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When we consider the long history of Judaism and Christianity we realize that nearly all the activity described in the Bible took place on the continent of Asia. From Jerusalem, the gospel spread in all directions, but not until it had penetrated Syria and Anatolia. Tradition tells of its advent in such distant Asian lands as India. The Christian presence in Asia is long-standing. Rooted in Asia, it maintained an Asian character as it spread eastward. Its history up to 1500 defines a time when it was devoid of Western influence especially that influence that came with Western missionaries after that date. Prior to the spread of Islam throughout the Middle East Christianity had emerged as victor over paganism. The third and fourth centuries are significant because they marked the transition in Asian church history from the Syrian period to the Persian period. The fifth and sixth centuries witnessed the reorganization of the Persian church, schism, controversy, and decline of the Persians.

Indian Christianity and its relation to Persia became an important chapter in the history of the area. Christianity appears to have entered China first in the seventh century. However, with the coming of the Arabs the Christian presence began a long decline. Although it has been in the Orient for the better part of two millennia, Christianity has claimed a majority of residents in only a few smaller nations. The major story that has reached the Western audience has been primarily Western European Christianity. Perhaps the most important matter is not what Christianity has not been able to accomplish but the hope of what may be in the future.

Tenets of the Christian faith that spread eastward were sometimes different from those that spread westward. When studying the history of Christianity in the East the question that needs constant attention is: What was the nature of the message? And then later missionary efforts that came with colonization brought a somewhat different outlook. All this may not be important for the Orient as it is for the Middle East since Christianity has now a diminished presence in the Orient.

A host of subjects hold special interest for us today such as the residue of Christianity in China as even the government permits the Three Self Movement to exist quite openly. This is a Christian operation but represents a union effort under the watchful eye of the government. Beyond the official church, there are many small, private, home assemblies that exist independently in China. The attitude of the State toward evangelism is of primary concern for anyone who chooses to work in China and other Communist countries. One of the more modern aspects of Christianity in the Orient is the spin-off of Presbyterianism in Korea. Here a very large church has been developed with small group assemblies and a vibrant Christian witness. In India Christianity in a variety of forms has a strong presence in the South but not in dominant Hindu areas. At the same time Christianity has hardly touched Japan.

The shape of missions in Asia will be as varied as anywhere in the world. The religious, political, and social landscape are a challenge, especially to the Westerner. The farther reaches of Oceania and Australia present an even different picture, with a mix of Western Christianity and native adaptation.

Theology deals with man’s approach to God and the divine realm. It is actually a human discipline, for it represents one’s understanding of the world, reality, and God. In anticipation of engaging in evangelistic work in Asia we must become aware of the theologies that characterize the region. We should be aware that while the roots of the first 1500 years of Christianity in Asia still exist it would be a mistake to assume that nothing has changed since 1500. Christianity never made the impact in the Far East that it made elsewhere in the world. Its struggle with other worldviews and with political powers has shaped it uniquely.

To many in the West, Liberation Theology constitutes an unknown or misunderstood idea as the concept more readily gains respect in South America, Africa, and the East. However, even then, Liberation Theology takes on a different face in the Far East than elsewhere. As the center of Christianity moves southward, Liberation Theology may become a more defining feature of Christianity. And as Christianity makes headway in the East, its appeal may be heavily influenced by liberation ideas. There are a number of Liberation movements that are currently having an impact in Asia such as the Minjung theology of Korea, the theology of struggle from the Philippines, and Dalit theology in India. Liberation movements are also having an impact on the mainstream religions of Asia too, such as Hinduism, Budhism, Confucianism, and Islam. For some the subject of liberation theology may seem removed from the basic thrust of the gospel. For others, it lies at the heart of the gospel. A balanced view will take into account that the concept of liberation in terms of freedom, deliverance, and salvation is a spiritual concept. Nonetheless if the goal of liberation is cast purely in terms of life in the physical world the momentary effort will fall short of its higher goals.

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The basic issue which we must face in the pursuit of liberation may be put in question form: Is the objective to build an ideal society on earth or is it to prepare earth-bound people to live spiritually in a fallen world? In reality, the issue cannot be settled by answering either question. If the objective of Christian preaching is an earthly utopia, then its spiritual message becomes secularized and short-sighted. On the other hand, if the aim is to escape the world, then the imperatives of the gospel toward responsibility are ignored. The Christian must live among those who maintain no spiritual relationship with God, and, while doing so, contribute toward the betterment of society. We cannot do so through legislating sin out of existence, but we have many opportunities to make a difference. While in the flesh, the Christian remembers his real citizenship is in heaven; the highest standard for his life is God himself. The Christian holds to his faith in spite of opposition from evil men. He takes suffering patiently and endures human inequities as a servant of Christ.

Communism may have pushed religious expression underground but it did not extinguish it. Now, in the former Soviet Union religion is re-emerging. Westerners are often blinded with what they perceive as an opportunity to take the gospel to those now freed from the grip of communist domination. Indeed, there is a thirst for religious experience, but the Westerner normally fails to realize the intertwining of culture and religion. Christianity is often identified with Orthodoxy, and Orthodoxy is identified with culture and ethnicity. To condemn Orthodoxy is to attack one’s culture, although that person may not be a regular practitioner of Orthodoxy. The same is true with Islam, which defines in many ways the culture of the southern republics of the old Soviet Union.

The ultimate question to be raised regarding religion in Asia is whether Christianity is absolute and exclusive or whether it is simply one version of reality against others of fairly equal value. For one who contemplates ministry in Asia among those who profess another religious outlook, this question must be addressed. If Christianity is of equal value but is not exclusive, how can we justify any evangelistic activity! Furthermore, why should time be spent on simply trying to find common ground! Ultimately we must decide if Christianity offers something that others do not and if that something is critical. The Hindu, for example, may proclaim that he worships one God, when in reality he acknowledges many. But even if he be granted the proposition, is the god worshiped by the Hindu one and the same God worshiped by the Christian? Furthermore, is the Muslim Allah the same as Yahweh? What about Traditional beliefs in spirits? Is the only true God really worshiped?

If there is one operative word that describes the attitude of modern missiologists and people in general toward their relationship with other religions, it is dialog. Usually, the idea of dialog implies conversation for the purpose of understanding. It does not suggest confrontation with the aim to convert. Truly, dialog should take place. Its importance cannot be overstated. However, the question that faces the Christian who is serious about working in Asia is: Is the aim of missions dialog or is dialog a means to an end? By its very nature, the gospel aims for a conversion of the human heart. And it does so on the basis of God’s act in history through the sending of Jesus Christ.

During the first century the gospel was communicated through three avenues: by direct proclamation the gospel was proclaimed to large public audiences (Pentecost, at the temple, synagogues), select groups (Lydia and other worshipers at Philippi, the Sanhedrin, church assemblies), and private audiences (the Ethiopian, the Philippian jailer, Apollos, Herod). By replication, the gospel was proclaimed to some who heard the gospel while they were away from home and returned to their homes to tell of the Christ (as at Pentecost), to select groups in a systematic way with the intent that they spread the Good News elsewhere (as with those who studied with Paul in the school of Tyrannus), and to believers who could teach others (as was the case when Paul dispatched Timothy and Titus to teach, evangelize, and establish elders in the churches). By correspondence the gospel was proclaimed to general audiences, perhaps through a patron (as Luke and Acts), to churches in general in a specific area (as 1 Peter and perhaps Ephesians), and to individual churches and individuals (as Corinthians, Philemon). Preaching the Gospel in the First Century was an act of God as at Pentecost the gospel proclamation was enabled by the Holy Spirit. The gospel spread because those who responded to its demands were so convicted, they could not withhold telling their family, friends, and neighbors. Persecution dispersed the believers from Jerusalem so they would go elsewhere. And the same application must take place in Asia if ministry is to be a success: that of direct proclamation, replication, and correspondence

There are a host of tools available for ministry in Asia including persistent prayer, translators of materials into new languages, religious radio and television broadcasts, networking with other ministries, teaching English courses, seminars in areas of vital interests, personal instruction, and short-term missionary service.

The goal or ultimate objective or the idealized result of ministry in Asia is human spirituality which represents the condition brought about when people are reconstituted by God in righteousness and holiness. Only the gospel is the power of God unto salvation in no other name is there salvation. The gospel of Christ encompasses the entire message of God relative to human redemption, initially to unbelievers, then to believers for their nurture and discipleship. This is why it is imperative that we share the Gospel message in the whole of Asia, even those areas that are considered closed to us.

Obviously as people are limited by time, space, economics, ability, touching every citizen of the world is impossible for any one of us. However, the totality of God’s creatures lie in the world domain so reaching them with the gospel is the overarching task for Christians. No one is an unworthy recipient of the gospel. Delimiting the sphere of activity should result from limitations on opportunity, resources, human abilities, and tactics, not on less noble reasons such as prejudicial presuppositions. Presenting the gospel of Christ should be done through whatever media are effective. We must get the message out and we must look at the how of doing this a as it pertains to methods, tactics, and media. Circumstances may determine which plan for spreading the message will work best but whether the ministry is local or distant some elements may remain the same whilst specific application will vary depending upon the culture.

Members of the body of Christ are the natural presenters of the gospel. At some level ministry in Asia should involve all Christ’s disciples. Since the body of Christ is composed of members with different talents and functions, specific involvements should be tailored to the needs of the ministry and matched to the talents of the participants. Training in skills may be requisite to accomplishing ministry objectives. All who embrace the effort so identified should be convicted of the ministry’s validity and be committed to assist in its implementation at some level of involvement. Christians become involved in ministry in Asia because it is incumbent upon us and we have the opportunity to do so. Jesus’ commission to his disciples becomes the basis for taking the gospel to the world (Matt. 28:19-20), yet, the real motivation is tied to God’s love and his act of redemption.

When we share the Gospel in Asia we need to be specific as to what we understand to be involved in the gospel. We have to state its contents in the broadest way. For example, gospel content may involve the communication of a salvation message, compassionate acts, and discipleship development. All these may be included in our strategy to bring the good news to people living in Asia. However, due to human limitations we may find it necessary to restrict our personal effort but nonetheless we need to take action of some sort and do something even if limitations exist.

Questions

1. Where did most activity described in the Bible take place?
2. How does the residue of Christianity in China currently exist?
3. What are the challenges of missions in Asia?
4. What is Theology and what must be taken into account when looking to Asia?
5. What is Liberation Theology all about?
6. Although a Christian must always remember his real citizenship is in heaven what must he do whilst still in the flesh?
7. What do Westerners normally fail when they are eager to take the gospel to those freed from the grip of communist domination?
8. What is the ultimate question that is raised regarding religion in Asia?
9. What is the aim of missions dialog?
10. How was the Gospel first communicated?
11. Detail some of the tools available for ministry in Asia.
12. What is the ultimate objective ministry in Asia?
13. What should the real motivation be for those who feel pulled to ministry in Asia?
14. What needs to be considered when sharing the Gospel?

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