The Global Conversation

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Whole Gospel, Whole Church, Whole World

We must believe, live, and communicate all that makes the Christian message staggeringly comprehensive good news.

For 35 years one of the simplest ways to define evangelical Christianity has been to refer to the Lausanne Covenant, the document that emerged from the International Congress on World Evangelization in Lausanne, Switzerland, in 1974. Convened by American evangelist (and Christianity Today founder) Billy Graham and British clergyman John R. W. Stott, the congress brought together 2,300 church and missionary leaders from 150 countries, including a substantial number of leaders from the then-nascent evangelical communities of Africa, Latin America, and Asia. The Lausanne Covenant became a milestone in evangelical history, confidently proclaiming the continued need for evangelism when much of mainline Protestantism had lost confidence in biblical faith, while also reclaiming social responsibility when many fundamentalists disdained justice as a "liberal" concern. (Read the Lausanne Covenant at Lausanne.org/covenant.)

In October 2010, the Lausanne Movement will convene another congress, this time in Cape Town, South Africa. The majority of participants will be from the Majority World, where evangelicalism is now thriving dramatically. For the next year, Christianity Today, in partnership with the Lausanne Movement and fellow Christian publications around the world, will address some of the principal issues that confront the contemporary church as we seek to proclaim and demonstrate the gospel in all its historic depth and breadth. We are calling these articles the Global Conversation.

Taking the gospel to the ends of the earth, in obedience to the Great Commission, is an inescapable imperative. A definition of world evangelization that has won assent from Christians of all stripes was memorably summarized in the Lausanne Covenant—the document substantially crafted by John R. W. Stott and affirmed by the Lausanne Congress on World Evangelization in 1974: "Evangelization requires the whole church to take the whole gospel to the whole world."

The "three wholes" in this ringing phrase had been part of Christian discourse for some years before Stott drafted the covenant. Indeed, they go back to the apostle Paul, if not to the patriarch Abraham. But to keep the conversation within living memory, a stirring statement by the Dutch theologian Willem Adolf Visser't Hooft makes the point:

The command to witness to Christ is given to every member of his church. It is a commission given to the whole church to take the whole gospel to the whole world. When the church recognizes that it exists for the world, there arises a passionate concern that the blessings of the gospel of Christ should be brought to every land and to every man and woman.

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October 06, 2009  10:33am

I think Darwin Dunham's comparison of the story of Joseph and Potiphar's wife to committed couples that delay marriage until graduating from college and securing a career because society encourages such a lifestyle demonstrates a misunderstanding of the article. The article is questioning the reasonableness of expecting couples to wait for years and year for marriage (and thus sex) simply because it is seen as more "responsible" to secure a good job and accumulate some capital first, not to mention "figure out who you are as a person" , "explore your individuality", and "live your life" etc., none of which ideas are from the Bible. The only way non-Christians are able to accomplish such goals are because they don't wait for sex, and thus they don't face the same kind of frustration and trials that Christian couples do.

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For More Conversation

After Lausanne 1974, John R. W. Stott explained the process behind the covenant the Congress had adopted, and its key points of significance.

Chris Wright talks about the breadth and depth of the phrase "the whole church."

Samuel Escobar describes some of the many distinctive contributions from Global South theologians in the wake of the 1974 Congress.

Can Christians address poverty without personal relationships with the poor? Christopher Heuertz suggests why our approach to poverty is often inadequate.