Managerial Missiology tagged: , , ,

Managerial Missiology

Posted by in Church & Missions

I recently finished reading The New Global Mission by renowned Latin American theologian and missiologist Samuel Escobar. As the title suggests, the main theme of the book is the growth of evangelical Christianity in the Global South and the corresponding implications for the world missionary enterprise. As he states on p. 18:

It is increasingly evident that responsible, mission-minded Christians today must work together in order to turn into reality the proposal of the Lausanne Covenant: “Missionaries should flow ever more freely from and to all six continents in a spirit of humble service” (par. 9).

I personally am convinced this is indeed one of the most significant factors that must be taken into account at the moment of planning missionary strategy and allocating missionary resources. However, for us from a North American context, much of what Escobar has to say is not necessarily an easy pill to swallow. Decades of dominance in the world forum of influence, both in the realm of secular politics and that of Christian missions, have bequeathed to us a tendency to be a bit overly self-confident and independent minded. However, as Escobar points out, in the new worldwide milieu the 21st century is ushering in, the tables are rapidly turning:

There is an element of mystery when the dynamism of mission does not come from people in positions of power or privilege, or from the expansive dynamism of a superior civilization, but from below—from the little ones, those who have few material, financial or technical resources but who are open to the prompting of the Spirit. Many Western missionary organizations started in the nineteenth and twentieth centuries as humble and insignificant efforts of visionary people before they grew to become large, well-financed organizations. It is not merely coincidence that the form of Christianity that has blossomed in recent decades, especially among the poor urban masses, is that which emphasizes the presence and power of the Holy Spirit: the Pentecostal movement that started among poor, marginalized people. In the words of one of its historians, Pentecostalism is the “vision of the disinherited.” (p. 19)

From what I have read and know personally of Escobar, he should not be understood here as an apologist for Pentecostal or Charismatic theology. His point does not have to do so much with hermeneutics, “second blessing” pneumatology, and the practice of “sign gifts,” as with an attitude of spiritual hunger and poverty that many times coincides with a condition of relative physical hunger and poverty.

The following quote from missiologist Jim Pluedemann gets at the essence of what Escobar is saying:

The dominant current paradigm of mission is that of an efficient machine. Spiritual formation is neglected because it does not easily fit the assembly-line paradigm. The factory paradigm encourages missionaries to set objectives for mere outward behavior. It is primarily interested in quantities. (p. 79)

And the following quote from Escobar himself cuts even closer to home for us as Southern Baptists:

The sense of urgency about evangelization in places where the gospel has not been preached yet and an effort to formulate a long-range vision for mission are distinctive notes of the missiological school I describe as “managerial missiology.” Its basic tenet is that Christian mission can be reduced to a “manageable enterprise” thanks to the use of information technology, marketing techniques and managerial leadership. Their effort to visualize the missionary task with “scientific” precision has led to the formulation of concepts such as “unreached peoples,” “homogeneous units,” the “10-40 window” or “adopt-a-people.” These concepts and techniques need the correction that comes from a biblical view of people. What I am seeing in the application of these concepts in the mission field is that missionaries “depersonalize” people into “unreached targets,” making them objects of hit-and-run efforts to get decisions that may be reported. Missionaries from a large American mission board that has adopted managerial missiology are now running up and down Latin American countries with their portable computers and programs to find the “unreached,” with no time or energy left to relate with their denominational brothers and sisters about partnership in missionary service. The difficult tasks of discipleship and building the body of Christ are by-passed in the name of managerial goals that seem designed to give their missionary center in the United States an aura of success. (p. 167)

As a representative of the particular organization Escobar is apparently referencing here, my temptation might be to dismiss what he has to say as mere cultural bias and sour grapes rhetoric from someone with a personal axe to grind. Nevertheless, I am convinced that such is not the case. While as an American Baptist missionary and professor at Palmer Theological Seminary (formerly Eastern Baptist Theological Seminary), as well as the Spanish Baptist Seminary in Madrid, he may not dot every “i” and cross every “t” just like we do as Southern Baptists, everything I have read and heard from Escobar leads me to conclude he is a warm-hearted evangelical believer who deeply and sincerely loves the Lord and His Word. In addition, I have had the privilege on various occasions to personally meet and interact with Don Samuel (as he is affectionately known in Spain), and have never ceased to come away positively impacted by his manifestly humble spirit and servant heart. He is deeply loved and respected across the evangelical spectrum as a gentleman, scholar, and Christian statesman. And if my opinion counts for anything, his is a voice that should be taken very seriously when evaluating and sorting through missiological concerns.

At the same time, I can also vouch for the quality of the spiritual depth and commitment of the vast majority of my colleagues with the International Mission Board, including both field workers and administrative staff. I have come across very few who would match up to the negative stereotype of missionary “technocrat.” I am happy to say that, as far as I have observed, most IMB missionaries have a deep devotional walk with the Lord Jesus and regularly seek, to the best of their ability, to personally share their faith in Christ and make disciples in their everyday interaction with the individuals among whom they minister in their respective fields of service.

This does not mean, though, that we, either as individuals or a group, are perfect, or that there is not room for improvement. Nor does it mean there are not elements of what Escobar has to say that we would all do well to take to heart, cognizant of our particular cultural shortcomings, and willing to be taught by our brothers and sisters in other parts of the world and sectors of the Body of Christ.

In recent months, IMB leadership, including both administrative staff and trustees, have been engaged in a process of reworking and redefining vision and mission statements, organizational strategies and priorities, and administrative structures (see here and here). I am thankful for the opportunity that has also been given field personnel to provide input into this process. Overall, I am supportive of this effort. At times, part of being responsible stewards necessarily involves nuts and bolts analysis, including some quantifiable considerations. Responsible planning does not indicate a lack of spirituality.

In the coming months, further discussions will take place and decisions made related to IMB strategy and structures. With potentially momentous consequences for the future of Southern Baptist missionary work at stake, I would ask for diligent prayer for all those involved that they may continue to remain sensitive to the leadership of the Holy Spirit and receive wisdom for this important task. I am also hopeful that, in spite of the discomfort they may cause, insights and admonitions such as those presented by Escobar in The New Global Mission would be given serious consideration.