09/03/2025 Assignment 1
Ch 1 the starting point of mission Ch 2 God's
Sending
Biblical Principles for the Mission of All Churches
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We all are humans longing to achieve goals, living in harmony, have the same
world view to understand eachother. * Growing up I was mostly surrounded by
Christians. When I entered the real world and outside of Africa, I realized there
are a lot more non believers than the what the statistics says. I realized as a
Christian it is more difficult to understand non Christians. Why? Because we
have different values and we see life through a different lense.
Christians are the bridge between God and the world.
If we as Christians don’t set examples, we cant lead anbody to Christ.. – I
remember growing up I had a friend that did not believe and I accepted Jesus as
my savior trying not to live a sinful live. After a few months his mom asked my
mom, how is your child so sweet and etc.. I thought I was worth nothing, but I
surrendered- and then God worked and shine his light through me
A lot of times when I doubt God’s love, I ask myself if I will let my child that is so
good and Holy die for strangers I barely know.
Old Testament: God Leading the World Toward Restoration
When I look at my life I feel so blessed, I didn’t deserve many things I have today, yet
God had mercy on me – I think that is how we should be with people in this world. Even
though I hate what my friend did or said to me, I should show mercy. God knows our
hearts and circumstances, we don’t know our friends circumstances
In Ezek. 18:21 it mentions how “I” should turn from my wickedness. A lot of times I found
myself in difficulty sinning, then I blame it on God. But God is so genrious and kind, gives us
the choice to choose if we want to sin or not. We should eat from Gods table to be filled with
joy.
We should help non believers not avoid them. There is a saying if you mingle with them you
become like them. Yet God joined sinners, not to become like them but to transform them. I will
try to be open to people I don’t like or who are non believers, show them Gods love and then
lead them to Christ.
I faced times where God punished me facing the consequences of my sin, suffered and then good
came out of it, God works everything out for the good.
A lot of times I find myself thinking I am Holier when I a lot of good works, but God
rather looks at my heart. In the future I will rather do one thing with a good heart than do
multiple things with a angry heart. Also I ipray that God will change my heart for the
good to be able to do good work.
A lot of times I wonder why I haven’t died, but then I am reminded of Gods mercy and
patients, He allows us to fail to see who he really is. Knowing this I have more faith and
that is why I will rely in Him.
Reading about the horrors, I was reminded of my uncle who was killed and my aunt who
was abused by strangers who they did not even know. Placing myself in their shoes, I
guess they did not know what they were doing. My uncle even went to pray for the
people who killed and abused his parents- It made me realize that God can do the
impossible.
Chapter 2: God’s Sending and the Mission of the Church
After reading John it made me realize after Adam and Eve Sinned, God did not just punish
us by giving us life on earth, but he gave us another change to seek Him and accept Him.
The clearest biblical articulation of the church’s commission is found in John 20. The risen Christ
appears to the disciples and declares, “As the Father has sent me, I am sending you” (John 20:21).
The Great Commission in Matthew 28 likewise portrays Jesus commissioning His disciples to all
nations, instructing them to make disciples, baptize, and teach (Matt. 28:19–20). In Acts 1:8, the
disciples are called to be witnesses of Christ. Paul echoes this mandate in 2 Corinthians 5:19,
affirming that God has entrusted to the church the ministry of reconciliation.
This missional sending of the church is not limited to the work of the Father and the Son. The Holy
Spirit likewise actively sends the church and its missionaries. It is the Spirit who commands the
church to bear witness “to the ends of the earth” (Acts 1:8). The Spirit also empowers the early
church to transcend linguistic and cultural boundaries (Acts 2:1–4). The Spirit specifically guides
Philip in his evangelistic encounter (Acts 8:29), and instructs the church to set apart Barnabas and
Paul for missionary service—not by human decision, but by divine initiative (Acts 13:2–4). Even
the redirection of Paul’s plans—from Asia to Macedonia—was orchestrated by the Spirit (Acts
16:6–7).
In all these events, it is evident that mission originates in the sending heart of the Triune God and
finds its human instrument in the church. The church, under the lordship of Christ and the guidance
of the Spirit, becomes not merely a transmitter of doctrine but a living bridge between God's
redemptive purpose and the peoples of the world.
2. God as the Subject of Mission
Mission does not originate in the strategies or activities of the church, but in the sovereign work
of the Triune God. The church is not the initiator but a co-laborer, responding to God’s calling and
participating in His mission. Recognizing God as the subject of mission marks a significant
reconfiguration of traditional missiological paradigms. The sending authority lies not with the
church but with God Himself. This shift from church-centered to God-centered agency does not
negate the church’s central role but reorients our understanding: the true initiator and sustainer of
mission is not the church or any individual missionary, but the Triune God.
This perspective is deeply pastoral and empowering, especially for missionaries who confront the
limits of their own strength. The ultimate success or fruitfulness of mission does not rest upon
human strategy or ingenuity but upon the sovereign action and faithful guidance of God.
Accordingly, the church and its missionaries are freed from triumphalism and invited into humble
dependence upon God’s power. This theological conviction equips the church to actively engage
in crossing cultural and religious boundaries as a bridge, and it emboldens believers to move
beyond barriers through faith and prayer.
Furthermore, recognizing God as the primary subject of mission carries decisive theological
implications: it calls the church not to passive observation but to universal and active participation.
Some may fear that emphasizing God’s agency in mission diminishes the role of the church;
however, the opposite is true. When mission is viewed solely as a human endeavor—dependent
on church programs, financial stability, or missionary qualifications—motivation is easily
weakened, and participation becomes conditional or intermittent.
By contrast, when mission is seen as God’s redemptive initiative, it becomes a divinely guaranteed
enterprise in which the church is graciously invited to participate. Mission is no longer the task of
a few specialists, but the ontological calling of every believer who has encountered the blessing of
God. Why does the church exist? Why are Christians called to live in the world? Because God has
sent them. The church has been given life so that it might, in turn, bear witness to life, not
destruction; to restoration, not condemnation. God brings life to the church so that the church may
embody and extend that life into the world.
Therefore, God’s mission is not the responsibility of a few elite churches, mission agencies, or
professional missionaries. It is a task entrusted to the entire people of God for the sake of building
His kingdom and reconciling all things to Himself. This is not a national or denominational
enterprise but a sacred calling for all communities that have received God’s blessing to participate
in the global proclamation of the gospel.
Yet, the current realities of mission reveal how limited the church’s response to this calling remains.
Even in the United States—long considered a leading missionary-sending nation—less than 0.1%
of Christians serve as missionaries. In comparison, South Korea, with approximately nine million
Protestants, had around 22,000 missionaries serving globally as of 2023—more than double the
American percentage, at roughly 0.24%. While this is impressive by global standards, it remains
insufficient in light of the challenge posed by the Muslim world.
As of 2022, estimates suggest there are approximately 400,000 to 430,000 Christian missionaries
worldwide. Meanwhile, the number of Muslim “Da‘wah” workers—those engaged in inviting
others to Islam—stands at approximately 1.7 million. This figure includes not only officially
commissioned missionaries, but also those engaged in Islamic propagation through mosques,
education, social programs, and diaspora networks. Although the proportion of Da‘wah workers
relative to the global Muslim population is lower (0.106%), the sheer scale of Islamic outreach,
coupled with a collective self-understanding that “every Muslim is a witness of Da‘wah,” gives
their movement an unmatched mobilization force.
Furthermore, Islam’s global growth—estimated at over 500% in the past fifty years—is not merely
the result of demographics, but a comprehensive expansion involving education, culture, and
economics. This raises a sobering question for the global church: If those who have received God’s
blessing do not share it, then the burden of mission will increasingly fall upon a few individuals,
and the evangelization of the world will continue to be delayed.
What is urgently needed, then, is a shift beyond the notion of the “sending church” toward a
paradigm of the “participating church,” the “life-giving church,” the “scattered church”—a
missional bridge linking all cultures and regions. God is calling every church in this generation to
become a networked community that bears witness to His restoration and the gospel of life in their
own language, culture, and place. Only when every church actively participates in the Missio Dei
will the redemptive purposes of God be fulfilled in our generation to the ends of the earth.
3. The Kingdom of God Realized Through Evangelism
The third reason why the concept of God’s mission (Missio Dei) is vital lies in its connection to
the ultimate purpose of mission and the essential identity of the church. In previous eras, mission
was often measured by numerical growth and institutional success, with denominations, mission
agencies, and churches boasting of their achievements. Western Christian empires, in particular,
often conflated the expansion of Christianity with national identity and geopolitical power—
obscuring God’s glory and hindering the spread of the gospel.
In contrast, the framework of Missio Dei reminds us that mission is not about glorifying human
institutions, nations, or denominations, but about glorifying God and manifesting His kingdom.
As the Psalmist proclaims, “Declare his glory among the nations, his marvelous works among all
peoples” (Ps 96:3). The prophet Habakkuk envisions a day when “the earth will be filled with the
knowledge of the glory of the Lord” (Hab 2:14). Jesus Himself taught that our good deeds should
cause others to glorify our Father in heaven (Matt 5:16), and declared that the goal of His earthly
ministry was to glorify the Father (John 17:4).
One of the greatest obstacles to the church’s active participation in God’s mission today is the
tendency to limit mission to the institutional activities of the church or the strategies of
missionaries. This reveals an insufficient recognition of God as the subject of mission and a
lingering captivity to church-centered paradigms. Therefore, we must reframe our understanding
of mission as “bridge-building” that connects peoples and cultures to the redemptive reign of
God—and redefine the church’s task in light of the biblical telos of Missio Dei.
Traditional church-based mission has emphasized evangelism, soul-winning, and church
planting—valid and essential expressions of the gospel’s spread. On the other hand, ecumenical
mission has often emphasized social justice, compassion, peace, human rights, and environmental
care as integral to the kingdom of God. The Lausanne Movement sought to hold these emphases
together, affirming the primacy of evangelism while advocating a holistic mission that touches
every dimension of life.
In the Korean church context, however, such integrated approaches have at times been viewed
with suspicion. There is concern that focusing on justice or the kingdom of God might dilute the
urgency of personal evangelism. In some circles, even mentioning “the kingdom of God” is
perceived as a distraction from the message of salvation.
But the Missio Dei—the mission of the Triune God—is essentially about the inbreaking of God’s
kingdom, His reign on earth. The core message of Jesus at the beginning of His public ministry
was: “The kingdom of God is at hand” (Mark 1:15). In the Lord’s Prayer and His post-resurrection
teaching, Jesus continually emphasized the coming of the kingdom (Matt 6:10; Acts 1:4). Thus,
God’s mission extends beyond personal salvation to encompass the transformation of humanity
and all creation under the reign of God.
Evangelism plays an essential, initiating role in this process. It opens the door to the kingdom.
Jesus, despite being pursued for healing and miracles, insisted, “Let us go on to the next towns,
that I may preach there also, for that is why I came out” (Mark 1:38). He also declared that in the
end times, “the gospel must first be proclaimed to all nations” (Mark 13:10).
Therefore, evangelism and Missio Dei are not in conflict. Evangelism is the starting point and core
channel through which the kingdom of God breaks into human history. From the perspective of
“bridge-building mission,” evangelism is the first bridge that connects peoples, nations, and
cultures to the grace of God’s kingdom. The question is not whether evangelism is important, but
whether we view it as the totality of mission or as the essential entry point to a broader vision.
God’s mission includes evangelism, but it also extends to justice, reconciliation, community
renewal, and the restoration of creation. The primary task of the church, then, is to proclaim the
gospel in such a way that the reign of God is made visible in every sphere of life. This is not about
numerical church growth alone, but about building bridges of God’s kingdom in every culture,
across every domain of society. Evangelism and kingdom mission are not separate trajectories—
they are two streams flowing from the same divine source.
4. The Missional Life of Every Believer
Evangelism is the essential key that opens the door to the kingdom of God—it is the first step in
mission. Without the proclamation of the gospel, no one can enter the kingdom; therefore, the
significance of conversion and evangelism must never be diminished within God’s mission. Yet,
evangelism is not the totality of kingdom mission. The essence of the kingdom is the reign of God,
and that reign extends far beyond initial conversion into a holistic realm of restoration that
encompasses all of life.
Just as the central theme of Jesus’ public ministry was the kingdom of God (Mark 1:15), Luke 4
shows that the kingdom, when realized through the anointing of the Spirit, includes more than
personal salvation: it manifests as freedom for the oppressed, healing for the sick, good news for
the poor, and liberty for the captives. Today’s mission must likewise reflect this holistic reality,
and it must not be restricted to the work of clergy, professional missionaries, or the institutional
church.
The reign of God is meant to be revealed through the lives of all believers in every domain of life.
Every Christian is called to live as a missional being within their vocation and social context.
Traditional church-centered models of mission have often focused on worship services, churchbased activities, and cross-cultural sending, while separating a believer’s daily life and social
engagement from the realm of mission. But this kind of dualism is biblically unfounded. The
Reformer John Calvin emphasized that God’s sovereignty extends not only to the church but to all
spheres of life—family, work, politics, economics, education, and the arts—and that believers are
called to live Coram Deo, before the face of God, in every area of existence.
From a “bridge” perspective, the church must see itself as a community that helps each believer
recognize their everyday context as a bridge between the kingdom of God and the world. The
church is not merely an institution for proclaiming the gospel; it must become a launching point
for training and sending every believer as a missional bridge-builder in their particular life setting.
Each believer has a unique role to play in the realization of God’s kingdom, and the missional life
of all Christians begins precisely at this intersection of calling, gifting, and context.
In the Global South, for example, holistic mission has often produced a virtuous cycle in which
evangelism, social action, and church growth reinforce each other. In the aftermath of the 1994
genocide in Rwanda, the Anglican Church led a ministry of reconciliation, healing, and
forgiveness that restored public trust and laid a foundation for widespread evangelism and church
renewal. In Uganda, Watoto Church responded to the AIDS crisis by caring for orphans and single
mothers, providing education and pathways to self-sufficiency—ministries that led many to Christ.
In Brazil, the Assemblies of God, and in Colombia, the Peace Churches, reached out to the urban
poor and former gang members, demonstrating the transforming power of the gospel in concrete,
life-altering ways. These efforts naturally resulted in expanded faith communities and social
impact.
Such cases demonstrate that mission does not occur “across the sea” only. Rather, it must also take
root in the everyday lives of believers who build bridges across cultural, social, and economic
divides. Evangelism remains a core mandate of the church, but for the gospel to take root and bear
fruit, it must be undergirded by the missional lifestyle of all believers as salt and light in the world.
In contemporary Korean society—marked by increasing multiculturalism and globalization—the
church is surrounded by abundant missional opportunities. As of 2024, there are approximately
2.65 million migrants, foreign laborers, international students, and refugees living in South Korea.
Reaching these neighbors is not merely the task of specialized ministries or mission agencies; it
requires local churches and lay believers to extend “bridges of hospitality” through daily acts of
care and welcome.
Moreover, the public lives of Christians in society are themselves mission fields. If a Christian
lives devoutly within the church—as an elder, deacon, or pastor—but participates in greed, abuse
of power, or injustice in the world, the credibility of the gospel is lost, and God’s glory is obscured.
Therefore, the church must equip and encourage believers to embody God’s justice, truth, love,
and stewardship within their professional roles and public responsibilities. Discipleship and
communal support are crucial to sustaining this missional identity.
The church today must move beyond limiting its role to intercessory prayer and financial support.
It must become a “bridge community” that connects the gospel to the world through the lives of
its members in every arena. Evangelism must retain its central place, but every believer should be
encouraged and empowered to participate in mission according to their gifts and callings. This is
the missional life of all God’s people—a life that makes the reign of God visible and tangible in
every corner of the earth.
Deep Reading 5. "The Mission of the Church" in the Fourth Lausanne Congress Seoul
Statement
The mission of the church is to make disciples of Christ. Therefore, the church is called to proclaim
and embody Christ together. The Great Commission invites all believers, everywhere, to join in
the Lord’s will to disciple all nations by baptizing those who believe the gospel and teaching them
true obedience to Jesus Christ. By the power of the Word and the Spirit, God sends us into the
world as His holy people to bear witness to the gospel before a watching world. We fulfill this
calling through the fullness of Christ’s presence, Christ-centered proclamation, and Christlike
practice (Matt. 28:18–20).
Jesus described His disciples as “the salt of the earth,” who must remain pure and never lose their
strength, thereby underscoring the powerful influence that disciples are to have in the world. The
apostle Paul explained how gospel-shaped Christians become “the aroma of Christ” to both those
being saved and those perishing. Just as God uses His redeemed people to make His grace known
and to reveal His nearness to a world long alienated from Him, the very presence of Christians—
individually and communally—should become a reason for hope in families, neighborhoods,
schools, workplaces, and public squares (Matt. 1:23; 5:13; 2 Cor. 2:15–16).
Scripture teaches that “faith comes by hearing, and hearing through the word of Christ” (Rom.
10:17). Faithful proclamation of the good news of Jesus Christ is therefore essential to the church’s
witness. For this purpose, the Lord pours out His Spirit to empower believers for evangelism.
Through God’s Word and Spirit, the church demonstrates the saving power of the gospel and sends
messengers to proclaim Christ where He is not yet known. Through everyday witness in homes
and workplaces, God continues to gather people from every tribe and language to Himself,
redeeming them through the blood of Jesus and uniting them as members of His body (Rom. 10:17).
The church also bears witness through Christlike action. Just as the world hears of Christ through
the preaching of the gospel, so too it sees Christ in our love for one another and our neighbors, in
the care we show for His creation, and in the excellence of our work in everyday vocations. Just
as faith comes through hearing, it is always accompanied by doing. Such acts promote the common
good, prioritize the care of the poor and vulnerable, and advance the cause of justice in imitation
of our Lord (Matt. 5:16; John 13:35; Eph. 2:8–10; Luke 4:18–19).
Until the day of Christ’s return, the church gathers as a bride awaiting her bridegroom, expecting
the resurrection of saints from all generations. Therefore, we long for the day when the hope of
the church will be fulfilled—when God will dwell with us, and we will know the sovereign Lord
God, Father, Son, and Holy Spirit, and worship Him forever. “To Him be glory in the church and
in Christ Jesus throughout all generations, forever and ever. Amen” (Rev. 21:3; Eph. 3:21).
Deep Reading 6. Christopher J. H. Wright on “Mission Involving All Members of the
Church”i
Mission is not a specialized activity carried out by a few professionals—whether missionaries or
mission partners. The whole church exists for the sake of God’s mission. God does not exist for
the sake of the church’s mission, but has created the church for the sake of His mission. God creates
and calls a redeemed people to be His partners in the ongoing work of redemption throughout
history. This people will live gloriously, eternally, and purposefully in the new creation as kings,
priests, and servants of God. The entire church is missional. Every local church is a missional
church; if it is not, it ceases to be the church.
Evangelism and church planting, though vital and biblically grounded, do not exhaust the mission
of the church. The whole church is called to participate in the fullness of God’s mission. But not
everyone can do everything. The fullness of God’s mission requires the whole church and all its
members. Participation in mission does not mean everyone doing the same thing; rather, it means
each person doing something intentionally, in accordance with the gifts and guidance God has
given. This allows the diverse body of Christ to engage in God’s mission in diverse and meaningful
ways. If the very identity of the church is missional, then every Christian’s vocation must also be
missional.
This challenges the common paradigm that views mission as the domain of specially designated
individuals—“mission partners” (a term increasingly favored by churches over the more dated and
sometimes problematic term “missionary”). If these individuals are viewed as the only ones
participating in mission, what does that make the rest of the church? Non-mission partners?
Dormant mission partners? Typically, “mission partners” refer to those sent by the church to serve
in cross-cultural contexts, either abroad or domestically. But if only those who are sent crossculturally are called “mission partners,” it suggests that mission is something done by them—not
something that all church members are inherently part of by virtue of being disciples of Jesus
Christ. For this reason, I advocate for specifying terms such as “cross-cultural mission partner,”
“international mission partner,” or “supported mission partner.”
We must dismantle the deeply ingrained dualism that separates the “sacred” from the “secular.”
This mindset, which has dominated Western thought since the Enlightenment, is often so
internalized that we fail to notice it. In this view, religious activities—such as church, worship,
prayer, and evangelism—are seen as the primary concern of God. Everything else—the areas
where we spend most of our lives—is seen as secular and less relevant to God’s mission.
But both spheres are essential to the mission of the church and to God’s work in the world. Neither
clergy nor missionaries can claim a monopoly on ministry or mission. Ministry is too broad to be
confined to ordained ministers, and mission is far too expansive to be entrusted solely to those
labeled “missionaries.” As John Stott put it, “We must reject such hierarchies and demolish the
pyramid.”
Mission is not a project managed by agencies with technical expertise. It is not an exotic calling
reserved for a few who are appointed, trained, sent, and paid to go on behalf of everyone else.
Mission is a way of life—one that defines the whole existence of every member of the church that
belongs to the fullness of God’s people.
✦ Thinking Together: How Should the Church Participate in God’s Sending?
1. Why
did
God
initiate
mission
within
the
Trinity?
How should the church understand and follow God's example of sending the Son and the
Spirit? What does it mean to model our mission theology and practice after the Trinitarian
pattern of sending?
2. Why is mission fundamentally God’s work and not merely a church strategy?
How does recognizing God as the primary agent of mission shape our church’s priorities,
methods, and evaluation of mission today?
3. Is
evangelism
solely
about
personal
salvation?
If the gospel flows toward the restoration and justice of the kingdom of God, how should
our church embrace the social implications of evangelism in our local context?
4. Why
are
all
believers
called
to
live
missionally?
If every Christian shares the calling to participate in God’s mission, how am I personally
responding to this call in my daily life? What obstacles hinder me from living missionally?
5. How can the whole church deepen its participation in God’s mission?
In what ways is our church community currently responding to God's sending? What
intentional steps can we take to become more fully engaged in God's global redemptive
purpose?
✦ Acting Together: Practices and Applications
1. Reflect
on
the
Sending
God
Choose a time each morning or evening this week to read John 20:21 ("As the Father has
sent me, I am sending you"). Write a short reflection in your journal or notebook about
what it means for you to be sent by God into the world.
2. Host
a
Mini
Sending
Moment
in
Your
Community
During a church or small group gathering, set aside time to affirm that each person’s
workplace, school, or home is a mission field. Hold a short prayer or commissioning
moment. For example, at the end of each weekly meeting, select a member to pray over as
"this week's sent missionary."
3. Practice
Missional
Living
in
Your
Context
Choose one space where you are regularly present (e.g., school, office, neighborhood,
online) and commit to an intentional act of gospel witness this week.
Examples:
– Take a struggling colleague out for lunch and gently share your faith journey.
– Offer help to a neighbor and ask how you might pray for them.
– Post a message of hope inspired by the gospel on your social media platform.
ii
Christopher J. H. Wright, The Mission of God’s People, trans. Hyojin Jung (Seoul: IVP Korea, 2023),
212–224.