PLAGIARISM FREE "A" WORK 18 HOURS or LESS
CHAPTER 30
Centripetal Mission, or Evangelization by Hospitality
Mortimer Arias
One day last summer I visited an English-speaking church in Vienna where the American pastor preached on Titus 1:5-16. His reference to the importance of hospitality for Christian leaders and their witness (1:8) was seed sown for later reflections on what I thought might be called “evangelization by hospitality.”
The fact that I am living the experience of a privileged guest in the United States, enjoying the wonderful hospitality of the American church, made the subject of hospitality especially meaningful to me. I think hospitality should be seen as an important part of the ongoing mission of the church.
The Scriptural Emphasis on Hospitality
Hospitality is becoming an almost forgotten Christian virtue in our style of life today, particularly in big cities with their rampant crime on the streets, their locked-in apartments, and all their affluent, urban, and bourgeois devices which attempt to create privacy in our homes and our lives.
In the New Testament, however, hospitality was a distinctive mark of Christians and Christian communities. “Open your homes to strangers,” says Paul, in describing the Christian lifestyle (Rom. 12:13). “Welcome one another,” he continues, “as Christ welcomed you” (15:17). A few lines later when introducing the deaconess Phoebe to the Romans, Paul again suggests hospitality, “Please, give her a Christian welcome” (16:2). But the apostle has not finished with the subject. He again reminds the Christians of the Empire’s capital about “Gaius, my host and the host of the whole congregation” (16:23). A remarkable number of hospitality instructions in a single letter!
Bishops, elders, and widows are summoned to hospitality in the Pastoral Letters (1 Tim. 3:2; 5:9; Titus 1:8). The apostle Peter considered hospitality the right and normal thing for Christians to do: “Open your homes to each other, without complaining” (1 Peter 4:9). And the Letter to the Hebrews elaborates further the potential meaning of hospitality, raising it to a very privileged duty for the rank-and-file Christians: “Remember to welcome the strangers in your homes. There are some who did it and welcomed angels without knowing it” (Heb. 13:2).
Where did such a high esteem for hospitality come from? Of course there was a long- honored tradition of hospitality both among the Orientals and the Greeks. The Old
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Testament recounts the memorable experience of Abraham and Sarah in hosting the messengers of the Lord (Gen. 18:1-8; cf. 19:1-3). And hospitality was essential in the beginning of the Christian mission and the expansion of the emergent church in the New Testament through homes of Christians and well-disposed friends (Acts 1:13; 2:46; 5:42; 9:43; 12:12-17; 1 Cor. 16:19; Col. 4:15). It has been suggested that the transmission of the materials that became incorporated in our present Gospels first circulated through Christian travelers and in the atmosphere of hospitality.1 The house church model continued beyond the second century, in times when Christians had no temples or public buildings available.2 Gradually an effective network of communication spread all over the Roman Empire through the modest means of hospitality.
The instructions of the New Testament on hospitality go beyond mere necessity and strategy. There were deep spiritual and theological foundations, as Paul suggests with his exhortation: “Receive one another as Christ received you.” I dare to believe that hospitality was rooted finally in Jesus’ own teaching and command:
I was a stranger and you received me in your homes … Indeed, whenever you did this for one of the least of these, … you did it for me: Whoever welcomes you, welcomes me; and whoever welcomes you, welcomes the one who sent me. (Matt. 25:35, 40, 43; Mark 9:37, Luke 9:48)
For the temporary mission of the Twelve, hospitality was an indispensable component:
When you come to a town or village, go in and look for someone who is willing to welcome you, and stay with him until you leave the place. (Matt. 10:11ff.)
But it is not only a provisional missionary device. In the Gospel of John it becomes a solemn affirmation, a sort of universal principle:
I tell you the truth; whoever receives anyone I send, receives me also; and whoever receives me, receives him who sent me. (John 13:20)
Can we see, then, how the matter of hospitality is intimately related to Christian life and mission? It seems obvious that here hospitality is quite inclusive: it has to do with brothers and sisters in the faith, with Christian leaders and congregations, with children, with missionaries, with the “least one of these,” the needy neighbor, whoever this may be, and specifically when it is a foreigner, a stranger.
For centuries Christians have discussed the sacraments — as mediators of God’s presence, as “the real presence” of the Lord in the elements of the Eucharist. Perhaps we need to discuss the sacrament of welcoming the neighbor! God comes to us in the disciples, the missionaries, children, and the “least one of these” — especially the needy neighbors.
Hospitality Evangelization
In hospitality there is much more than Christian politeness and civilized behavior. It may not
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be out of order to think in terms of hospitality evangelization! I would venture the hypothesis that hospitality was an effective evangelistic instrument during the Middle Ages, considering the historical role of convents, hostels, and places of refuge for travelers, pilgrims, or runaways. “Hospital” is a word and an institution born precisely out of Christian hospitality.
Any missionary or seminary teacher worth their salt could tell us the decisive role hospitality played in their ministry. It is in the atmosphere of a real home where Christians can be better known and where both hosts and guests can share their needs, their pains, their hopes, their faith. Is it surprising that today, despite our big buildings and our sophisticated means of communication, we come once again to house churches, neighborhood cells, and base Christian communities as vital instruments for the renewal of the church, for evangelization and for church growth?
As there are hospitable homes there are hospitable churches. In recent years Christians concerned with the division between confessions at the Lord’s table have suggested the need for “Eucharistic hospitality” — offering an open table to Christians of other denominations or confessions. But a hospitable church is much more than an eventual open table to other Christians — it is an open church, a welcoming church.
How hospitable are our churches? This amounts to asking, how evangelistic are they? I cannot forget the story of Mahatma Gandhi who during his younger years in South Africa approached a Christian church where he was rejected at the door because of his color. That was the last opportunity any Christian church had to welcome Mahatma Gandhi!
Some churches have a selective hospitality. Some time ago I went to visit the new Hispanic pastor and congregation of an Anglo church in California which had begun Spanish services. I approached one building where a woman was preparing refreshments. Her radiant smile faded as soon as I asked in my Spanish-accented English for the Spanish-speaking worship service. Pointing her chin, she said in a disappointed tone, “There!”
A person can be made to feel welcome in obvious and subtle ways, not only through signs and formal greetings of the ushers, but in the attitude of the whole congregation, in the style of worship, and in the way the local church relates to the surrounding community.
National Hospitality
There is also the hospitality of countries and societies. We in South America grew up with the idea that our countries were very hospitable, with open doors for immigrants who came from Europe in the years past “to win America” (hacerse la America). But we have been discovering that ours was also a selective hospitality. It took the Asians to remind us of the closed policy of immigration in Latin American countries (despite vast reserves of land) in relation to the land-hungry peoples of Asia. Also hundreds of thousands of Latin Americans have discovered that their own countries were not hospitable to their own people who have been expelled from their homelands because of need, oppression, repression, and persecution. What used to be “lands of refuge” became hunting grounds of political prisoners,
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nonconformists, and those suspected of independent ideas and wrong associations. The recent drama of El Salvadorian peasants killed in their own land, in their own huts, and pushed across frontiers by army helicopters is just one more chapter of this sad story.
The United States, too, was born out of this great idea of being a hospitable country: “the land of the free, the home of the brave.” Engraved on Bartholdi’s Statue of Liberty in New York’s harbor are the memorable words,
Give me your tired, your poor, your huddled masses yearning to breathe free …
Send these, the homeless, tempest-tossed to me.
I have experienced this hospitality myself, and for this I am deeply grateful. When I was forced into exile from my own adoptive country, when other Latin American countries were tightening their laws in relationship to those from neighboring countries, I was graciously received in this nation. I have a job, I have a church, I have friends, I have a host country which has become my interim home. Even though I hope eventually to return to my country, I can say that in many ways this has been for me “the land of the free.”
There are others who have a different experience and tell another story, like the original Mexicans who lost their lands after the vast Southwest became part of this expanding country. There are contradictions, here as elsewhere, between our conscious ideals and our unconscious attitudes. While the United States is sending its young people to “defend freedom” in Europe, Korea, or Vietnam, it may be denying that freedom at home. This was evident in the action of angry Ku Klux Klan members who burned Vietnamese fishing boats in Galveston, Texas. When asked by reporters about the human rights and the freedom of enterprise of these Vietnamese immigrants, one answered, “They have no rights here! They have left their rights when they left their country.” I wondered at the time if this angry Texan had sent a son or a nephew to fight in Vietnam for the freedom of that faraway people who was being denied the freedom of competition upon arrival in Texas.
I knew that both my positive experience — shared by millions and desired by many others — as well as the sad experiences of some Cubans in recent migrations, as well as the dreadful experience of Haitians in the last months, and those Salvadorians repatriated to their land of violence, fear, and misery — all have direct and indirect implications for evangelization, for the authentic and efficacious sharing of the good news of Jesus Christ.
Personal hospitality, church hospitality, and the hospitality of the society at large are all inseparable in the genuine evangelization of peoples coming to our doorstep. This brings me to another side of these reflections to what is being called “centripetal mission.”
Centripetal Mission
Christian mission from its beginning has been centrifugal mission — going from the center to a periphery in the world. Mission cannot remain at any center, it has to move to new
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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boundaries and frontiers: “to all peoples everywhere”; “to the whole world”; “to the whole creation”; “to the end of the earth”; and “to the end of time.”
When we think of mission or evangelization we think of going. And yet there is another dimension of mission which is the Old Testament pattern — centripetal mission. Israel is the missionary people of God, “the light of the nations,” whose primary mission is not to go but to be the people of God. After the resurrection and Pentecost the pattern changes radically, but it does not mean that there is no longer any place for centripetal mission — by attraction, by incarnation, by being. Jesus himself called his disciples to be the salt of the earth, the light of the world, the city upon a hill, the leaven in the dough — all images of incarnational Christian witness.
Dr. Waldron Scott, in his last book on mission perspectives, Bring Forth Justice, has raised the point forcefully, relating the centripetal dimension in mission to authenticity and effectiveness:
The centripetal mission of the Old Testament was always linked with a call to Israel to be authentic in [its] life before God. This emphasis is still relevant to us today. The insoluble link between authenticity of life and efficacy of witness was surely in Peter’s mind when he wrote: “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light.”3
In this perception centripetal mission is a permanent and essential dimension of mission; it has to do with quality, with authenticity, with being. This dimension tends to be a priority in those countries traditionally considered the sending centers of mission — where Christian presence is visible and dominant. This is particularly true of those places like Europe and the United States that have become a window to the world and a center of attraction for the peoples of the earth.
The former president of the World Fellowship of Evangelicals continues his reflections on this point, with this warning,
Within our societies, evangelical churches must be foremost in the pursuit of the justice of God. The failure of the churches to be sensitive and obedient to the demands of the gospel within their own culture greatly enfeebles their witness when they move across cultural frontiers, as many a modern missionary has discovered to his or her dismay.4
So the future of missions will not depend only on what cross-cultural missionaries do “out there” in the considered peripheries of the world or on the mission fields, but by what Christians do in their sending centers. It is a fact of life today that President Reagan’s statements about the Third World, and the military-industrial complex’s actions regarding the world arms race and nuclear weapons, have evangelistic and missionary implications — for better or for worse.
Migrations and Mission
Another fact to be remembered is that the “world out there” suddenly is right here at our doorstep — legally or illegally — by the millions. The Hispanic population alone is estimated
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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at more than 20 million, and this has been called the “decade of the Hispanics.” There are thousands more “out there” applying in American consulates around the world for entrance to the United States as tourists, students, migrant-workers, or immigrants. Thousands are venturing everything they have and risking their lives in precarious boats, trying to reach the shores of hope (although some of them may end up in a concentration camp or be expelled back to the sea).
Surely the United States cannot solve the problem of all migrants and refugees (estimated by some to number today some 14 million people). All countries need to have laws concerning immigration, but nothing will stop this pressure and the continuous flow of people from all over the world, however it may be limited and controlled. The economic centers of the world, with their higher standards of living and more opportunities for work, are the poles of attraction to the impoverished of the world.
A friend of mine who is a Latin American bishop spoke clearly to this point. When I remarked that the United States could not handle all the people who want to come here, he said, “That is the price you pay for being the head of the Empire!” Some might protest the use of the word, “empire,” but we must be realistic. The country, which has more than two hundred military bases around the world; which inundates with its mass media production through millions of TV sets, newspapers, magazines, books, and thousands of cultural centers; which is the main supplier of arms in the world; which wants to have access and freedom of enterprise on its own terms in every market around the globe; which consumes 40 percent of all the natural resources of the earth; which considers itself the defender of “freedom and democracy” on six continents; which looks at Korea, the Persian Gulf, or El Salvador as its own zone of “national security” — that nation cannot expect to remain isolated and to keep its frontiers closed to that world that it is pretending to lead!
However we interpret these facts, they have an evangelistic dimension and pose an inescapable missionary challenge: namely, centripetal mission, or evangelization by hospitality. How are we in the church going to deal with the many migrants “invading” our cities and towns? Are we going to see them as “problems” or as missionary opportunities?
Perhaps we need to study migrations not only for their economic, social, and political implications, but also in terms of missionary strategy. The only church I know which has a migrant policy is the Roman Catholic Church. It is even more important to understand the place of migrations in God’s plan for humanity and his kingdom. The Bible is a book full of migrations. God is the God of the migrants, the pilgrim people. The people of God were borne on the shoulders of the Father of Migrants, Abraham, “who went out not knowing where he was going,” and ended with only a grave in a garden. It was sheer hunger, and the abundance of Egypt’s grain silos, which pushed Jacob and his family from their native land to that affluent center. And it was the gigantic network centered in Rome that decided the future of the Christian church in the Roman Empire.
Can we see in the faces of contemporary Asians, Latin Americans, and Africans, pushed from their lands and attracted to our shores, the potential glow of the angel of the Lord — the
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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Lord of migrants who transforms and moves history through migrant peoples, and raises his own people as a pilgrim church among many diverse peoples?
To Reach or to Receive?
Christian strategists are rightfully concerned with “reaching the unreached.” The United States is the great reservoir of missionary force in the world with more than 35,000 missionaries in over a hundred countries. The great problem for these strategists is how to raise witnesses inside the thousand different “peoples” of the world where no Christian presence or symbol now exists.5
But how about those “hidden places” who are within our reach, who have an excess of Christians, churches, and TV religious programs around them? The question here is not how to reach the unreached but how to receive the newcomers, how to testify authentically to the overreached.
The United Methodist Church, like other mainline churches in the United States, has been passing through a decline in membership for several years. Now there are some signs of recovery and growth. New congregations are beginning every week, but most of them are among migrant minorities, especially Korean.
The Southern Baptists have discovered this fertile missionary frontier some time ago. M. Wendell Belew, in his presidential address at the American Society of Missiology last June, had this to say,
While our Foreign Mission Board works in about 100 nations in the world, we work in 77 here in the United States. The two largest Laotian Baptist churches in the world are here. There are twice as many Vietnamese Baptist churches here than there ever were in Vietnam. There are more Spanish-speaking Baptist churches than in all the rest of the world.6
I talked personally with this Southern Baptist missionary executive about the way they carry out their international mission in the United States. He told me they simply care about the newly arriving population. They begin by getting information from the Census Bureau, and then try to make contacts. First they look for Christians, no matter what denomination they may originally come from. Sometimes they find lay leaders, even pastors, who have not been in touch with any other church, and then they offer to help start meetings and congregations, training leaders, providing literature, doing whatever they can to promote an evangelistic outreach.
Belew is enthusiastic about the strategic meaning of this centripetal mission, which eventually may become centrifugal:
As missiologists we have an opportunity to rediscover North America. As part of the world scope of missions we should notice that God has placed many nations in our nation which can be recipients of our “internship” for the fields of the world. One day these churches will send out their indigenous witness to the nations of the world.7
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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“Come and See”
This centripetal approach has its problems and challenges. The authenticity of our Christian life becomes essential and decisive. As many as are attracted may also be repelled by our style of life and our attitudes. It is one thing to go “out there” and tell the people “the old, old story”; it is another to bring them here and show them how Christians live. Our affluent style and our permissive society may attract those ready to incorporate our standards and our style, but this probably will not lead to an authentic Christian commitment.
In the Gospel of John, evangelization was done through witness more than by proclamation. It is interesting to see how many times the expression “come and see” is the clue for the evangelistic event. These were the words Jesus said to his first disciples. Philip said them to Nathaniel. The Samaritan woman used them in her decisive witness, which brought a whole town to Jesus (John 1:39, 46; 4:29, 42).
This is a risky type of evangelization. Can we safely, or hopefully, invite the new populations at our doorstep saying, “Come and see”? Come and see our lives, our church, our society? I agree with Waldron Scott that this is a fundamental challenge to our evangelization, the indispensable dimension of authenticity.
The Other Side: From the Periphery to the Center
There is another side to this subject which I have not seen in any church growth strategies: putting ourselves on the receiving end of this missionary experience. Is it possible that God wants to give us new dimensions to our understanding of the gospel through these populations coming to us?
Belew speaks of an “internship” that may enable these Christians to go as “indigenous missionaries” to their own countries of origin. Cannot they be missionaries to this country and to our churches? Is it not a fact that there are already quite a few leaders in many denominations who originally came from the so-called “ethnic” churches?
Hospitality is a two-way street. In Christian terms, to reach is to be reached. To evangelize is to be evangelized. Simon Peter might tell us that he learned a great deal about God’s strategy through his encounter with Cornelius and his family. Peter even had to update his orthodoxy (Acts 10).
It is a great thing to provide logistic support to migrant groups to enable them to evangelize among themselves, among “their own kind,” but we should not avoid the missionary opportunity God is giving us by bringing the world to our doorstep. Our congregations should offer themselves in a give-and-take relationship to Christians from other cultures. The Jewish-Greek congregation in Antioch, the most missionary-minded church in the New Testament, apparently had evangelistic insights which the apostolic church in Jerusalem was not aware of.
Orlando Costas, in his recent lecture on “Evangelism in the Eighties: Witnessing to a New
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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World Order,” summarizes the American society in the 1980s in a masterful way. He says it appears it will be “a decade of gloom” and forecasts rough days ahead — economically, socioculturally, politically, and militarily. Costas believes, however, that this decade will provide a new opportunity for evangelization. The present mood of pessimism will be our opportunity to announce a gospel of life, joy, and hope — the gospel of the kingdom of God.
In the gloomy climate of American Society in the ’80s, where false dreams and deadly illusions cover up a perplexed, confused, humiliated, lonely and deeply saddened population, full of anxieties and broken in spirit, the church needs to emphasize the joy and gladness of the gospel. In so doing it will provide a challenging alternative to a schizophrenic style of life, organized on one side around wealth, power, pleasure and fun, and on the other, around a growing psychological and sociological impoverishment, a dreadful fear of becoming politically, economically and militarily weak, full of self- defeating guilt feelings and in a melancholic and insensitive mood.8
Now, where are the signs of this new evangelism in the ’80s? Surprisingly, Costas doesn’t find it in the “center” as much as in the “periphery” of the American society and the American church.
It is a fact that, at a time when important sectors of mainline Christianity have become stagnant and dry, and when leading sectors of the evangelical, fundamentalist and charismatic movements have embarked on a neo-Christendom project, and have incorporated the illusion of a Pax Americana, and an exclusivistic, revived “American Dream,” large sectors of the church of the poor and disenfranchised are bearing a vigorous witness to the gospel — without fanfare, financial resources or academically-qualified personnel. Black, Hispanic, Asian and Native American churches and Christians, in partnership with a minority from the mainstream society which has identified itself with the poor, the powerless and the oppressed of the land, are witnessing to the new world order announced in the gospel — outside the realm of economic wealth, military might and political power, and inside the world of millions who are being wasted by numerous forms of social, economic and political evils.9
This is what Costas calls “the other American Church,” “from the underside of the American history,” which is “growing numerically by leaps and bounds” and experiencing “the gospel as life and joy in an environment of death and misery,” that “knows how to sing the songs of Sion in a strange land.” And he believes that if mainstream Christians “start a teach-in of their minority counterparts” and “apply their model of evangelization,” this country could see a transformation in personal and collective lives as never before.
I personally would like to know more about what is going on at the periphery. It may well be, as the Melbourne Conference on Missions and Evangelism said, that the Christ who moves to the peripheries of life and society, may speak to us from there in a new and powerful way.10 This could also be the meaning of centripetal mission and evangelization by hospitality.
1. Donald Wayne Riddle, “Early Christian Hospitality: A Factor in the Gospel Transmission,” Journal of Biblical Literature 7, no. 2 (1938): 141-54.
2. Floyd V. Filson, “The Significance of the Early House Churches,” Journal of Biblical Literature 8, no. 2 (1939): 105-12. 3. Waldron Scott, Bring Forth Justice (Grand Rapids: Eerdmans, 1980), p. 80. The quote references 1 Peter 2:9. 4. Scott, Bring Forth Justice, p. 80. 5. See the Pattaya Consultation on World Evangelization, World Council of Churches, Your Kingdom Come (Geneva:
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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WCC, 1980). 6. M. Wendell Belew, “American Missiology: Context and Challenge,” Missiology 9, no. 1 (January 1981). 7. Belew, “American Missiology.” 8. Orlando E. Costas, “Evangelism in the Eighties: Witnessing to a New World Order,” mimeographed paper (1981), p.
16. 9. Costas, “Evangelism in the Eighties,” p. 16. 10. WCC, Your Kingdom Come.
Chilcote, P. W., & Warner, L. C. (Eds.). (2008). The study of evangelism : Exploring a missional practice of the church. Wm. B. Eerdmans Publishing Co.. Created from amridge on 2022-11-17 13:02:34.
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