Answer

The Five Marks of Mission

Introduction

The Five Marks of Mission remain an integral part to the Christian Mission. Earlier, missionary efforts were fractured and barely coordinated among a disparate set of independent missionary agencies and synodical bodies.^[1] Every Missionary agency had their own way of doing Missionary work and gave little or no thought to how others did the Missionary work. However, ‘Mutual Responsibility and Interdependence in the Body of Christ’ (MRI), made a clarion call urging all stakeholders to envision a new way of thinking that was global. They stressed the need for greater coordination, planning and inter-Anglican consultation. This led to the Anglican Consultative Council (ACC) meeting in 1984 that came up with the four Marks of Mission. From then on, the Marks have gained popularity among the Anglicans and other denominations since they offer a wonderful guide to what a Christian Mission should look like. This work is a sermon series that sheds light on the Five Marks of Mission.  It begins with a close analysis of Christian Mission. Through biblical scriptures and the work of former evangelists, the sermon provides the definition of Mission. Focus is then shifted to the Five Marks of Mission where the work answers pertinent questions concerning these Marks of Mission. What are the five Marks of Mission? Where did these five Marks of Mission originate? Who came up with the five Marks of Mission? Why are the five Marks of Mission important? The sermon series answers these questions before reviewing each Mark of Mission separately, explaining in detail what each Mark dictates.

Definition of Mission

            What is a Mission in the Christian context? Who is a Missionary? What cluster of actions classify as a Christian Mission in the contemporary society? Do the acts of kindness such as giving donations, food or clothes pass of as a Christian Mission? What of building schools and hospitals? Do these count or suffice the definition of Mission? Is Missionary work all about bringing civilization to an uncivilized lot?

            There are several biblical scriptures that paint a picture about what Mission is all about. In Matthew 28 from verse 19 to 20, Jesus instructs his disciples to go out of their comfort zones and make disciples of all nations. He further instructs them to teach the new disciples to obey everything Jesus has commanded as evidenced from this quote:

“Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely, I am with you always, to the very end of the age.”^[2]

Another biblical example is found in Paul’s letter to the Romans. In the fourteenth and fifteenth verses of chapter 10 of this epistle, Paul argues that people cannot believe in Jesus if they have not heard about him. Neither can they hear about Jesus without someone first preaching to them about him. Paul states:

“How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!”^[3]

These verses give a clear picture of what Mission really is. It is, at the core, proclaiming Christ to the world. It is telling other people about Christ and his work. It involves telling them about Christ so that they may believe and live their lives for him. Therefore, does a Christian talking about Christ to his colleagues at work during a lunch break classify as a missionary? Being a missionary goes deeper and further than that.

            The Oxford Learner’s Dictionary defines mission in the Christian concept as the work of teaching people about Christianity, especially in a foreign country; a group of people doing such work.^[4] Orville, in his monograph refuting the moratorium on missionaries sanctioned by Reverend John Gatu from Kenya, seems to agree with the Oxford Learner’s Dictionary. He talks of the missionary as a Christian believer who goes to witness, to live for Christ and to be part of a community but in a culture other than his own.^[5] In a similar fashion, David Bosch, during an informal discussion in Princeton declared, ‘Christian mission is the church crossing frontiers. There must be some crossing of barriers—whether they be linguistic, economic, cultural, or religious—and there must be some communication of the message of Christ.’^[6]

            Therefore, Christian mission is best defined as proclaiming Christ and teaching people about Christianity in a foreign country or culture. Although it may come with perks such as donations in the form of food, clothes, hospitals or schools, it is at the core spreading the good news about Christ; making him known to the people of the world. Both the civilized and the uncivilized people need Missionary work because a Christian mission is not about bringing civilization. Rather it is about spreading the good news of the perfect lamb of God (Jesus Christ) who died on the cross for the redemption of man. As Kirk puts it, Christian mission is announcing the good news; transforming cultures; providing justice for the poor; promoting encounter, dialogue, and witness among the religions of the world; building peace in a world of violence; and caring for the environment.^[7] Sunquist also explains that Christian mission is rooted in the mission of God (Missio Dei) rather than in a particular task (planting churches) or a particular goal (making converts)^[8]

The Five Marks of Mission

            To comprehend the five Marks of Mission, one must first pose certain fundamental questions. What are the five Marks of Mission? Where did these five Marks of Mission originate? Who came up with the five Marks of Mission? Why are the five Marks of Mission important? 

            The five Marks of Mission, displayed in five languages on the Anglican Communion’s website, are an important statement on mission. They express the Anglican Communion’s common commitment to, and understanding of, God’s holistic and integral mission^[9] They simply provide an understanding or guidelines on what mission in the contemporary society is all about. They, as Jesse Zink describes, are part of broader trends in Anglican mission thinking that has moved from an emphasis on coordination and cooperation of missionary effort to the provision of overarching visions and less emphasis on their detailed outworking.^[10]

            The Marks were first developed as four Marks by the Anglican Consultative Council (ACC) in 1984 in a meeting in Badagry, Nigeria. There had been a lack of clarity about what Mission really was and several intense debates about Mission. Several clarion calls on coordination and organised effort in Mission led to the formation of these four Marks. Later, in 1990, after an appreciation of the missiological and biblical implications of the creation and environmental crisis, ACC decided that a new mark of mission that captured this understanding was inevitable.^[11] Thus, a fifth Mark was added that appreciates the ecological threats. The ACC, in 2012, added wording to the fourth Mark. With the increasing violence in the world presenting itself in various forms, the ACC chose to do this so as to ensure the urgent need for Christians to challenge violence and work for peace was included in the five Marks of Mission.^[12]

            The fact that the Marks have won world-wide acceptance not only among Anglicans but also among other Christian traditions serves as proof of their hefty importance. For instance, the marks were adopted by the General Synod of the Church of England in 1996.^[13] Moreover, Jesse Zink explains that at the General Conventions of the Episcopal Church in 2012 and 2015, the Marks formed the outline of the budget.^[14] They are a very useful tool in offering a practical and memorable checklist for mission activities. They are not a final and complete statement on mission but they offer a practical guide to the holistic nature of mission.^[15] They offer a solid basis for plans of action and incorporating creativity in Mission ideas. The Marks have also provided a site in which Anglicans of different cultural backgrounds have been able to discuss differences and reach consensus.^[16]

            An important point to note about the five Marks of mission is that they are not in any way a never-changing doctrine. Certain aspects of these Marks of Mission that are applicable today may not be applicable in fifty years. For instance, the United Society Partners in the Gospel (USPG) was formed in 1701 to proclaim the good news of Christ. At the time of its formation, slavery was an accepted way of life and thus its participation in slavery then did not raise eyebrows. However, 319 years later, this participation in slavery is largely shameful and considered to be nothing close to the Christ USPG proclaims. Thus, the five Marks of mission should be considered as dynamic. As the ACC declared in its 2012 meeting in Auckland, New Zealand, the five marks should be reviewed regularly.^[17]

            Certain churches tend to abbreviate the five Marks of mission to five simple words: Tell, teach, tend, transform and treasure. However, from the Anglican Communion’s website, the detailed five Marks of mission are:

1. To proclaim the Good News of the Kingdom.
2. To teach, baptise and nurture new believers.
3. To respond to human need by loving service.
4. To transform unjust structures of society, to challenge violence of every kind and pursue peace and reconciliation.
5. To strive to safeguard the integrity of creation, and sustain and renew the life of the earth.

To further understand these five Marks requires an in-depth review of each of them separately in order to unravel the detailed explanations behind each of them. Thus, we will review each of them separately.

1. To proclaim the Good News of the Kingdom

As noted earlier in the definition of Mission, the central focus of Mission is the proclamation of the good news. However, what is the meaning of ‘Good News’? Understanding the first Mark of Mission is dependent on understanding what is the meaning of Good News. A simple search on any search engine like Google presents you with the explanation that good news is simply something pleasant or fortunate. But, do you remember the story in 2 Samuel 4:10

“When someone told me, ‘Saul is dead,’ and thought he was bringing good news, I seized him and put him to death in Ziklag. That was the reward I gave him for his news!”^[18]

In this story, the dead person failed to understand the bigger picture and thought he was carrying good news to David. However, because of his failure to grasp the bigger picture and the situation, he was killed. Thus, good news to one person is not good news to another. We must grasp the bigger picture as God intended and ask, ‘What is the good news of the kingdom of God which we are charged to proclaim?’

As with every other question concerning our human life, the answer is always found in the guide book that God gave to us, the bible. To find this meaning, we look at three different passages: Matthew 4:23, Matthew 9:35 and 1 Thessalonians 3:6.

“Jesus went throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and healing every disease and sickness among the people.^[19]

“Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.^[20]

“But Timothy has just now come to us from you and has brought good news about your faith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you.”^[21]

From the above scripture, we understand that the good news of the Kingdom of God is news that comforts the brokenhearted, fulfills the needs of the needy in the society and has capability to bring care and love. Who can better do all of these apart from Jesus Christ himself? Thus, the good news of the Kingdom of God cannot be detached from Jesus Christ. Furthermore, the good news is not limited narrowly to the story of Jesus but it extends to the witness of different people concerning what Jesus has done for them. 

 Therefore, the good news is a message to people about the death and resurrection of the perfect Lamb of God (Jesus Christ) for the redemption and reconciliation of man back to God. Reminding them that all of man’s effort towards God bore no fruits and thus God himself chose to send his own son to die on the cross so that we would experience the peace and freedom he had intended from the onset of creation. Furthermore, the good news of the kingdom is broad and incorporates the witness of different brothers and sisters in Christ.^[22]

Another word that stands out in the first Mark of Mission and is necessary for the understanding of this Mark is ‘proclaim’. A little research into the number of times the word proclaim appears in the New International Version of the English Bible reveals that it appears 167 times. Of these, 114 are from the Old Testament and 53 are in the New Testament. This simply shows that the instruction to proclaim the good news has been imperative from the beginning of time. Thus, in our age, the instruction is still significant. Proclaim is derived from the Greek word Kerusso which simply means to announce beforehand. Behaviours and thought patterns come in handy in announcing what we desire to be known. Therefore, an important reflection concerning proclamation is that our behaviours and thought patterns need to be in line with our proclamation of the good news.

Thus, the first Mark of Mission is a summary of the five Marks. It explains the general nature of the mission of the church which is to announce (proclaim) the message about Christ that brings comfort to the brokenhearted, fulfills the needs of the needy in the society and has capability to bring care and love. This proclamation needs to be done not just through words but also through our behaviours and thought patterns. Furthermore, the first Mark of Mission is based on Jesus’ own summary of his mission on earth. ^[23] The Mark simply emphasizes evangelism. Not the pushy nature of evangelists on televisions, doorsteps or streets. Rather, being a messenger of good news as Jesus instructed us to be. 

A final important point to consider in proclaiming the good news of the kingdom of God is bold humility. Let us consider Luke 9:1-6

“When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal the sick. He told them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra shirt. Whatever house you enter, stay there until you leave that town. If people do not welcome you, leave their town and shake the dust off your feet as a testimony against them.” So, they set out and went from village to village, proclaiming the good news and healing people everywhere.”^[24]

From the above scripture, we learn that we ought to be bold in our effort to proclaim the good news of the kingdom. We should not be afraid to voice out the name of our Lord Jesus Christ. However, in our boldness we still have to be humble. Wherever we are unwelcome, we humbly walk out.

1. To teach, baptise and nurture new believers    

Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely, I am with you always, to the very end of the age. ^[25]

            The above scripture clearly explains the second Mark of Mission. The missionary’s work does not end when a person they proclaimed Christ to becomes a Christian. Jesus instructed us from Matthew 28:19-20 to make disciples, not converts, and to baptise and teach.^[26]  Thus, the second Mark of Mission emphasizes that the Christian faith is not a destination. Rather it is a journey and the work of the missionary is to walk with new converts in this journey and to grow with them in faith. The missionaries must do this so that the new converts may also proclaim the word of God to others. We do not leave the new believers as baby Christians. We help them grow so that they are able to live a fully integrated Christian life.

            Significant words to note in the second Mark of Mission are ‘new believers.’ These words present the idea that the new converts require teaching and guidance from another class of ‘old believers.’ Therefore, a key principle in the second Mark of Mission is teaching others. However, how can this class of ‘old believers’ teach the ‘new believers’ what they themselves do not know? How can the old believers share what they do not have? Therefore, the second Mark of Mission calls us to make conscious effort to grow so that we may be in a better position to teach, baptise and nurture new believers.

            A key aspect of contemporary western culture is rugged individualism. The idea that any person is self- reliant and independent of any outside help. This is a principle not applicable to the work of Christian Mission. Missionaries must work in partnership with one another regardless of their different denominations while new believers must be nurtured, as explained by the second Mark of Mission.   

            Contextualization also becomes an important issue to consider in light of the second Mark of Mission. As Stetzer states:

Discussions about culture are unavoidable; all people live in a culture of some sort. There is no neutral position, one that might allow a person to stand in a cultural vacuum and make objective pronouncements on the cultures of others. All people, whether they realize it or not, are shaped by the culture in which they live.^[27]

The culture of a person shapes even their reception of the Christian faith. Thus, culture and contextualization of the Gospel must be considered in the effort to teach, baptise and nurture new believers. Otherwise, failure to understand the necessity of contextualization can actually lead to a form of cultural imperialism. A missionary might begin to believe that his or her culture’s way of practicing Christianity is the only way to practice Christianity^[28] 

1. To respond to human need by loving service.

We have told people about the unending love of God. We have introduced them to the idea that there is a God who loved them so much he sent his only son to die for them. Our words must be accompanied by action. We must demonstrate to people the love of God. We cannot just tell people of a love that they have no physical evidence of. This love of God can be expressed through works of compassionate service to those in distress and need, and also in the form of social responsibility responding to the needs of those less fortunate. For example, the building of schools, hospitals and digging of boreholes to supply water to less fortunate communities is an ideal way to respond to human need through loving service.

However, we still need to define what Godly love is. 1 Corinthians 13:4-5 defines the Godly standards of love.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonour others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.^[29]

Therefore, the third Mark of Mission does not call us to like people and how they do things. God created each of us with uniqueness and all of us are different. We are therefore bound to encounter people we will not like in our missionary journey. However, we are called to love them which means to be patient with them, show kindness and conduct ourselves with humility. To walk alongside others and serve them. As it is said, ‘the leading edge of mission is service, for it is in showing the love of God through service and compassion that we gain the authenticity that allows us to speak of Jesus.’^[30]

Contemporary western culture seems to follow the description of the secularization theory. The further the societies progress especially through modernization, the further the religious authority diminishes. This is particularly evident in all aspects of social life and administration. A perfect example of this is the trends in religion and spirituality in Britain. Over the past two decades, there has been a dramatic decline in identification with Christian denominations, particularly the Church of England; a substantial increase in atheism and in self-description as “very” or “extremely” non-religious; and very low confidence in religious organisations. ^[31] ‘The proportion of the British population identifying as Christian has fallen from two thirds (66%) to just over one-third (38%) since 1983.’^[32]

With such rising cases of atheism and secularization, how should the church respond? What is the right response of the church to this trend? Should the church give up on Missions and simply let whatever come may? The church’s response is rooted in the third Mark of Mission and found in Philippians 2: 5-8:

“In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!”^[33]

            Instead of assuming a hard-hearted, judgmental or self-righteous approach to this trend. The church should follow Christ’s example of love and humility. The church should show patience and kindness to these people who consider themselves non-religious. The church, should in no way consider themselves special because of their relationship with God but should, like Jesus, be humble enough to offer love and service to these who least deserve it. These people, although they fail to admit it, have a human need for God’s love. Thus, the church should continue showing them the Godly standard of love. This is the third Mark of Mission, responding through loving service.

1. To transform unjust structures of society, to challenge violence of every kind and pursue peace and reconciliation.

Jesus is the ideal epitome of a just man. He not only focused on transforming unjust structures of society but also worked to ensure peace and reconciliation wherever he went. For example, in Matthew 23:23-36, Jesus rebukes the hypocrisy and unjust nature of the Pharisees. They applied the law in a way that favoured themselves and ignored the more important aspects of God’s law. They gave little importance to love, mercy and faithfulness and were proud. 

“Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former.”^[34]

Therefore, if we genuinely follow Christ, proclaim the good news of his kingdom and serve others humbly, we cannot keep silent in the face of unjust societal structures. We ought to do as Jesus did and put an effort to transform these unjust structures of society. Furthermore, in a world that values might, violence and revenge, peace and reconciliation may be difficult. However, we must stand up for it even in the face of difficulty. The fourth Mark of Mission involves being in the frontline against injustice of any kind.

The theology of mission dictates that missionary actions must be biblically-informed and contextually-appropriate. ^[35] Charles Engen warns that failure to do this will result in missionaries merely ‘resounding gong or clanging cymbal’ as described in 1^st Corinthians 13:1.^[36] ‘If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal’^[37]

      Therefore, in light of the fourth Mark of Mission, our efforts to transform unjust structures of society must be biblically-informed and contextually-appropriate. As we seek to challenge the various forms of violence rocking our societies, our actions must follow the guidance of the bible and make perfect sense depending on the context. To avoid the mistake that the Liberation theologians made, missionaries should neither bring selfish agendas to scripture nor superimpose their agendas to scripture. They should approach Christian Missions with an open mind and heart, ready to receive from God. They should strive to look for certain questions that aid in seeing what had been previously missed in the scriptures and not questions that are aimed at bending scripture to serve selfish purposes.

1. To strive to safeguard the integrity of creation, and sustain and renew the life of the earth.

‘The earth is the Lord’s, and everything in it, the world, and all who live in it.’^[38]

These words found in Psalms 24:1 form the basis for the fifth Mark of Mission. The belief that all that is in the earth belongs to God puts a responsibility on any missionary to take seriously the stewardship of the earth’s resources. We show our love to God through how we take care of what he has created. This Mark of Mission was particularly added to the Marks of Mission following the continuous lack of care for God’s creation that led to climate change. As a result, millions of people have faced harm, displacement and starvation.

We ought to realise that we are now representatives of the creator of the universe here on earth. Thus, we should be at the frontline in ensuring the fifth Mark of Mission is fulfilled. How do we safeguard the integrity of creation, and sustain and renew the life of the earth? We do so in three simple steps:

1. Recognizing and owning up to the fact that the earth has issues – for example, we have powered our lives with fossil energy resulting in the sun warming up the earth more due to destruction of the Ozone layer. Denying these facts is perverse. Jesus said that only through knowing the truth shall we be set free. Thus, if we acknowledge the problem, we set up a basis for action. Furthermore, we encourage effort in the right direction.
2. We work to look after what God has created – we do so either through sustaining action or renewing action. For instance, a carbon fast during Lent can go a long way in reducing the carbon footprint.
3. Taking actions as individuals and being involved politically in the effort to sustain and renew the life of the earth. For example, we can ensure we vote in leaders with the right agendas concerning the environment.

[1] J. Zink, ‘Five Marks Of Mission: History, Theology, Critique’ (2017) 15 Journal of Anglican Studies, p. 3. <https://jessezink.files.wordpress.com/2017/06/five_marks_of_mission_history_theology_critique.pdf> accessed 5 August 2020.

[2] ‘Bible Gateway Passage: Matthew 28:19-20 – New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=Matthew+28%3A19-20&version=NIV> accessed 5 August 2020.

[3] ‘Bible Gateway Passage: Romans 10:14-15- New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=Romans+10%3A14-15&version=NIV> accessed 5 August 2020.

[4]  ‘Mission’ <https://www.oxfordlearnersdictionaries.com/definition/english/mission?q=mission> accessed 5 August 2020.

[5]  O. Jenkins, Missions A Modern Definition (COMMUNICATION PRESS 2008), p.8, <http://ojtr.org/theology/missionsamd.pdf> accessed 5 August 2020.

[6] . In a discussion with faculty and PhD students in the history department at Princeton Theological Seminary in 1986.

[7] J. Kirk, What Is Mission? (Fortress Press 2000), p. 21.

[8] W. Sunquist, Understanding Christian Mission (Baker Academic 2017), p xiii, available at: http://cdn.bakerpublishinggroup.com/processed/book-resources/files/Excerpt_9780801098413.pdf?1551989552 (Accessed 5 August 2020).

[9] Anglican Communion Office, ‘Marks of Mission’, available at: http://www. anglicancommunion.org/identity/marks-of-mission.aspx (Accessed 5 August 2020).

[10]  Jesse, op.cit., p. 2.

[11] Anglican Communion Office, ‘History of the Five Marks of Mission’, available at: http://www.anglicancommunion.org/mission/marks-of-mission/history.aspx (Accessed 5 August 2020).

[12] A. Richards, The Five Marks Of Mission (2017), p. 3, available at: https:// www.churchofengland.org/sites/default/files/2017-11/MTAG%20The%205%20Marks%20Of%20Mission.pdf (Accessed 5 August 2020).

[13] Ibid, p. 3

[14] Jesse, op.cit., p. 1.

[15]Anglican Communion Office, op.cit.

[16] Jesse, op.cit., p. 2.

[17] G. Drake, ‘The Anglican Communion’s Five Marks Of Mission: An Introduction’ (Anglican Communion News Service, 2020) Available at: https://www.anglicannews.org/features/2020/02/the-anglican-communions-five-marks-of-mission-an-introduction.aspx (Accessed 5 August 2020).

[18]‘Bible Gateway Passage: 2 Samuel 4:10- New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=2+Samuel+4%3A10&version=NIV> accessed 5 August 2020.

[19] ‘Bible Gateway Passage: Matthew 4:23- New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=Matthew%204%3A23&version=NIV> accessed 5 August 2020.

[20] ‘Bible Gateway Passage: Matthew 9:35 – New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=Matthew%209%3A35&version=NIV> accessed 5 August 2020.

[21] ‘Bible Gateway Passage: 1 Thessalonians 3:6- New International Version’ (Bible Gateway) <https://www.biblegateway.com/passage/?search=1%20Thessalonians%203%3A6&version=NIV> accessed 5 August 2020.

[22] Ross, C. (2012). Life-Widening Mission Global Perspectives from the Anglican Communion, p. 15. <http://www.ocms.ac.uk/regnum/downloads/Life-Widening_Mission-final-WM.pdf>, accessed 5 August 2020.

[23] Five Marks Of Mission (2017) <http://derby.anglican.org/en/our-mission/mission-action-plans-map/stage-1-explore/download/2271_823b15cfd8e9f89fecb04e9d0040ecd2.html> accessed 5 August 2020.

[24] ‘Bible Gateway Passage: Luke 9:1-6- New International Version’ (Bible Gateway), Available at: https://www.biblegateway.com/passage/?search=luke+9%3A1-6&version=NIV (Accessed 5 August 2020).

[25]  ‘Bible Gateway Passage: Matthew 28:19-20 – New International Version’ (Bible Gateway), Available at: https://www.biblegateway.com/passage/?search=Matthew%2028:19-20&version=NIV (Accessed 5 August 2020).

[26]Five Marks Of Mission op.cit. 

[27] E. Stetzer, ‘What Is Contextualization? Presenting The Gospel In Culturally Relevant Ways’ (The Exchange | A Blog by Ed Stetzer, 2020) <https://www.christianitytoday.com/edstetzer/2014/october/what-is-contextualization.html> accessed 5 August 2020.

[28] Ibid.

[29] ‘Bible Gateway Passage: 1 Corinthians 13:4-5 – New International Version’ (Bible Gateway) Available at: https://www.biblegateway.com/passage/?search=1%20Corinthians%2013:4-5&version=NIV (Accessed 5 August 2020).

[30] Five Marks Of Mission op.cit. 

[31] D. Voas and S. Bruce, Religion Identity, Behaviour and Belief over Two Decades (The National Centre for Social Research 2019), p. 1, available at: https://www.bsa.natcen.ac.uk/media/39293/1_bsa36_religion.pdf (Accessed 5 August 2020).

[32] Ibid, p. 4.

[33] ‘Bible Gateway Passage: Philippians 2:5-8 – New International Version’ (Bible Gateway) https://www.biblegateway.com/passage/?search=Philippians%202:5-8&version=NIV (Accessed 5 August 2020).

[34]  ‘Bible Gateway Passage: Matthew 23:23-36 – New International Version’ (Bible Gateway) Available at: https://www.biblegateway.com/passage/?search=Matthew+23%3A23-36&version=NIV (Accessed 5 August 2020).

[35] C. Engen, (“What Is Theology of Mission “June 6, 2004) <http://teologos.com.ar/arch_rev/van_engen_theology_of_mission.pdf> accessed August 5, 2020

[36] Ibid.

[37] New International Version (NIV), 1 Corinthians13:1 <https://www.biblegateway.com/passage/?search=1 Corinthians 13&version=NIV> accessed August 5, 2020

[38] New International Version (NIV), p Psalms <https://www.biblegateway.com/passage/?search=Psalm 24:1&version=NIV> accessed August 5, 2020