Diaspora Mission Reset

  DIASPORA MISSION RESET 2020

By Bob Rasmussen

I believe we are in a defining moment in history, and one of the most influential factors is the dispersion of peoples around the world. This movement, often called “diaspora” (the Greek word meaning scattering) is a mega-theme of the Bible, revealing how frequently God works in and through people on the move. Concurrent with the diaspora narrative is the frequent command of God to His chosen people, Israel, to welcome the foreigner and stranger as one of their own, a command emphasized repeatedly by Jesus that His followers love their neighbors just as they love themselves.

As such, diaspora has, and will continue to play a crucial role in the spread of the gospel. We truly stand on the cusp of perhaps the most profound Great Commission challenge and opportunity since the explosion of gospel proclamation on the Day of Pentecost (Acts 2), the dispersion of the church due to persecution (Acts 8), and the unleashing of mission through Peter’s vision of Gentile-salvation (Acts 10) followed by the cultural liberation of the church at the Jerusalem Council (Acts 15).

CHALLENGE AND OPPORTUNITY

Church and mission leaders would spend time wisely in considering factors which play a role in the season in which we live. Some distinctives of diaspora mission today include:

Inadequacy of current structures and systems

Many church and mission structures were built during an era that has passed and will never return. The pandemic is a “reset” of how we will do our mission. We have entered the greatest era of global connectivity since before the tower of Babel. Missional workers are too many, too varied, and too ambitious to be contained in current agencies, many of which are ill-structured and mal-equipped to adapt to the cultural diversity which comes with diaspora missions. New, organic structures are, and will increasingly, be formed from within the diaspora. What can we learn? How can we assist?

Rising nationalism globally

Migration has caused many people in host nations to react in fear and suspicion. The perception that immigrants steal jobs and drain resources has given rise to closing of borders and restriction of visas. Nationalism sometimes fails to see the enrichment and creativity which comes with migration and integration; nationalism can fail to appreciate the contributions made by migrants, as well as the interdependence which exists between host and newcomer. Nationalism can work against the Biblical call to hospitality and welcoming the stranger. Believers have been called to wisdom while embracing the stranger who comes into their region. In this age of xenophobia, Jesus calls us to sacrificial, non-partisan love.

Interconnectedness

The level of technological interconnectivity is still in the adolescent stage compared with where we are headed. The travel lanes of the world are set to accelerate exponentially, whether through increased air travel, normalization of artificial intelligence in automating systems; or through virtual connectivity of all sorts making international communications normal for personal, educational, business, medical and religious purposes.

Deprofessionalizing missions

While we still need those who train and deploy for many years in cross-cultural career missions, diaspora believers are not waiting for formal training, traditional financial support, or formal acknowledgment.  Diaspora believers are simply bringing the good news of Christ with them wherever they go.  Diaspora believers know that every believer is called to help fulfill the Great Commission.

Leadership in sacrifice

Diaspora workers are a gift to the receiving culture in the rich spirituality they bring. Many have endured hardship and suffering in their life journey. As such they are a positive example in discipleship. Mission must be seen not merely as “to” the diaspora, not merely “by” diaspora believers, not merely “through” the diaspora believers (to their ethnic group locally or globally). Additionally, diaspora mission is also “with” workers as we partner together, and learn “from” one another. As the receiver church takes a learning posture, we have much to gain from brothers and sisters in the diaspora.

Holistic ministry

Diaspora believers know that God cares about body and soul. They bring a message of hope for the poor and downcast; they demonstrate faith that can heal the sick. They encourage others to work hard at whatever jobs they can find. Many boldly proclaim the gospel and hand out tracts on street corners no matter the response.

Church-based mission

Mission does not separate the diaspora believer from the church. Rather, they consider themselves as part of the church on the move. The outcome of their mission efforts aims to start and strengthen local churches, some of which are small and informal, others grow and  become well-established.

Innovation and resilience

Believers often come into a country with the attitude of nothing ventured, nothing gained. They are resourceful in gathering help from friends and new acquaintances. They often research and discover how to start organizations, often without funding, only faith.

Cross-cultural adaptability

Many diaspora believers have had many life experiences of adapting to new cultural situations. They may have grown up learning multiple languages and are adept at learning the language and culture of their new host country and people. Many are able to move in and out of a number of cultures with relative ease.

Innovative financing

Diaspora believers are freeing missions from the encumbrance of money. They are often found sharing the gospel while they go about their workaday world. Most are bi-vocational, working one or more jobs. They strive to have skills that will help meet their financial needs. They know how to live on less, and often choose to stay that way so as to keep their focus on ministry.

DUEL OF THE FATES

The diaspora story is being played out in even larger spheres of concern which, humanly speaking, threaten the very fabric of societies and international civility.

Fragility of our planet

The ecosystems on planet earth are much studied, and whatever one’s personal convictions, it is patently evident that we not only have serious concerns regarding climate change, the plundering the earth’s natural resources, as well as waste pollution of the oceans, ground, atmosphere and even space. Add to that the threat of nine countries who currently possess nuclear weapons (with more striving for such), alongside the increase of erratic leaders who influence their use.

The current pandemic has revealed the vulnerability of every human being to highly communicable diseases. Lack of preparation, disagreement as to prevention and elimination, alongside compliance-fatigue, will make such occurrences very hazardous moving forward. The diminishing value placed on life in all of its forms has opened the way for horrific destruction of human life through abortions, all allowable under the rubric of economic realities or personal convenience.

Interethnic hatred

Humanity is pock-marked with hatred over land, power, and wealth. There seems to be no end to the potential for violence. Misunderstanding prevails when we fail to humbly listen to one another for understanding.

Hopefulness of partnering with people of good will

The common grace of God has been placed throughout all humanity. God has put the longing for peace, justice, and compassion in many who are not devoted followers of Christ.  For the purposes of the betterment of our human family, and the planet we share together, we must partner with those of like-mind. These are to be found in all sectors of society, whether religious, philanthropic, humanitarian, or educational. Allies can be found in fields of science, technology, medicine, politics, the arts, industry, finance, and literature. Open dialog and partnerships around pursuits of the common good should be actively pursued.

READINESS OF THE CHURCH THROUGH LIMINALITY

Liminality is an in-between stage wherein the past will not return and the future is yet to be seen.  While the people in diaspora have lived in liminality for major chapters of their lives (if not the entire story), many peoples of the west are facing it for the first time. God is bringing His harvest workers together on common ground and helping us see our timely opportunity to work together and learn from one another. In this way, newcomers to liminality would be wise to take wisdom and encouragement from people in diaspora. Many forefathers of those of us who are now settled, even for generations, knew life-in-transition. They were people of resiliency, innovation, and faith. This great cloud of witnesses calls us into the fray of our times.

What is the way forward? 

The early church as the example of spirituality and mission

We are at a juncture in history in which the church must take a fresh look at its reason for existence and its methods for pursuing it. The early church provides many lessons which would help the church today to “reset” and begin again. Among such insights would be:

●      The Savior had completed His work on earth, and gave His followers a clear mandate to go in the power of the Spirit to the entire world.(Acts 1:8)

●      Selection of leadership (to replace Judas) revealed the priority of tying back to Jesus as the Source and Touchstone of our faith and all ministry; personal devotion to Jesus was more important than any theology, philosophy, or ideology. (Acts 1:21)

●      The believers waited in active prayer, obeying Jesus’ command to depend on the power of the Holy Spirit before moving out; when the Spirit was in evidence, they boldly proclaimed the foolishness of the cross and the risen Christ (Acts 1-3).

●      The power of the Holy Spirit was given to fulfill the mission of giving witness. The coming of the Spirit at Pentecost (Acts 2:1-13) was in fulfillment of Jesus’ promise in Acts 1:7-8.  Their witness included the new ability to speak and be understood, and to listen and understand (2:5-12), which was essential for intercultural community and witness.

●      They continued in informal ways to hear and apply the apostles’ teaching, to practicing the Lord’s supper, to worship and prayer from house to house (Acts 4).

●      They trusted Christ with their very lives, willingly suffering rather than compromising with worldly systems which sought to stifle the gospel (Acts 4).

●      They embraced all cultures, worked through conflicts, eventually revising the requirements of discipleship in order to welcome all cultures into fellowship (Acts 6, 15)

●      They dispersed from where they were whether through persecution (Acts 8), the calling of the Spirit (Acts 10-13), or new visions for ministry (eg. Macedonian call, Acts 16).

QUESTIONS FOR AGENCIES TO PONDER

These few thoughts lead church and mission agency leaders to reflect on what God is saying to us. Among them:

1. In what ways are our structures and systems obstructing greater usefulness in this remarkable age? Is it desirable and possible to create structures in which (a) funding and (b) attendance at meetings are not a qualification for full participation and membership?
   
   
2. What are the great faith challenges that are now upon us?  What would God have for us that recalls the wonder of Pentecost? Fellowship from house to house, and having all things in common? Scattering and proclaiming wherever we travel? New vision for an intercultural church liberated from past prohibitions?
   
   
3. What programs, policies, expectations, financial processes, living standards, benefit requirements, etc. need to have flex or be surrendered? How do we truly listen to the different parts of the body of Christ, and open up or even give away our treasured ways and structures to be useful to the new diaspora mission?
   
   
4. How can we develop the cultural sensitivity and skills to thrive in diversity with unity? Do we really care enough to want to further engage that process and do the life-long work it will require? What organizational culture will position us for usefulness in diaspora mission?
5. How might agencies in transition hold a hybridity which values different kinds of contributions, some financial, some experiential, some cultural, etc.?

MODEL TO REVISIT:   MISSIONAL COMMUNITIES

Several characteristics of the ways diaspora missionaries are engaging in the mission of God may lead the way toward a possible solution for established mission agencies to adapt and thrive. Many of these characteristics take us back to the Book of Acts and the inception of the church. In Acts 1 and 2, clusters of believers formed from house to house in a shared lifestyle around scripture, fellowship, the Lord’s table, prayer, miracles, and generous service (2:40-47). The entire city of Jerusalem was impacted by the generosity and Christ-centered message of these communities.

What if believers, being members of the diaspora alongside host-country believers with a vision for partnering and reaching the diaspora, were to form such small communities with the express purpose of doing diaspora mission as a group over the long haul?

1. What would missional communities do?

Missional communities could develop their own culture and practices through inductively studying Acts 1-2, and other passages in the Gospels and Acts. Simplicity and reproducibility would be keys to success, especially as groups would hopefully grow and multiply.  Some expected practices would be:

1. Discovery Bible Study.  Formation and deeper conviction happens as believers study the Bible for themselves, and report back to the group as to their experiences. DBS would also be an effective outreach approach.
2. Prayers in faith for witness and transformation.
3. Food at the Lord's table, open to all. This would hopefully be a full meal, with guests invited.
4. Sharing of material goods and finances with members, especially those giving more time to the ministry.
5. Loving new neighbors and underserved people like family.

2. How could missional communities facilitate increased diaspora ministry?

Missional communities would provide corporate witness, and a place to include new believers. We have observed that diaspora missionaries tend to be church-based, doing missions out of, and as part of, local assemblies. The modality (nurturing part of the body) separation from the sodality (apostolic part of the body) would be blended back together in such a way that the missional community would itself carry the mandate to be the witnessing body which also nurtures the members.

Missional communities would help support workers and their ministries. All members of the missional community would hold the mission mandate, and would be involved on some level. Yet there would be those who would feel called or tasked to give more direct efforts toward it.  Through sharing, the community could free up time for those tasked to give more time to the ministry. This could be in the form of assistance with practical needs such as housing and car repairs, sharing of food, and assisting with financial support.

Missional communities would be learning labs as members study together, learn from experiences, and see the works of God happen through their efforts. Especially where the community is intercultural, there would be learning from different cultural viewpoints. As such, the community would be a witness to the power of Christ to break down walls which otherwise cause division in society. The practice of genuine hospitality would be an integral part of the learning experiences.

3. What could be the implications for an established mission agency?

What if an agency began to see itself as a network of missional communities, spread out and multiplying wherever possible? The factors of nurture (modality) and apostolic outreach (sodality) would be combined. Workers would receive encouragement and help with meeting their needs. Seekers could be invited in to experience Christian community and evaluate their readiness to follow Jesus. New believers would be discipled in a context of missional activity alongside deeper heart-formation into the image of Christ.  Missional communities would not need to replace participation in established churches, making it possible for members to come from different churches in the city or region.

As such, the self-identity of the established agency would significantly change. It may not be possible in every location, or with every missionary.  A shift toward the missional community approach could be tried in one location as a learning model. Some agency missionaries would continue on full or partial financial support; the missional community could provide supplemental support directly and/or through the agency.

An issue to consider is the sustainability of this approach over the long haul. There would need to be dedicated leadership of the missional community to infuse energy and vision.

It is likely that diaspora churches have functioned in this way for some time. Wisdom would suggest that a good way to proceed would be to participate and learn from how diaspora churches are living out missional community principles and practices to great effect.

Some new agencies could be started with this model. Such might better be conceived as networks or movements.

--Bob Rasmussen; www.nearfrontiers.org  @RobertERasmussen  WhatsApp+1 360 306 0350