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In the book called The New Global Mission: The Gospel from Everywhere to Everyone, the author introduces the Christian mission in a different context. In particular, at the beginning of the twenty-fist century, Christianity is considered from a broad global perspective, with initiating pilgrimages and missionaries from all regions to all people.
While exploring the new realities of the globalized community and assessing the changing patterns in carrying global mission, which is both secular and sacred, Escobar introduces a new theological framework of biblical mission, revisiting the God the Farther, Son, and Holy Spirit in the world context and providing implications to Christian to pursuing new objectives of a global mission.
While developing a new conception of church, the author emphasizes the importance of the globalization process and its influence on the missionary work. The third millennium produces new opportunities for Christian mission because “…facilities for travel and the flow of information at a global level through media…allow Christians and churches everywhere to experience rich and diverse expression of the Christian faith” (Escobar, 2003, p. 14).
Hence, gaining experience in collaborating with African, Latin American, and Korean churches, pilgrims could learn more religious visions spread across cultures. While referring to the Saint Scripture, as it is presented in different cultures, Escobar (2003) attempts to render the idea that the sacred texts is “translatable” and can be equally accepted in various countries and religions (p. 11). In addition, the author presents a useful historic perspective for readers who are not familiar with missionary work.
Escobar (2003) asserts that missions are always guided by God who chooses people to accomplish a mission, a divine enterprise that cannot be entirely grasped by humans without God’s help. In this respect, the author explains, “while Christians confess in their creeds and their worship that they believe in a God who loves the world so much that he sent his Son to reveal his love…they do not care much about what has to be done today to demonstrate that love” (Escobar, 2003, p. 93).
Unlike Escobar’s focus on cooperation between humans and divine forces, Barth rejected to the connection between God and humanity as the one that leads to positive outcomes. In particular, the Christian thinker “always opposed every form of natural theology – the attempt to gain knowledge of God from nature, culture and philosophy” (Grenz & Olson, 1992, p. 68). At this point, his suggestion was the Christianity should be, first of all, premised on faith and commitment, but not on gaining experience and knowledge.
Tillich’s theological conception is similar to Barth’s vision in terms of the religious influence, yet it presents the opposite side in terms of approaches. In particular, Tillich’s outlook on the correlation between God and secular society is positive and, therefore, it corresponds to Escobar missionary approach to considering the divine rule (Grenz & Olson, 1992).
What is more important, the Christian activist recognized secular culture as one of the major tools of theology, as well as its dominant role in shaping Christian thinking. Hence, Tillich’s attitude toward religion as a cross-cultural phenomenon is congruent with that of Escobar. Finally, similar to Escobar’s global and modern thinking, Tillich strongly believed that religion should communicate and formulate concept that can respond to the concerns of contemporary society.
In contrast to the studies by Barth, who strongly supported separation of secular society from religious knowledge, Escobar asserted that church should be an ambassador for believers to realize the sense of belonging and express their gratitude to God through global pilgrimage and missionary work.
More importantly, Christian science can provide valuable knowledge and experience about religious life, as well as a source for delivering services to people in need. God’s wisdom, therefore, is proclaimed to help people realize their life path and overcome problems.
Developing this concept within the perspective of a global mission, Escobar (2003) has managed to present new functions and role of Christianity for people. Unlike Barth, who was more concerned with religion as an independent discipline that could only be perceived from a theoretical viewpoint, the author of The New Global Mission focuses on the practical implications for God’s mission in the world.
In fact, Barth’s approach to reconsidering divine concept does not justify the role of faith in life people and, as a result, Escobar challenges the one-dimensional focus on Christian thinking (Hordern, 2002). The opposite view on the church, its mission, and place of God in lives of humans does not correspond to the author’s vision of a global religion.
Both Tillich and Escobar approve of the positive relation between church and human faith because it justifies the actual purpose of religion. It also explains its practical value for understanding how religion can be perceived in the course of time.
In particular, Grenz and Olson (1992) focus on Tillich’s apologetic theology that “…presupposes some common ground between the Christian message and contemporary culture in which it is being expressed” (p. 117). The existence of the common foundation, therefore, is crucial for establishing the connection between secular world and the divine one because it allows to justify the value of religion.
Working in a culturally diverse setting presupposes cross-cultural communication, which has a potent impact on understanding basic religious concepts and frameworks. In order to avoid misconceptions among people with different cultural backgrounds, the role of the ministry lies in developing common standards that could respond to a variety of needs of believes involved into this organization.
Hence, once people are involved into a global mission, they should be express tolerance to various cultures being the platforms for comprehending the Saint Scripture. Specific attention should be paid to language barriers that prevent from immediate understanding of the purpose of the text. Despite the discrepancies, missionaries should approach societies by employing modern managerial approaches.
This is of particular concern to the goals of organization that should not contradict the basic principles of various cultural settings. By recognizing cultural traditions, rituals, as well as people’s national belonging, the ministry will be able to develop a new identity with regard to the global divine mission. Introducing new teaching approach is vital for meeting the challenges of contemporary culture, and the global church should respond to this circumstance and spread its influence all over the world.
In conclusion, Escobar’s conception of a global church and missionary works is congruent with the positive connection between divine rule and contemporary society. Creating a global church will allow believers to travel across countries and share experience with other. In such a manner, it is possible to acquire knowledge about religion, as well as how it is perceived in different communities.
References
Escobar, S (2003) The New Global Mission: The Gospel From Everywhere. US: InterVarsity Press.
Grenz, S. J. & Olson, R.E (1992) 20th Century Theology: God and the World in a Transitional Age. US: InterVarsity Press.
Hordern, W. (2002) A Layman’s Guide to Protestant Theology. US: Wipf & Stock Pub.
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