal agents at all levels. Most importantly, diaspora mission is multi-directional and it demands multilevel coordination and collaboration.
Now that the global community has come to realize that the governments around the world must act immediately to alleviate the sufferings of the immigrants, refugees and asylum speakers, The United Methodist Church, along with its ecumenical partners and connectional components, is also determined to step in and take an active role in this vital ministry.
Diaspora and Migration
Migration is a phenomenon that has accompanied humanity since the expulsion of Adam and Eve from the Garden of Eden. But the recent forced migration has been accelerated by modern day globalization, wars, natural disasters, and intense persecution of vulnerable minorities on account of their religious convictions and racial or ethnic identities. Today a little over three percent the world's population live in a country other than where they were born. That is estimated at 250 million, up from 195 million in 2005. Females account for 49 percent of the total. Six out of every ten international migrants reside today in developed countries, and the majority of those originated in developing countries. This reality has deep implications not only for interactions among peoples and their religious beliefs but on Christian mission as well.
Diasporic mission is relatively a new area of mission engagement for the church, as it defies conventional modes of mission engagement which is lineal and mono-directional; sending rather than receiving, absorption rather than incorporation, assimilation rather than amalgamation. Unlike traditional mission, diaspora mission puts human physical needs ahead of spiritual needs; advocacy ahead of evangelism, and contextualization ahead of church planting.
Diaspora mission operates from a non-spatial, transnational, global, and "de-territorialized” zone. The missional approach, therefore, is mobile and flexible. In other words, the site of mission engagement in diasporic context is without social, cultural and religious boundaries, which are normative in traditional mission activities.
Believers Being In-Betweeners
The current cultural, social, linguistic and religious divides are a formidable and complicated ball of wax. They call for people who have both skill and will to transcend culture, language, and other barriers; those who can serve as “in-betweeners,” to build bridges of understanding, mediate relationships, and negotiate partnerships in ministry,” as Paul Hiebert, a missionary and a mission theologian says.
What our changed world expects from the church today is to focus its attention from mere relief work to justice and advocacy ministries beginning from addressing the root causes of the problem.
The changed world demands a changed methodology. Just like the government agencies alert and prepare people and nations from around the world long before tsunami, tornado, earthquake, and all forms of natural disasters occur, or even before medical epidemic and human health crises break out, Christian mission groups can set up one or more research centers and prepare an ongoing data-base to alert the appropriate mission agencies and groups about the looming or emerging problems. It can be accomplished easily in collaboration with our ecumenical partners and secular prophets like environmentalists, human-rights activists and others. I am not saying that this is a utopian project but at least, it will help those who are interested in the future of the church.
In the final analysis, diasporic mission is not about doing the same thing in a better way. Better is a mirage. It keeps us tethered to the same way of doing like others do. Better is temporary. It is a flimsy edge that can be tumbled. Diasporic mission is all about avoiding the crises to take epic proportions. Addressing the root causes of the problem is to strive for long term solutions and avoid band-aid relief.
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