CHURCH AND INTEGRAL MISSION: A HISTORICAL PERSPECTIVE

Timothy KC

Introduction
Mission is what the Bible is all about and “the theme of missions begins in the Book
of Genesis and maintains that driving passion throughout the entire Old Testament and on the
New Testament.”1 Holistic2 mission “begins with creation in perfect harmony under the
lordship of God (Gen. 1-2) and humans in relationship with their creator as stewards of his
creation (Gen. 1:27-30).3 The whole Bible renders to us the story of God’s mission through
God’s people in their engagement with God’s world for the sake of the whole of God’s
Creation,4 which was distorted because of the sin. Therefore, the proper way for the study of
the Bible should be “messianically and missionally.”5 Throughout the history we can see
churches participating in mission of the One Triune God who desires “the healing of the
nations” (Rev 22:2), with a new humanity “measured by nothing less than the full stature of
Christ” (Eph. 4:13) and “wholly devoted to doing God’s will” (Col 4: 12).6
This chapter deals with the historical perspectives on integral mission and we shall
survey how churches have carried the integral mission in Early, Medieval and Modern
church history. We shall also see how these integral missions have impacted Nepalese church
and society.

Early Church

A. The Gospels
Early church modeled their integrated mission through life and ministry of Jesus
Christ, who using the words of Isaiah defined his holistic mission in Luke: “The Spirit of the
Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent
me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty
those who are oppressed, to proclaim the year of the Lord’s favor.” (Luke 4:18-19 ESV).
Jesus was sent to preach the good news to the poor, to proclaim freedom from physical,
sociopolitical and spiritual bondage.7
His mission included proclamation of the good news (evangelism), compassion, and
social justice. The four gospels according to Matthew, Mark, Luke and John portray Jesus as
the sent one. “Sending” was an important element in the Old Testament picture of mission.
1
Walter C. Kaiser, JR. Mission in the Old Testament: Israel as a Light to the Nations, (Grand Rapids,
MI: Baker Academics, 2000), 7.
2
The term “holistic” and “integral” has been used interchangeably in this article.
3
Douglas McConnell, “Holistic Mission,” in Evangelical Dictionary of World Mission, ed., A. Scott
Moreau, (Grand Rapids, MI: Baker, 2000), 448.
4
Wright, quoting from Charles Van Engen, “The Relation of Bible and Mission in Mission theology,”
in the Good News of the Kingdom, Eds. CV Engen, Dean S. Gilliland, and Paul Pierson (Maryknoll, NY: Orbis,
1993), 27-36.
5
Christopher J.H. Wright, The Mission of God: Unlocking the Bible’s Grand Narratives, (Downers
Grove, IL: IVP, 2006), 30; Wright uses the word Missional rather than Missiological because Jesus was not only
offering a fresh theological reflection on Scriptures but also committing his disciples to the mission.
6
Gerald H. Anderson, in “Missiology,” http://mis.sagepub.com/content/1/1/3.full.pdf+html (accessed
July 15, 2015).
7
A. Scott Moreau, Introducing World Mission: A Biblical, Historical, and Practical Survey (Grand
Rapids, MI: Baker, 2004), 47-48. The term “prisoners,” is used in the New Testament as a metaphor for being
dominated. Luke nowhere presents a literal war captive being freed by Jesus. Thus, Jesus’ intention most likely
was metaphorical and the liberation envisioned is freeing “people who were captives to guilt (7:41-50), to the
crushing and bruising power of Satan (8:26-39), to the love of money (19:1-10) and so forth.
Jesus was sent by God with purpose to: save the world (John. 3:16), to do God’s will (John
4:34), teaching in synagogues, preaching the good news and healing people (Matthew 9:35-
38), suffer on behalf of his people (Mark 8:31). God sent Jesus (John 15:26), after
resurrection Jesus returns to God and sends the Holy Spirit to his followers (John 15:26) and
in the power of Holy Spirit his disciple are sent by Jesus into world to do what Jesus did on
earth (John 20:21-22, Acts 1:8, Matthew 28:18-20, Mark 16:15-18, Luke 24:47).8 Therefore,
it is evident that in His ministry Jesus both went about teaching and preaching (Matthew
4:23, 9:35) and went about doing good and healing (Acts 10:38).9 Early churches had
implemented this ministry and lived with the same principle of integral mission.

B. Apostolic Age: The first Church after the Pentecost

The story of how the disciples and followers of the first-century Christians spread the
mission holistically to the entire world is amazing. The early church was not only
enthusiastically preaching the good news but also sympathetic towards the slaves and
prisoners and often worked for their deliverance by paying their ransom. The early Christians
took care of the poor, the destitute, orphans and widows. They practiced integral mission by
obeying the Great Commission (Matt. 28:18-20) and Great Commandment (Matt. 22:37-40).
After the glorious event of the day of Pentecost, Acts 2:42–47 give the clear picture of integral
mission in implementation where they focused on: teaching, fellowship, prayer and social
responsibility.
Early church was focusing on teaching despite persecution and poverty in their midst.
In early church there was always a connection between doctrine and action. Teaching from
the word of God brings us to Christ, “who understands the way in which the poor suffer
abuse, and encourages us through the Holy Spirit. The Holy Spirit heals the gashes of our
heart, comforts us in (our) loss, and affirms our dignity in the face of dehumanization.”10
They not only devoted their life on apostles teaching but also to fellowship. As they prayed
they became aware of their actions were also a part of God’s response to prayer. As they
gather in breaking of the bread, they came as the people of God where there was no
distinction between poor and rich, educated and illiterate, men and women, elite and
grassroots. Many of the new believers were poor and some suffered economic sanction for
their new belief, and during such time they had common possession.11Gospel had penetrated
the socioeconomic barrier of disunity brought them together as “one” people of God for
which Jesus prayed in Garden of Gethsemane (Jn. 17:20-23).
Here we see the perfect example of how resurrected Christ through His Holy Spirit
enabled the early believers to carry out the integrated mission, for which He (Christ) was
send by God the Father and He had started in his earthly ministry.

C. Life of Paul the Apostle

Paul’s mission was not narrowed only to preaching the gospel, but it included a
demonstration of pastoral care and concern. Paul preached a gospel of freedom and liberation
along with his manifest concern and love for the poor and the suffering.12 Paul, the

8
A. Scott Moreau, Introducing World Mission: A Biblical, Historical, and Practical Survey, 40-47.
9
John Stott, Issues facing Christians Today. (Grand Rapids, MI: Zondervan, 2006), 24.
10
J Perkins, Beyond Charity: The Call To Christian Community Development, 87
11
Andrea Zaki Stephanous, “A Response to Joel Van Dyke and Kris Rocke’s ‘The Beautiful Question
of the Incarnational Gospel’,” http://www.lausanne.org/content/the-holistic-mission-of-the-church (accessed
July 16, 2015).
12
James Kroeger “Paul’s Dynamic Mission Principles - A Missioner Reflection” in SEDOS Bulletin
41 (Spetember-October 2009): 230; Paul challenged many of the social, racial, religious, cultural, and economic
barriers of his time which we can see in his letter to the Galatians 3:28” “There are no more distinctions between
missionary, was interested not merely in the spiritual wholeness of the churches, but also in
fulfilling their physical needs. He encouraged the members to share their economic resources
with other churches that are in need with genuine love.13 Paul was aware that divine salvation,
which is for all human beings, is concerned with all aspects of human welfare - physical,
spiritual, emotional, and psychological.
Paul’s holistic mission had a definite goal and a plan to achieve that goal. It was not
simply fulfilling the spiritual and physical needs of the people, but, more than anything else,
the mission seeks to fulfill the purpose of God for humanity. 14 In summary, Paul’s holistic
concern for the churches is two-fold: First, he sought their spiritual wholeness: he brought
people to faith in Christ and established them by his doctrinal teaching and ethical
instruction. Secondly, he sought their physical, psychological and socio-economic soundness
by motivating people to give aid and by himself carrying it to the needy churches.15 Paul’s
mission did not only impact the Asia Minor but also to other parts of the world. Paul choose
very strategic mission place so that the mission of God can be preached to the ends of the
earth. The early expansion of the church is a paradigm for understanding how the gospel
traveled around the world in the succeeding two millennia.

Patristic to Medieval Church

Early Christians experienced severe persecution, because they were living as the
minority. The Roman Empire had a brutal military dictatorship. Despite of these severe
persecutions the early believers continued their mission filled with the Spirit, caring each
other, sharing their possession and were ready to be killed for their faith.
In 4th century Constantine after having the dream night before the battle, telling him to
paint the cross on his entire soldiers shield and by doing so he won the battle and became
Christian. Ross Langmead observes this period as the age of Christianized society where
Christianity was legalized religion of the state, which resulted the marriage of church and
state. During this era the Church largely forgot the mission of Christ and did what followed
the example of what Romans did to Christians during the time of persecution. There was
great reversal during this time, now the people were forced to become Christians, and if
Christians were found heretics they were tortured or killed. Pope and Bishops became
powerful and many of them became corrupt. In this time the empire lost the taste of salt
witness and the light of the gospel because dim. It was the pope who engaged in mission and
lay people did not take part.16As result we can see the reactionary movement was started
which we shall see as the Reformation.

Reformation and Missionary Movements

A. Reformation
Luther and the other reformers of the sixteenth century were widely regarded as
lacking in both mission and action (Stephen Neill),17 and Gustav Warneck also writes, “the

Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus.”
13
1 Cor. 16:1-4; 2 Cor. 8:1- 9:15; Rom. 15:27; cf. 1 Cor. 9:11; Phil. 4:15-17.
14
Jey J. Kanagaraj, “the strategies of Paul the Missionary,” 6-7.
15
Jey J. Kanagaraj, 15-16;also, Dean S. Gilliland, Pauline Theology and Mission Practice (Eugene,
OR: Wipf and Stock Publisher, 1998), 61-67.
16
Ross Langmead, Paradigm Shifts in Missiology: From Christendom to the Missional Church
(Myanmar Institute of Theology, 2012), 1-8.
17
Hans-Werner Genischen, “Luther, Martin,” in Biographical Dictionary of Christian Mission, ed,
Gerald H. Anderson, (Grand Rapids, MI: William B. Eerdmans, 1998), 416.
strange silence of the reformers in regard to missionary duty.”18 Despite of various debates
Luther’s saying, “nobody should hear the gospel for himself only, but everyone should tell
those who do not know it,”19 echoes the missionary dimension of the Church as a whole. For
Luther, mission meant reestablishing the church on its true evangelical foundation in Jesus
Christ and the gospel.20 John Calvin vigorously promoted the mission of the church. His
theology of mission was missio Dei, where mission was: to proclaim the glory of the Lord, to
advance the history of redemption, and to establish the kingdom of God with the restoration
of all creation.21 Huldrych Zwingly made a very bold statement, “mission among the Muslim
would be better than the horrors of war,”22 which echoes the reconciliation power of the
Gospel across the religious barrier of that time. Christendom model of church and state
relationship not only diminished the value and scope of mission but also caused Reformers to
seek favor of political leaders to gain support for the cause of the reformation. This led
Europe to search for non-religious foundation for social morals. This was also the age of
reason where Isaac Newton was making radical new developments in Science; it was time of
great confidence in human reason. It was the reason that Enlightenment turned as a basis for
public life giving birth to Romanticism and Liberalism where public world was a world of
reason and religion private world.23 Although the reformers can be criticized for an
inadequate ecclesiology with little place for holistic mission in their church structure, they did
lay the theological foundation for the later missionary movement.24

B. The Great century of Mission

The modern evangelical wing of the church grew from a strong desire to share the Good
News of Jesus, which is very good. It is usually agreed that it began in the 18th century, with
great preachers such as John Wesley. For the 18th and most of the 19th century evangelicals
had a broad vision, including seeking justice and showing compassion on the poor. Wesley is
called both a ‘preacher of the gospel’ and a ‘prophet for social righteousness’ because he was
a voice against gambling, prostitution, corruption and many other social evils of his days.25
The nineteenth century saw evangelicals in England playing a major role in the social justice
issues of their time: the abolition of slavery, the establishment of volunteer societies working
among the poor to alleviate suffering, and political advocacy for improved working conditions in
the new industrial economy.
During the time of inhuman behavior towards African slaves, he wrote to William
Wilberforce to assure him that God had raised him up for his glorious enterprise and urged him
18
Charles Chaney, Martin Luther and the Mission of the Church, “Journal of the Evangelical
Theological Society,” quoting from, Gustav Warneck, Outline of Protestant Missions from the Reformation to
the present time, trans., and Ed. George Robson (NY: Fleming H. Revell, 1901), 9); Warneck writes, “we miss
in the Reformers not only the missionary action, but even the idea of missions.
19
Hans-Werner Genischen, “Luther, Martin,” 416.
20
James A. Scherer, “Lutheran Mission,” in Evangelical Dictionary of World Mission, ed., A Scott
Moreau (Grand Rapids, MI: Baker, 2000), 585.
21
Sidney H. Rooy, “Calvin, John,” in Biographical Dictionary of Christian Mission, 111; Calvin’s
missionary ideas are presented in his Commentaries, Institutes, and Letters in many editions. Thomas
Schirrmacher has done great research in compiling essays written on this topic in, Calvin and World mission:
essays (Germany: VTR Publication, 2009).
22
K.M. Witteveen, “Zwingli, Huldrych,” in Biographical Dictionary of Christian Mission, 764.
23
Tim Chester, Framework Paper 1: Barriers to the Embrace of Integral Mission, (July 2004),
http://www.micahnetwork.org/sites/default/files/doc/library/barriers_to_the_embrace_of_integral_mission.pdf
(accessed: July 18, 2015).
24
Paul E. Pierson, “ The Reformation and Mission, “in Evangelical Dictionary of World Mission, ed.,
A Scott Moreau (Grand Rapids, MI: Baker, 2000), 585.
25
Eddie Byun, Justice Awakening: How You and Your Church Can Help End Human Trafficking,
(Downers Grove, IL: IVP Books, 2014), 96.
not to be weary of well doing. Wilberforce says,
“so enormous, so dreadful, so irremediable did the (slave) trade’s wickedness
appear that my own mind was completely made up for abolition. Let the
consequences be what they would, I from this time determined that I would never
rest until I had effected its abolition.” 26
In 1987 there was the first settlement of freed slaves in Sierra Leone, the abolition of the trade
(1807), the registration of slaves in the colonies (1820), which put an end to slave smuggling, and
finally their emancipation (1833).27 He gave away 25 percent of his income to the poor and
sought for educational reform to provide all children with education in reading, personal hygiene
and religion. And started groups like the Church Missionary society, the British and Foreign
Bible Society, and the Anti Slavery Society. 28 Here we see a clear example of both word and
deed.
William Carey, the first Baptist missionary of modern era, risked everything he had and
contributed in the mission of God. He not only made significant contribution in translation of
Bible he literacy, education, technology, relief work, social reform and mission promotion.29
During 18th and 19th society the male in India was crushing the female through polygamy,
female infanticide, child marriage, widow-burning, and forced female illiteracy, he was the
first man to stand against both the ruthless murders and the widespread oppression of women,
virtually synonymous with Hinduism. He influenced a whole generation of civil servants, to
resist these evils. It was Carey’s persistent 25 year battle against sati that finally led to Lord
Bentinck’s famous Edict in 1829, banning one of the most abominable of all religious
practices in the world: widow-burning.30 His holistic approach in mission has clearly
impacted the missional work for the centuries.
Early missionaries worked hard to lift the poor, downtrodden, the outcasts, and the
marginalized who were the victim of the Hindu philosophy of Varnashrama Dharma. William
Goudie, Scottish Methodist missionary, gathered outcasts and provided shepherding and
instruction. Missionaries to India not only proclaimed the good news of salvation but they
also practice in their life. It is Stephen Neill who writes, “in almost every corner of the
country, the Christian Church has touched every stratum of society.” Because missionaries to
India had impact on: marginalized, Indian Literature and literacy and women’s education.31
There are many modern missionary who have contributed a lot in holistic mission:
Adoniram Judson in Burma (Myanmar), Robert Morrison and James Hudson Taylor in
China, David Livingstone in Africa, Mother Teresa in India and so on.

“Integral Mission” and its Historical Development

A. The Reversal: Evangelism and Social Concern

By the eighteenth century the church was influenced by the rediscovery of Greek
thought, especially Greek dualism, which separated spirit and matter, which increased sharp
distinction between religion and social services or between eternal and earthly needs. North
American evangelicals were becoming increasingly individualistic culturally and more
26
Mark Galli and Ted Olson, 131 Christians Everyone Should Know, (Nashville: Holman, 2000),
http://www.christianitytoday.com/ch/131christians/activists/wilberforce.html?start=1, (accessed: July 18, 2015).
27
John Stott, Issues facing Christians Today , 26.
28
Eddie Byun, Justice Awakening: How You and Your Church Can Help End Human Trafficking, 96.
29
A Christopher Smith “Carey, William” in ,” in Biographical Dictionary of Christian Mission, 115.
30
Vishal and Ruth Mangalawadi, “Who (Really) Was William Carey?” in
http://www.wciu.edu/docs/resources/Mangalwadi-Who_(Really)_was_William_Carey.pdf (accessed: July 18,
2015), 3.
31
K. Rajendran, “The Emergence and Expansion of Indian Mission Movement from 1947-2009,” in
Mission History of Asian Churches, ed., Timothy K. Park, (Pasadena, CA: William Carey Library, 2011), 49.
premillennial theologically, this led to so called ‘Great Reversal’ in which a dichotomy
between evangelism and social action emerged, especially after World War I.32 Starting from
the second half of 19th Century North American evangelicals were concerned about Liberal
Christianity who rejected some Christian beliefs that the evangelicals held to and emphasized
on the social side of the gospel: justice, peace and compassion. In early 20th century the
division reached its peak: Liberal virtually abandoned aggressive evangelism and
Conservative church increasingly focused their attention on evangelism and church planting,
leaving the social works to parachurch agencies.33 However, moderate evangelicals argued
social concern is an important part of the biblical message and should not be given up just
because the liberals put an unscriptural emphasis on it.

B. The Recovery: Integral Mission

Historic 1910 Edinburgh Congress on World Evangelization is considered as the
“starting point of the modern ecumenical, because it was a training ground for many future
leaders of the missionary ecumenical movement. David J. Hesselgrave names it as “Edinburg
error.”34 Despite of the complexities there have been efforts in evangelical circles to restore a
integral understanding of the Gospel, which we shall say, “Great Recovery.” Since the World
Council of Churches was formed in 1948 it has grappled with the nature of mission. It has
been sensitive to the condition of the poor and the oppressed. It has affirmed the social
dimensions of the gospel. It was Carl F. H. Henry, the founding editor of Christianity Today,
to raise the first voice to recall the evangelical constituency in his book The Uneasy
Conscience of Modern Fundamentalism (1947) to its social responsibility.35 Strong statement
in favor of socio-political action came out of the Congress on the Church’s Worldwide
Mission was held at Wheaton, 1966; that comprised nearly 1,000 delegates from 71 countries
and they came up with The Wheaton Declaration in which they called church to address the
contemporary issues such as racism, war, the population explosion, and poverty.36 Since the
1970s it has used the phrase ‘justice, peace and the integrity of creation’ to describe what we
long for as Christians.

1. Lausanne Movement
The Lausanne Movement is the biggest group of evangelicals, meeting regularly since
its first congress in Lausanne, Switzerland, in 1974. The Lausanne Covenant broadened the
evangelical vision of mission and began a shift in paradigm. It said, ‘evangelism and socio-
political involvement are both part of our Christian duty’. It was John Stott who raise a voice
in defining social action, as a partner of evangelism, thus dethroning evangelism as the only
historic aim of mission.37 The Congress on World Evangelism in Pattayya, Thailand, in 1980,
32
Edward L. Smither, ‘Missão Integral [holistic mission or the “whole Gospel”] applied: Brazilian
evangelical models of holistic mission in the Arab-Muslim world’, Verbum et Ecclesia 32(2011), 2.
33
Paul G. Hiebert and Monte B. Cox, “Evangelism and Social Responsibility,” in Evangelical
Dictionary of World Missions, 344.
34
David J. Hesselgrave, “Will we correct the Edinburgh Error? Future Mission in Historical
Perspective,” in Southwestern Journal of Theology: Missiology 49:2 (2008), 122; he further elaborates the
failure of Edinburgh in four areas: failure to engage with the Catholic church regarding their persecution of
Evangelicals, indecisiveness about the definition of mission, over-contextualization and loss of respect for
Biblical authenticity and because they had no distinct definition of mission (131-134)
35
John Stott, Issues facing Christians Today, 31.
36
Paul G. Hiebert and Monte B. Cox, “Evangelism and Social Responsibility,” 344-45.
37
C. René Padilla, ‘Integral Mission and its Historical Development’ in Justice, Mercy and Humility:
Integral Mission and the Poor, ed. Tim Chester (Paternoster, 2002),
http://www.micahnetwork.org/sites/default/files/doc/library/integral_mission_and_its_historical_development_p
adilla.pdf (accessed: 18 July, 2015),
issued “the Thailand statement” which affirmed the statements of the Lausanne Covenant that
“evangelism and sociopolitical involvement are both part of our Christian duty. In the
Church’s mission of sacrificial service, evangelism is primary.” One third of the delegates
signed a “Statement of Concern,” which objected the separation of socio-political
involvement from evangelism.38
During the time in which followed the Lausanne Congress, there was certain amount
of tension within the evangelical movement, as some emphasized evangelism and others
social activity.39 As a result there was another Consultation held to clarify the issues of the
Relationship between Evangelism and Social Responsibility in 1982, and followed by
Consultation on the Church in Response to Human Need at Wheaton in 1983.40 Although
Social activity was considered as the consequences and bridge for evangelism, the
evangelicals came in agreement in declaring evangelism and social activity as partners,
united by the Gospel, “for the Gospel is the root, of which both evangelism and social
responsibility are the fruits.”41 Although the commitment of evangelicals to social action was
growing, the Lausanne continued to give evangelism primacy over social responsibility. It is
evident that as long as evangelism and social concern were seen as two separate entitles that
need to be integrated, the dualism that has weakened mission will remain.42 The writings of
Samuel Ebscobar, Rene Padilla, Vinay Samuel, Chris Sugden and John Stott, continued in
developing theology of mission for integral mission.

2. Micah Network
Large group of evangelical agencies around the world formed a network in 2001 to
promote integral mission. Integral mission is conceptualized and embedded on Micah’s
Challenge, based on Micah 6:8 which reiterate that the Lord requires Christians to do justice,
love kindness and mercy, and walk in humility with God. The Micah Network which held its
first international gathering in response to the September 11 terrorist attacks in 2001, brought
together 250 Christian relief agencies to work for the “proclamation and demonstration of the
Gospel,” indicative toward “integral,” mission to remove the dualism of relationship between
evangelism and social responsibility.43
The formation of Micah Network in Micah declaration on Integral44 Mission declared:
“Integral mission or holistic transformation is the proclamation and demonstration of
the Gospel. It is not simply that evangelism and social involvement are to be done
alongside each other. Rather, in integral mission our proclamation has social
consequences as we call people to love and repentance in all areas of life. And our
social involvement has evangelistic consequences as we bear witness to transforming
grace of Jesus Christ. If we ignore the world we betray the word of God which sends
us out to serve the world. If we ignore the word of God we have nothing to bring to
the world.45

38
____. “Evangelism and Social Concern,” http://hiebertglobalcenter.org/blog/wp-
content/uploads/2013/04/7-Evangelism-and-Social-Concern.pdf (accessed July 17, 2015).
39
John Stott, Issues facing Christians Today, 32.
40
Paul G. Hiebert and Monte B. Cox, “Evangelism and Social Responsibility,” 345.
41
John Stott, Issues facing Christians Today, 32.
42
Paul G. Hiebert and Monte B. Cox, “Evangelism and Social Responsibility,” 345.
43
Jeffrey Greenman, “Social Responsibility and Evangelism in the Lausanne Movement: A Historical
and Theological Analysis,” http://www.academia.edu/4832944.pdf (accessed: July 17, 2015), 14-15.
44
The term ‘integral mission’ comes from the Spanish ‘misión integral’, the term commonly used in
Latin America for what others describe as ‘holistic ministry.’
45
‘The Micah Declaration on Integral Mission’ in Tim Chester, ed., Justice, Mercy and Humanity:
Integral Mission and the Poor (Carlisle, UK: Paternoster, 2002), 19.
These conferences have been significant in shaping and development of evangelical thought
on integral mission.

3. Third Lausanne: Cape Town Commitment

The third Lausanne Congress on World Evangelization: the Cape Town Commitment also
declared Integral Mission as:
discerning, proclaiming, and living out, the biblical truth that the gospel is God’s good
news, through the cross and resurrection of Jesus Christ, for individual persons, and
for society, and for creation. All three are broken and suffering because of sin; all
three are included in the redeeming love and mission of God; all three must be part of
the comprehensive mission of God’s people.46
Integral mission does not lack historical antecedents. Some of the terms that are used
today to describe it may be new, but throughout the history of the church there have always
been groups of Christians who, by the way they have participated in the extension of the
gospel, have demonstrated a deep solidarity with human suffering and needs.47 In more recent
years, the church has begun to face new issues, and will have to start applying its theology of
holistic mission in order to deal with them.

Missionary Movements in Nepal48

From few hundreds Nepali Christian in 1950 and 1960 Christian population increased
of 300,000, which is said to be the, “fastest rate of church growth in Asia.”49 How was this
significant changes made possible in such a closed country? What were some significant
factors which opened the door for the Gospel which was closed for two decades? This paper
seeks to highlights some significant social factors which helped to propagate Christianity in
Nepal.

1. The First Preparation of the Gospel

The earliest Christian encounter in Nepal can be traced back to 1628, when
Portuguese Jesuit Father Juan Cabral came to visit ‘Nepal valley.’50 He was graciously
welcomed and allowed to preach Christianity, which is said to be the first encounter of
Gospel in Nepal valley and probably the first recorded visit of Christian foreigner. Some
Capuchin father’s presence can be found when six Capuchin Fathers traveled from Rome
46
Lindsay Brown and S Douglas Birdsall, The Cape Town Commitment: A Confession of Faith and a
Call to Action (LCWE, Cape Town: October 2010), 181.
47
C. René Padilla, “Holistic Mission,” in Holistic Mission Occasional Paper No. 33 (Lausanne
Committee for World Evangelization, Pattaya September 29 to October 5, 2004), 18.
48
This section is taken from my assignment submitted as a requirement for the course Asian Church
History at Torch Trinity Graduate University, Seoul, Korea in 2011.
49
Cindy Perry, Nepal Church History Project Archives: Record Group No. 215, (New Haven: Yale
University Library, 2009), 6. www.ebscohost.com (accessed: October 20, 2011).
50
John Barclay, “The Church in Nepal: Analysis of Its Gestation and Growth,” International Bulletin
of Missionary Research 33.4 (October 2009), www.ebscohost.com (accessed: October 20, 2011); it is important
to note that during that time, ‘Nepal valley’ was used to designate the central valley which was the major trade
route and used by early Capuchin fathers to go to Tibet, see; Jonathan Lindell, Nepal and the Gospel of God,
(Kathmandu: Pilgrims Books House, 1997), 6-7; and the later King Prithivi Narayan Shah’s (ruler of Gorkha,
part of Nepal) Gorkha army gradually conquered the surrounding mini-states, and expanded beyond the Nepal’s
current boundaries into Kumaon and Sikkim, and made a unified nation which is the present day “Nepal.”; see,
Cindy L. Perry, Nepali Around the World: Emphasizing Nepali Christians of the Himalayas (Kathmandu: Ekta
Books, 1997), 1-2.; during that time the three major city of present day Nepal: Kathmandu, Patan and Bhaktapur
(Nepal valley) used to be three independent kingdoms ruled by different kings. It was also called the ancient
Newar civilization, where the majority of the population was dominated by “Newar,” tribes.
passing through Nepal in route to Tibet. They made their base at Patna in India and some
missionaries came to work in “Nepal Valley,” the city-states of Newars from 1707-1769.51
They asked permission to serve people with medical care and social uplift, and to teach the
Gospel of God. It was attractive prospect, for these were the men of knowledge and skills,
medical doctors who could help them, having things and wealth, so these men would be an
attraction in the kingdom, however, the religious part was an unknown factor and could do
little harm.52 Although the door for the Gospel which was opened during the time of Malla
rules in ‘Nepal,’ was closed during the time of King Prithivi Narayan Shah. Ramesh Khatry
rightly notes, “the history of Nepal would have been different had the missionaries been
allowed to continue their work.”53 The capuchin fathers including some (57-60) Christian
converts were expelled from the country, and “for almost two centuries Nepal was totally
closed to any Christian presence.”54 The Capuchins considered their mission in Nepal largely
failure,55 but if we look in the broader picture this was the preparation for the Gospel. Nepal
was totally closed for any foreign affairs. During the rule of Rana family (1846-1951), all
infrastructure development was discouraged and people were not given any chance for
education. While the Land of Nepal was closed down the revival was breaking in the borders
of Nepal. Mission activities continued through various missionaries.

2. Significant Role of Missionaries

It is important to note some of the missionaries who played major role in development
of Christianity in Nepal. Although country was closed for evangelism, one of the ways to
reach out to the people was through Medical mission and Education.
Four Christians56 from the Mar Thoma Church in Kerala, South India, arrived early in 1953
and they joined with Colonel Nararaj Shamshere, in hosting worship service in his house in
central Kathmandu. Colonel Sahib helped to purchase land in Putali Sadak to build the first
Church in Kathmandu. After that time many presence of Christians from Kerala have given
lifelong services to Nepal in the fields of education and medicine, which is also one of the
significant factors for the growth of Christianity in Nepal.57

3. Significant role of various Mission NGOs

Nepal opened the door for the mission in 1950-51, therefore, the International Nepal
Fellowship (1952), the Jesuits (1952), and the United Mission to Nepal (1954) came to start
Social works in various parts of Nepal. There were some conditions that they have to follow,
and one of them was that they were not to propagate their religion or convert the people.58
Significant role of Jesuits was more on the educational sectors. They ran the best schools in
51
Bal Krishna Sharma, “A History of Pentecostal Movement in Nepal,” Asian Journal of Pentecostal
Studies 4/2 (2001), www.ebscohost.com (accessed: October 20, 2011); 298.
52
Jonathan Lindell, 14-15.
53
Ramesh Khatry, “Church and Mission Relationship in Nepal: Forty Years Ahead,” International
Review of Mission 85. 342. www.ebscohost.com (accessed: October 20, 2011); He rightly analyzes, by expelling
the Capuchin priests, he threw out modern education, medicine, and new ideas so vital to progress. Had he
allowed the missionaries to remain, perhaps Nepal would not have been the poor, backward country it now is.
54
John Barclay, “The Church in Nepal: Analysis of Its Gestation and Growth,” 189.
55
Jonathan Lindell, 37.
56
Jonathan Lindell, 128-129; It was sadhu sundar singh who shared his burden to go to visit Nepal and
Tibet to witness Gospel. A certain devotee woman longed to respond to this call, however, she was not in
position to go herself, instead she stareted praying to God asking for a son who could go as a missionary to
Nepal. She received a son, after finishing his study in Union Theological Seminary at Yeotmal, he influenced
other three students in going on this venture.
57
John Barclay, A Description and Analysis of the Growth of the Church in Nepal, 6.
58
Donald E. Hoke, The Church in Asia (Chicago: Moody, 1975), 464.
Nepal: St. Xavier and St. Mary, they deliberately followed the laws of the country against
proselytism.59
The UMN has sought to bring “medical services, education, skills training,
engineering, industry, hydro power development, agriculture and rural development to
Nepal,” targeting central and western development regions of the Nepal.60 It is also important
to know that they were coming to the land where nearly for two centuries has closed its doors
to the Christian mission and missionary activities. Kehrberg rightly observes, “the expansion
of missions, especially the UMN, into remote corners of Nepal inevitably resulted in new
fellowships/ churches being established.”61 One of the factors, which helped in propagating
Christianity in Nepal, was the involvement of various missionaries, and role of Christian
NGOs who carried evangelism and social works hand in hand. They did not view it as
separate entity but in implemented the holistic mission of God.

Conclusion
Our God is a loving God who forgives those who turn to him in repentance, but he is also a
God who desires justice and asks us, as his people, not only to live justly but to champion the
cause of the poor and powerless.62 Mission begins with the fullness of God, a triune relational
community of love. Missio Dei, the mission of God is displayed in God ending Jesus to
preach the Gospel, show compassion to poor, and to proclaim the year of the Lord in
delivering the socially oppressed. After resurrection Jesus returns to God and sends the Holy
Spirit and in the power of Holy Spirit his disciple are sent by Jesus into world to engage
locally and globally in these three distinct but not disconnected holistic mission: evangelism,
compassion and social justice.

Contextual Application and Challenges

We live in the society surrounded with religious and cultural plurality, its corrupt
governments, poverty and social injustice. Where corruption has crippled the development of
our country. In this scenario it is important to observe how local churches are agents of
transformation to the degree that they surrender to the lordship of Jesus Christ, continue
compassionate contact with local people, and develop ways to meet community needs while
expressing biblical faith. Nepalese church must turn our face towards our society in
compassion, getting our hands dirty, sore and worn in its service, and feeling deep within us
the stirring of the love of God. Perkins made is very clear when he says,
“Evangelism is not fast talk aimed at gaining converts; it is a ministry in word and
deed that leads people to the place where they can activate their faith in the person of
Jesus' for themselves, Jesus never put evangelism and social action at odds with one
another, so neither should we!”63
We have seen active role of Christians in rescuing, restoring and reaching the
earthquake victims despite of criticism faced from Nepalese media. We should continue to
influence not only in social service but also in social concerns. David Batstone says, “there
are time to read history, and there are time to make history.” And this is the time were we
have to learn from the history and make the history, were we will both proclaim and practice
the mission of God.
59
Ramesh Khatry, 302.
60
Betty Young and Martha Lund Smalley, United Mission to Nepal Archives: RG212, (New Haven:
Yale University Library, 2008), 8. www.ebscohost.com (accessed: October 20, 2011).
61
Norma Kehrberg, The Cross In The Land Of The Khukuri, (Kathmandu: Ekta Books, 2000), 116.
62
John Stott, Issues facing Christians Today, 24.
63
J Perkins, Beyond Charity: The Call To Christian Community Development, (Grand Rapids: Baker,
1993), 83.