Virtuous Persuasion: A Theology of Christian Mission

How should Christians approach the task of mission in the world today? Diverging opinions as to what constitutes the best strategy for fulfilling the command to "make disciples of all nations" (Matt 28:19) can leave practitioners and mission leaders with a sense akin to the situation in Judges. Let everyone do what is right in their own eyes; no strategy reigns as king. Michael Niebauer's recent work is not an attempt to place a new strategy on the throne. He aims for humbler and yet more far-reaching goals. Rather than developing a new mission strategy, he asks a question: what kind of disciple should a disciple-maker be? One answers that basic question by appealing to teleology. What is chief end of man? Answer: to glorify God, and enjoy him forever (Westminster Shorter Catechism, Question 1). Niebauer conceives of mission with reference to this end. "The good of human beings lies in the vision of God" (p. 259). He argues that this end, given by God himself to mankind, ought to drive the work of missions forward in the present age as believers, under the influence of the Holy Spirit, give themselves to the practice of proclaiming God's glory among the nations.

Niebauer situates his work in the context of three common approaches to mission work: mission as missio dei, mission as growth, and mission as dialogue. While acknowledging the good of these various models for mission, he argues that they often fail to address the tensions felt in the daily practice of mission. He aims to resolve this tension by approaching mission through the lens of theological ethics, which he argues both critiques the prevailing shortcomings of other models and provides the foundation for building to resolutions.

His central thesis is that "Christian mission is best construed as specific activities (proclamation and gathering) that develop virtue in its practitioners, moving them toward the ultimate goal of partaking in the glory of God" (p. 8). To argue this thesis, he divides the book in two. Part 1 addresses the three models of mission, briefly explaining their origins and history and then explaining how his approach through theological ethics critiques their weaknesses and offers correction. One of his important assertions is that theological ethics is not merely about distinguishing between right from wrong, but between the trivial and significant (p. 4). Thus he frames his work as a constructive theology, not a polemic against other approaches. This is one of the strengths of the book, since a positive argument often carries far more weight and influence in moving conversations forward than mere rebuttals.

Three chapters comprise part 1 which each address a distinctive model. Chapter 1 addresses mission as the missio dei. Niebauer provides a brief and somewhat underdeveloped history of the concept of the missio dei before addressing what he considers its most significant weakness: a failure to distinguish the types of activities that count as mission, weakness which has been identified and explained by many. Chapter 2 turns to the mission as growth model, on which the commonly referenced church growth and church planting movements are based. Niebauer points out that this model leads practitioners to determine success by numbers and fails to provide a healthy theological grid for determining the morality of actions taken to produce such growth. In chapter 3 Niebauer interacts with the mission as interreligious dialogue model which, he argues, stems from critiques of the growth model. This model "emphasizes the intrinsic value of other persons and their religious beliefs. . . . [and] stresses encounter rather than confrontation" (p. 71). While helpfully aiming to avoid immoral manipulation of others for the sake of conversion, this model fails to recognize that the message "Jesus is Lord" is inherently confrontational and meant to persuade. When asked how they should respond to the gospel message, Peter commands his listeners to "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38). While interreligious dialogue may be helpful, framing the mission of the Church in such terms fails to apprehend the core message of the Bible, that God redeems a people for himself from all the nations through Jesus Christ. Indeed, there is salvation in no other name under heaven (Acts 4:12).

In part 2 Niebauer turns to his construal of mission in terms of theological ethics. Drawing heavily on the work of Alasdair MacIntyre, Niebauer contends that the pursuit of virtue, which ends in the beatific vision, ought to frame and inform the way that disciples pursue the task of making disciples. This approach accomplishes three goals: it addresses each of the core issues presented in the models in part 1; it provides a model of mission that fits with the NT witness; and it equips practitioners of mission with the proper categories to reflect morally on their practices.

The first chapter of this section categorizes mission as virtuous practice. Using the moral theology of Thomas Aquinas, Niebauer describes mission as an "extension of the Trinitarian missions" (p. 132), thus placing the glory of the triune God as the telos of all missionary activity (p. 136). He then turns to MacIntyre's distinction between internal and external goods that result from various activities to argue that proclamation and gathering are the two essential activities required for mission to remain faithful to the NT.

He devotes each of the next two chapters to these practices of proclamation and gathering. Proclamation, the "preeminent missionary activity," (p. 157) is not only directed outward. By describing it as a virtuous practice, Niebauer argues that both the proclaimer and those he seeks to convert may be changed by the process, both being called to behold the goodness of God. Thus proclamation demands that the proclaimer be conformed to the very gospel proclaimed. The gathered church then constitutes the evidence that the Spirit has reconciled a people to God from among the nations. The gathered church is the fruit that reveals people have been called into communion with God (see p. 234). Such gatherings also provide the social location within which further virtuous formation takes place, particularly as missionaries reflect on their labors and seek to grow in more faithful practice, a point which Niebauer would have done well to flesh out more thoroughly.

One of the key conclusions of this study bears on the way churches and mission agencies think about who and how they send. The task of performing mission well requires careful work, practice, and reflection in a learning context. New missionaries should be paired with veteran missionaries. Missionaries sent out ought to join with, if possible, churches on the field within which they might continue to reflect on their practices and grow, something which requires community. In general, missionaries ought to aim for the long haul of mission service since the practices Niebauer describes can neither be well-developed nor, in most cases, thoroughly accomplished within a short time span. The laborers ready for such service are few, indeed.

This volume is not light reading. Niebauer is working through complex ideas. While able to understand the argument, readers not familiar with conversations on virtue ethics, Thomistic moral theology, or the scholarly issues in missiology he references will likely find this work difficult to wade through.

One area which Niebauer neglected to cover that would have strengthened his argument is mission as warfare. Proclamation and gathering both involve one in the wrestling match with the rulers, authorities, "cosmic powers over this present darkness," and "spiritual forces of evil in the heavenly places" (Eph. 6:12). Such warfare requires the formation in virtuous practice and wise discernment which Niebauer describes, but he does not frame it in such a category. This is not unique to Niebauer; it remains a persistent weakness in the way Westerners describe the work of mission. I am afraid we have too frequently neglected the spiritual realities of "this present darkness," even as we give ourselves into the service of the King.

One final critique regards his conception of the end of mission. He argues that once a church has been established and authority handed over to local leaders, "the missionary's job is complete" (p. 232). Here he frequently cites Roland Allen who used Paul as his main biblical example. However, it is worth questioning whether the NT presents Paul as the model for missionary service or whether he is an example of one missionary through whom the Lord worked powerfully. Niebauer does helpfully acknowledge situational differences and encourage careful consideration for when missionaries might consider their task complete. The presentation, however, may lead to a prioritizing of one manner of mission without allowing for multiplicity.

Niebauer's work is a positive contribution to the perennial question of what constitutes the mission of the church. He offers a refreshing and compelling argument for narrowing the scope of mission to proclaiming the good news of Christ (evangelism) and gathering new believers into churches (church planting). He argues that missionaries ought to pursue these ends as disciples whose aim is the beatific vision and not merely a flowering field report.

The unsurprising patron saint of this work is Stephen, the first martyr. Appointed by the church to serve as a deacon, Stephen was recognized as a man of "good repute, full of the Spirit and of wisdom" (Acts 6:2). Though called to the humble task of serving the Hellenistic widows, Stephen also proclaimed the word with boldness and did great signs and wonders. He also preached a bold and theologically astute sermon in which he attempted to persuade the Jewish council that the Jesus was the expected Messiah and the Son of God. His missionary effort would hardly be classified as successful today. Instead of winning converts to Christ, he was met with stiff opposition, brutal rejection, and ultimately death. Yet, as Niebauer points out, he received "as a reward for his missionary labors the highest of gifts, the vision of Jesus standing at the right hand of the Father" (p. 267).

May it ever be the desire for that reward, and not the contemporary metrics of success or this-worldly expectations, which drives forward missionary labors in the world until Christ returns.