Wholistic Mission
Interserve Ireland

Wholistic Mission
Interserve Ireland

Preface

This is a resource about wholistic mission1. It has been produced by Interserve Ireland, which through its connection with the larger international body of Interserve has had experience of wholistic mission within Asia and the Arab world for over 150 years. By answering the question, What is wholistic mission? and by placing wholistic mission within its biblical and historical context, it will become clear through this resource that wholistic mission is not something limited to distant lands and far off peoples. Wholistic mission is in fact something all of us need to consider and practice within our own local communities.

This resource is divided into four main areas with questions at the end of each section dealing with some of the issues raised.

Part One:

What does the Bible say about wholistic mission?

Part Two:

Is there evidence of wholistic mission in Church History?

Part Three:

Wholistic mission within your local community

Part Four:

Wholistic mission in the Interserve world

We hope that you will find the material in this resource beneficial and challenging as you consider your role within Gods mission.
1. Within the Interserve world we have opted to use the spelling wholistic rather than the more common spelling holistic to reflect the whole nature of wholistic ministry.

Introduction:
What is wholistic mission?

There is no uncertainty among evangelical Christians that the church is missionary by nature. However, what constitutes mission has been the subject of much controversy for many decades. One side of the debate claims that nothing is as important as leading people into a saving relationship with Jesus Christ whilst the other side stresses the need to care for the poor and remove the causes of human suffering. We might well ask which view of mission is right. The answer is that both are right but neither has the whole picture.

One way of resolving the controversy is to grasp that mission is wholistic by nature, addressing both the spiritual and temporal needs of human beings. Wholistic mission is an important concept and one that has become gradually more accepted among evangelicals since the 1970s. John Stott, the wellknown British author, who had previously deduced that the mission of the church was exclusively preaching, teaching and converting, re-examined Johns version of the Great Commission: As the Father

(20:21), and subsequently concluded that since Jesus is our model for mission, mission should be understood as everything the church is

sent into the world to do. 2

has sent me, so I send you

Thus evangelism, the verbal announcement of the good news of Jesus Christ, and social justice, responsible Christian participation in society, are both necessary aspects of the mission of the church. In the past the church has erred by focusing too much on either one or the other. Lamenting this tendency to oscillate between the two aspects, Vissert Hooft, the former see of the World Council of Churches, commented,

2. John Stott, Christian Mission in the Modern World, (Downers Grove: IVP, 1975), p. 30 3. As quoted in David J. Bosch, Transforming Mission, (New York: Orbis, 1991), p. 408

A Christianity which has lost its vertical dimension has lost its salt and is not only insipid in itself, but useless to the world. But a Christianity which would use the vertical preoccupation as a means to escape from its responsibility for and in the common life of man is a denial of the incarnation. 3

Summary Statement:
Wholistic mission recognises that there should be no dichotomy between evangelism and social action in the work of mission. It is hard to come up with a better description of wholistic mission (or integral mission) than that put forward by the Micah network.


Integral mission or holistic transformation is the proclamation and demonstration of the gospel. It is not simply that evangelism and social involvement are to be done alongside each other. Rather, in integral mission our proclamation has social consequences as we call people to love and repentance in all areas of life. And our social involvement has evangelistic consequences as we bear witness to the transforming grace of Jesus Christ. 4

4. See http://www.micahchallenge.org/english/think/aim1/declaration/

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Part One:

What does the Bible say about Wholistic Mission?

Three important biblical terms: gospel, kingdom and salvation

To appreciate the wholistic nature of mission it is necessary to understand the comprehensiveness of the terms, gospel, kingdom and salvation. The gospel is of course the good news about Jesus Christ coming as Saviour and Lord. It contains a message of salvation and an invitation to submit to the lordship of Christ and so it is not surprising that our understanding of the kingdom of God and salvation is central to the nature of the gospel. The kingdom of God has, through the centuries, been interpreted in many different ways, influencing how the gospel and ultimately mission are perceived. We will briefly look at three of the main interpretations.5

The kingdom is an inner spiritual experience (Foundational text: Luke 17:21). The gospel is understood as an invitation to personal salvation, and mission is exclusively the saving of individual souls. The kingdom is a future heavenly state (Foundational texts: Luke 14:15-24; Luke 17:22-37; Luke 21; Luke 22:16,18). The gospel is seen as an invitation to eternal life and mission is about preparing the church to meet Christ and serve him in his kingdom.

The kingdom is a new social order. (Foundational texts: The Old Testament promises of justice and righteousness as characteristics of the new kingdom e.g. Isaiah 11:1-5; Jer 33:15,16 form the background for this view. Jesus is seen as fulfilling these promises in Luke 4:18-19). The gospel is understood as participating in the struggle for social justice and the exclusive aim of mission is to remove causes of human suffering.



To appreciate the wholistic nature of mission it is necessary to understand the comprehensiveness of the terms, gospel, kingdom and salvation.
5. Other interpretations include the kingdom as the Church (a widely held view from time of Augustine to Reformers) and the kingdom as a manifestation of power (made popular through ministry of John Wimber).

The kingdom of God is a complex concept that was inaugurated in the coming of Jesus, evident in his casting out of demons, his healing acts and the breaking of Satans power. However, the full realisation of the kingdom is a future event and only the person who has acknowledged Jesus as Lord and King will enter. This view, which reflects the already-not yet character of the kingdom, is a widely held view that does not allow us to forget our evangelistic responsibility in mission, nor to ignore the world around us.



Like the kingdom of God, salvation can be interpreted in a number of different ways. We might describe salvation simply as salvation from sin whereby individuals are saved from their personal sin into a new relationship with Jesus Christ. But there is more to sin than this. It can be thought of as structural as well as personal. Many would argue that there is such a thing as structural sin, which not only affects individuals but also the society in which they live. Sin within society includes political, social and economic injustices from which we must also be saved. Salvation, then, can be thought of as liberation from this type of oppression and injustice. The Greek verb sozo, meaning to save, also incorporates the idea of deliverance from personal danger (Acts 27:20,31,34), and healing (Mt 14:36; Luke 7:3; John 4:22). Interestingly, in the Old Testament the word salvation speaks of shalom, or wholeness or completeness in every aspect of life.

It is not surprising that an exclusive focus on the future aspect of the kingdom leads to salvation as nothing more than preparation for what is to come, (important though that is), and results in mission strategies which see concern for the world as secondary. To focus exclusively on the present reality of the kingdom leads to an equal but opposite extreme in salvation theology and mission strategy, with so much attention being paid to the injustices and suffering in the world that spiritual wellbeing is neglected.

Wholistic mission attempts to hold together the importance of gospel, salvation and kingdom, whilst appreciating that,

The alternative between evangelization and humanization, between interior conversion and improvement of conditions, or between the vertical dimension of faith and the horizontal dimension of love is untenable. 6



6. The words of J Moltmann quoted by David J. Bosch, Transforming Mission, (New York: Orbis, 1991), p. 408.

Some important biblical themes

The Bible reveals that mission originates from the very nature of God and so it is not surprising that the biblical story is one of mission from start to finish. As we survey some themes from the biblical story we discover that Gods concerns are all encompassing and that mission is all that God sends his people into the world to do. In other words, Gods mission is wholistic.

Creation and the Fall

When God made the world and human beings he pronounced that everything was good:

God saw all that he had made, and it was very good



(Genesis 1:31). Human beings were created with an identity (created in the image of God) and with purpose (to tend the earth and make it productive) as well as being created to exist within four perfect relationships - with God, with self, with community and with the environment. However, mans disobedience not only resulted in flawed human identity and purpose but also in a distortion of all relationships. The rest of the biblical story tells of how God purposed to restore these broken relationships and so great was His concern that He ultimately sent His Son to earth to make this possible. Paul writes, For God was

The creation story invites us to have a similar wholistic approach to mission. As God is concerned with all things and all aspects of human life, we too must have a broad concern for the world and human beings. If we are to help a human being fully, for instance, we must recognise all types of human need. To place all the emphasis on an individuals eternal salvation while paying no attention to his/her material or social needs does not show concern for his/her total welfare. James is aware of this when he writes,

The Exodus: Gods full liberation

The Exodus story tells of how God liberated the people of Israel from the oppression of Egypt, portraying a God who cares about sin and suffering in the world. Israels liberation was not simply spiritual, but the people were delivered from every dimension of human and spiritual need. Chris Wright summarises the totality of their liberation as follows,

pleased to have all his fullness dwell in him, and through him reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Col 1:19-20)

Suppose your brother or sister is without clothes and daily food. If one of you says to him, Go, I wish you well; keep warm and well fed, but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead (James
2:15-17). Wholistic mission seeks to satisfy basic human needs - the need for God as well as the need for food, education, healthcare, and housing.

The Exodus was real redemption. It was a real act of the living God, for real people, who were in slavery and it really liberated them. They were liberated from political oppression as an immigrant community into independent nation status. They were liberated from economic exploitation as a slave labour force into the freedom and sufficiency of a land of their own. They were liberated from social violation of basic human rights as a victimised ethnic minority into an unprecedented opportunity to create a new kind of community based on equality and social justice. They were liberated from spiritual bondage to Pharaoh and the other gods of Egypt into undeniable knowledge of and covenant relationship with the living God. 7

7. Chris Wright, Knowing Jesus Through the Old Testament, (London: Marshall Pickering, 1992), p. 31.

It is important to interpret the Exodus not merely as a promise of liberation for politically oppressed peoples in the way liberation theologians do. When seen through New Testament eyes, the Exodus becomes a picture of our redemption from sin. The Exodus event reinforces the fact that God is concerned for the well being of the whole person his/her physical, spiritual and social needs.

Gods concern for justice:

Throughout the Old Testament, Gods concern for the poor and oppressed is a recurring theme. The Exodus story reveals how God responded to the anguished call of the people in their misery and oppression. After their liberation from slavery in Egypt, Gods abhorrence of injustice and oppression continued. He commanded his people,

Furthermore, he is the one who protects the oppressed, feeds the hungry and sets captives free,

Let justice roll on like a river, righteousness like a never ending stream (Amos 5:24).
The strong emphasis on social justice in these Old Testament passages highlights the fact that total biblical mission is not simply about personal salvation from sin. It is more than that. In the words of John Stott,

Do not mistreat an alien or oppress him for you were aliens in Egypt. Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry (Exodus 22: 21-23).
When the people were about to enter the Promised Land God reiterated his concern for justice. He said,

He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free; the Lord gives sight to the blind. The Lord lifts up those who are bowed down, the Lord loves the righteous. The Lord watches over the alien and sustains the fatherless and the widow... (Psalm 146:7-9).
God desired a world where justice reigned and so called his people to wash and make themselves clean, to

His (Gods) concerns are all embracing not only justification but social justice in every community So we must not attempt to narrow down his interests. Moreover, ours should be as broad as his. 8

Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the cause of the widow (Isaiah 1: 16-17).
It is clear from these passages that God hates oppression and injustice and longs to encourage justice among his own people and the surrounding nations also. Amos plainly rebuked Judah and Israel for their acts of injustice while admonishing the surrounding nations oppressive, cruel behaviour. God declares,



Follow justice and justice alone, so that you may live and possess the land that the Lord your God is giving you
(Deut 16: 20). The biblical emphasis on justice reflects the very nature of God. Psalm 33:6 says,

The Lord loves righteousness and justice; the earth is full of his unfailing love (Ps 33:6).

8. John Stott, New Issues Facing Christians Today- Fully Revised Edition, (London: Marshall Pickering, 1999), p.22

Jesus Christ: Our model for mission:

As previously mentioned, the Johannine form of the Great Commission is significant

As the Father has sent me, I am sending you (John 20:21).

It invites us to model the mission of Jesus. As we reflect upon the life of Jesus it becomes clear that he came not only to preach the forgiveness of sin and to offer eternal life. Jesus was also moved with compassion when he saw the hurt and suffering, the helpless and despised, the bereaved and rejected. And so he walked with the poor, he healed the sick, and he reached out to the needy. If we are to model Jesus mission, our mission must also be similarly multi-faceted including both evangelistic and social concerns.

The church is called to continue the mission of Christ. In Matthew 5:13 we read that the church is to be light and salt in the world. Just as light shines into the darkness and as salt prevents decay, so too the church has a responsibility to be involved in non-Christian society. Involvement at all levels of society will naturally mean social action as well as evangelism. To help us we have the Holy Spirit, the source of power for our mission. We also have the Bible, the living word of God, which when we use it will speak into the lives of those we seek to reach.



Concluding remarks
Scripture is a like a lens in that it invites us to see the world from Gods perspective. A look through this lens reveals that God views the world with a great love that issues in action. We have been created in the image of God and through the gospel of Jesus Christ we are saved from our personal sins and are invited to live under Gods kingdom rule. Although

the word wholistic may be a relatively new term, its principles and values are found on the pages of Scripture. Wholistic mission issues from the very heart of God and throughout the history of the church there have always been Christians who have, in their proclamation of the gospel, also demonstrated a deep concern for social justice. We will turn to a historical perspective on wholistic mission in the next section.



Jesus was also moved with compassion when he saw the hurt and suffering, the helpless and despised, the bereaved and rejected. And so he walked with the poor, he healed the sick, and he reached out to the needy.

Questions to consider:
1. God created man to exist within four relationships (Gen 2). Can you identify from your reading of Genesis 3 how each of these relationships was broken after mans disobedience? 2. How would you sum up the gospel in one sentence? Has the reading of this section altered your definition of gospel in any way? 3. At the end of the account of the conversion of Zacchaeus we read Jesus words salvation has come to this house (Luke 19:9). What is this salvation Jesus refers to? Was Zacchaeus merely forgiven?

4. Personal sin is very familiar to us all but perhaps the concept of structural sin is new. Can you think of any examples of structural sin that are evident in your own community, nationally and internationally? 5. As the Father has sent me, I am sending you (John 20:21). Briefly survey the life and ministry of Jesus as found in the gospels and identify what Jesus was sent to do? How, then, should our mission look? 6. In what ways does this section on the biblical basis of wholistic mission challenge your understanding of mission?

A Poem to ponder :
I was hungry, and you formed a humanities group to discuss my hunger. I was imprisoned, and you crept off quietly to your chapel and prayed for my release. I was naked, and in your mind you debated the morality of my appearance. I was sick, and you knelt and thanked God for your health. I was homeless, and you preached to me of the spiritual shelter of the love of God. I was lonely, and you left me alone to pray for me. You seem so holy, so close to God but I am still very hungry and lonely and cold.9



9. Taken from John Stott, New Issues Facing Christians TodayFully Revised Edition, (London: Marshall Pickering, 1999) p.24.



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Part Two:

Is there evidence of wholistic mission in Church History?

Following on from the review of biblical teaching regarding wholistic ministry, we now seek to place wholistic ministry within the context of church history. A number of key periods from the Early Church to the present day will be briefly surveyed. Only passing reference can be made to the influence of the various spiritual movements that have shaped the mission and ministry of the church and to the many factors that have contributed

to the shaping of our western thought and society. We would like to make clear that we are only seeking to present a short general overview of the evidence of wholistic mission in church history. Some of the comments may be interpreted as generalizations of historical events and, for some, may need to be further investigated (which of course we would encourage). From the outset the influence of dualism upon our Christian lives needs to be acknowledged.



Only passing reference can be made to the influence of the various spiritual movements that have shaped the mission and ministry of the church and to the many factors that have contributed to the shaping of our western thought and society.

The Early Church

Dualistic thought distinctly separates human nature and the world into spirit and matter. It was an influence of Greek culture within which the early church developed. 10 As a result, from as early as the first century, this dualist thought has influenced the western church. Consequently, throughout the centuries the church has struggled against heresies springing from the dualistic Greek worldview, which for example, made Christ either

There was no dichotomy between a social and a spiritual gospel to those who held a unitive concept of truth. So far from being so heavenly minded that they were no earthly good, they demonstrated that those who are genuinely heavenly minded are the very people who are deeply committed to doing Gods will on earth. 12
The Early Church fathers encouraged the early Christians to be concerned about the sick and the poor. As Christian communities worked on behalf of others, the gospels political implications were increasingly being expressed in the writings of the Early Church fathers such as Tertullian.13 There is no doubt that wholistic ministry, the striving for personal and corporate transformation, was crucial to the Early Church believers, evident in the way they acted as salt and light wherever they lived and worshipped.

man or God, but not both. 11



Contrary to the dualistic thought of the day, the gospel of the early church, in the main, saw no conflict between the spiritual and material, as it concerned itself instead with heaven and earth, and the things of this life and the next. The Christians of the early Church were concerned with the social evils of their day, ranging from cruelty in the amphitheatre to labour relations. They recognised that their faith was not isolated from their everyday situations and that, as Michael Green comments,

10. The conflict of dualistic thought and the biblical teaching of, for example, the incarnation is evident in Gnosticism, which was prevalent in the early church. 11. P. G. Hiebert, Anthropological Insights for Missionaries, (Grand Rapids: Baker Book House, 1998), p.207 12. Michael Green, Evangelism in the Early Church, (Eastbourne: Kingsway, 2003), pp. 384-385 13. See Dowley T. and others, Eerdmans Handbook to the History of Christianity, (Grand Rapids: Eerdmans Publishing Co., 1977), p. 111

The Middle Ages14

In the Middle Ages the Christian Church grew in material power and prosperity and in many ways it alienated itself from the ordinary lives of people. The church at times was often unable or unwilling to help those who faced economic and political hardships. However, there were exceptions such as Saint Francis of Assisi who, being true to the biblical mandate of helping the less fortunate and marginalized, sought to be a Church among the poor. Although a great amount of good was done for the needy, especially by the Dominican and Franciscan Orders, at a time when serious distortions of the

doctrine of faith and works were being promulgated, generally speaking, due to the Churchs hierarchal structures, the Church became progressively more dualistic, both in practice and theology. The gulf between heaven and earth also widened as a result of the churchs concentration on the afterlife and the trials and terrors awaiting those who did not obey the Churchs teachings. However, a contradiction between this teaching and the actual practice of the Church emerged, as the Church seemed more intent on building its treasures here on earth, rather than in heaven. A growing unease developed within the Church, with certain questions being asked that needed to be quickly answered.



The Early Church fathers encouraged the early Christians to be concerned about the sick and the poor.

14. For more details see Dowley T. and others, Eerdmans Handbook to the History of Christianity, (Grand Rapids: Eerdmans Publishing Co., 1977), p. 279ff

The th and th centuries

The Reformation during the 16th century and also the rise of Puritan theology during the 17th century occurred against the backdrop of the new opportunities provided by the printing press for private reading and personal interpretation of the Holy Scriptures. With Scripture in the hands of the masses, the Churchs declarations of faith and practice were no longer accepted without question. Fortified with biblical truth, communities began to object to the policies of both Church and State. We see this in Luthers 95 Theses, which proved to be the catalyst for great religious and political reform. Some years later, the frustrated attempts of the Puritans to live out their understanding of faith and practice within the constraints imposed by English government, led them to the new land of America to institute the theocracy they believed Scripture taught.



It is hard to overestimate the impact of the religious and political restructuring on society that occurred during this period. Consequently we tend to assume that the Reformers and Puritans had little time for wholistic mission. This mistaken assumption is reinforced by the legacy of spiritual material we inherit from the Reformers and the Puritans. Much of this material relates to a persons salvation and subsequent walk with God, and so we assume they had little time for wholistic mission. However, the Reformers generally promoted a wholistic approach to ministry with John Calvin, for instance, taking a keen interest in the social and political questions of Christian belief and practice. We see a similar concern amongst the Puritans as evidenced by the example of the Puritan minister Thomas Case, who in 1641 declared, reformation must be universal and all places, all persons and callings should be reformed. 15

The th and th centuries

The influence of Pietism of the late 17th century and into the 18th century is much debated. It is often characterised as an escapist, world-negating style of Christianity focusing on an individualistic interpretation of salvation which led to a world of personal piety. However, the social commitment of the Pietists is commendable. For instance, the missionary work carried out by the Moravians (e.g. Zinzendorf and Ziegenbalg) in the 18th century is an excellent example of wholistic mission. Their social commitment to help the marginalized and deprived sectors of society was further enhanced by their desire to live among those they were serving, often under very difficult circumstances. The social conscience of evangelicals continued to grow as a result of the Great Awakening in the American Colonies and the Methodist

revivals of Great Britain and Ireland. Social activism and the awareness of the need to minister to soul, body and community/society energized evangelicals to witness in word and deed initially at home, but also overseas, through the emerging missionary movement. The efforts of John Wesley, in the context of the new and developing denomination of Methodism, showed how the preaching of the word and the task of improving society were not mutually exclusive but complementary to each other. 16 That the generation of Evangelicals crossing from the 18th to 19th century understood the relationship between the spiritual and the social or the heavenly kingdom and the earthly kingdom in the context of the present rather than the hereafter, was evident in the way they prayed and practised the words of the Lord Jesus Christ,

Your kingdom come, your will be done on earth as it is in heaven.

A rich heritage of wholistic ministry, which is still remembered today, was instigated by many great evangelicals of this era.

15. D.W. Smith, Transforming its World The Social Impact of English Evangelicalism (Carlisle: Paternoster Press, 1998), p.110 16. See D.W. Bebbington, Evangelicalism in Modern Britain, (London/New York: Routledge, 1989), p.70

A rich heritage of wholistic ministry, which is still remembered today, was instigated by many great evangelicals of this era. People like Granville Sharp, Thomas Clarkson, James Stephen, Zachary Macaulay, Henry Thornton, and most famously, William Wilberforce, had enormous impact on all levels of British society and the furtherance of the Gospel. Many of these men lived in Clapham and so they became known as the Clapham Sect. It was largely due to the Clapham Sect that slavery was abolished but they were also involved in penal and parliamentary reform and factory legislation. Political activism was seen especially in the life of Anthony Ashley Cooper (better known perhaps as the Earl of Shaftesbury) who was most famous for his concern for child workers in factories and mines and children living in slums with no schooling. Others such as Elizabeth Fry, Josephine Butler, George Muller and Doctor Barnardo are remembered for their contribution to social work. Edward Miall was deeply involved in political activism at a grass roots level and Thomas Chalmers and Thomas Guthrie were proactive in socioeconomic ministry in Scotland.

The rise of co-operative societies at this time, many with evangelical roots, showed how communities could work together for their own betterment. However, economists such as Adam Smith and David Ricardo began to have an influence on society resulting in the growth of the middle classes among those who held values pertaining to the Victorian age and a gospel of work philosophy. By the end of the 19th century, a different form of Evangelicalism was beginning to emerge, with many conservative evangelical Protestants embracing the message of

free enterprise economics, success orientated competitive individualism, extreme fear of socialism, flag-waving patriotism and imperialism 17
an attitude that continued for most of the 20th century. However, evangelical preachers such as C.H. Spurgeon understood the need to recognise injustices that had been carried out. For instance, he encouraged a fast day for the Indian mutiny in 1857.



17. Quoted from George Marsden, The Gospel of Wealth, the Social Gospel and the Salvation of souls in Nineteenth Century America + Fides et Historica 5 (Fall 1972 ad Spring 1973) 18, as cited by Dayston, ibid 75 by Jacob Thomas, From Lausanne to Manila: Evangelical Social Thought, (Delhi: ISPCK, 2003), pp. 23-24

The 0th century

There is no doubt that during the 19th century there was a great desire among the evangelical community in Britain and also in America to lessen human misery. However, during the first thirty years of the 20th century, a major shift occurred as evangelicals began to renounce their social responsibility. This shift became known as The Great Reversal. 18 There are a number of reasons for the Great Reversal:

World War One showed the depth of human evil and led to pessimism about the possibility of reforming sinful human beings. The rise in pre-millennial eschatology, which viewed the world as beyond improvement, believed that the only thing worth saving was a persons soul. Evangelism in word, therefore, was greatly encouraged as an attempt to usher in the return of Christ. The growth of liberal theology forced the evangelical church to expend all its time defending the biblical gospel. There was no time to be concerned about social justice. In the opinion of evangelicals the content of the social gospel being widely preached misrepresented the true biblical nature of the gospel, and consequently they naturally distanced themselves from this deviation and, in turn, their involvement in social reform declined. 19

While the social gospel had wide influence in America, the effects of the Industrial Revolution and the rapid increase in urbanisation were creating problems of acute poverty, human rights, inequalities and exploitation among the working classes in Great Britain. The rise of interest in the social sciences and the realisation that the Christian Church was becoming progressively more irrelevant to the working classes, led to greater discussion of social problems. The earlier brief analysis of the 18th century indicated that this was nothing new. John Wesley stated, the

for loving ones neighbour wholistically. According to Jacob Thomas the authentic

gospel had to be rediscovered to rectify costly mistakes and to reverse the Great Reversal. 21 One of the most
vocal theologians, in the USA, to articulate the message of regaining an evangelical social conscience was Carl F. H. Henry. He challenged Evangelicalism to rethink its withdrawing mentality, which was characterised by an attitude of escapism, spiritual individualism and an indifference to social and political activism. This misunderstanding showed how Evangelicalism in certain respects had seriously undermined the whole Gospel of the Kingdom of God, something John Wesley warned about nearly two hundred years before. He said,



gospel of Christ knows of no religion but social, no holiness but social holiness. 20
In the first half of the 20th century there was a growing misunderstanding between evangelicals, who defended what they called the fundamentals of the faith and other evangelicals who, although agreeing with the fundamentals of the faith, also had a growing unease about the lack of concern

Christianity is essentially a social religion. To turn it into a solitary religion is indeed to destroy it. 22

18. The American historian Timothy L Smith coined the term Great Reversal. See John Stott, New Issues Facing Christians TodayFully Revised Edition, (London: Marshall Pickering, 1999) p.8. 19. The social gospel had wide influence in America from the end of the 19th century up until the middle of the 20th century. Walter Ruschenbush (1861-1918) was one of its most well known advocates. 20. William H Boley, A New Dictionary of Christian Ethics, (London: SCM Press, 1986), p.659 21. Jacob Thomas, From Lausanne to Manila: Evangelical Social Thought, (Delhi: ISPCK, 2003), p.25 22. Jacob Thomas, From Lausanne to Manila: Evangelical Social Thought, (Delhi: ISPCK, 2003), p.8

By the end of the 1960s and the beginning of the 1970s, Christians in the United Kingdom had to take stock of their contribution to a fast changing world. As society was gradually becoming post-modern serious questions about the need for public religion were being asked and traditional Christian values were being eroded, due in some measure, to the strong grip of materialism and secularism upon western culture. In the developing world, the unjust systems of colonialism, and the growth of large commercial institutions alienated those caught in the cycle of poverty as a result of both education and opportunity. Nonetheless, by the 1960s and 1970s, the growth of the evangelical church was far more visible in the developing nations of Africa, the Far East and Latin America than in the historical

Protestant countries of northern Europe. The growing voice of these new centres of Evangelicalism could no longer be ignored, and so in the mid-1960s the thinking and intellectual insights of theologians from developing nations began to influence a number of conferences and consultations. At gatherings such as Wheaton (1966) and Lausanne (1974), Christian leaders from growing churches in the developing world challenged Evangelicals to include social activity as a vital part of mission. Manila 1989 (well known for its call for the whole church to take

In Great Britain, events such as the Salt and Light consultation in 1988, (sponsored by the Evangelical Alliance, Tear Fund and the Evangelical Missionary Alliance), and the National Assembly of Evangelicals in Bournemouth in 1996, promoted the social agenda to a new place of prominence. Stott comments on how Tearfund and Evangelical Alliances UK Action programme enabled

an increasing number of local British churches to develop holistic ministries among the urban poor. 23

beginning of the 21st century many other initiatives, such as the Micah Declaration in 2001, were set up to give both theologians and practitioners the opportunity to express their views on a large number of wholistic issues being faced daily by both Christians and non-Christians.24 Many people today have embraced the importance of wholistic mission as the outworking of the Great Commission and also the Great Commandment to love others. In the words of Waldron Scott,

the whole gospel to the whole world.) and the Consultation

on the Relationship between Evangelicalism and Social Responsibility (CRESR) in Grand Rapids 1982 showed how the imbalance between social action and evangelism was changing.

This type of approach builds on the principles of Christian community development, often experienced in an overseas context, and is one way forward for Christian Churches wanting to reach their local community with the Gospel of Jesus Christ. By the

It (wholistic approach) seems a true reflection of Jesus way of ministering to people. 25



Many people today have embraced the importance of wholistic mission as the outworking of the Great Commission and also the Great Commandment to love others.
23. John Stott, New Issues Facing Christians Today- Fully Revised Edition, (London: Marshall Pickering, 1999) p.13. 24. For more information on the Micah declaration see http://www.micahchallenge. org/english/think/aim1/declaration/ 25. Waldron Scott, The Quiet Revolution, (Oxford: Lion Publishing, 1985), p. 110.

Conclusion
From this brief historical review of wholistic mission within the Christian Church it is clear that, through the ebbs and flows of thought and practice, evangelicalism has rediscovered a belief and application of wholistic mission similar to that of the early church believers. As mentioned earlier Michael Green observed that in the Early Church there was no

dichotomy between a social and a spiritual gospel.

Similarly in our present time,

it is now commonplace to affirm in International gatherings of Evangelical leaders that there is no dichotomy between evangelicalism and social responsibility; that both proclamation and social action must go together in the gospel ministry. There is a strong conviction about the social implications of the gospel; that salvation is for the individual and for the benefit of society; that the Christian message is for life beyond the grave and life this side of the grave. 26



it is now commonplace to affirm in International gatherings of Evangelical leaders that there is no dichotomy between evangelicalism and social responsibility...

26. E Nunex and W Taylor, The Awaking of our Evangelical Social Conscience Crisis and Hope in Latin America, (Pasadena: William Carey Library, 1996), p. 432

Questions to consider
1. What impression do you have of how the Early Church evangelised? 2. Would you agree that the Enlightenment and Industrial Revolution were two key periods in the evolution of Social Action and Evangelicalism? 3. Do you think that the Middle Classes were a contributing factor to the growth of British Evangelicalism in the 19th century or was 19th century Evangelicalism a contributing factor to the growth of the Middle Classes?


4. Why do you think there has been a recent upsurge in Evangelicalism and wholistic mission in the UK? 5. Can we learn from our own religious history both recent and past?

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Part Three:

Wholistic mission in your local community

It is clear from the earlier biblical review that if the mission of the church is to reflect the mission of Jesus Christ it must include both social and evangelistic activities. However, church history has revealed that the balance between the two has not always been easy with the church tending to emphasise either one or the other. Sadly, confusion over the roles of evangelism and social concern still exists within the local church today. Should evangelism be the primary focus of our churchs ministry? Should Christians be bothered with social justice? If the local church desires to have an effective ministry within its community then a balanced understanding of the relationship between the two activities of social action and evangelism is necessary. A number of attempts have been made to define this relationship: Social action is a means to evangelism. Evangelism is the primary focus of mission but social action is undertaken as a preparation for the gospel. In this approach social action is in danger of becoming little more than bait on a hook and there is a very real risk of creating what has been called rice Christians.

Social action is a manifestation of evangelism. This is similar to the previous view with social action being seen as a legitimate part of mission. This view says that what we do in terms of social justice reinforces the message we preach through evangelism. Social action, then, is seen as a type of visual aid or in Stotts words

social action becomes the sacrament of evangelism, for it makes the message significantly visible. 27

Social action is a consequence of evangelism. This view believes that society will be transformed through transformed lives. Therefore, the priority is to evangelise people and see them converted so that they can begin to change their own society. Conversion, then, is the necessary starting point for any form of social action.

Social action and evangelism are equal but distinct aspects of mission. Bosch is critical of what he terms the cause-effect 28 approach to the relationship between evangelism and social action that sees evangelism as primary. In a desire for a more wholistic approach, he suggests that social action and evangelism are equal but distinct aspects of mission. Such an approach refuses to prioritise between the two aspects maintaining that each aspect needs the other because people need to be set free from both personal and structural sin. Social action is a partner of evangelism. Evangelism and social work belong together but remain independent of each other and so they need not always go together. Although each is considered equal, this approach allows us to choose what the greater need is for a particular situation at a particular time.



Sadly, confusion over the roles of evangelism and social concern still exists within the local church today
27. John Stott, Christian Mission in the Modern World, (Downers Grove: IVP, 1975), p 26 28. David J. Bosch, Transforming Mission, (New York: Orbis, 1991), p. 406.



A wholistic approach to mission invites local churches to recognise their responsibility to evangelise and show social concern. Bosch, a strong advocate of wholistic mission, rejects the view of mission as evangelism plus social action (evident in a number of the approaches outlined above) because this suggests that evangelism is the essential part of mission while social action is an optional extra. The danger with Boschs approach is that mission becomes literally everything the church does - a very broad and therefore, unhelpful definition. To see social action and evangelism as partners, however, is a useful way to understand wholistic mission. John Stott is an advocate of this approach but he cautions,

This does not mean that words and works, evangelism and social action, are such inseparable partners that all of us must engage in both all the time. Situations vary, and so do Christian callings. As for situations, there will be times when a persons eternal destiny is the most urgent consideration, for we must not forget that men without Christ are perishing. But there will certainly be other times when a persons material need is so pressing that he would not be able to hear the gospel if we shared it with him. The man who fell among robbers needed above all else at that moment oil and bandages for his wounds, not evangelistic tracts in his pockets! Similarly, in the words of a missionary in Nairobi quoted by Bishop John Taylor, a hungry man has no ears. If our enemy is hungry, our biblical mandate is not to evangelize him but to feed him (Romans 12:20)! Then too there is a diversity of Christian callings, and every Christian should be faithful to his own calling. 29

29. John Stott, Christian Mission in the Modern World, (Downers Grove: IVP, 1975), p 28

How is your church involved in the local community?

Jesus commanded all of his followers:

Love the Lord your God with all your heart and with all your mind and love your neighbour as yourself
(Mt 22:38,39). Our relationship with God, then, must impact all areas of our lives: our attitudes and words; how we relate to others; the way in which we spend our time and money; our behaviour at work and among our friends and neighbours. Further, if as Christians we claim to love God then our church should endeavour to meet the needs of people in the community. This command calls for a wholistic approach, which will involve leading people to Christ and working for social transformation within the community. To know how the church can do this in its local community, it is necessary to know the community and the kind of people who live there.





Who lives in your local community?

People under financial pressure: As the cost of living increases more and more families struggle to pay the weekly bills. Even families in well-paid employment are experiencing the pressures of paying off high mortgages and end up working every hour to make ends meet. It is no surprise that in the past twenty years debt has become an increasing problem, with the average household owing thousands of pounds on credit cards.

Broken families: Financial pressure is one among many factors contributing towards breakdown in husband/wife relationships and so it is not surprising that the divorce rate is escalating. This fact along with the rising number of unwanted pregnancies among young single women means that the stable family unit is no longer the norm for many people in our society today. Many children grow up in single parent families. Immigrants: The face of society has changed considerably in the past decade and the ever-increasing number of immigrants to the United Kingdom and Ireland has been another factor in this change. Being a foreigner in a strange land brings its own challenges. Often it is difficult for immigrants to adapt culturally and linguistically to their new country. They can be vulnerable to racial attacks, they are often unaware of their legal rights and they face diverse social problems.

Others: The community is made up of a wide range of people, young and old, churched and unchurched, each with differing needs and problems. Young people today no longer see the importance or relevance of church and some become involved in potentially harmful activities, including alcohol or drug abuse. The elderly within the local community are often the most vulnerable to feelings of loneliness, helplessness and fear. People of all ages suffer from worry or stress, evident in the increase of stressrelated illnesses but also in the recent rise of suicides among teenagers.


So what can the local church do?

The challenges and struggles faced by people in society today open up limitless opportunities for churches to be salt and light within their local communities. Once the community and its needs have been carefully researched, steps can be taken towards supporting and encouraging the people who live there. Debt counselling, parenting classes, toddlers groups, pregnancy counselling, English language classes, legal advice, addiction support groups and general mercy ministries are some ways in which the


church can address the needs of the local community. However, as we set up new groups and undertake new ventures to address the real issues of our community, we need not be ashamed of our reason for doing this. We do it in obedience to the Great Commandment of Jesus Christ and so as Rob Warner suggests,

We need to find the confidence and creativity to give appropriate expression to our Christian convictions. 30
Nevertheless, it is often difficult to bridge the gap between evangelism and social action, and between the church and the community. Realistically, many people who are willing to attend the new toddlers group or parenting class on church premises are often reluctant to return to the same building when invited to attend church services. As Christians the onus is on us to bridge this gap. One way of doing this might be to involve the whole church in the new venture, not just as leaders but also as participants. This generates real opportunities for relationships and friendships to be forged between the churched and the unchurched in the community, and these naturally formed relationships are an effective means of evangelism.

The theory often sounds good but the practice may seem less possible. It is reasonable to ask whether or not this type of involvement with the community can really make a difference. The following example of wholistic ministry, taking place not far from Belfast, illustrates that such involvement is possible and can really make a difference to a community.

30. Rob Warner in Fran Beckett and others, Rebuild, (Leicester: Crossway, 2001), p. 162



Scrabo Presbyterian, a church in the community In 1972 Scrabo Presbyterian Church began as an outreach project of Strean Presbyterian Church in the loyalist housing estate of West Winds in Newtownards. The housing estate, which at the time was still under development, now has a population of approximately 2000. The estate is reasonably self-contained with its own primary school, old peoples home, resource and childcare centres, shops and community development office. However, West Winds has been recognised by many statutory bodies as an area of social deprivation. 31


A number of community audits have been commissioned to establish a profile of the area. These audits reveal that unemployment is high while educational achievement levels are low; the teenage pregnancy rate is high as is the breakdown in the traditional family unit. The prevailing impact of anti-social behaviour, mental health issues, alcohol and drug abuse, housing problems and the fear of paramilitaries only serve to heighten community concerns. The fluctuation of numbers at the local primary school, compounded by low transfer figures to grammar school education mean that everyone is conscious of the work that needs to be done.

Scrabo Presbyterian Church is a multi purpose building, open to all parts of the community. Many organisations including the Headway Charity, a group dealing with brain injury, and the West Winds Development Association use the building.

Scrabo Presbyterian Church is situated in the centre of the estate, a geographically strategic position easily accessible by all. This geographic location right at the heart of the community is very appropriate for a church that desires to be a church in the community for the community. Rev. Alistair Bates, the minister of Scrabo Presbyterian Church, is actively involved in all aspects of community life. This involvement began soon after his arrival in January 2000 when he was approached by Michael Taylor, the District Manager of the Newtownards branch of the Housing Executive. Michael asked him to get involved in the Residents Association, which was primarily dealing with housing issues. Since then a community development office has been established and is situated just 100 yards from the church building; a full time community development officer has also been recently appointed. This post is grantfunded and the worker is employed by the West Winds Development Association.

The Association is made up of volunteers from the community, working in partnership with statutory bodies. Significantly, a number of members from Scrabo Presbyterian Church are actively involved in this association, creating a vital link between church and community. The community is rich in agencies and forums (e.g. housing forum/executive, health trust, community policing forum/PSNI, SureStart, Link) all working together in the estate trying to address social issues by building capacity in people, dealing with funding applications and by strategic mapping for the future.

31. The social need in West Winds estate is based on the Noble Indices of Deprivation. Multiple Deprivation occurs when a combination of living conditions; income; employment; health care; education; skills and training development; access to services; and social environment is poor and affects peoples quality of life. In terms of the Noble Multiple Deprivation scores, West Winds is ranked 61st while Whitespots, an area close to West Winds, is ranked 545th.

Scrabo Presbyterian Church is a multi purpose building, open to all parts of the community. Many organisations including the Headway Charity, a group dealing with brain injury, and the West Winds Development Association use the building. On other occasions Alistair has used the building to meet with loyalist representatives to discuss community issues. He says, I will engage with

Clearly Scrabo Presbyterian Church actively seeks to reach the social needs of the people in the West Winds estate, but as a church engaged in wholistic mission it recognizes that people have spiritual needs as well as social and economic needs. Central to the churchs wholistic approach is the need for, in Alistairs words,

authentic relationships.

all sectors of the community to create an atmosphere for change where West Winds can become a safer, healthier, happier place to live. The church and

community also has a strong connection with the Link, an organisation established in 1997 to help churches engage with the many social needs in local communities within the Newtownards area. The Link works with agencies, community groups, churches and individuals, striving to see positive development of the community and, when suitable, has the use of the church premises.

That is the reason why most of the church-run activities revolve around friendship and relationship building. The Friendship group offers the older community members an opportunity to meet every week for friendship. The Parents and Toddlers group encourages parents to build relationships with each other while their youth activities encourage the young people to participate in safe wholesome fun together.

The vision of the church leadership team is that Christians who belong to the church will engage with and care for everyone in the community. This is not done out of a desire to fill the pews or as a bait on the hook approach to Christianity, but rather out of love and because all people in West Winds estate are created in the image of God. So every day Christians from Scrabo Presbyterian Church share their lives with their neighbours, family and friends in the community. They support each other in the midst of social and economic difficulty and show compassion for people in their hurt and struggles. Through such transparent and accountable relationships, the community is able to see the

real you, not the churchified you (in Alistairs words). Such

an approach does not produce an immediate response; it is a long-term approach requiring great patience as it takes many years to establish a salt and

light influence.

In the past eight years Alistair and the church leadership have seen encouragements from their wholistic approach not only have many social needs been addressed, but the church has also grown considerably with 140 people meeting on an average Sunday morning and 50 in the evening. Alistairs narrative theology means that much of his preaching and his teaching of scriptural truths are based on the narratives found in Scripture. He has found that this story-telling approach helps the people of West Winds to connect with Jesus. Occasional question and answer sessions further enhance the services, helping the church leadership to better understand and engage in the real community issues. Rev. Alistair Bates, along with the congregation of Scrabo Presbyterian Church, seeks to make real connections with real people experiencing real social, economic, physical and spiritual needs. He rejects any dualistic mindset, which separates his spiritual work from his community work. On the contrary, he describes all of his work as spiritual whether he is preaching Jesus Christ at a church service or speaking out about a housing issue at a community forum. There is no doubt that the work being carried out in West Winds is wholistic as the congregation of Scrabo Presbyterian Church seeks to embrace all aspects of



life as worthy of transformation and change.

Questions to Consider:
1. In your church is there a tendency to focus more on either evangelism or social action? Why do you think that is? How do you think you might redress this imbalance? 2. Which of the above relationships between evangelism and social action best describes your churchs approach to ministry? Which approach do you think is the most satisfactory? 3. Draw up a short mission statement for your church reflecting a desire to be involved in wholistic ministry. It might begin Our church exists to.

4. Are you aware of the people who live in your local community? What are their greatest needs? 5. How might you go about researching the people and needs of the community? 6. What do you find encouraging or challenging about Scrabo Presbyterian Churchs wholistic ministry? Do you think it would be an appropriate model to adopt or adapt within your own community?

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Part Four:

Wholistic mission in the Interserve world

Throughout its history Interserves approach to mission has been wholistic in nature. Even from its humble beginnings in 1852, when the term wholistic was unknown, the principles of wholistic ministry were being developed as the first Interserve missionaries reached into the zenanas of India. The women of these zenanas were not seen merely as souls to be saved but as women with educational, social, economic and medical needs. There has been much change within Interserve in the past 150 years, not least

in that the organisation has grown considerably. Today approximately 750 partners from 20 nationalities serve in nearly 30 countries in a wide range of ministries, including education, healthcare, community development, church development, theological education and business. However, the basic purpose of Interserve has remained unchanged:

Our purpose is to make Jesus Christ known through wholistic ministry, in partnership with the global church, amongst the neediest peoples of Asia and the Arab world.



Our purpose is to make Jesus Christ known through wholistic ministry, in partnership with the global church, amongst the neediest peoples of Asia and the Arab world.

What does it mean to be needy?

Interserve works among the

neediest peoples of Asia and the Arab world and so

helping the poor (or needy) is an essential part of what we do.32 It is necessary to define what it means to be poor. It is estimated that more than a billion people (that is, one in every five of the worlds population) live in extreme poverty, surviving on less that 65 pence per day. On average 10 million children die each year before their fifth birthday, mostly from preventable diseases, and more than 115 million children do not attend school. 33


This suggests that poverty is the lack of tangible things like food, shelter, medicine and education. But Bryant Myers, in his book Walking with the Poor, suggests that there is more to being poor than this. After a detailed discussion on the theories of poverty put forward by Robert Chambers (poverty as entanglement), John Friedman (poverty as a lack of access to social power), Jayakumar Christian (poverty as disempowerment) and finally Ravi Jayakaran (poverty as a lack of freedom to grow), he concludes that poverty must be understood in a wholistic way as a complicated social

issue involving all areas of life physical, personal, social, cultural and spiritual. 34

The Bible also portrays poverty as being much more than a lack of means. In the Old Testament poor is translated by six main terms incorporating a much broader meaning than material poverty. The poor are depicted as weak, miserable, helpless and destitute, oppressed and crying out for justice, downtrodden and humiliated. In the New Testament the poor are described as those who are economically destitute as well as those who are spiritually humble. Throughout the Bible the most vulnerable to poverty are the marginalized groups of society such as widows, orphans and strangers, but at no time does the Bible suggest that poverty is an acceptable condition; rather it is one that must be challenged. In a similar way Interserves understanding of what it means to be needy is not limited to perhaps the most obvious need of material necessities. Being needy or poor is a much more complex issue than that. The peoples among whom we work and serve are economically, socially, physically and spiritually impoverished. Following the biblical example Interserve also believes that these situations must be challenged.

It is estimated that more than a billion people (that is, one in every five of the worlds population) live in extreme poverty, surviving on less that 65 pence per day.
32. This, in no way, undermines the need to take the Gospel to all people groups rich and poor alike. 33. Statistics taken from the Department For International Development (DFID), UK website at http://www.dfid.gov.uk 34. Bryant L. Myers, Walking with the Poor, (New York: Orbis, 1999), p. 81

Why are the poor, poor?

However, one other important factor needs to be taken into account: poverty occurs within the context of relationships that Recognizing the complexity of are not functioning in the way poverty, we need to consider God intended. From the biblical the reasons for poverty. Myers review in Part One, we remember proves helpful as he suggests the that human beings exist within following reasons: 35 four relationships with self, environment, community Physical Causes and God. Sin distorts each of Lack of food, shelter, water these relationships and also or clean air can be attributed contributes to the cause of in part to the inhospitable poverty. The needy often do geography or isolation in which not understand who they are, many poor people live. Other why they were created and factors like lack of land or the reason they exist, thus their livestock or employment also relationship with self is distorted. contribute towards poverty. Their relationship with the environment is also distorted Social Causes due to, for example, lack of Every person lives within a land or possession of infertile social context but sadly the or overused land. Furthermore, poor often find themselves they live within oppressive trapped in social structures that societies with no access to perpetuate injustice and misery. social power and the non-poor playing god in the lives of the Mental Causes poor, creating brokenness in the Lack of education, knowledge relationship with community. and technical information can Their relationship with God is result in poverty. Often the also distorted, as often they poor blame themselves for place their trust in spirits and their poverty and are overcome other gods. with feelings of hopelessness. Spiritual Causes In many societies the spirit world, witchcraft, gods and ancestors have power over the people and contribute towards their poverty. For instance, fear of how the gods might react can prevent poor people from accepting technical improvement.
35. Bryant L. Myers, Walking with the Poor, (New York: Orbis, 1999), p. 81ff



How can we help the needy?

From the discussion so far, being needy is a complex issue impinging on every area of life, we might even say that being needy is a wholistic issue. Therefore, our approach to the needy must be equally wholistic in nature. Recognizing that sin and sinful relationships are the root cause of their poverty, it will not be enough to simply supply the tangible things that so many people lack. No doubt such a short-term solution will address the immediate needs of the people but it is not a sustainable or whole solution.


Wholistic solutions require a commitment of time as well as financial resources. The real needs of the people in the community can only be seen and understood when time is spent living in the community building relationships. These relationships then facilitate the inclusion of the community in the process of reaching a longterm solution. Of course, it is also important to look beyond the immediate community (regional, national and international) since many poor people suffer the consequences of unjust relationships imposed by the social and political structures within the country.

Myers suggests that any effective work carried out among the socially, materially, physically and spiritually poor must involve working towards a better future for the poor. 36 He goes on to suggest that, The

kingdom vision for the better human future is summarized by the idea of shalom: just, peaceful, harmonious, and enjoyable relationships with each other, with ourselves, our environment, and God. 37 Clearly such an approach will involve attending the sick, educating the uneducated, providing water, reconciliation and kingdom building. All are legitimate ways of moving towards a better future. This better future will also be seen in changed people: people who realize that they are created in Gods image with identity and purpose, and in restored relationships: relationships that are just and peaceful.

The real needs of the people in the community can only be seen and understood when time is spent living in the community building relationships.
36. Bryant L. Myers, Walking with the Poor, (New York: Orbis, 1999), p. 113 37. Ibid., p. 113



What does Interserve do to help the needy?

As a Christian mission agency striving to reach the neediest peoples of Asia and the Arab world, Interserve partners seek to use their professional skills to address the urgent needs of needy people. Doctors, dentists, teachers, community developers, theologians, businessmen and women, and many more have been placed by Interserve within needy communities, each contributing in ways that will bring a better future to the people of the community. At a national level, Interserve also strives to challenge those in government and other bodies whose decisions and actions affect the poor. Thus, advocacy and reconciliation ministries are becoming increasingly more important in the Interserve world.

The ultimate goal of all Interserve partners is to share Gods love and compassion in everything they do. For this reason, along with its purpose statement, Interserve has the following vision statement: lives and

communities transformed through encounter with Jesus Christ. Therefore spiritual

transformation, as well as economic and social change, is a significant goal for Interserve. Through word and deed, our partners proclaim and demonstrate the whole gospel to those who are spiritually, materially, physically and socially deprived. However, their ministry is not limited to proclamation alone nor can it be described simply as the task to which they have been assigned in a hospital or school; it encompasses all that they do and all that they are. Their lifestyle, their behaviour and attitudes, their professional activities and the way they relate to those among whom they live, work and serve are all part of ministry. In other words their ministry is by nature wholistic. The ministry of Interserve has been succinctly summed up as the following:

bearing witness (martyria) to the character of God and his mighty acts of redemption. This includes proclamation (kerygma), service (diakonia) and fellowship (koinonia). We announce the good news of repentance and faith in Christ (kerygma); serve the needy and counter evil and injustice (diakonia) and share fellowship in the Body of Christ (koinonia). In this way we fulfill the mandate to make disciples, to reconcile and restore broken relationships in a sin-spoiled world, and so reflect the unity of the Triune God. 38



38. Quoted from an Interserve internal document.

Ultimately all ministry carried out by Interserve personnel seeks to contribute to the building up of the church of Jesus Christ as can be seen from the example of Richard. He is a long-term Interserve partner from the United Kingdom who uses his professional skills as an optometrist to serve the people of Mongolia. Through his daily work and witness, he is not only restoring eyesight but also bringing a better future to needy people. Richards work alongside the local churches is just one example of Interserves wholistic approach. Why not see for yourself by watching the enclosed 8-minute DVD, Eye2Eye Restoring eyesight in Mongolia.



Through word and deed, our partners proclaim and demonstrate the whole gospel to those who are spiritually, materially, physically and socially deprived.

0

Whats the next step?

There are numerous opportunities, many of which are urgent, to serve God wholistically throughout Asia and the Arab world. Are you interested in using your professional training skills to make a real difference in the lives of needy people? Are you looking for an exciting opportunity to serve God within another country and culture? On Track is Interserves short-term programme for those wanting to serve for six weeks up to a year. Perhaps you are a student wanting to arrange a gap year, a professional seeking a career

break or a retiree desiring to use your skills and experience overseas? Placements can be arranged on an individual basis depending on your specific areas of interest. If, alternatively, you would like to go overseas for more than two years one of our longterm opportunities may be for you. We have been able to place engineers, information technologists, teachers, physiotherapists, community and church developers, administrators and many more. If you fall into any of these categories or are simply interested in finding out more, please get in touch and let us know your particular area of interest.

Questions to Consider
1. In one or two sentences how would you define poverty? Has your definition of poverty been challenged by reading this section? 2. What differences are there between a secular development agency and a Christian organisation, like Interserve, seeking to reach very needy people? How will their approaches differ? 3. Do you think Richards work in Mongolia is a good example of wholistic ministry? Why or why not? 4. In what ways might you create an interest in overseas mission within your congregation? 5. Would you ever consider using your skills to serve needy people overseas?



There are numerous opportunities, many of which are urgent, to serve God wholistically throughout Asia and the Arab world.



Books and websites referred to in this resource...

Books
Beckett, Fran and others, Rebuild, (Leicester: Crossway, 2001) Bebbington, D.W., Routledge, 1989) Boley, William H, A New

Scott, Waldron, The Quiet Revolution, (Oxford: Lion Publishing, 1985) Smith, D.W., Transforming its

Your Response
We hope the material in this wholistic mission resource has been helpful to you. Please take some time to consider how you would respond.
This resource has challenged me to become more involved in my local community. This resource has heightened my awareness of the work of Interserve. I would like to receive your quarterly mailing. I would like to be kept up to date with your prayer requests. I would like to find out about opportunities for service. I would like to contribute finacially towards the work Interserve by giving a one off gift of I would like to find out about longterm giving and gift aid. I would like to invite someone to speak at my church/ youth group.

World The Social Impact of English Evangelicalism

(Carlisle: Paternoster Press, 1998)

Evangelicalism in Modern Britain, (London/New York:

Stott, John, New Issues Facing

Dictionary of Christian Ethics,

(London: SCM Press, 1986) Bosch, David J., Transforming Mission, (New York: Orbis, 1991) Dowley T. and others,

Christians Today- Fully Revised Edition, (London:

Marshall Pickering, 1999)

Stott, John, Christian Mission in the Modern World, (Downers Grove: IVP, 1975) Thomas, Jacob, From (Delhi: ISPCK, 2003) Wright, Chris, Knowing Jesus Through the Old Testament, (London: Marshall Pickering, 1992)

Eerdmans Handbook to the History of Christianity, (Grand

Rapids: Eerdmans Publishing Co., 1977) Green, Michael, Evangelism in the Early Church, (Eastbourne: Kingsway, 2003) Hiebert, P. G., Anthropological Insights for Missionaries, (Grand Rapids: Baker Book House, 1998) Myers, Bryant L., Walking with the Poor, (New York: Orbis, 1999) Nunex, E. and Taylor, W., The

Lausanne to Manila: Evangelical Social Thought,

Please return this form to Interserve Ireland with the following details.
Name Address

Websites
http://www.micahchallenge. org/english/think/aim1/ declaration/ Department For International Development (DFID), UK website at http://www.dfid. gov.uk

Postcode Telephone Email Interserve Ireland 14 Glencregagh Court, Belfast BT6 0PA T: 028 9040 2211 F: 028 9040 1298 E: info@isire.org W: www.isire.org

Awaking of our Evangelical Social Conscience - Crisis and Hope in Latin America,
(Pasadena: William Carey Library, 1996)





Interserve Ireland 14 Glencregagh Court, Belfast BT6 0PA T: 028 9040 2211 F: 028 9040 1298 E: info@isire.org W: www.isire.org
This document has been written by Interserve Ireland Sponsored by Design Ethos T: 0  00



Wholistic Mission
Interserve Ireland