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In 2007, CT and our sister magazines will be tackling a new "big question" with the Christian Vision Project, our ongoing series exploring major issues facing the church in the 21st century. In 2006, we focused on the church and culture. Now we turn our attention to mission and to the question, What must we learn, and unlearn, to be agents of God's mission in the world? Chris Wright is the international director of Langham Partnership, known in the U.S. as John Stott Ministries. Founded to equip and train pastors and leaders in the majority world, the organization provides Wright with a front-row seat to the extraordinary changes taking place in global Christianity. His most recent book, The Mission of God: Unlocking the Bible's Grand Narrative (InterVarsity, 2006), is a tour de force of biblical scholarship and mission theology. Here he argues that much of our learning, and unlearning, will be a rediscovery of Christianity's beginnings.

The map of global Christianity that our grandparents knew has been turned upside down. At the start of the 20th century, only ten percent of the world's Christians lived in the continents of the south and east. Ninety percent lived in North America and Europe, along with Australia and New Zealand. But at the start of the 21st century, at least 70 percent of the world's Christians live in the non-Western world—more appropriately called the majority world.

More Christians worship in Anglican churches in Nigeria each week than in all the Episcopal and Anglican churches of Britain, Europe, and North America combined. There are more Baptists in Congo than in Britain. More people in church every Sunday in communist China than in all of Western Europe. Ten times more Assemblies of God members in Latin America than in the U.S.

The old peripheries are now the center. The old centers are now on the periphery. Philip Jenkins brought this shift to popular attention in The Next Christendom. Yet many Christian leaders of the global South resent the implication in Jenkins's title. They have no desire to be another "Christendom"—wielding monolithic territorial and political power. Nor do they wish to be any kind of threat to the West, but rather to help Western Christians in the struggle to shift from survival mode to mission mode—in their own lands.

Can the West be re-evangelized? Only if we unlearn our default ethnocentric assumptions about "real" Christianity (our own) and unlearn our blindness to the ways Western Christianity is infected by cultural idolatry. It may be more blessed to give than to receive, but it is often harder to receive than to give. That reverses the polarity of patron and client and makes us uncomfortably aware that what Jesus said to the Laodicean church might apply to us in the West: "You say, 'I am rich; I have acquired wealth and do not need a thing.' But you do not realize that you are wretched, pitiful, poor, blind and naked" (Rev. 3:17).

Most of the learning and unlearning we must do in this new era is no more than relearning the original nature of biblical Christianity, which very quickly became polycentric. Acts 1:8 can give the impression that the early church spread out in ripples, from Jerusalem to Judea to Samaria to the ends of the earth. But in fact, Acts tells a more complicated story. Antioch was where followers of Jesus were first called Christians, and it became the center of westward-oriented missionary work. Paul saw Thessalonica as a radiating center for the message in Macedonia and Achaia. Ephesus clearly became a key metropolis for Christian witness in Asia Minor. Paul was eager to make Rome a base for planned work further to the west in Spain. Jerusalem was simply one center among many.

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January 2007, Vol. 51, No. 1

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