by Rob Bashioum

Global missions has been a cornerstone of the Christian faith since the 12 disciples scattered to preach the gospel, sparking a worldwide movement. Today, the call of the Great Commission to “go and make disciples” remains as relevant as ever, but it is fraught with complexities, particularly when it involves crossing cultural, religious, and linguistic boundaries.

Engaging in global missions is complicated. We must honor other cultures and religions while bringing the invitation of Jesus. These complexities often lead to misperceptions and have caused many in younger generations to be slow to engage with missions and the Great Commission. This tension has created a sense of unease among many, raising the question: Is global missions inherently colonization?

Discomfort With Global Missions

Discussing global missions often brings to light uncomfortable questions and criticisms. For instance, a recent National Geographic documentary, The Mission, examines the tragic death of American missionary John Allen Chau, who was killed while attempting to evangelize the isolated Sentinelese people. The documentary critiques the cultural appropriateness of Chau’s actions, sparking debate on whether his mission was courageous or carelessly colonizing. The film’s tagline, “There’s a fine line between faith and madness,” encapsulates this tension.

Critics of global missions argue that sending missionaries to convert people in places like Africa or Asia is a form of religious colonialism. They often depict missionaries as cultural imperialists, imposing their beliefs and practices on unwilling recipients. Over the years, I’ve personally encountered similar sentiments, with some expressing discomfort with my own involvement in The Alliance’s work in the Middle East, saying that it feels arrogant and self-righteous.

Acknowledging a Colonizing Past

To address whether global missions is colonization, we must first acknowledge the historical reality that, in many cases, it has been. Colonization, defined in this context as forced conversion and conformity to a superior cultural way, has marked much of the history of Christian mission. The Crusades are a stark example, with castles still standing as reminders of this violent past. The merging of church and state power often led to the subjugation of local populations in the name of Christianity.

During the European colonization of the Caribbean, India, and Africa, Christian missions played a significant role in cultural and political dominance. Missionaries frequently partnered with colonizing governments, relying on them for transportation, protection, and status. Schools established by missionaries often promoted Western superiority, undermining local cultures and traditions.

Despite these problematic aspects, many early missionaries had sincere hearts and noble intentions. Their efforts were often driven by genuine compassion and a desire to spread the gospel, even though they sometimes made significant mistakes.

Lamenting and Learning

It is crucial to acknowledge and lament the colonizing history of global missions. Denying this history leads to ignorance and arrogance, risking the repetition of past mistakes. However, it’s also important to recognize that history is complex. While some missionaries contributed to colonial oppression, others found their prophetic voices, advocating for the rights of indigenous people and respecting local cultures.

During the early twentieth-century era of Protestant missions, new practices emerged that reduced colonial tendencies. However, many missionaries still intertwined the gospel with their own culture. This has led to indigenous churches sometimes resembling Western churches more than their own cultural expressions. For instance, Africans wearing Western suits on Sundays or Middle Eastern Protestant weddings mirroring Western ceremonies are clear indicators of this influence.

Despite the problematic history of missions work, the Great Commission remains central to the Christian faith. Jesus’ words in Matthew 28:18–20 command us to make disciples of all nations, baptizing and teaching them. This mandate transcends historical mistakes, urging us to spread the gospel with humility and respect for other cultures.

Over the last few decades, many mission-sending agencies have reevaluated their practices, striving to avoid the past errors of colonization. Christian non-profits and charitable nongovernmental organizations are now leading the way in development fields, shifting from a needs-based approach (which assumes an outsider knows best) to an asset-based approach. This new model involves outsiders collaborating with local communities, enhancing their strengths and addressing areas of need together. This approach fosters mutual respect and learning, counteracting a superiority mindset and promoting humility and reciprocity.

An Invitation, Not an Imposition

Christian missions, when done well, is unique and beautiful. The gospel is adaptable, translatable, and can be contextualized to diverse cultures. Unlike Islam, which pushes conformity to a particular seventh century culture with a holy book that cannot truly be translated, Christianity celebrates and enhances local cultures. The gospel’s ability to transcend cultural boundaries is highlighted in the Council of Jerusalem (see Acts 15), where Early Church leaders decided not to impose Jewish customs on Gentile converts, allowing the message of Jesus to spread freely.

The throne room scene in Revelation 7:9 is fascinating because people from every nation, tribe, and language stand before the Lamb. This illustrates the gospel’s inclusivity and God’s celebration of our world’s many differing cultures and languages. Christianity transcends race, nationality, class, gender, and language, uniting all believers in Christ (see Gal. 3:28).

The essence of global missions is offering an invitation, not imposing beliefs. The gospel should be proposed with humility, allowing indigenous expressions of faith without altering the core message. This is missions done well, and beautifully.

Critics often accuse global missions of religious imperialism, but they overlook the fundamental justice issue at its heart—people deserve access to the teachings of Jesus and the freedom to choose whether to follow them. Engaging in global missions is about providing this opportunity, not coercing conversion.

From All Nations, For All Nations

Having witnessed missions in various contexts, I can attest that many modern mission movements, like The Alliance, strive to respect and empower local cultures. The Alliance movement, which began in New York, is now a global network with national churches leading the charge in their contexts and countries. The Alliance World Fellowship allows for a model that ensures missions is not about “the West reaching the rest,” but rather about all nations working together for the completion of the Great Commission. This collaborative approach prevents colonizing tendencies, fostering a diverse and inclusive message. Toulouse International Church in France, which I have had the opportunity to visit on a few occasions, reflects this ethos well with their vision—From All Nations, for All Nations—written on a wall in their worship center.

While a single article cannot fully address the complexities of global missions, I hope it opens the door to meaningful dialogue and reflection. For those questioning the practices of global missions, I urge you to reconsider and engage with a fresh perspective.

The Great Commission still calls us to action. What will your role be in this mission? Whether you pray, give, send, or go, there is much work to be done—both locally and globally. Together, let’s honor the call to make disciples of all nations, embracing a mission that transcends history’s mistakes and celebrates the beauty of every culture in the Kingdom of God while sharing the message of Jesus.

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