Jethro Geier ACT # 201400253

Assignment question:

Trace the main motives and methodologies involved in the history of Christian mission over
the past 50 years, in order to describe and evaluate the churches’ current missionary task.

Name: Jethro Geier ACT # 201400253

Actual Word Count (not including Abstract or Bibliography/Reference List):

2751

Resubmission/Extension date (if applicable):

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 Jethro Geier ACT # 201400253

Abstract

Western society is transitioning from Christendom to post-Christendom, resulting in church

decline. This and the ever changing nature of culture pose a significant challenge to
Christian mission. This paper outlines a number of mission methods and motives from the
past 50 years, their efficacy and what today’s church can learn from this in order to envision
and attempt new missionary methods. Furthermore, this paper engages with critical
reflection of scholarly texts and articles and offers some solutions for the church’s current
missionary task.

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 Jethro Geier ACT # 201400253

The conclusion of Christendom and shift into post-Christendom in Western society is a great
paradigm shift and time of uncertainty which churches must face.1 Christian mission over
the past fifty years has seen a range of methods, some innovative and effective, some more
of a rehash of previously successful methods. These methods were motivated by a
pragmatic urgency to see the world brought to Christ and a solution focused response to the
Western church’s decline. Familiarity with these methodologies and understanding these
motives is essential for today’s church to help it discern what direction to take. The task
ahead will require regular reassessment of existing structures, 2 motives and methodologies,
and adaptability focused on contextualised experimentation of fresh expressions. The
church will also need to focus its efforts more on radical holistic discipleship that practically
equips congregation members to actively contribute to and pioneer these fresh expressions.

The transition into Post-Christendom in western nations is an evident paradigm shift. 3 Yet in
spite of this, many churches are resisting change and employing familiar tactics of defending
and holding onto the old paradigm, denying its departure and procrastinating instead of
responding imaginatively to this new reality.4 Churches have increasingly lacked the
peoplepower, energy, resources, creativity, flexibility, leadership ability and “even a clear
sense of purpose to be able to sustain, much less revitalize, their organisation and activity.” 5

Culture is never static, but the accelerating rate of change, the complexity of our globalised
multicultural world and the resultant fluidity of culture makes our times overwhelmingly
unpredictable.6 Due to the unpredictable nature of our times, the church “cannot make
permanent the forms that prove effective in any particular time and place.” 7

1
S. Murray, Church after Christendom (Paternoster, 2004). 7.
D.J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Orbis Books, 1991). 349.
2
C. Ott and J.D. Payne, Missionary Methods: Research, Reflections, and Realities (William Carey Library
Publishers, 2013). xv.
3
W.S. Murray, Post-Christendom: Church and Mission in a Strange New World (Authentic Publishers, 2013).
4
Murray, Church after Christendom.
5
J. McManners, The Oxford Illustrated History of Christianity (OUP Oxford, 1992). 577.
6
Graham Cray, "On Not Knowing the End at the Beginning," http://journalofmissionalpractice.com/on-not-
knowing-the-end-at-the-beginning/#_edn6.
7
Z. Bauman, 44 Letters from the Liquid Modern World (Wiley, 2013). 27.
C.E. Braaten, R.W. Jenson, and G.O. Forde, Christian Dogmatics (Augsburg Fortress, Publishers, 2011). 191.

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David Bosh said that the magnitude and complex challenge the church faces today can only
be appreciated if viewed against the backdrop of the history of Christian mission. We need
to have awareness of past mission perspectives which will help us appreciate the scope of
our present challenge. Bosh said we can view the past as a compass, not just to ascertain
where we have come from but to also discern the direction we must now take. 8 A paradigm
shift “always means continuity and change, both faithfulness to the past and boldness to
engage the future, constancy and contingency, both tradition and transformation.” 9

G.W. Peters was certainly correct when he said at Lausanne in 1974 that some methods
might be extremely effective at a particular time and place for a particular people. Yet these
same methods might be counter-productive and perhaps harmful for the spread of the
Gospel amongst another people group or in another time and place. Therefore Peters
identifies that a “method-bound movement cannot become an effective world movement,
neither can it last very long” and will soon become obsolete.10

Ott and Payne argue that severe and regular methodological scrutiny is something that
should be expected of all those involved in mission. Furthermore placing our methods under
a microscope, they say, is simply a matter of good kingdom stewardship. 11 Peters adds to
this by suggesting that we do not need a rebirth of the Gospel, but a continuous rebirth of
our methodology in order to communicate the message in a contextualised manner that is
intelligible and culturally meaningful.12

Bosch explains that some Christians have decided that Christian mission and all that it stood
for now belongs to a bygone era of church history and that it should be “eulogised and
buried.”13 Those who hold this view perhaps associate ‘mission’ with the imperialistic
Christianity of the 19th and early 20th century. Others have argued is it impossible to
abandon the practice of mission in all forms as the church should by very nature- reach

8
Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission. 189.
A. Kreider, The Change of Conversion and the Origin of Christendom (Trinity Press International, 1999). xiv.
9
Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission.
10
G.W. Peters, “Contemporary practical evangelism,” in: J.D. Douglas, Let the Earth Hear His Voice:
International Congress on World Evangelization, Lausanne, Switzerland ; Official Reference Volume ; Papers
and Responses (World Wide Publ., 1975).
11
Ott and Payne, Missionary Methods: Research, Reflections, and Realities. xvi.
12
G.W. Peters, “Contemporary practical evangelism,” in Douglas, Let the Earth Hear His Voice: International
Congress on World Evangelization, Lausanne, Switzerland ; Official Reference Volume ; Papers and Responses.
13
Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission. 181-182.

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outward.14 I agree with Bosch who advises that we need to repent of past mistakes but that
does not mean renouncing the heart of what Kingdom orientated Christians have been
trying to do. There needs to be a dynamic and creative tension between the old and new
methods, an agenda of renewal not abolition.15

Throughout the early to mid-20th century, western missionary methods in overseas contexts
tended to be unexamined replicas of practices that were effective back home. All of today’s
missionaries, whether overseas or in their home country need to reconsider the use of
previously fruitful methods and allow them instead to be shaped in light of their new
context which is becoming increasingly multicultural. 16

Evangelicals are often unwise and fervent conservatives in the way they resolutely cling to
techniques and structures.17 History reveals that when churches have embraced a particular
method, they will fuse their grip on that paradigm well after its effectiveness has ceased. 18
These methods become so foundational and tenaciously embraced that to change them is
equivalent to changing doctrine. But what they forget is that an evolving context requires
adaptability of methodology.19 Engaging in ongoing evaluation of contextual methods
approaches will help Christians discern better ways of doing mission.

During the latter twentieth century, a spirit of pragmatism grew amongst evangelicals which
influenced many leaders to seek the latest and greatest methods to increase the number of
members in their churches.20 These leaders hunted for methods that ‘work’, where the ends
justified the means but were often unmoored from biblical principles.21

This pragmatism was a prominent characteristic of mission from 1960-1990 particularly the
Church Growth Movement (CGM) and various other methods such as: church health
approach, Natural Church Development, cell-church ministry and church planting
movements.22 CGM instigated a period of communal experimentation which developed as a

14
Ibid.
15
Ibid.
16
Ott and Payne, Missionary Methods: Research, Reflections, and Realities.
17
Ibid. xviii.
18
Ibid.
19
Ibid. xix.
20
Ibid. xvii.
21
J.M. Terry, E.C. Smith, and J. Anderson, Missiology: An Introduction to the Foundations, History, and
Strategies of World Missions (Broadman & Holman Publishers, 1998). 50.
22
Ott and Payne, Missionary Methods: Research, Reflections, and Realities. 198.

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way of attracting people back to commitment and allegiance in traditional church through
superficially renovated forms. These methods ultimately proved defective as attractional
models will only ever affect a minority of people who have past church experience while the
majority increasingly see church as an irrelevant and strange relic from the past. 23

Some Christians have perhaps overcompensated to this pragmatism by adopting an overtly

analytical posture24 as an apparent end in itself.25 Evaluation is essential but just as vital and
perhaps most challenging is the courage to actually implement crucial methodological
changes and create something new when and where appropriate. 26

Church methodology should not be the gravity around which our theological and biblical
convictions orbit. Likewise our methods should not simply bend to every fad in society for
the sake of relevance and allow our context alone to dictate what we do to such an extent
that we are unconsciously copying culture.27 The Church Growth Movement (CGM) is a good
example of how church leaders unconsciously took on the ethos of big businesses,
measuring church success by how many members they had. The CGM elevated ‘relevance’
above everything and became so acculturated to the ethos of consumer culture that the
gospel message was often neutered.28 Christians need awareness of how our culture

23
McManners, The Oxford Illustrated History of Christianity. 588.
24
This overtly analytical posture is made evident in the countless publications which attempt to comprehend
the churches current situation, see for example: Bruce C. E. Fleming,  Contextualization of Theology: An
Evangelical Assessment  (Pasadena, Calif.: William Carey Library, 1980); David J. Hesselgrave and Edward
Rommen,  Contextualization: Meanings, Methods, and Models (Grand Rapids: Baker, 1989). Charles R. Taber,
“Contextualization,” in Exploring  Church Growth, (Grand Rapids: Eerdmans, 1983); Harvie M. Conn,
“Contextualization: Where Do We Begin?” in  Evangelism and Liveration, ed. Carl Armerding (Nutley, N.J.:
Presbyterian & Reformed, 1977); Dean S. Gilliland, ed.,  The Word Among Us: Contextualizing Theology for
Mission Today  (Dallas: Word Publising, 1989); Robert J. Schreiter,  Constructing Local Theologies (Mayknoll,
N.Y.: Orbis Books, 1985); Stephen B. Bevans, Models of Contextual Theology  (Maryknoll, N.Y.: Orbis Books,
1992); Justin S. Ukpong, “What Is Contextualization?”  Neue Zeitschrift furMissionswissenschaft (1987), and
“Contextualization: A Historical Survey,”  African Ecclesial Review (October 1987). 
25
Crouch has suggested that some Christians who have embraced a ‘critiquing culture’ strategy have fallen for
the academic fallacy: that once you have comprehended, critiqued and analysed something that you have
changed it. That understanding something will translate into an embodiment of the gospel and therefore
cultural change.
A. Crouch, Culture Making: Recovering Our Creative Calling (InterVarsity Press, 2013). 9.
26
Ott and Payne, Missionary Methods: Research, Reflections, and Realities. xix.
27
Crouch, Culture Making: Recovering Our Creative Calling. 69.
28
M. Sayers, The Trouble with Paris: Following Jesus in a World of Plastic Promises (Thomas Nelson, 2008).
J.L. Gonzalez, The Story of Christianity: Volume 2: The Reformation to the Present Day (HarperCollins, 2010).
483.

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influences what we believe so that we can make well considered decisions about our
mission practices.29

Another example of church culture being negatively influenced by society is evident in the
surge of the electronic church and tele-evangelists who emerged in the late 1970’s and early
1980’s. Their so called ‘ministries’ were so shaped by consumer culture that they simply
emulated wealthy corporations.30 The claim was often made that millions of people were
hearing and responding to the gospel, but even if that were true, the individuals watching
the T.V screen were totally isolated and their faith unsupported by an active Christian
community.31 This method exemplified the prevalent spirit of privatisation and materialism
of the time.

A further attempt to address the church’s decline as society shifted away from Christianity
has been demonstrated in the revival campaigns.32 Revivals were the archetypical initiative
to revitalise the diminishing church in protestant nations. 33 Thousands came to faith as the
famous Billy Graham crusades shook the planet. The evidence suggests however that these
famous revivalists were usually preaching to lapsed believers who ‘go forward’ not to be
converted but to recommit themselves to a faith with which they were already familiar. 34
The impact of revivals during the latter 1900’s is undeniable,35 but as time went on, their
success waned as churches realised the importance of discipleship and not just
evangelism.36 In spite of this, recent travelling preachers like Henry Madava have continued
to use this method throughout the world, claiming outstanding results37 which contradict
the evidence.38 Madava is an example of a Christian missionary who is clinging to a
methodology which ceased effectiveness long ago.

29
G. Hofstede, G.J. Hofstede, and M. Minkov, Cultures and Organizations: Software of the Mind, Third Edition
(McGraw-Hill Education, 2010). 359.
30
Gonzalez, The Story of Christianity: Volume 2: The Reformation to the Present Day. 489.
31
McManners, The Oxford Illustrated History of Christianity. 592.
32
Ibid. 581.
33
Ibid. 589.
34
Ibid.
35
Karl Faase, "Revitalised in Witness – the Lessons from the Billy Graham Crusade of 1959 (Pt 3),"
http://www.crossover.org.au/revitalised-in-witness-the-lessons-from-the-billy-graham-crusades-of-1959-pt-
3/.
36
Jeremy Myers, "Is Crusade Evangelism Effective?," http://redeeminggod.com/crusade-evangelism-
effective/.
37
NEWS.VICTORYCHURCH.ORG.UA, "Jesus Festival in Thailand, March 20, 2011," (2011).
38
Dwight Martin and Marten Visser, "Sense and Nonsense of Large Scale Evangelism," Evangelical Missions
Quarterly (2012).

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Ecumenicalism was another movement which western churches invested in as they saw it as
a possible solution to church decline and an expression of God’s plan for his people:
Christian unity.39 Union between Christians became increasingly desirable for many reasons:
shrinking churches, excess properties, inflated maintenance costs and a vague belief that
church schisms were off-putting to potential converts.40 Globally speaking however, the
places where Christianity is spreading most rapidly “is it distinguished by a multiplication of
small locally led congregations… a weakening of central control… a preference for loose
federations of churches rather than interconfessional schemes of church union.” 41 Church
unity proved to be hard work as Christians painstakingly laboured toward agreement and
mutual validation. It did dissolve some of the differentiating labels among Christians and
established common ground; probably suitable in some circumstances but not a one-size-
fits-all recipe for every situation.

Due to the lack of quick results of organisational ecumenicalism as hoped by some

optimistic western churches, the influence of ecumenicalism diminished toward the end of
the 20th century.42 In the end, contrary to the hopes of united western denominations,
ecumenicalism failed altogether at stemming the tide of rapid church decline. 43 B. Wilson
suggests that ecumenical churches may run the risk of succumbing to the fate of
organisations like YMCA which are now completely secular. 44

Similar in heart to ecumenicalism was the Congress on World Evangelisation in Lausanne

1974. This congress unified countries from around the globe for a joint mission purpose. The
purpose was to highlight biblical world evangelization and to come to an agreement on
certain principles. An exceptional document was developed, called the Lausanne covenant
and was signed by the leaders and quickly spread around the globe, many churches and
agencies adopting it as their statement of faith. This covenant sparked what has come to be
known as the Lausanne movement and is said to be “the most significant ecumenical
confession on evangelism that the church has ever produced.” 45 It has had a massive impact,
39
McManners, The Oxford Illustrated History of Christianity. 582.
40
Ibid.
41
Ibid. 659.
42
Ibid.
43
Ibid. 583.
44
Ibid. 584.
45
R.D. Winter et al., Perspectives on the World Christian Movement: A Reader (Authentic Media, 1999). 759.

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calling for a renewal in global missions and pushing for more holistic mission methods. 46 A
major achievement of the Lausanne movement was in persuading evangelical Christians to
think globally and “how concern for people's everyday needs and in particular the poor, is
an intrinsic part of the good news."47

The movement facilitated another two major global congresses, Manila 1989 and Cape
Town 2010, “serving as a launch pad for further key strategies and milestones in global
mission.” After Cape Town 2010, Green explains how a Rwandan attendee of the
48

conference pointed out that even though 90% of Rwandans were ‘Christian’ this did not
prevent the abominable genocide in Rwanda. Green thus argues that the Lausanne
movement may not be addressing a particular need- principally, the discipleship of the
world’s converts.

When considering the missionary task of today’s church, Christians must engage with the
bible not just for guidance but in order to imagine up new things. With responsible freedom
we are to “prolong the logic of the ministry of Jesus and the early church in an imaginative
and creative way in our own time and context.”49 Scripture reveals a lot of methodological
flexibility, freeing Christians engage creatively with various cultural contexts. 50 But when
considering the early New Testament church, we need to acknowledge how our present
times are profoundly different to pre-Christendom and that there is not some biblical
blueprint which we ought to meticulously replicate.51 Murray agrees by stating: “post-
Christendom is not pre-Christendom revisited.”52

Rather than holding onto models and methodologies that previously proved effective, or
simply replicating models that were successful once upon a time, each Church needs to
adopt a posture of listening and understanding their unique context. 53 Churches need to be
‘liquid’, flexible enough in their methods to continuously adjust in appropriate ways to their

46
Matthew Cresswell, "What Future for the Lausanne Movement?,"
http://www.theguardian.com/commentisfree/belief/2010/oct/21/lausanne-movement.
47
Ibid.
48
Lausanne Movement, "About the Movement," http://www.lausanne.org/about-the-movement.
49
Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission. 181.
50
Ibid.
51
Ibid. 181.
52
Murray, Post-Christendom: Church and Mission in a Strange New World. 205.
53
Michael Frost, How to Listen to Your Neighbourhood (2009).

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fluid culture without diluting the gospel.54 Church needs to be “something we are, an
organism,”55 its members enraptured with a prophetic imagination from God who creatively
try new ways of being church that is effective in our transient culture without abandoning
biblical foundations.56

Apart from extreme examples like the Rwandan genocide, church communities around the
world often slip into nominalism. These churches often attempt prop up traditional mission
techniques such as the attractional model and due to a loss of creative energy are unable to
envision new ways of doing mission and evangelism that flourish. 57 What is needed in these
congregations is the dynamic involvement of the whole congregation in developing and
experimenting with fresh expressions of being church.

Creation and trial of experimental expressions has typically been envisioned and directed by
clergy alone, perpetuating the situation in many churches of a minority leadership running
everything while the majority of the congregation remain passive consumers. 58

In order to change this, a holistic discipleship of church members that empowers them to
realize their full potential and gives them opportunities to actively develop their gifts is
essential. Traditionally discipleship has been limited to two areas—knowledge and training,
which are only one dimension of discipleship. Discipleship of the whole person is more than
a theoretical activity between an academic teacher and a student. 59 What is needed to help
Christians embody the Gospel is the kind of practical discipleship which closely models the
apprentice- master relationship where concrete skills can be passed on. 60 This is a relational
process which is less formulaic, requiring patient “elbow learning” and opportunities for the

54
P. Ward, Liquid Church (Hendrickson Publishers, 2002).
55
S. Claiborne, The Irresistible Revolution: Living as an Ordinary Radical (Zondervan, 2006). 62.
Gonzalez, The Story of Christianity: Volume 2: The Reformation to the Present Day. 529
56
S. Jethani, The Divine Commodity: Discovering a Faith Beyond Consumer Christianity (Zondervan, 2009). 77.
57
Terry, Smith, and Anderson, Missiology: An Introduction to the Foundations, History, and Strategies of World
Missions. 32.
58
Murray, Post-Christendom: Church and Mission in a Strange New World. 261.
59
Jethani, The Divine Commodity: Discovering a Faith Beyond Consumer Christianity. 77.
Terry, Smith, and Anderson, Missiology: An Introduction to the Foundations, History, and Strategies of World
Missions. 32.
60
M. Frost, The Road to Missional: Journey to the Center of the Church (Baker Publishing Group, 2011). 97.

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apprentice to experiment and fail.61 In this style of discipleship the apprentice is actually
equipped to go and make disciple makers.62

Cole and Hirsch claim that ultimately, each church will be assessed by one thing- it’s
disciples. Our churches are only as good as our disciples. The worship, preaching, programs
or facilities are meaningless and our church is no good if our disciples are passive,
incompetent, consumeristic, and not moving in the direction of making more disciples. 63 I
agree that qualitative discipleship is not only capable of transforming hatred into love
between Hutus and Tutsis but also the cure to Christian nominalism and ultimately the
primary task for today’s church.

In order for the church to have an impact in post-Christendom, it needs to be a church that
creates fresh expressions for our “changing culture established primarily for the benefit of
people who are not yet members of any church. It will come into being through principles of
listening, service, incarnational mission and making disciples.” 64 These fresh expressions will
involve a “discernment led process, following a sequence of listening, serving, forming
community, making disciples and only at the end letting the public form of the fresh
expression emerge.”65

Churches will find it difficult to commit, let alone follow through with this wholesale
transformation. Transition from a church “meticulously defined to a church without
boundaries will be rough going, and the divide may bring much painful misunderstanding
and some grave schisms.” Realistic expectations, perseverance, humility and dependence on
the Holy Spirit’s guidance are essential for the way ahead. The likelihood of failure and
demand for regular renewal of methods and examination of motives will pay its toll but are
essential for a sustainable and vibrant post-Christendom Church.66

61
Ibid.
62
R.E. Webber and R. Webber, Ancient-Future Evangelism: Making Your Church a Faith-Forming Community
(Baker Publishing Group, 2003).
Terry, Smith, and Anderson, Missiology: An Introduction to the Foundations, History, and Strategies of World
Missions. 32.
63
N. Cole and A. Hirsch, Ordinary Hero: Becoming a Disciple Who Makes a Difference (Baker Publishing Group,
2011). 185.
64
Fresh Expressions, "An Introduction to Fresh Expressions," http://www.freshexpressions.org.uk/.
65
Cray, "On Not Knowing the End at the Beginning".
66
McManners, The Oxford Illustrated History of Christianity. 662.

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It is about time Western churches come to terms with the paradigm shift into post-
Christendom and mature past insecure reactions, holding onto the false reality that
Christendom is strong and denying the paradigm shift. Recognition of previously effective
mission methods and awareness of the motives behind said methods will prepare todays
church to make informed decisions about how to innovate and experiment with fresh
expressions of being church. Today’s church needs awareness of previous ways in which it
has unconsciously allowed itself to be unhelpfully drawn by the various currents in society.
Furthermore, a humble recognition of the fault of obsessing over ‘getting people back into
church’ and using any means to do so is essential. Frequent reassessment of existing
methodologies and experimentation of innovative and contextualised approaches which
include the whole congregation is the chief task of today’s missional church. For this to
happen, churches need to excel in qualitative relational discipleship of its members, helping
them develop their strengths and fully preparing them to make genuine disciples and
pioneer fresh church expressions.

Bauman, Z. 44 Letters from the Liquid Modern World. Wiley, 2013.

Bosch, D.J. Transforming Mission: Paradigm Shifts in Theology of Mission. Orbis Books, 1991.
Braaten, C.E., R.W. Jenson, and G.O. Forde. Christian Dogmatics. Augsburg Fortress, Publishers,
2011.
Claiborne, S. The Irresistible Revolution: Living as an Ordinary Radical. Zondervan, 2006.
Cole, N., and A. Hirsch. Ordinary Hero: Becoming a Disciple Who Makes a Difference. Baker
Publishing Group, 2011.
Cray, Graham. "On Not Knowing the End at the Beginning."
http://journalofmissionalpractice.com/on-not-knowing-the-end-at-the-beginning/#_edn6.
Cresswell, Matthew. "What Future for the Lausanne Movement?"
http://www.theguardian.com/commentisfree/belief/2010/oct/21/lausanne-movement.
Crouch, A. Culture Making: Recovering Our Creative Calling. InterVarsity Press, 2013.
Douglas, J.D. Let the Earth Hear His Voice: International Congress on World Evangelization,
Lausanne, Switzerland ; Official Reference Volume ; Papers and Responses. World Wide
Publ., 1975.
Expressions, Fresh. "An Introduction to Fresh Expressions." http://www.freshexpressions.org.uk/.
Faase, Karl. "Revitalised in Witness – the Lessons from the Billy Graham Crusade of 1959 (Pt 3)."
http://www.crossover.org.au/revitalised-in-witness-the-lessons-from-the-billy-graham-
crusades-of-1959-pt-3/.
Frost, M. The Road to Missional: Journey to the Center of the Church. Baker Publishing Group, 2011.
Frost, Michael. How to Listen to Your Neighbourhood. 2009.
Gonzalez, J.L. The Story of Christianity: Volume 2: The Reformation to the Present Day. HarperCollins,
2010.
Hofstede, G., G.J. Hofstede, and M. Minkov. Cultures and Organizations: Software of the Mind, Third
Edition. McGraw-Hill Education, 2010.

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 Jethro Geier ACT # 201400253

Jethani, S. The Divine Commodity: Discovering a Faith Beyond Consumer Christianity. Zondervan,
2009.
Kreider, A. The Change of Conversion and the Origin of Christendom. Trinity Press International,
1999.
McManners, J. The Oxford Illustrated History of Christianity. OUP Oxford, 1992.
Movement, Lausanne. "About the Movement." http://www.lausanne.org/about-the-movement.
Murray, S. Church after Christendom. Paternoster, 2004.
Murray, W.S. Post-Christendom: Church and Mission in a Strange New World. Authentic Publishers,
2013.
Myers, Jeremy. "Is Crusade Evangelism Effective?" http://redeeminggod.com/crusade-evangelism-
effective/.
NEWS.VICTORYCHURCH.ORG.UA. "Jesus Festival in Thailand, March 20, 2011." (2011).
Ott, C., and J.D. Payne. Missionary Methods: Research, Reflections, and Realities. William Carey
Library Publishers, 2013.
Sayers, M. The Trouble with Paris: Following Jesus in a World of Plastic Promises. Thomas Nelson,
2008.
Terry, J.M., E.C. Smith, and J. Anderson. Missiology: An Introduction to the Foundations, History, and
Strategies of World Missions. Broadman & Holman Publishers, 1998.
Visser, Dwight Martin and Marten. "Sense and Nonsense of Large Scale Evangelism." Evangelical
Missions Quarterly (2012).
Ward, P. Liquid Church. Hendrickson Publishers, 2002.
Webber, R.E., and R. Webber. Ancient-Future Evangelism: Making Your Church a Faith-Forming
Community. Baker Publishing Group, 2003.
Winter, R.D., S.C. Hawthorne, D.R. Dorr, D.B. Graham, and B.A. Koch. Perspectives on the World
Christian Movement: A Reader. Authentic Media, 1999.

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