Abstract
If we reflect upon Edinburgh as a movement, many voices participated, demonstrating different visions and concerns for the advancement of the gospel. From 1910 to 2010 there were subsequent conferences that took place in many corners of the world. The message of Jesus Christ was presented as relevant to all people groups.
In her presentation, Dana L Robert has described the significance of the work of the Holy Spirit in the Christian Church during the past 100 years. Through the infilling of the Holy Spirit at Pentecost, the Early Church received the authority and boldness to preach the gospel in all parts of the world. The Book of Acts traces the expansion of the Early Church as believers preached to the gentiles. For Christian disciples, the task to be witnesses to the ends of the earth remains unchanged.
The experience of the road to Emmaus opens the door to contemporary reflection on the multiplicity of witnesses that the Holy Spirit has raised through the spirit of Edinburgh to promote unity, cooperation, and partnership among Christians. Robert elaborates on the preciseness of the 1910 Edinburgh Missionary Conference in signaling the need for cooperation and unity among Christian churches in their labor of evangelization. 1 The World Council of Churches was established in 1948 indicating the need to move toward a global community. The Lausanne Congress of 1974 gathered religious leaders from more than 150 nations. By that time, it was clear that Christianity was growing in Africa, Asia, and Latin America. 2
The missionary repercussions in the minds of mission leaders in the mid-20th century were of one world, one church, and one mission. No longer was mission conceptualized to be Western-centered but from every nation to the world. What better witness to those who live in unbelief than to demonstrate that the Body of Christ is united in its mission? By 1963, the missionary vision was one gospel and one Lord. The worldwide church was now conceived as bringing the whole gospel to the whole world. The representatives at Edinburgh 2010 came from the diversity of Christianity to a multicultural worldwide movement of frequent exchanges.
If we reflect upon Edinburgh as a movement, many voices participated, demonstrating different visions and concerns for the advancement of the gospel. From 1910 to 2010 there were subsequent conferences that took place in many corners of the world. The message of Jesus Christ was presented as relevant to all people groups. The work of discipling was emphasized as one of the main tasks of the church. Discussions about social justice were on the table for consideration. As a matter of fact, after the Second World War social justice was one of the main issues debated in most conferences of the world.
In 1910 the main Protestant churches gathered together to plan for future evangelism. It was clear at that moment that the new movements generated by the Holy Spirit were still in formation and therefore could not be present in the conference. The tension between East and West brought some political implications that had to be discussed according to the Scripture. The differences between North and South could not be hidden.
However, in later years, the Pentecostal movement became stronger. It was a clear indication that the Spirit was working among the poor in continents like Africa, Asia, and Latin America, and by doing so new leaders arose who brought the gospel to every village in every nation. Pentecostalism and the charismatic movement also branched out into the Catholic, Orthodox, Protestant, Evangelical, and Free churches. It literally saturated every church movement and traveled to different parts of the world. 3 This movement of the Spirit was able to reach out even to the most traditional Christian movements with new charismatic expressions of faith.
Church leaders at Edinburgh 1910 were able to embrace unity, collaboration, and cooperation. Participants were able to appreciate one another which caused them to think in new ways and to respect one another. Edinburgh also created new awareness for the need to organize national and regional movements for the task of evangelization which was a very positive indication of progress of the Christian world. 4 Christian unity was seen as an indicator of the kingdom of God on Earth.
Church leaders found out that they needed to support one another despite their denominational differences. Because of this new attitude they were able to overcome innumerable difficulties during the First World War and this helped the churches transition to face new difficulties during the Second World War. All of this was possible because the church was grounded in Christ and Christian leaders recognized each other with mutual respect and operated in cooperation during troublesome times.
Robert’s description of ecumenism also shows how Christians perceived each other in the new world order after the Second World War. Christian leaders were able to identify one world, one church, and one mission. Although this terminology made some people uneasy, the term itself opened the door to new conversations by which the church would solidify its position with regard to mission and ministry. The discussions, however, were affected by the political context, the social reality, and the economic situation of the world.
The Latin American Context
In Latin America the church had unique historical forms of expression. On the one hand the influence of the Roman Catholic Church had been established since the 15th century. It was not until the late 19th century that the first Protestant denominations arrived in the continent. In 1910 the Evangelical movement in Latin America was very young. The first Evangelical or Protestant churches struggled to exist and to thrive amidst the context of mutual misunderstandings among the religious bodies in the region.
The Pentecostal movement came into being early in the 20th century, and with its arrival a new spiritual phenomenon was established, mostly among the poor. The Pentecostal experience could be observed not only among new converts but also among Evangelicals and Catholics. 5 There were periods of understandable friction, for new demonstrations of spirituality were not comprehended within the Christian bodies existing in Latin America.
Although not mentioned by Robert, the tensions in Latin America were quite particular. On the one hand, Christian leaders needed to recognize and respect each other mutually, and on the other hand there were also some expressions of resistance to the ecumenical spirit, mostly because of religious misunderstandings. Most churches experienced numerical growth during the 1950s and debates about Christian mission followed during the Cold War era.
The spirit of Edinburgh was followed by el Consejo Latinomericano de Iglesias (CLAI: the Latin American Council of Churches). Due to the nature of the debates, where social injustice was discussed along with other political issues related to human rights, some leaders reacted negatively, generating suspicion against any ecumenical thinking. However, mature leaders committed to the mission of the church were able to convene and to promote ecumenical debates where new ideas and possibilities arose.
Christian Networking
Today churches are talking to each other, Christian leaders are getting together, cooperation is possible and new ideas of mission are being introduced in the area. There are pastoral and church organizations networking for the expansion of mission in every country in the region.
Latin American scholarship is now identifying new ways for networking on behalf of the gospel. Scholars have found at least two ways by which churches carry out the responsibility of mission. One is done through cross cultural work, the other one via integral mission.
Christians from different denominations have since the 1970s been involved in recruiting, training, and sending cross cultural workers to unreached people groups both in Latin America and on other continents. 6 Another mission group, composed of church leaders, students, professors, and mission scholars, is committed to theological reflection. They study mission in contemporary contexts of ministry and analyze the present conditions of social injustice in Latin America. 7 Through their missiological analysis they recommend viable solutions for the benefit of people in the region.
Integral Mission in Latin America
Integral mission is a Latin American theological term that refers to holistic mission. It was coined after the ecumenical discussions on holistic mission held at Lausanne. Samuel Escobar, 8 Rene Padilla, 9 and other missiologists proposed new ways of interpreting social and political issues as seen through the gospel. They endorsed that the church was also responsible for the poor. 10 God’s people are called and enabled by the Holy Spirit to evangelize the poor whose lives can be transformed to better conditions. This approach to mission also had its opponents, particularly among conservative North American and European missionaries whose main interest was to protect the religious institutions established in the area.
Nonetheless the discussion of integral mission has continued. Issues of Christian unity, interdenominational cooperation, and cross cultural mission continue to expand. It is quite clear that the Holy Spirit has continued to lead the ministry of his people in the midst of marginalized communities. Several documents 11 have been produced after significant conferences in the continent. From the Panama 1916 conference, to Havana 1929, and to CLADE 1970, many of the writings emphasize the role of integral mission among the different communities of Latin America.
In 1970, La Fraternidad Teológica Latinoamerica (FTL: Latin American Theological Fellowship) launched the first bulletin with reflective articles on different topics of mission. FTL created new ways of reflection on mission and promoted the creation of theological schools and seminaries to meet the needs of emerging leaders. There has been an emphasis on Christian education, cross cultural mission, integral mission, and church planting.
However, there is still much work to be done in Latin America. Violence continues to be rampant in major cities, corruption seems to prevail in the political systems, and huge inequalities continue to exist. Such conditions work against prosperity, peace, and justice. Christians are confronted by these difficulties. Churches in Latin America face an extensive task to bring transformation to their regions.
New Possibilities
As part of the global South, Latin America is still a continent of hope. Its participation in world evangelization is unique and significant. It is clear that Christians in the area face many concerns. There are complex issues related to immigration, gender, integration of the indigenous people, interreligious dialogue, socioeconomic inequality, etc. But conscientious leaders are doing their best to resolve these matters. 12 The table of dialogue seems to be open for mature discussions related to social engagement. There is hope in the testimony of Christ as presented by the Holy Spirit, who gathers God’s people together as one, in unity of faith and purpose. Under these circumstances, Latin Americans will be able to witness the redemptive hope that is present when God’s people walk together in love. Many Latin Americans dream about a better future whereby Christians will celebrate the healing of their people. United in purpose, they will celebrate in worship and in action under the leading of the Spirit. To walk together in unity may become the hallmark of this most significant missiological pilgrimage.
Footnotes
Funding
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.