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Changing the Mind of Missions: Where Have We Gone Wrong?

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Engel and Dyrness frankly and faithfully engage the difficult issues related to current missions thinking and its implications for the church. This book is as much about ecclesiology (the church) as it is about missiology (the work of the church in the world). That the church and its mission to the world is interdependant challenges the church to reevaluate its vision and how that vision is lived out. This book will undoubtably be a starting point for lively discussion in the years ahead.

As a retired medical doctor living, and working informally, here in Honduras, I find this to be a fairly accurate account of the futility of the activities of American churches, with their expensive spiritually blessed "mission trips." I am very actively involved with 4 - 5 different indiginous churches' social action projects here. Thankfully, I am non-traditional enought to be learning FROM them how to help them help each other. (In fact my attention was directed to the book by a local Honduran priest who has been here for more than 26 years.)

Very few Americans are intellectually or spiritually, capable of profitting from this book.

I, too, found the fictional case study presented to be of little value, but did not find it significantly distracting.

However, in the few pages in which the authors described and praised the "mega-ministry" of Perimeter Church in Atlanta, Georgia, I thought I could not help but wonder if the story did not get inserted by mistake from the word processor of the Public Relations or Fund Raising Departments of Perimeter Church itself. How they could present Perimeter Church as anything but an another example of American excess, that makes anything vaguely reminiscent of the Gospel a travesty, I do not know. Within that example, they again praise a sister 17,000 member congregation in Guatamala City, which cannot be anything other than another example of the ineffective Christianity that the book is warning against. A "gospel" with has no "good news" for anybody, let alone somebody in trouble. I think they could have safely used these 2 churches as examples of what they were speaking against rather than their fictional account.

So puzzled am I by this lapse, that I'd like to hear from the authors themselves as to whether they are serious about the rest of the content of the book in view of their praise for this church in Atlanta.

It is assumed that missions have gone wrong, and that their mind can be changed. Regrettably, the former is true ¡V to a point, and the latter is questionable. This comment belies how I read the book. The blame does not lie only with "missions" but also with the church as a whole and you cannot turn the agencies around without a radical transformation of the church. The world has indeed changed, and the historic tides of philosophy, religion, education, science, economics, and migration have left and continue to leave their marks on the church and missions. The authors seek to convey that North Americans are „h captive to cultural realities, and for a long while have been driven by the managerial mindset of modernity „h maladjusted to the existence, potentiality and role of the younger churches „h reductionist and dichotomistic in definition and application of the Gospel, resulting in evangelism devoid of transformation and discipleship (pp57 and 64)

Missions therefore need to „h break free of the mindset of modernity and espouse certain recovered values found in post-modernism and the "postmodern consciousness" (p48) „h validate the role of the local church and enter into strategic partnerships with them „h discover an holistic Gospel which includes both social transformation and personal discipleship.

The authors present their thesis in a post-modern format, through an introductory narrative. This narrative is in the form of a hypothetical case study, which is both irritating and unconvincing. This ineffectiveness is partly because the contrived story leaves the reader feeling manipulated ¡V "set up" for some application that will follow! The story functions as an argument for the case presented, but there is no fair argument inherent in the story. While this approach has its post-modern merit, it obscures or fails to disclose adequately the ramifications of the issues being addressed. It is this lack of significant analysis of the issues rather than the issues themselves which caused me concern.

Issues raised, needs exposed Despite allusions to several significant historical events, the authors tend to lump everything under the reproach of modernity. Our ecclesiastical and philosophical heritage is much more complex and much older than the Enlightenment. While it is true that modernity has invaded Christianity (pp. 61ff), it is not the only virus that has infected our theology and ecclesiastical life and practice over the centuries.

There is almost an uncritical acceptance of the value and benefits of post-modernism. "Postmodernism, at least in its relatively early stages represents a swing that McLaren and others view as one of the greatest opportunities of history for the Christian faith" (See p.58 and the outcomes outlined on pp. 60-61). While there are benefits and new opportunities in post-modernism they are not to be welcomed uncritically and without adequate theological reflection. Engel and Dyrness state that modernity was "a positive and liberating influence in some ways, [but] also proved to be dangerous to the health of the church" (p.61). Likewise with regard to post-modernism.

This book also lacks an adequate analytical critique of the western church. The authors' do give some helpful insights into a "fresh vision for missions has grown out of a renewed understanding of what God has called the church to be and to do" (p. 134), but it is too general and optimistic. There are individuals and churches, which are in the process of rediscovery of the essential character and life of the church. There are people and communities of believers who are struggling to take that discovery of the nature and functions of the church and contextualize these in 21st century North America.

There are a few prophetic voices crying out in the infertile or polluted wilderness of traditional "Christianism". There are those asking, "Where has the gospel not touched or adequately transformed North American culture?" There are the ones and twos who ¡V like a native Canadian ¡V ask, "What did you give up of your culture when you became a Christian?"

It is the North American church (still modern, but becoming post-modern) which is expressed in and through the missions which Engels and Dyrness criticize. And missions will never be able to make the right changes at the fundamental mindset level, unless those changes take place in a church renewed and transformed according to Biblical rather than cultural or philosophical norms. "The changed world situation... suggests a new metaphor for understanding missions. It is no longer appropriate to send missionaries and even resources from a dominant center of political or economic influence to some distant and exotic place. Indeed world structures have come to reflect much more a network of relationships that defy a fixed sense of place... As a result, a better metaphor... is a network ¡V conceived as mutual exchange between multiple centers of missionary influence." (p49)

This book is a must read for all who desire to be involved in Christ's mandate for world missions. He begins with a brief critique of the modern mission movement and how we have allowed our Western managerial mindset to influence missions. Yet, missions has changed dramatically as the mission centers are no longer in the West but in the 2/3rds world. The greatest challenge is to see how missions in not just a one shot evangelistic experience but rather to see spiritual formation take place in the lifetime of a believer. He encourages global partnerships to form between us and the national leaders of other nations where God's Spirit is at work. His example of using "GHM" as an missions study of one organization was so very helpful in applying his critiques to a "real" agency. This is a book that is a must read!

First, this bok is not for those who are thoroughly opposed to any sort of evangelizing/proselytizing. If you don't believe that Christians should obey the Great Commission, then this book has little to offer you.

However, for the rest of us, this is particularly applicable. I can't address others' comments about this book being out of date, since the authors have been writing since before I was born, but it was a great read for me in helping think through my own involvement with missions, and working through my understanding of what the Gospel is supposed to be.

it definitely challenges some ideas about para-church organizations, while trying to give some solid action points. Although some may claim this is outdated, I would also argue there are many many churches who are still behind in working/thinking through some of these ideas to see what they can and should implement for the greater glory of God.

If you're interested in missions, and understanding what role various communities of Christians can and should play, this book will be great for you.

As with any successful venture in life, the work of Christian mission is not immune to the dangers of complacency, despair, or mediocrity. Pertinent to the discussion is the way in which modern, evangelical missions approach the crisis of the twenty-first century. James Engel and William Dyrness lament the current state of missions but set out to articulate, in hope, "to see the current state of the missions enterprise function in the way God intended it and to prosper once again (17; emphasis mine). Engel and Dyrness formulate their model of missions by telling the fictitious story of Bud Anderson. Bud is president of Global Harvest Mission (GHM). GHM is representative of many missions and parachurch organizations in the world (and a key argument by the authors): It started successfully but has fallen onto hard times. Bud is faced with the crisis of rallying support and interest for a dying cause. Bud's dilemma is interwoven with one facet of the authors' argument: Missions must transcend the institutional mindset and become kingdom oriented.


Engels and Dyrness define missions as "the announcement, embodiment and extension of Christ's reign in the world, by the power of the Holy Spirit to the glory of God the Father" (27). Such a definition does not necessarily preclude missions organizations, per se, but does force the leaders in the church to view such organizations as expendable, if need be. The authors aim to see evangelicals reorient a missions-focus by redefining the Great Commission around Jesus' kingship being advanced by kingdom communities throughout the world (88-89).

One of Engel's and Dyrness's central criticisms is leveled at the "institutional-bureaucratic" model of missions (and by implication, the Church). Before they level a critique of the modern structure (and aware that doing so will force them to give their own alternative), the authors begin a succinct biblical theology of missions. Like most, if not all, missions projects, the Great Commission of Matthew 28:18-20 is the foundational text. However, unlike most Evangelical mindsets, the authors see Christ's words as a normative statement of his universal kingship over the cosmos. Christ has invested his people to go make disciples--extending that divine presence and bringing humanity into conformity with that call. Christ's saving work applies not only to humans, but to all of creation. Creation will be restored. Christ makes such work possible by sending his spirit. In the larger context, this is the missio Dei--"the mission of God and by God" (37). Missions involves the Triune God interacting with his creation.



Mission is the extension and joyful proclamation of the inauguration of Christ's reign on earth. Missionaries and strategic planners must resist the temptation to reduce the gospel to a set of propositions. If that is the gospel, then merely restating those propositions to a "people group" would constitute as "reaching them." Rather, missions must seek to engage the whole man and by implication, effect social transformation. The authors are to be commended for a bold vision for missions. However, there are a few flaws with the presentation. They should, if at all possible, state what kingdom-oriented communities would look like on the practical level. Secondly, they used the term "postmodernism" too loosely. To what degree do they seek to be postmodern? The term can be interpreted ambiguously. If by postmodern they mean challenging modernity's arrogance, then by all means let's be postmodern. But if they take a radical definition and mean the denial of truth-claims and the Christian meta-narrative, then we must oppose the use of the term. In fairness to the authors they probably meant the latter. Not all of the topics of missions were addressed in this review but the book warrants further study and will serve as a useful primer.

This book would have been helpful--if it had been written twenty years ago. Oh, I'm sorry; it already was. The authors (mainly Engel) use ten-year-old examples from books they wrote over twenty years ago, putting them some thirty years out of step with the way missions are mainly handled today. They shoot themselves in the foot by citing several current examples of missions' organizations they claim are doing it right. If they had done this in a positive, helpful manner rather than a smug, superior attitude, this book may have been of some use.

This is just another example of Christian authors making a quick buck by rehashing stale examples to make themselves sound like they still know what they are talking about. The review in Christianity Today magazine really says it all. Disappointing.

Certainly, the authors identify and address problems in missions: declining support, strained relationships between nationals and Western missionaries, etc. They express obvious truths that concern thoughtful Christians (e.g. true salvation must result in a changed life), then proceed in disturbing directions. There is a clear de-emphais on the preaching of the gospel of the cross, in favor of a "holistic" gospel (read: left of center sociological concerns). We read statements such as "we are not supposed to 'win' the world through evangelism," (pg 53) and then are told that "ecological responsibility" must be restored to it's "proper place in Christian witness." (pg 179) The effort to support these directions through a perfunctory treatment of the gospels and Acts is less than convincing. I also find myself less than sanguine regarding the supposed positive results of post-modernity they celebrate (pg 174-175). Yes, churches and mission organizations need to adapt to changing times, but I find this prescription as bad as the disease.

Everyone is in to this question: What has gone wrong with Christianity?

For the bad of the book: Certainly the world has changed. When hasn't it? To argue that the major premise is to come out of a modernity paradigm for missions to a post-modern one that is still emerging is inappropriate in my mind. This is all the rage in missiology today, paradigm shift and meeting the changes of culture. When will we realize that Christianity spans across cultures and paradigms and what we are about are cultural pilgrims, strangers, vagabonds who are on our way to the City of God, thus in the world but not of it. The Bible leads us to believe that as this journey nears its end (either for each generation or for all) the world moves further away from truth and into greater rebellion against God. The answer here which is different is provided wonderfully by Willimon and Hauerwas "Resident Aliens." Further, to suggest that conversion must always be balanced by social transformation betrays what Jesus and the apostles were about: let it alone. This is confusion of kingdom of God and kingdom of secular authorities that God places and disposes of for His own purposes and use.

For the good: I appreciate their rejection of pragmatic utilization of managerial techniques and programming and sloganeering as main missions thrust to save the billions who are going to hell and we must do it now! attitude. Their strong conviction and suggestion that we return to engagement one person at a time with the gospel to include them as disciples in community with Bride of Christ is to be praised.

All in all, mediocre book which doesn't rightly address the Biblical concepts of missions, but spends much too much time engaged with models and concepts outside Scripture, which is modern demise of missions. The power of God to save is the pure Gospel preached and taught and rightly distributed in the Sacraments as Christ mandated them. When will we believe and trust in what Christ has graciously given us, the mysteries of God to save? This is not even stressed at all here to the detriment of all who follow the authors' proposals.

First of all Christianity is not a Western religion, it is a universal religion. Second, Christianity originated in the East. The original Christian missionaries came from the East to the West. Also, first Christian churches were in the East. Christianity is not racist; quite the opposite. It would be racist to not try to save other races from eternal punishment and separation from the only true God.