1. Changing Profiles in Missions

2. John 4:27-42: 27: Astonished disciples 28-30: A loser calls the lost 31-34: Misunderstood food 35-38: Two proverbs turned upside down 39-42: Sower and reaper rejoice together It’s the Harvest, Stupid!

3. Profile of the Average Christian From “progressive” European mainline male... to very conservative Pentecostal Majority World female Soon the phrase “a White Christian” may sound like a curious oxymoron, as mildly surprising as “a Swedish Buddhist.” Such people can exist, but a slight eccentricity is implied. Philip Jenkins, The Next Christendom, p. 3.... to more conservative North American evangelical

4. Over the past century, growth exploded in the world outside of the West. Majority World Christians as a percentage of all Christians (1900 to 2020) Majority World Christians

5. The Christian church grows serially

6. Shape of the Christian world

7. By 2025, it is predicted that the Church will be largely in Majority World settings.

8. It is even more dramatic if you consider only evangelical Christians, most of whom are from the Majority World.

9. The Geographic Center of Christianity

10. The Center Has Shifted Quiz Which country has the most students involved in campus Christian groups? Nigeria From Adrian Stott, “From the West to the Rest”

11. The Center Has Shifted Quiz Which country provides the most members of Operation Mobilization? India From Adrian Stott, “From the West to the Rest”

12. The Center Has Shifted Quiz Which country sends out the most missionaries per Christian? Singapore From Adrian Stott, “From the West to the Rest”

13. Characteristics of the Non-Western Church Poverty Oral liturgy, narrative preaching Uninhibited emotionalism Maximum participation in prayer and worship Faith healing, dreams and visions Intense search for community (move to the city) Escobar: The New Global Mission, 15

14. Who is the “Average Christian”? A poor, conservative, charismatic/Pentecostal woman living in the slums of a major city in the Majority World.

15. Profile of Missions, INC Agencies From powerful denominational agencies... to newer activist agencies founded on the vision of those who served in WWII... to megachurches, Majority World agencies, and entrepreneurs Anecdotal evidence of the personal experience of `Xers' shows that we do not find it easy to fit into the culture and structures of much of the contemporary Western church, especially in its organizational forms, such as mission agencies. Richard Tiplady,2002 Postmission, p. xi. How does the Western tradition of missions relate to the emerging Third World tradition of missions? Ted Ward. "Christian Missions-Survival in What Forms?" IBMR 6:1 (1982): 3.

16. The new look of mission agencies...

17. Protestant Missionary Profiles From full-time long-term professional U.S. missionaries... to mix of full-time and part- time U.S. amateur missionaries... to blended missionary force of mixed longevity "Missions," it seems, has become any Christian volunteering to be sent anywhere in the world at any expense to do anything for any time period." Ralph Winter, 1996. "The Most Important Problem in Missions: Re-amateurization?" Mission Frontiers 18:4

18. Full-Time U.S. Missionaries (> 1 year) The number of full-time U.S. missionaries grew from 37,749 in 1992 to 41,329 in 2005 (up 9.5%) Warning: 2001 to 2005 saw a drop of 3.4%

19. U.S. Citizens Working for U.S. Agencies U.S. citizens working for U.S. agencies in all capacities grew from 55,931 in 1992 to 86,461 in 2005 (up 55%).

20. U.S. Agency Total Missionary Force The total full-time missionary force grew from 72,020 in 1996 to 133,277 in 2005 (up 85%)

21. Non-U.S. Citizens: Proportionate Growth

22. Non-U.S. Personnel in U.S. Agencies The number of non-U.S. citizens working for U.S. agencies grew from 30,326 in 1996 to 86,262 in 2005 (up 184%). Note: 93.3% are deployed in their home countries.

23. Implications for Missions The profile of today’s “Average Christian” To what extent do our missions composition reflect the global average Christian? The profile of today’s mission agency William Carey’s “means” are being supplemented by other models of mission How are partnering—or choosing not to partner—with these newer models of agencies? The profile of today’s Protestant Missionary How are we responding to the amateurization of missions? How are we responding to the flexibility (and fuzziness) in what a “missionary” in an agency is?