INTER-DISCIPLINARY AND INTEGRATIVE MISSIOLOGICAL RESEARCH:
THE “WHAT,” “WHY” AND “HOW” [1]
Published in www.GlobalMissiology.org July 2017
Enoch Wan
Director, Doctor of Intercultural Studies Program, Western Seminary, USA.
Former President, Evangelical Missiological Society of US & Canada
INTRODUCTION
This paper will begin with defining key terms, followed by explanation of the “what,” “why” and “how” of inter-disciplinary and integrative missiological research. Hopefully Christian scholars of multiple disciplines will collaborate in conducting research and Christian leaders will become better stewards of resources and opportunities by making informed decision based on validly collected data through research.
To avoid complication, only five branches of missiological studies (i.e. theory, theology, history, anthropology and strategy of Christian mission) are being included in Figure 1. For more extended coverage on missiological research and research methodology, readers are advised to consult other papers published in English and Chinese by the author.[2]
KEY TERMS IN MISSIOLOGICAL RESEARCH
· “Missiological research” — “systematic and academic study (e.g. theory, theology, history, anthropology(intercultural studies), strategy of Christian mission) to continue on and carry out the missio Dei of the Triune Go, including investigation and interdisciplinary research. [3]
· “Mission” — “is the endeavor of both individual Christians and organized congregations to continue on and carry out the missio Dei of the Triune God at both micro and macro levels, spiritually (saving souls) and socially (ushering in shalom)[4], for redemption, reconciliation and transformation.”
· “Inter-disciplinary research” — “academic and systematic study conducted by using elements (e.g. theory, methodology, etc.) from one or more disciplines in the attempt to achieve a high degree of coherence or unity.”[5]
· “Integrative research” — “research that is by design to be theoretically coherent, thematically consistent, methodologically complimentary and structurally unified.”
· “Research Methodology” — “ways and approaches employed in academic and systematic study.”[6]
DISCIPLINARY MYOPIA AND ITS CONSEQUENCE[7]
There are seven socio-cultural phenomena of negative nature due to the outcome
educational goal of producing “specialist” and the resultant “disciplinary myopia”:
· absence of the cultivation of the whole person with holistic perspective and healthy temperament (e.g. curricular problems of the public school system);
· being succumbed to technological domination (e.g. biological engineering over ethics; population control over human values);
· cultural irrelevance of scholarship: (e.g. training of expert instead of cultivation of personhood and holistic learning);
· disciplinary rivalry (e.g. sciences vs. humanities);
· ethical confusion: scientific accomplishment in science and technology (such as organ transplant, cloning, etc.) surpasses ethical formulation;
· fragmentation of knowledge (e.g. modern specialist vs. traditional scholars, technocrat vs. administrator) with a distorted view of reality (i.e. compartmentalized mind set, tunnel vision, etc.);
· giving into the dehumanizing and depersonalizing forces of contemporary society
(e.g. the critique of the Marxist, feminist, liberation theologians, etc.).
CHALLENGES IN THE 21ST CENTURY ARE TO BE MET BY INTERDISCIPLINARY INTEGRATION IN MISSIOLOGICAL RESEARCH[8]
There are seven kinds of challenges Christians face in the 21st century that would call for evangelical cooperative inter-disciplinary research. The first five are external factors and the last two are internal factors:
· postmodernist orientation & the tyranny of the "tolerance principle;”
· pluralistic landscape & anti-Christian / anti-establishment sentiment;
· popularity of "hard sciences" at the expense of the traditional studies, e.g. humanities, theological studies, etc.)
· promising bio-medical engineering, run-away technological advancement, and rapid socio-cultural changes;
· powerful and pervasive forces such as New Age Movement, gay & lesbian movement, environmental activist groups, Easternization (e.g. the increasing popularity of homeopathic medicine and acupuncture), etc.;
· polarization of evangelical scholars: the great divide of liberal vs. conservative (e.g. the "wider mercy of God") / charismatic vs. "frozen chosen," the inerrancy debate, the "millenarian fever,” “the third wave,” (including debates on “spiritual warfare” mentality, the merits of “territorial spirits” approach),etc.;
· power struggle among the intellectual elites of evangelical scholarship that are polarized by disciplinary differences, denominational division, etc. that would prevent genuine cooperation and collaboration of the best scholarship from various disciplines.
Organizations such as ETS and EMS are the ideal venues for inter-disciplinary cooperative efforts of evangelical scholars/researchers to demonstrate the spirit of unity and to make significant contributions in the “kairos” moment of human history.
THE IMPORTANCE AND SIGNIFICANCE OF MISSIOLOGICAL RESEARCH
To not make things too complicated, we shall explain the importance and significance of missiological research by selectively choosing only five branches of missiological study as shown in Table 1.
Table 1 Importance and Significance of Missiological Research
|
Importance/ significance missiological study |
Significance of missiological research |
Importance of missiological research |
|
Theory |
Formulation of theory and model, such as “church growth study,” 10/40 window, unreached people-group, diaspora missiology,[9] relational paradigm.[10] |
Academically and practically seeking to advance in: theoretical formulation, model building, etc. for qualitative and quantitative improvement, e.g. church growth study,[11] Engle’s Scale, contextual -ization: C1 to C7, etc. |
|
Theology |
In search of biblical and theological foundation for branches of missiological study in order to avoid abstract speculation and superficial knowledge |
Being evangelical, action and strategy should be grounded in biblical principle and sound theology to avoid problems, e.g. secularization, syncretism[12], etc. |
|
History |
Learning: how God worked previously in historical past, including temporal, spatial and contextual factors, and ways to follow good examples of past saints and to not repeat past mistakes. |
Positively: to appreciate Gods’ work in the past and learn from godly practice of past saints. Negatively: discern past pitfalls, avoid repeat of past tragedy. |
|
Anthropology and intercultural studies |
Through studies in anthropology, intercultural studies, etc. in order to understand people we evangelize/ serve in matters of cultural background, cognitive pattern, etc. in order to continue on and carry out the missio Dei of the Triune God spiritually (saving souls) and socially (ushering in shalom) , for redemption, reconciliation and transformation |
Training in anthropology, linguistics, intercultural studies(e.g. cc-communication, intercultural education/leadership) will reduce culture-shock, increase learning curve, advance contextualization without accommodation, minimize cc-conflict, maximize productivity, expedite indigenization process, |
|
Strategy |
To be good stewards of resources and opportunity, collect & interpret data of demographic reality, advance planning…in order to best use resources and opportunity |
To be good stewards of resources & opportunity, one has to be wise & responsible in planning & implementation in a godly way. |
INTER-DISCIPLINARY RESEARCH IN MISSIOLOGY
Inter-disciplinary research in missiology combines and integrates biblical study, theology, anthropology, demographic, statistic, etc. in order to achieve a high degree of coherence or unity in research and for the practice of Christian mission. As evangelical, we are not to be sold out to the newest theory, pragmatic efficiency[13]. Nor should we engaged in unreserved contextualization,[14] such as multiple forms of liberation theology (e.g. feminist theology of the west, “minjung theology of Korea,” C.S. Song’s “third eye theology”)
The diagrams below emerged from personal research, professional publication and two-decade-long coaching doctoral dissertation. If inter-disciplinary research in missiological studies is conducted by following the five-step according to priority, then it will be characteristically evangelical, doctrinally sound and theologically grounded.
Table 2 Wan’s Way of Integrative Research (“STARS”) [15]
|
CRITERIA |
* |
EXPLANATION |
|
1. Scripturally sound |
S |
Not proof-text; but the “whole counsel of God” (Acts 20:26-27) |
|
2. Theologically Supported |
T |
Not just pragmatism/expedience; but sound theology |
|
3. Analytically Coherent |
A |
Not to be self-contradictory; but to be coherent |
|
4. Relevantly contextual |
R |
Not to be out of place; but fitting for the context |
|
5. Strategically practical |
S |
Not only good in theory; but can be strategically put into practice |
Listed below are simple explanations of each of the five points in Table 2.
1. Scripturally sound
As evangelical, Scripture is to be the basis and guide of Christian faith and practice. It is axiomatic for evangelical Protestant based on the conviction of “sola scriptura.”
2. Theologically Supported
Just based on pragmatism/expedience is insufficient; but sound theology is essential and required.
3. Analytically Coherent
Not to be self-contradictory; but to be both consistent and coherent
4. Relevantly contextual
Not to be out of place; but it is to be required to be fitting for the context.
5. Strategically practical
It is good to have scriptural/theological support with coherent theory and cultural relevance; but can be strategically put into practice.
Table 3 Comparisons Between “Biblical” and Scriptural”[16]
|
# |
BIBLICAL |
SCRIPTURAL |
|
1 |
Descriptive: Recorded/reported in the Bible |
Prescriptive: Prescribed by the Incarnate & “enscriptured” Word |
|
2 |
Precedent in the Bible |
Principle of “the whole counsel of God” |
|
3 |
particular: time and place specific |
Universal: transcending time & space |
|
4 |
culturally & contextually specific |
Neither culturally nor contextually specific |
The Bible is full of “description” (#1 in the figure above) of behavior and practice of major figures in biblical times; but not “prescription” for us nowadays. For example, the Bible recorded/reported patriarch Abraham and King David as polygamist; but is prescriptive for us to be monogamist by the teaching of Jesus (Mt 19; Mk 10; Lk 16) and consistent teaching (Gen 1:14; Deut 24:13; Mal 2:15).
Let us use another example to illustrate this point. The selection of a substitute for Judas after his suicide was by “casting lots” (Acts 1) so this way of selecting a leader is merely “biblical” (#2 in the Table 2). Should the Christian church follow that manner in identification and selection of leaders nowadays? In other word, casting lot as a form of decision-making as recorded/reported in Acts 1 is “biblically accurate” but not “scripturally binding” for us to follow today.
There is a popular Christian hymn based on Ps 51:10-11, the psalm of confession written by King David after his adultery relationship with Beersheba. However, though the hymn is “biblical” (based on Ps 51:10-11), it is theologically incorrect and inapplicable to us. The reason is that David’s confession is “particular” and being “time and place specific” (#3 of the figure above); but is not “universally” applicable to us because Jesus had promised that the Holy Spirit will “be with you forever” (Jn 14:16). King
David’s confession and the hymn based on Ps 51 though being “biblical” but is not “scriptural.” The ceremonial law and sacrificial system of the OT is “biblical” as revealed by God in the OT and taught in the Pentateuch. The writer of Hebrews expounded the “scriptural meaning” of the old covenant and related Jewish traditions (#4 the Table above) for us – the
NT Christians. The “scriptural teaching” of Hebrew is binding for all people at all times.
Figure 1 Directional Understanding of Being “Biblical” and “Scriptural”
Note: Not all men are husbands; but within the context of “traditional Christian marriage,” all husbands are men.
Likewise, whatever is “biblical” is not necessarily “scriptural;” but whatever is “scriptural” should also be “biblical.” Not only “biblical” and “scriptural” are different in meaning and usage, the proper order and the correct direction are also important. For example, when Jesus was tempted, Satan quoted verses from the OT so He is no doubt being “biblical.” However, his use of the Scripture is not “scriptural” at all. Jesus responded to Satan also by quoting verses from the OT (being “biblical”); but his usage is very different from that of Satan because He is both “biblical” and “scriptural” at the same time.
To illustrate the significance and importance of the sequential order of the five elements in “Wan’s Way of Integrative Research,” the mistake of reversing the order will be explained first, followed by the example of the proper sequential order. The use of terrorist means by “Jihad Muslims” to propagate their faith may be practically effective and expediently feasible (point #5 in Table 2). However, the “terrorist way” cannot be used as evangelical Christians in their statements of mission, vision, core values, and strategic goals. It cannot be an option for evangelical Christians for several reasons:
• The message of their gospel is “God so love the world” according to the Scripture –
point #1 in Table 2;
• The God they proclaim is the “God of love” theologically – point #2;
• The Christian faith and practice is to be consistently and coherently characterized by
“love” – the Great Commandment of “love God” and “love thy neighbor” – point #3
in Table 2.
The “Gospel of wealth and health” and “the positive thinking” approach are popular these days because of “cultural relevance” of our time (point #4 in Table 2) and expedient/practical (point #5 in Table 2) with desirable outcomes quantitatively. However, evangelical Christians cannot ignore the importance of the points #1, #2 and #3 in Table 2 and should not “conform to this world” (Ro 12: 1-2). No statements of mission, vision, core values, and strategic goals of evangelical Christians should be embraced if they only measure up to points #4 and #5 but failed in #1, #2 and #3 of in Table 2.
CHALLENGES AND ADVANTAGES OF INTERDISCIPLINARY RESEARCH METHODOLOGY[17]
Challenges of Interdisciplinary Research Methodology
As much as one is committed to inter-disciplinary research methodology, if not done properly it will cause the following problems:
- theoretical incoherence
- When not well integrated it could lead to eclectic staggering of elements that are not dynamically connected and synthetically interacting.
· methodological imbalance:
- The discipline with better development and more powerful approaches may absorb the others without true dynamic interaction and coherent integration.
- practical difficulty:
- In the long path towards genuine inter-disciplinary research, practical problems such as mutual suspicions, disciplinary rivalry, methodological contention, etc. will prevent true integration.
Unless hindrances (e.g. barriers and divisions) are removed and problems solved; practical difficulty will hinder the process and pursuit of cooperative inter-disciplinary research.
Advantages of Interdisciplinary Research Methodology
There can be three advantages to the use of inter-disciplinary research methodology:
- disciplinary synergism:
It integrates into a macro-paradigm what otherwise is a set of independent disciplines of study. The researcher is enabled to widen the scope of knowledge and is opened to see the whole in which the parts interact together for a more holistic understanding of reality and better theoretical formulations about that reality.
· mutual enrichment:
There is potential for a mutual enrichment among the disciplines which enter in a dynamic interaction. This enrichment would eventually mean a mutual borrowing, questioning, and reformulating of what constituted an individual discipline=s method before entering into dynamic interaction. This process sharpens the precision of a research undertaking, thus securing results that are more systematic and closer to the reality of the subject matter under research.
- research advancement:
This integrated inter-disciplinary approach in research processes, would also secure the right adjustments to problem solving and theoretical proposals for the explanation of phenomena under research. This in turn will increase the acuteness of implementing new paradigms into particular fields of practice or knowledge. In addition, the reality of the vastness of the created order, the diversity of human culture, the complexity of life, etc. requires that comprehensive and coherent understanding be informed by the findings of multiple disciplines and various fields.
CHALLENGES AND ADVANTAGES OF INTEGRATIVE RESEARCH[18]
Challenges of Integrative Research
As stated previously, the definition of “Integrative research” is “research that is by
design to be theoretically coherent, thematically consistent, methodologically complimentary and structurally unified.” There are many factors that prevent a study from being integrative at multiple levels: theoretical, thematic and methodological. Listed below are some possible causes:
- disciplinary divide and extreme specialization – no integration
The trend of academic development and advancement is specialization personally and professionally. As long as the honor and compensation accorded to specialist continue to increase, there is the trendy tendency and personal preference to excel in a narrow field of study and smaller scope for research. Consequently the disciplinary divide increases and extreme specialization became prevalent.
- academic incompetence and careless attempt in integration – low integration
If the point above is about “no integration,” here the concern is “low integration.” Integration research includes multiple dimensions: theoretical, thematic and methodological aspects. There are people with low standard for integration or with inadequate understanding of integration who aim low and or simply incompetent, ending up with poor integration.
- methodological fossilization – incomplete integration
Research process is to be dynamic and flexible in order to cope with unforeseen circumstances and even disastrous emergency. If a researcher is sold out to a certain methodology and being too confident in the research design, he might suffer from methodological fossilization. One can start on the course of integration; but unable to make new adjustment in order to reach the finish line with consistent integration.
If not consistently well integrated thought out the entire process, it will prevent one to
dynamically reaching the destination with thorough integration.
Advantages of Integrative Research
There can be advantages in integrative research and Table 2 shows the five desirable
traits (i.e. “STARS”). Listed below are some possibilities:
- Theoretical synthesis
An integrative research should demonstratively achieved theoretical synthesis. The
author has had firsthand experience as reported in summary format below. I spent years studying the doctrine of “The Trinity” and developed a “Trinitarian paradigm” that was the theoretical framework of all my publications on the topic of contextual theology for the Chinese (i.e. Sino-theology). For detail listing, on contextual theology for the Chinese and Sino-theology, see Appendix 1
- For decades, I utilized “Trinitarian paradigm” to teach and coach doctoral dissertation such as: Hedinger, Mark R., “Towards a Paradigm of Integrated Missionary Training.” Unpublished dissertation. Western Seminary. Portland, 2006. Also with the use of “Trinitarian paradigm,” I practiced academic mentoring resulted in co-authorship with a student in article (i.e. Enoch Wan & Mark Hedinger, “Understanding “Relationality” From A Trinitarian Perspective,” Published in Global Missiology, Trinitarian Studies, January 2006, www.globalmissiology.org) and book (i.e. Enoch Wan & Mark Hedinger , Relional Missionary Training: Theology, Theory & Practice. CA: Urban Loft Publishers, 2017.
- Pioneering new field of study
Integration at multiple-level will include theoretical synthesis, methodological complementation, inter-disciplinary perspective, structural coherence and organizational unity. The author spent about two decades to develop “diaspora missiology” as a new missiological paradigm with theoretical formulation, methodological proposition and practical application. For detail listing of publications on “diaspora missiology” and inter-disciplinary methodology in diaspora missiology, see Appendix 2.
- Academic responsibility/integrity
Researchers benefit from the fruitful hard labors of those who preceded them, contributed to them by laying the ground work or research foundation for them. These privileges enjoyed by late comers of research bring with them academic responsibility to the scholarly community at large. Integrative researchers are to maintain academic integrity and in their turns to carry out their academic responsibility to fellow researchers and those of the new generation.
- Scholarly collaboration
In additional to the benefits of inter-disciplinary research, collaboration of scholars from different fields will surely be the best use of resources, reduce time, avoid redundancy, expedite research process/agenda and bearing fruitful outcomes.
During my last sabbatical at Yale Divinity School, I discovered that there is not a “relational paradigm” in philosophy nor theology so I spent more than a decade to conduct research on the topic and sought scholarly collaboration from fellow researchers. Subsequently I was able to publish and produce with more frequency and higher quality articles/books on “relational paradigm.” For detail listing of publications on “relational paradigm” and inter-disciplinary methodology for research on “relational paradigm,” see Appendix 3.
- Enduring contribution
Integrative research that is of high quality and with the traits of “STARS” (Table 2), then the research findings should be scripturally sound, theological grounded, analytically coherent, cross-culturally relevant, and practically applicable. Therefore, researchers can make enduring contribution; instead of chasing after façade.
PROPOSAL FOR COOPERATION OF EVANGELICAL SCHOLARS IN INTER-DISCIPLINARY RESEARCH[19]
There are three types of basis for the cooperation and collaboration of evangelical scholars in inter-disciplinary research, i.e. motivation, means and motto: (3 + 3 +3)
· In terms of motivation, evangelical scholars share in common: “the cultural mandate (general),” the Great Commission (specific), and “the cultural war” (as illustrated by the works of Dockery 1995, Huntington 1996, Woodhouse 1996).
· There are three means for cooperation and collaboration: inter-disciplinary exploration, inter-institutional cooperation, long-term research project and publication.
· There are three mottoes for cooperation and collaboration: to the glory of the Father, in the name of the Son and by the empowerment of the H.S., and on the foundation of God’s Word - the Bible.
INSIGHTS FOR STEWARDSHIP OF CHRISTIAN LEADERS
Table 4 Insights for Stewardship of Christian Leaders
|
NATURE |
STEWARDSHIP OF CHRISTIAN LEADERS |
|
|
PRINCIPLE |
PARTICULAR |
|
|
- - Positive
|
Wise with entrustment |
Know history: be truthful to founder’s original vision or founding principle. Best preserve heritage & withstand tidal waves of secularization, post-modernism and can face fierce challenges of pluralism, new age movement, etc. |
|
Faithful stewardship |
Make informed decision to best use of opportunity and exercise wise stewardship of resources, and opportunity. |
|
|
- - Negative
|
Avoid mistake |
Learn from historyà not repeat tragedy; theological soundnessàsteadfast in faith and not drifting; spiritual discernment ànot to be presumptuous/misled |
|
Reduce wastefulness |
Benefit from anthropology, linguistic & communicative sciences, etc. to reduce or minimize culture-shock, risk factor, casualty of personnel, cc-conflict thus spare of blunders and wastefulness. |
|
Contemporary Christian churches have the tendency of being obsessed with efficiency and dismissing research to be unnecessary and a waste of time/energy. At the leadership, sometimes may even make uninformed decision, i.e. without knowing the hard facts to be gathered by research. Missiological research is an essential part of healthy stewardship and godly leadership. For example, the LCWE movement (Lausanne Congress of World Evangelization) has formed committees to conduct research on holistic mission, BAM (business as mission), diaspora missiology, etc. In addition, there are other missiological research groups, e.g. the “Center of the Study of Global Christianity” at Gordon-Conwell Theological Seminary, Joshua Project[20] of Frontier Ventures, and Global Research of IMB[21] (International Mission Board) of Southern Baptist Convention.
CONCLUSION
In this paper, we began with definition of key terms, then use
diagrams to explain the importance and significance of missiological research,
proceed to explain the “what,” “why” and “how” of inter-disciplinary and integrative
missiological research. Examples are given to illustrate the points
practically.
APPENDIX 1
Publications on Sino-theology by Enoch Wan
ARTICLES
“A Comparative Study of Sino-American Cognitive & Theological Pattern & Proposed Alternative,” Global Missiology - www.GlobalMissiology.org, April 2011.
“Partnerships Should Mimic the Trinity,” Faith Today, July/August 2010
Enoch Wan & Johnny Yee-chong Wan, “Relational Study of the Trinity and the Epistle to the Philippians,” Published in www.GlobalMissiology.org “Featured Article” April 1, 2010.
Enoch Wan & Kevin P. Penman, “The ‘Why,’ ’How’ and ‘Who’ of Partnership in Christian Missions,” Published in www.GlobalMissiology.org “Featured Article” April 1, 2010.
“A Comparative Study of Sino-American Cognitive & Theological Pattern & Proposed Alternative,” In East-West Cultural Exchange: Review & Preview, Edited by Li Lin et.al. People’s Press, Shanghai, 2009:27-52.
2006 Wan, Enoch with Mark Hedinger. “Understanding ‘relationality’ from a Trinitarian Perspective,” Global Missiology, Trinitarian Studies, (January 2006). www.GlobalMissiology.org
“The Paradigm of ‘relational realism’,” Occasional Bulletin, Evangelical Missiological Society. (Spring 2006), 19:2, p.1-4.
"Understanding “Relationality” From A Trinitarian Perspective". Global Missiology. Trinitarian Studies. January 2006. www.GlobalMissiology.org
2005 “The Paradigm & Pressing Issues of Inter-disciplinary Research Methodology.” Global Missiology. January 2005. www.GlobalMissiology.org
“Missionary strategy in the Epistle to the Romans,” To the End of the Earth, Hong Kong Association of Christian Missions Ltd. (July-Sept., 2005):1-2. (in Chinese)
2004 “Ethnohermeneutics: Its Necessity and Difficulty for All Christians of All Times”. Global Missiology. January 2004. www.GlobalMissiology.org Paper posted at http://www.feca.org/bulletin_07/bulletin_07_warfare.cfm by invitation: “Spiritual Warfare What Chinese Christians Should Know and Do.” 2004.
“Missionary anthropology= Cultural anthropology + Theology?” in Pastoral Journal, Issue 16, May, 2004: 115-130
“Traditional mission theology and contextual mission theology,” in Pastoral Journal, Issue 16, May, 2004: 149-158.
“Ethnic Receptivity and Intercultural Ministries”. Global Missiology. October 2004. www.GlobalMissiology.org
“The Future of Globalizing Missions: What the Literature Suggests,” Marty Shaw, Jr. and Enoch Wan, Published in Global Missiology, April 2004, www.globalmissiology.net
“Christianity in the East and the West. Article Two Christianity in the Eye of Traditional Chinese.” Missiology.org. < http://www.missiology.org> Accessed July 24, 2004.
“Christianity in the East and the West. Article Four. Practical Contextualization: A Case Study of Evangelizing Contemporary Chinese,” Missiology.org, <http://www.missiology.org> Accessed July 24, 2004.
“Christianity in the East and the West. Article Five. Theological ContriYetions of Sinotheology to the Global Christian Community (Part One).” Missiology.org. <http://www.missiology.org> Accessed July 24, 2004.
2003 “Pastor As Servant-Leader” Christian Living Quarterly, vol. 1, no. 3 2003.1 “Mission Among the Chinese Diaspora: A Case Study of Migration and Mission,” Missiology: An International Review, Vol. XXXI., No. 1, January 2003:35-43
"Exploring Sino-Spirituality". Christianity in China. February 2003.
“The magnificent Christ and human culture” in The Glorious Christ and the Contemporary Christian. Lawrence Chan (editor). Christian Witness Theological Seminary, Concord, California. pp. 268-286.
“21th Century Religious Mega-trend and Challenge – Part Two.” Chinese Church Today. Feburary:36-39, 2001.
“Ethnocentrism,” Evangelical Dictionary of World Missions. P.324-325. Edited by Scott Moreau. Baker Books. 2001.
2000 “Theological contribution of Sino-theology to global Christian community.” Chinese Around the World. July 2000.
Christ for the Chinese: A Contextual Reflection,” Chinese Around the World. November 2000.
“Practical contextualization: A case study of evangelizing contemporary Chinese.” Chinese Around the World. March 2000:18-24.
“Theological contribution of Sino-theology to global Christian community.” Chinese Around the World. July 2000.
“21th Century Religious Mega-trend and Challenge – Part One.” Chinese Church Today. December:13-17, 2000.
1999 Sino-theology: A survey study. Ontario, Canada: Christian Communication Inc. of Canada.
“Christianity in the eye of traditional Chinese.” Chinese Around the World. July 1999:1723.
“Critique of Traditional Western Theology.” Chinese Around the World. October 1999:19-25.
“Cultural Differences and Conflicts: A Comparative between Local-born Chinese and Overseas-born Chinese,” First Evangelical Church Association Bulletin, August:18-20, 1999.
“Sailing in the Western Wind,” Chinese Around the World. March:18-21, 1999.
“Cults and Missions.” Great Commission Quarterly. May:9-11, 1999.
“Systematisation of the Theological Pursuit for the Chinese: An Exploration.” In Modernity, Change in Tradition and Theological Reflection. Edited by Eddie Chung. Hong Kong: Tao Fong Shan Christian Centre Ltd., p.183-203.
“Spiritual Warfare – What Chinese Christian Should Know And Do,” First Evangelical Church Association Bulletin, December:6-9, 1999.
“Exploring Sino-Spirituality.” First Evangelical Church Association Bulletin. December, 1999, 16–21. <http://www.christianityinchina.org> Accessed July 24, 2004.
1997 Banishing the old and building the new: An Exploration of Sino-theology. Ontario, Canada : Christian Communication Inc. of Canada. (book in Chinese)
“A Case Study of Comparative Analysis of Three Religious Movements in Latin America.” Evangelical Theological Society, March 1997
1996 "Horizon of Inter-philosophical Dialogue: A Paradigmatic Comparative Study of the Ameri-European & The Sino-Asian Cognitive Patterns/Processes." Cultural Revitalization for China. 1996:1-5 (in Chinese)
“Spiritual Dynamics in Trinitarian Missiology.” Reformed Theological Seminary, EMS SE Meeting, Mar 1996.
1995 “Protestant Ethic and Chinese Culture: A Reflection of Max Weber’s Theory and Methodology.” In East & West: Religious Ethics and Other Essays. Edited by Zhang Zhigang & M.Y. Stewart. Beijing: Central Translation & Publication of China.
Wan, Enoch (Ed.). Missions Within Reach: Intercultural Ministries in Canada. Hong Kong: China Alliance Press, 1995.
1994 “Horizon of Inter-philosophical Dialogue: A Paradigmatic Comparative Study of the Ameri-European & The Sino-Asian Cognitive Patterns/Processes." Cultural Revitalization for China. 1996:1-5 (in Chinese)
1992 Mission Resource Manual. Edmonton, Canada: China Alliance Press of Canada.
“Scriptural Spirituality” Chinese in North America. July-August: 2-4, 1992.
1991 "The Theology of Family: A Chinese Case Study of Contextualization," Chinese in North America. March - April 1991.
"The Theology of Spiritual Formation: A Case Study of Contextualized Chinese Theology," Chinese in North America, March-April 1991:2-7, California: Chinese Coordination Centre of World Evangelism - North America.
1990 “Ethnic Receptivity Factors,” In Reclaiming a Nation. Edited by Arnell Motz. P. 117132. Richmond, B.C.., Canada: Church Leadership Library.
The Confucian Ethic and the Chinese Cultural Attitudes Towards Work," Crux, September 1988 1vol. XXIV, No. 3.
"The Worldview of Overseas Chinese," December, 1988:23ff. Chinese Churches Today, Hong Kong: Chinese Coordination Centre of World Evangelism (in Chinese).
1985 “Tao - The Chinese Theology of God-Man," His Dominion, Spring 1985:24-27, Regina, Saskatchewan: Canadian Theological Seminary.
1983 "The Strength and Weakness of Chinese Culture," January 1983:8ff. Chinese Churches Today, January 1983:8ff. Hong Kong: Chinese Coordination Centre of World Evangelism, (in Chinese).
“Know Thyself,” Intouch Canadian Theological Seminary, Vol. 12 Number 2, 1983
1982 “Critique of Functional Missionary Anthropology,” His Dominion, Vol. 8, No. 3, Spring 1982:18-22.
“The Theological Application of Contextual-Interaction Model of Culture,” His Dominion, Vol. 9 Number 1, October 1982
1979 "The Theological Application of the Contextual-Interaction Model of Culture," His Dominion, October 1982:2-8, Regina, Saskatchewan: Canadian Theological Seminary. 1979 "Faith and Culture," The Alliance Quarterly, June 1979: vol. 28: 3ff.
1978 “The Dynamics of Ethnicity: A Case Study on the Immigrant Community of New York Chinatown,” Unpublished doctoral dissertation, State University of New York at Stony Brook, 1978.
2004-2005 Papers posted at www.missiology.org by invitation:
- Critiquing the Method of Traditional Western Theology and Calling for Sino- Theology Sailing in the Western Wind Christianity In The Eye Of Traditional Chinese
- Critiquing The Method of Traditional Western Theology And Calling for Sino-theology
- Practical Contextualization: A Case Study of Evangelizing Contemporary Chinese
- Theological Contributions of Sino-theology to The Global Christian Community
- Jesus Christ for the Chinese: A Contextual Reflection
- Challenge of Chinese Urban Evangelism The Blind-Spot of Apollos & Chinese Christian Missions
- Mission among the Chinese Diaspora - A case study of migration & mission
APPENDIX 2
Selected Publications and Presentations on “Diaspora Missiology” by Enoch Wan
PRESENTATIONS:
2003 Jun Wan, Enoch. “Mission among the Chinese Diaspora: A Case Study of Migration and Mission.” American Society Missiology Techny Tower, IL.
2008 Apr “The Filipino Experience in Diaspora Missions: A Case Study of Mission Initiatives from the Majority World Churches.” North West EMS Regional Meeting, Portland, OR.
2009 Jun “The Filipino Experience in Diaspora Missions: A Case Study of Christian Communities in Contemporary Contexts.” Sadiri Joy Tira & Enoch Wan. Commission VII: Christian Communities in Contemporary Contexts, Edinburgh, June 12-13.
2010 May “Korean Diaspora: From Hermit Kingdom to Kingdom Ministry.” Korean Diaspora Forum, Seoul, Korea.
2010 Apr “Rethinking Missiology in the Context of the 21st Century: Global Demographic Trends and Diaspora Missiology.” Lausanne Diaspora Educators Consultation in Europe, OCMS, Oxford, UK, April 16.
2010 May “Relational Paradigm for Ministry in the Context of 21st Century.” Special Lectureship, OCMS, Oxford, UK, May 20.
2010 May “Global People and Diaspora Missiology, From Edinburgh 2010 to Tokyo 2010.” Plenary session at Tokyo 2010, May 11th-14th. Video clip available at http://www.ustream.tv/recorded/6897559/
2010 Sept With Yaw Attah Edu-Bekoe “Diversity of Ghanaian Diaspora in the U.S.: Ministering to the Diverse Ghanaian Communities through Ghanaian Congregations.” 2010 North America Missions Leaders Conference.
2010 Oct “Ministering to Scattered Peoples − Moving to Reach the People on the Move.” Cape Town 2010. Available at http://conversation.lausanne.org/en/conversations/detail/11438
2011 Jan “A Relational Perspective on the Root of Human Problems around the World.” Commencement Address, William Carey International University, January 4.
2011 Jan “Research Methodology for Diaspora Missiology and Diaspora missions.” North Central Regional EMS Conference , Trinity Evangelical Divinity School, Deerfield, February 26.
2011 Feb “Global Status of Diaspora Ministry.” Webseminar, The Mission Exchange, Global Issues Update. Available at http://www.themissionexchange.org/
2011 Feb “Multitudes Reaching A People-group by Reconciliation.” JEMA (Japan Evangelical Missionary Association) Annual Retreat, Feb14.
2011 Feb “The Practice of Diaspora missions Globally and in Japan locally.” JEMA (Japan Evangelical Missionary Association) Annual Retreat, Feb 15.
2011 Feb “Relational Paradigm for Ministry in Japanese Context,” JEMA (Japan Evangelical Missionary Association) Annual Retreat, Feb16.
2011 Feb “Research Methodology for Diaspora Missiology and Diaspora Missions. ” Presentation at North Central Regional EMS Conference, Trinity Evangelical Divinity School, Deerfield, IL., February 26.
2011 Sept With Larry E. Caldwell. “Riots in the City: Replacing 19th Century Urban Training Models with Relevant ‘Urbanized’ Training Models for the 21st Century.” Evangelical Missiological Society Annual Meeting, September 29-October 1, 2011.
PUBLICATIONS:
Wan, Enoch (Ed.). Missions Within Reach: Intercultural Ministries in Canada. Hong Kong: China Alliance Press, 1995.
Wan, Enoch. “Rethinking Missiological Research Methodology: Exploring a New Direction.” Global Missiology (October 2003). Available at www.GlobalMissiology.org.
Wan, Enoch. “Mission among the Chinese Diaspora: A Case Study of Migration and Mission.” Missiology 31 no. 1 (2003): 35.
Wan, Enoch.“The Phenomenon of the Diaspora: Missiological Implications for Christian Missions.” In Asian American Christianity: A Reader. Edited by Viji Nakka-Cammauf and Timothy Tseng. The Pacific Asian American and Canadian Christian Education project (PAACCE) and the Institute for the Study of Asian American Christianity (ISAAC), 2004.
Wan, Enoch. “The Paradigm and Pressing Issues of Inter-disciplinary Research Methodology.” Global Missiology (January 2005). Available at www.GlobalMissiology.org
Wan,
Enoch. “Missionary Strategy in the Epistle to the Romans.” To the End of the
Earth, Hong Kong Association of Christian Missions Ltd. (July-Sept.,
2005):1-2.
(in Chinese)
Wan, Enoch. “The Paradigm and Pressing Issues of Inter-disciplinary Research Methodology.” Global Missiology (January 2005a). Available at www.GlobalMissiology.Org/
Wan, Enoch and Mark Hedinger. “Understanding ‘Relationality’ from a Trinitarian Perspective.” Global Missiology (January 2006). Available at www.GlobalMissiology.org/
Wan,
Enoch. “The
Paradigm of ‘Relational Realism.’” Occasional Bulletin 19:2
(Spring 2006): 1-4.
Wan, Enoch. “Expectation and Reflection.” On the occasion of Paul Hiebert’s Passing. April 2007. Available at http://paul-timothy.net/pages/gm/ wan_reflections_on_paul_hiebert_4_2007.pdf/
Wan, Enoch. “Relational Theology and Relational Missiology.” Occasional Bulletin 21:1 (Winter 2007): 1-7.
Wan, Enoch & Linda Gross. “Christian Missions to Diaspora Groups: A Diachronic General Overview and Synchronic Study of Contemporary U.S.” Global Missiology vol. 3, no. 2 (2008). Available at www.GlobalMissiology.org
Wan, Enoch. “Core Values of Mission Organization in the Cultural Context of the 21st Century.” Global Missiology, (January 2009). Available at www.GolbalMissiology.org
Wan, Enoch. “Diaspora Couple Priscilla and Aquila: A Model Family in Action for Mission.” Global Missiology, April 2009. Available at www.GlobalMissiology.org (Originally published in Chinese, Great Commission Bi-monthly, vol. 79 (April 2009).
Wan, Enoch and Johnny Yee-chong Wan. “Relational Study of the Trinity and the Epistle to the Philippians.” Global Missiology (April 2010). Available at www.GlobalMissiology.org/
Wan, Enoch and Kevin Penman. “The ‘Why,’ ’How’ and ‘Who’ of Partnership in Christian Missions,” Global Missiology April 2010. Available at www.GlobalMissiology.org/
Wan, Enoch and Jeff Bagget. “A Theology of Partnership: Implications for Implementation by a Local Church.” Global Missiology (April, 2010). Available at www.GlobalMissiology.org
Wan,
Enoch & Sadiri Joy Tira. “Diaspora
Missiology and Mission in the Context of the 21st Century.” Torch Trinity
Journal Volume 13, No.1, 46-6 (May 30, 2010).
Seoul, Korea.
Wan,
Enoch. “Global People and Diaspora Missiology, From Edinburgh 2010 to Tokyo
2010.” In Handbook of Global Mission: Consultation, 92-106.Celebration,
May 11th-14th, 2010.
Wan, Enoch. “Rethinking Missiology in the context of the 21st Century: Global Demographic Trends and Diaspora Missiology.” Great Commission Research Journal, Volume 2, Issue 1 (Summer 2010). Available at http://apps.biola.edu/gcr/volumes/2/issues/1/articles/7.
Wan, Enoch. “’Mission’ and Missio Dei.” In Missionshift: Global Mission Issues in the Third Millenniom. Edited by David J. Hesselgrave and Ed Stetzer. Nashville,TN: B&H Publishing Group, 2010.
Wan, Enoch. “Diaspora missions Strategy in the Context of the United Kingdom in the 21st Century.” Transformation: An International Journal of Holistic Mission Studies. OCMS 28.1 (January 2011):3-13. Available at http://trn.sagpub.com/
Wan, Enoch & Yaw Attah
Edu-Bekoe. “Diversity of Ghanaian Diaspora in the U.S.: Ministering to the
Diverse Ghanaian Communities Through Ghanaian Congregations.” In Mosaic:
Engaging the Beauty of God’s Kingdom Diversity. Edited by Scott Moreau and
Beth Snodderly. Evangelical Missiological Society Series, no. 19
(2011c).
Wan, Enoch. “Celebration, Consultation and Congress: From Edinburg 2010 to Tokyo 2010.” In Evangelical and Frontier Mission Perspectives on the Global Progress of the Gospel. Edited by Beth Snodderly.
APPENDIX 3
Five Tables on Interdisciplinary Study of “Diaspora Missiology”
Table 5 Integration Theories Across Disciplines (Wan 2014:153)
|
DISCIPLINE |
RESEARCH QUESTION(S) |
LEVELS/ UNITS OF ANALYSIS |
DOMINANT THEORIES |
SAMPLE HYPOTHESIS |
|
Anthropology |
How does migration effect cultural change and affect ethnic identity? |
Micro/individuals, households, groups |
Relational or structuralist and transnational |
Social networks help maintain cultural difference. |
|
Demography |
How does migration affect population change? |
Macro/populations |
Rationalist (borrows heavily from economics) |
Migration has a major impact on size, but a small impact on age structure. |
|
Economics |
What explains the propensity to migrate and its effects? |
Micro/individuals |
Rationalist: cost-benefit and utility-maximizing behavior |
Incorporation varies with the level of human capital of immigrants. |
|
Geography |
What explains the spatial patterns of migration? |
Macro, meso, & micro/individuals, households & groups |
Relational, structural, and transnational |
Incorporation depends on ethnic networks and residential patterns. |
|
History |
How do we understand the immigrant experience? |
Micro/individuals and groups |
Eschews theory and hypothesis testing |
Wan and Le (Spring 2014)[22] |
|
Law |
How does the law influence migration? |
Macro and micro/ the political and legal system |
Institutionalist and rationalist (borrows from all the social sciences) |
Rights create incentive structures for migration and incorporation. |
|
Political Science |
Why do states have difficulty controlling migration? |
More macro/political and international systems |
Institutionalist and rationalist |
States are often capture by pro-immigrant interests. |
|
Sociology |
What explains incorporation and exclusion? |
Macro/ethnic groups and social class |
Structuralist or institutionalist |
Incorporation varies with social and human capital. |
Table 6 Interdisciplinary Research Methodology - “Missions to the Diaspora”
(Wan 2014:154)
|
# |
RESEARCH QUESTION |
DISCIPLINE |
METHODOLOGY |
SAMPLE |
|
1 |
Where are they and how they got there? |
- demography - ethno-history |
demographic, diachronic, migrant/immigrant studies |
|
|
2 |
What is their ethnographic profile and social status? |
- anthropology - sociology |
ethnographic,
sociological, case study, |
Edu-Bekoe & Wan 2013[25] Adeney[26] |
|
3 |
How to practice the Great Commandment (pre-evangelism)? |
- social work, - holistic missions |
community
development, |
De Haan[27] |
|
4
|
How do we evangelize them? |
- missiology |
Evangelism |
Wan 2003[28] Seim[29] |
|
5 |
How do we disciple the new converts? |
- practical theology |
Discipleship |
Park & Jung 2010:217-226[30] |
|
6 |
How do we organize them into worshipping community/ congregation? |
- pastoral - theology, - missiology |
Leadership
development, multiplication |
Park & Jung 2010:123-148.[31] Edu-Bekoe & Wan 2013 |
Table 7 Interdisciplinary research methodology: for “Missions through the Diaspora”
(Wan 2014:155)
|
# |
RESEARCH QUESTION(S) |
DISCIPLINE |
METHODOLOGY |
SAMPLE |
|
1 |
How to gage their spirituality & nurture them towards spiritual maturity? |
Pastoral |
Spiritual formation, Quantitative/ |
Wan & Gross 2008[32] Org, Harvey 2013[33] |
|
2 |
How to motivate them individually and institutionally to fulfill the Great Commission by evangelizing their kinsmen in their homeland? |
Theology of mission |
Didactic
|
Wan & Tira, Mission Practices, 2009. pp 231-235. |
|
3 |
How to mobilize them individually and institutionally to fulfill the Great Commission by evangelizing their kinsmen in their homeland? |
missiology |
Case study Field research Action research |
Park & Jung 2010. pp 282 – 290. |
|
4 |
How to motivate them individually and institutionally to fulfill the Great Commission by evangelizing their kinsmen elsewhere? |
missiology |
Case study Field research Action research |
Wan 2010. Korean Diaspora Forum. |
|
5 |
How to mobilize them individually and institutionally to fulfill the Great Commission by evangelizing their kinsmen elsewhere? |
missiology |
Action research |
Thomas, Wan, & Tira. Presentation at LCWE III. Tira 2013 |
Table 8 Interdisciplinary Research Methodology: For “Missions By and Beyond the Diaspora”
(Wan 2014:156)
|
# |
RESEARCH QUESTION(S) |
DISCIPLINE |
METHODOLOGY |
SAMPLE PUBLICATION |
|
1 |
How to find out if they have acquired language facility, cultural sensitivity and relational competency in the adopted country? |
Linguistics Anthropology Sociology
|
Ethnography Field research
|
Scattered 2004, pp. 251-271. |
|
2 |
How to help them improve their language facility, cultural sensitivity and relational competency in the adopted country? |
Missiology Anthropology Psychology |
Relational approach Cross-cultural orientation |
Wan & Tira, Mission Practices, 2009. pp 236-241. |
|
3 |
How to motivate them individually and institutionally to engage in cross-cultural missions in the host society? |
Practical theology Missiology |
Cross-cultural communication |
Wan. Transformation, Jan 2011, 28 (1) 3-13. |
|
4 |
How to mobilize them individually and institutionally to engage in cross-cultural missions in the host society? |
Practical theology Missiology |
Cross-cultural evangelism |
Adelaja, Sunday. Church Shift, 2008. Thanh Le, 2014[34] |
|
5 |
How to motivate/mobilize them individually and institutionally to engage in cross-cultural missions elsewhere? |
Practical theology Missiology |
Network study Cross-cultural evangelism Partnership |
Tira, The Floating Communities[35] Tira’s dissertation[36] |
Table 9 Interdisciplinary Research Methodology: For “Missions With the Diaspora”[37]
(Wan 2014:157)
|
# |
RESEARCH QUESTION(S) |
DISCIPLINE |
METHODOLOGY |
SAMPLE PUBLICATION |
|
1 |
Who and where are the diaspora groups? |
Demographics |
Ethnography Surveys |
Camarota 2002[38] Remigio[39] |
|
2 |
How and why did they migrate? |
Ethno-history |
Ethnography |
Boosahda 2003[40] |
|
3 |
How big is the family? Is it spread across natal lands and in the diaspora as well? To what extent does the family uphold group solidarity and obligation? |
Cultural Anthropology, Network Theory
|
Ethnography Interviews, Archival Research |
Patai, Raphael, 2007[41] Cooke & Lawrence 2005[42] |
|
4 |
What are the bridges and barriers in evangelism? |
Missiology, History |
Cross-cultural evangelism |
Parshall, Muslim Evangelism, 2003[43] |
|
5 |
How does one engage, build relationship and then use these relationships to go overseas? |
Missiology, Evangelism, Relational-Paradigm |
Network study Cross-cultural evangelism Partnership |
Tira’s dissertation (chapter 7)[44] Thanh Le, 2014 (chapter 3)[45] |
APPENDIX 3
Publications on Relational Paradigm
Wan, Enoch. "A Missio-Relational Reading of Romans: A Complementary Study to Current Approaches." 1 April 2010. www.globalmissiology.org. 10 December 2015. <ojs.globalmissiology.org/index.php/english/article/view/104>.
_______. "A Warm, but Empty Voice? Reflections on Face-to-Face Interactions." 2 December 2013. www.gospel-life.net/A-Warm-But-Empty-Voice. Wheaton College. 10 December 2015. <www.gospel-life.net/a-warm-but-empty-voice-reflections-on-face-to-face-interactions>.
_______. “Christianity in the East And the West. Article Two Christianity in the Eye of Traditional Chinese.” Missiology.org. < http://www.missiology.org> Accessed July 24, 2004.
________. “Christianity in the East and the West. Article Four. Practical Contextualization: A Case Study of Evangelizing Contemporary Chinese,” Missiology.org, <http://www.missiology.org> Accessed July 24, 2004.
________. “Christianity in the East and the West. Article Five. Theological Contributions of Sino-theology to the Global Christian Community (Part One).” Missiology.org. <http://www.missiology.org> Accessed July 24, 2004.
________. “Critiquing the Method of Traditional Western Theology and Calling for Sino-Theology.” Chinese Around the World, November 1999, 12–17. Also published <http://www.missiology.org> Accessed July 24, 2004.
________. “Ethnohermeneutics: Its Necessity and Difficulty for All Christians of All Times.” Global Missiology, January, 2004. <http:// www.globalmissiology.net> Accessed July 24, 2004.
________. “Exploring Sino-Spirituality.” First Evangelical Church Association Bulletin. December, 1999, 16–21. <http://www.christianityinchina.org> Accessed July 24, 2004.
________. “Rethinking Missiological Research Methodology: Exploring A New Direction.” Global Missiology. <http://www.globalmissiology.net> Accessed June 16, 2004.
________. “Spiritual Warfare. Overcoming Demonization.” Alliance Family, Winter 1988, Manilla, Philippines, CAMACOP. 8–15.
________. “Spiritual Warfare. Understanding Demonization.” Alliance Family, Summer, 1988, Manilla Philippines, CAMACOP 6–18.
________. “Spiritual Warfare. What Chinese Christians Should Know and Do.” First Evangelical Church Association, December 1999. <http://www.feca.org> Accessed July 24, 2004.
Wan, Enoch and Johnny Yee-chong Wan. "A Relational Study of the Trinity and the Epistle to the Philippians." 1 April 2010. www.globalmissiology.net. 10 December 2015. <ojs.globalmissiology.org/index.php/english/article/view/102/294>.
Wan, Enoch and Mark Hedinger. "Missionary Training for the Twenty First Century: Biblical Foundations." July 2011. globalmissiology.org. Ed. Enoch Wan. 10 December 2015. <http://globalmissiology.org/index.php/english/issue/view/56>.
Wan, Enoch and Narry Santos. "A Missio-Relational Reading of Mark." Spring 2011. www.emsweb.org. <http://www.emsweb.org>.
Wan, Enoch and Tin V. Nguyen. "Towards a Theology of Relational Mission training - an Application of the Relational Paradigm." 1 January 2014. www.globalmissiology.org. 10 December 2015. <ojs.globalmissiology.org/index/php/english/article/view/1626>.
______. "Relationship in the 21st Century: Theory and Practice." 7 March 2014. www.gospel-life.net/relationship-in-the-21st-century-theory-and-practice/. Billy Graham Center for Evangelism. 10 December 2015. <www.gospel-life.net>.
______. "The Paradigm of "Relational Realism"." Spring 2006. www.westernseminary.edu. 10 December 2015. <www.westernseminary.edu/files/documents/faculty/Wan>.
Table 10 Approaches in Ministry: Programmatic, Managerial and Relational
(Wan 2017”133)
|
Approach
ASPECTS |
PROGRAMMATIC MINISTRY |
MANAGERIAL /ENTREPRENEUR |
RELATIONAL (discipleship & pastoral) |
|
#1 - FOCUS |
-Program-oriented, · Confident in program planning -Mindful of principle and details of program |
-Market-oriented · -Commodification of Christianity and consumerism thus “mercenary” instead of “ministry” · -Recipient of Gospel as customers -Entrepreneurship: · -Efficiency and outcome based; Profiting in relationship |
-Relation-oriented: · Focusing on both vertical and horizontal relationship with priority; Convergence of systems: Triune God, angel, human being |
|
- Emphasis: · Focusing on horizontal relationship with a low (or no) view of vertical · Subscribe to critical realism |
-Emphasis: Focus on horizontal, even more on vertical -Subscribe to “Relational realism” |
||
|
#2 - CONCEPTUALIZATION |
· Effort-optimism: what counts is trying hard and long enough · Packaging: event and action |
· Instrumentalism (functionalism): felt needs approach, receptor-oriented · Pragmatism: measurable success & outcome-base |
· Multi-level · Multi-contextual · Multi-dimensional |
|
#3 – PERSPECTIVE |
- Performance-based; empirical; impersonal - “Babel Complex” (Gen. 10: man-centered) |
- Relationally nurturing - Glorify God, first & foremost |
|
|
- Management and entrepreneur studies |
-Interdisciplinary approach |
||
|
#4 - ORIENTATION |
- Extremely proactive - Concrete in planning: careful scheduling & detailed planning of event |
-Emulating the secular business -management model -Humanistic and impersonal -Managerially statistical & strategic |
-High touch, people-oriented, networking -Reciprocity and strategic -Kingdom partnership |
|
-Dichotomy: “the Great Commandment” vs “the Great Commission” saving soul vs serving human/social needs |
-Holistic Christianity: integrating “the Great Commandment” & “the Great Commission” |
||
Table 11 Programmatic/Managerial/Entrepreneur and Relational Approaches in Discipleship (Individual) and Pastoral (Institutional) Levels
(Wan 2017, 135):
|
Approach Level |
programmatic/ managerial/entrepreneur |
relational discipleship & pastoral |
|
|
(discipleship) Individual |
goal |
Knowledge & skills |
Personal relationship |
|
focus |
Program & procedure |
Personal brings/Beings interacting |
|
|
strategy |
Event, formulaic |
Relationship: 1st vertical + 2nd horizontal |
|
|
preference |
Quantitative success & measurable goal: bigger is better |
Qualitative and relation-oriented |
|
|
Institutional (pastoral) |
goal |
Effort-optimism:
|
Network & nurturing relationships: vertical + horizontal
|
|
focus |
Popularity & fashionable |
Triune God = foundation of being/doing & fount of blessings |
|
|
strategy |
Careful planning, systematic, strategic, striving for success |
-Networking & nurturing -relationships as track for the train to move & perform |
|
|
preference |
Measurable outcomes as success; church “managers” evaluate pastors to renew contract; seeker-sensitive leads to consumerism of religion |
|
|
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