Lausanne 74: National Groups

by James W. Reapsome

Participants at the International Congress on World Evangelization came from all 150 countries of the globe, and one of the main purposes of the gathering was to have them meet in national and regional groups for planning ways to evangelize their own countries.

Participants at the International Congress on World Evangelization came from all 150 countries of the globe, and one of the main purposes of the gathering was to have them meet in national and regional groups for planning ways to evangelize their own countries.

Six hours in the program were given to these sessions. Congress planners arranged for 50 different groups (some smaller countries were grouped together in the same room, and in some cases for mutual benefit a number of countries in the same area met together, e.g., the Eastern European countries and the North African and Middle Eastern countries). The discussions ranged from specific evangelistic targets to problems with Western missionaries. Out of a wealth of data, the following is a brief summary of what went on at some of these national group meetings.

DEBATE ON MORATORIUM
The East Africa (Tanzania, Kenya, Uganda) strategy group grappled with, among other things, the idea of whether or not the national churches should ask for a moratorium on the sending of outside missionary personnel and funds to their countries. (This kind of a proposal was first broached at the World Council of Churches’ Commission on World Mission and Evangelism conference at Bangkok, December, 1972 – January, 1973. More recently it was recommended as an option at the May, 1974, meeting of the All-Africa Conference of Churches. – Ed.)

Rev. John Gatu of Kenya, chairman of the Central Committee of the A-ACC, explained why he thought consultations should begin toward negotiating a temporary missionary withdrawal: such a step would help both sides evaluate their positions and adapt to the current situation.

He felt debate on the moratorium would be useful in trying to solve problems in four areas: (1) sending-receiving church relationships; (2) the self-hood of the national churches and the extent to which they can depend on their own resources; (3) how the national church can engage in mission itself; (4) inherited missionary institutions hindrance or help? He stressed that he was not calling for a unilateral declaration on the part of the national churches, but for consultation. "We must sit together as churches and missions, not kick out the missionaries," he said.

No one at Lausanne was speaking officially for his own church body, but the small group gave ample opportunity for a variety of views to be expressed. Generally, the East Africans made it clear that they appreciated missions in the past and felt the need for continued missionary work in the future. However, it was also obvious that they were far from satisfied with the status quo. As one expressed it, "Where missionaries are trying to build empires, this must stop."

In trying to express how they felt as a group, they recognized that the word "moratorium" gives a misleading impression to the public, but the application of the idea behind it is good and necessary. The group’s final statement came out this way:

"It is important to recognize that the idea behind moratorium is concerned about over-dependence upon foreign resources, both personnel and finances, which sometimes hinders initiative and development of local responsibility. The East Africa group felt that the application of the concept behind moratorium might be considered for specific situations rather than generally."

KOREA, CHINA, JAPAN
The 56-member Korean delegation adopted a statement calling for the church in Korea to fulfill the responsibility of a "sending church" to Asia. (It has been a sending church since 1912. ) To that end, it emphasized the necessity of choosing and training "the right kind" of missionary candidates, and finding responsible support for the missionaries. It also pledged to seek East-West cooperation "with all means."

After much prayer and discussion, many Chinese participants decided to plan for an International Congress of Chinese Evangelicals, to be held in Hong Kong in the summer of 1976. Its purpose will be to promote unity, world-wide evangelism, church planting and church growth, and preparation for evangelism to mainland China.

The Taiwan-Hong Kong strategy group talked about what can be done now: Bible verses can be sent to friends and relatives in China by mail, but it is not advisable to send Bibles. Radio broadcasts are useful, according to reports from refugees, but people in China are asking for more relevant content, better presentation, and slower reading of the Bible over the air. Chinese diplomats and workers (e.g., those building the railroad in Zambia) can be reached now. Outside visitors to China should be trained in witnessing.

The 60 participants from Japan discussed evangelistic goals for the next ten years, but one of them commented: "We cannot wait for ten years in today’s rapidly changing Japan." Among the specific plans was a "man to man" evangelism effort that would lead ten percent of the people in Japan in Christ in ten years.

EASTERN EUROPE
Those in the strategy group for Eastern European countries heard a refugee from the Soviet Union describe the "bad and the good" about evangelism there. The "bad," of course, is the outright prohibition of any kind of public witness. The "good" is the way Christians are using funerals, weddings and secret meetings to proclaim their faith. Crowds at funerals and weddings are large, up to 500, and include many unbelievers as well as government agents, "wolves," he called them. Yet it is not unusual for twenty people to repent and be converted on these occasions.

The cost of such witness is high; many are imprisoned, but the meetings continue because people are repenting. "Pray for persecution and revival will come," he said. "If you water the fields with your tears, harvest will come."

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