Different perspectives on mission and money

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

Last week, we had the privilege of having Dr. Bonk from the Overseas Ministry Study Center at Yale University. His lecture on the relationship between money and mission was fascinating. His claim that we do not need a lot of money to evangelize the world was well substantiated with various anecdotes. However, our members had very different ideas on the role of money while understanding his points.

One student pointed out that there has been a general tendency to downplay the role of money in world mission. He shared his experience while participating in the Boston Conference 2010: he was in a room where one student presented his paper regarding the role of NGO on mission. He said that he was surprised during the discussion time that how many people were angry, arguing that we should keep money separate from the proclamation of the gospel. Another student agreed with him. He said that we should recognize the fact that we need money in mission. Although the missionaries came in faith without money, but they still had to pray to God for their needs. So we can’t say that money isn’t necessary in doing mission. Faith-based mission (depending on God for our money and needs) has also something to do with money. They just seek for another source for the money. The other student defended Dr. Bonk’s position. She said that it seems that he just wanted to emphasize that we don’t need to assume that we need so much money in doing mission. But the first student maintained that we should accept that money is important tool in world mission.

Another student jumped in the discussion and turned our attention to broader issue of power. He talked that we should remember there are other types of power beyond the monetary. Intellectual capital, networks of powerful people, etc. If we are to be responsible with our money, let’s also think how to be righteously rich with our other blessings. We agreed with his point. One student added to his remark by saying that since the shift to the south, money has become so much associated with colonialism.

At the end of the discussion, we briefly shared our expectations toward pastor relating to money issue and found very interesting cultural differences between Koreans and African-American: Many Koreans said that they want their pastors poor, but we learned that in many African-American churches, the leaders wear gold since the way a pastor lives is a reflection of the generosity of the congregation. What an interesting cultural difference!

Hye Jin Lee, discussion moderator

Roman Catholicism in India and South Korea

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

During our class session of November 10, 2010, Fr Vincent Machozi of Boston University lectured on the History of Catholicism. As with previous presenters, he packed a lot of information into his lecture. This week our follow-up discussion group included two people from South Korea, one from India and one from the United States. We shared first about our impressions of Catholicism in India and South Korea. In India the church is known to have some of the best schools in the country; devout Hindus will often send their children to those schools because of their quality. The church also is quite involved in social programs. Our South Korean participants noted that there Roman Catholics have a reputation of being positively engaged in society while their Protestant counterparts are often seen as corrupt. In addition, Catholics are often thought of as being united while Protestants are split into many different factions. The strong and clearly defined hierarchical leadership structure is also a plus in Korean society which values those kinds of structures rather than more egalitarian ones. We wondered if perhaps that is why Christian Base Communities which were so popular in Latin America have not been part of the Korean Catholic experience.

In both Korea and India Roman Catholics are known for being open to an engagement with indigenous cultures and other religions. They are involved in inter-religious dialogue with Buddhists and Hindus, and in India many apply the bindi spot on their foreheads, a Hindi tradition. In Korea Catholic liturgy appropriates certain aspects of the traditional ancestor veneration. Protestants, on the other hand, include recognition of the ancestors but have changed significantly the way it happens in the liturgy so as to distance themselves from traditional ceremonies.

As our discussion time ended, we had just started to discuss Peter Phan’s Boston 2010 presentation about inter-religious dialogue at the 1910 missionary gathering and Vatican II. We were trying to decide if we agree with his suggestion that Christians need to be open to being converted by our interlocutors as we dialogue with those of other religions. If we accept that premise, what then does mission look like?

Bruce Yoder, discussion moderator