Integral Mission and Ministry – “Whole Gospel, Whole Church, Whole World, Whole Life”

by | Dec 15, 2023 | Church & Ministry, Mission Studies & Intercultural Theology | 0 comments

Prelude to this Series:

Five Integrated Approaches Transforming World Christianity and Our Mission, Theology, and Ministry –

Polycentric, Integral, Pentecostal, Polyvocal, and Intercultural (P.I.P.P.I.)

Welcome to exploring Christian mission and ministry, invigorated by the powerful fusion of Polycentric, Integral, Pentecostal, Polyvocal, and Intercultural (P.I.P.P.I.) approaches. This series underscores the capacity of these approaches to transform Christian mission, theology, and ministry.

The church’s future is Polycentric, Integral, Pentecostal, Polyvocal, and Intercultural (P.I.P.P.I.). As a shorthand, I call this holisticostal. Holisticostal missions and movements are reshaping the church and the world.

Why “Holisticostal”?

Holisticostal mission is a term I’ve coined combining elements of integral (holistic) approaches, intercultural perspectives, polycentric and polyvocal themes, and the rich diversity catalyzed in Pentecost. Let’s break down the components:

Integral (Holistic) Mission: The term “holistic” refers to a comprehensive approach that considers the whole person, addressing physical, emotional, social, and spiritual well-being. An integral, holistic approach to mission and ministry involves caring for people’s physical needs, fostering community development, providing emotional support, and nurturing spiritual growth.

Intercultural Mission: “Intercultural” signifies engaging with diverse cultures and promoting understanding and cooperation across different cultural contexts. An intercultural approach to mission is about bridging cultural gaps, promoting inclusivity, and learning from one another in mission and ministry endeavors.

Polycentric Mission and Polyvocal Mission: “Polycentric” and “polyvocal” refer to recognizing and including multiple centers of authority and voices within a given context. In the context of mission and ministry, this means valuing diverse perspectives, empowering local leadership, and promoting collaborative decision-making processes.

Pentecostal Mission: The Pentecost event flung the doors wide open for a diverse church in every sense of the word – cultures, abilities, genders, languages, gifts, and more. “Pentecostal” mission isn’t about Pentecostalism; it’s about missional pneumatology and pneumatological mission. The Spirit creates a diverse, global, inclusive church and empowers it to join with God in God’s mission.

How did I arrive at “holisticostal mission” when combining Polycentric, Integral, Pentecostal, Polyvocal, and Intercultural (P.I.P.P.I.)?

Holisticostal is a neologism born from the fusion of “holistic” and “pentecostal,” representing a transformative approach to mission and ministry.

The “holistic” aspect emphasizes the integral mission, recognizing the interconnectedness of physical, emotional, social, and spiritual well-being and transformation. It acknowledges that mission extends beyond solely proclaiming the gospel, encompassing acts of compassion, community development, and addressing systemic injustices.

On the other hand, the “pentecostal” component captures the focus on polycentric, polyvocal, and intercultural missions, mirroring the diversity and unity witnessed during the Pentecost event. It acknowledges that effective mission requires a multitude of voices, centers of authority, and cultural perspectives working together. Furthermore, the “pentecostal” dimension reminds us that all integral, intercultural, polyvocal, and polycentric mission is only possible through the power and presence of the Holy Spirit. The Spirit empowers and equips disciples and shapes them in the image of Christ, guiding their mission to align with the gospel while reflecting the fruit of the Spirit.

Holisticostal mission thus emerges as a concept that embraces complexity and dynamism, weaving together diverse elements to illuminate a mission that is true to the gospel and relevant to the ever-changing world.

By combining these elements, holisticostal mission and ministry is an approach that integrates the empowering and diversifying work of the Holy Spirit, holistic transformation, intercultural engagement, and the inclusion of diverse voices and centers of authority.

This series considers each of these five integrated approaches to mission, theology, and ministry:

Part A: Polycentric Mission and Ministry – “From Everyone to Everywhere” (click HERE).

Part B: Integral Mission and Ministry – “Whole Gospel, Whole Church, Whole World, Whole Life” (click HERE)

Part C: Pentecostal Mission and Ministry – “Depending on God’s Empowering Presence” (click HERE)

Part D: Polyvocal Mission and Ministry – “Many Voices, Valued Perspectives” (click HERE).

Part E: Intercultural Mission and Ministry – “Unity in Diversity, Embracing All Cultures” (click HERE).

So let’s delve into integral mission and ministry.

Integral Mission and Ministry

Our mission must be transformational and integral. This is what the voices of world Christianity teach us.

As Director of The Global Church Project and host of the Faith Across Borders podcast, I’ve listened to hundreds of often unheard voices worldwide as they enter into a powerful conversation about the shape of church and mission in the twenty-first century. I have filmed interviews with hundreds of Majority World Christians (Christians in Africa, Asia, the Middle East, Eastern Europe, Latin America, Oceania, the Caribbean, First Nations, aboriginal and indigenous peoples, and immigrant [diaspora] communities). I aim to amplify their voices and what they say about justice, discipleship, witness, and mission.

If you asked me to summarize what Christians in these Majority World contexts say about mission, I would tell you that they call the global church to integral mission (misión integral). In other words, misión integral is the mission presented and pursued throughout Christianity. It may not always be called that, but most Christians outside the West intuitively practice and advocate forms of integral mission. Such mission can renew the church and the world and invest our local and global mission, worship, and discipleship with new vibrancy.

What is this misión integral that world Christianity calls us to embrace? What does it mean to say that mission must be integral? What does an integral mission look like, and how is it practiced?

Integral mission isn’t just about what the church does; it is, more importantly, about the nature of the church. Integral mission is about the church’s being and not just its doing. Vinoth Ramachandra says that integral mission “has to do with the church’s integrity.” The church has integrity and credibility when it aligns its social justice and proclamation, peacemaking and teaching, compassion and advocacy, public and private practices, actions and preaching, and passion for humility, mercy, love, truth, compassion, and justice. Ramachandra says, “Integral mission is then a way of calling the church to keep together, in her theology as well as in her practice, what the Triune God of the Biblical narrative always brings together: ‘being’ and ‘doing,’ the ‘spiritual’ and the ‘physical,’ the ‘individual’ and the ‘social,’ the ‘sacred’ and the ‘secular,’ ‘justice’ and ‘mercy,’ ‘witness’ and ‘unity,’ ‘preaching truth’ and ‘practicing the truth,’ and so on.”

The “Micah Declaration on Integral Mission” defines integral mission (misión integral) and prioritizes the role of the local church in such mission. Christian leaders, activists, and theologians gathered together to draw this declaration. Here is some of what it says:

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 the 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. Justice and justification by faith, worship and political action, the spiritual and the material, personal change and structural change, belong together. As in the life of Jesus, being, doing and saying are at the heart of our integral task . . .  The grace of God is the heartbeat of integral mission . . .


God by God’s grace has given local churches the task of integral mission. The future of integral mission is in planting and enabling local churches to transform the communities of which they are part. Churches as caring and inclusive communities are at the heart of what it means to do integral mission.

Contents of this Online Article on Intercultural Mission and Ministry

1. Why are Integral Approaches Important?

2. Biblical and Theological Foundations for Integral Mission and Ministry

3. Integral Approaches are Reshaping all Fields

4. Fields and Disciplines that Have Informed and Shaped Integral Approaches

5. Organizational Contributions to Integral Mission and Ministry – Lausanne, IFES, INFEMIT, Micah, Tearfund, and World Vision

6. Latin American Contributions to Integral Mission and Ministry – Padilla, Escobar, DeBorst, Tamez, Romero, Boff, Sobrino, Bingemer, Gebara, Bedford, Althaus-Reid, and Pope Francis

7. North American Contributions to Integral Mission and Ministry – Sider, Barton, Rah, González, Isasi-Díaz, Twiss, Cone, Townes, Fiorenza, Hauerwas, and Tizon

8. Eastern and Western European and United Kingdom Contributions to Integral Mission and Ministry – Moltmann, Ware, Newbigin, Well, Arnold, Schenk, Florensky, Stăniloae, and Walls

9. Middle Eastern Contributions to Integral Mission and Ministry – Raheb, Bailey, Chacour, Accad, Mowafi, Kassab, Ateek, Mansour, Zoghbi, and Munther

10. African Contributions to Integral Mission and Ministry – Tutu, Oduyoye, Mbiti, Katongole, Bujo, Boesak, Kanyoro, August, Bediako, Sanneh, Tiénou, Azumah, and Adeleye

11. Asian Contributions to Integral Mission and Ministry – Koyama, Samuel, Arles, An, Gorospe, Chan, Longchar, Yung, Maggay, and Ramachandra

12. Oceanian Contributions to Integral Mission and Ministry – Ringma, Langmead, Prior, Havea, McIntosh, Vaai, Pattel-Gray, and Hill

13. Caribbean Contributions to Integral Mission and Ministry – Davis, Williams, Perkins, Noelliste, Smith, Lewis, and Griffith

14. First Nations, Native American, Indigenous Peoples, and Aboriginal and Torres Strait Islander Contributions to Integral Mission and Ministry – Aldred, Woodley, Pattel-Gray, LeBlanc, Twiss, Prentis, Charles, Wherowhero, Mātāmua, Paparangi, HernándezSpencer, and Plenc

15. A Summary of Integral Christian Leadership and Ministry

16. A Summary of Integral Christian Mission

17. A Summary of Integral Christian Theology and Missiology

18. Practical Ways We Can Apply Integral Approaches to Christian Leadership, Churches, and Ministries

19. Practical Ways We Can Apply Integral Approaches to Christian Missions

20. Practical Ways We Can Apply Integral Approaches to Christian Theology and Missiology

21. Conclusion: Integral Approaches are Essential and Renewing

22. Further Reading

23. Internet Documents and Websites

1. Why are Integral Approaches Important?

Integral mission invites the church to join with Jesus Christ in his being, doing, and saying. Such mission brings “justice and justification by faith, worship and political action, the spiritual and the material, personal change and structural change” together. As the church pursues Jesus’s integral mission it reflects the values and spirit of Micah 6:8: “He has shown [all you people] what is good. And what does the LORD require of you? To act justly and to love mercy, and to walk humbly with your God.”

Integral mission means the church’s mission is to whole persons in whole bodies and communities through the whole church. God redeems, renews, and restores our entire persons and communities. Jesus is concerned for every part of our life – our mind, body, family, employment, community, neighborhood, sexuality, well-being, and spirit. So God calls his church to serve individuals, people groups, and whole cultures. Integral mission is transformational because it transforms all creation – of entire persons, families, and communities.

This is how Jesus and the early churches understood the mission of God. Integral mission isn’t just about what the church does but also about its nature and being. Our God is a missionary God who cares deeply about the well-being of whole persons, communities, and the world. Integral mission arises out of this missional nature of the triune God. Since God is missional – and cares about the renewal of all people and all creation – his church is also missional and must care about the same things.

The church’s integral mission is not primarily a task, operation, action, program, or strategy. It is a response to Jesus and his gospel and kingdom. God gives his church a missional nature and vocation and calls the church to serve Jesus and his world.

When the church ignores issues of justice, peacemaking, poverty, and reconciliation, it denies the call of God and refuses to reflect the image of Christ. We can never allow our gospel to become so compromised and disfigured that it becomes about “a conscience-soothing Jesus, with an unscandalous cross, an other-worldly kingdom, a private, inwardly limited spirit, a pocket God, a spiritualized Bible, and an escapist church [whose] goal is a happy, comfortable, and successful life, obtainable through the forgiveness of an abstract sinfulness by faith in an unhistorical Christ.”

It is easy to fall into this trap and to abandon God’s call to integral mission. Jamie Wright puts it this way:

I often fail to address the most pressing needs because my heart and mind are set too intently on the future . . . Sometimes I see the church doing this, too. I’ve seen folks who are so hell-bent on figuring out where a poor soul will spend eternity that they either don’t see or don’t care about what that person needs today. And I see a lot of sad, hurting, broken people walking away from this church that seems to care so much about whether or not they’re “saved” but doesn’t bother to find out that they’re lonely. Or sick. Or starving to death. Or they’re overwhelmed by raising children, financial burdens, porn addiction, or whatever. The people around us are navigating landmines that could take them down at any moment. And some in the church want to hand them a Bible tract and say, “It will all be okay if only you make it into Heaven someday” . . .


Live alongside people, and be keenly aware of their needs. Feed them if they’re hungry and look out for the crap in their way so that, if possible, you can help them through it or, even better, around it. Because if you care about any person’s future, eternal or otherwise, you’ll be heavily invested in them today.

Only an integral mission has integrity. This is because the gospel has integrity (the integrity of the heart and person of Jesus Christ), and integral mission reflects and embodies the gospel’s integrity. Vinoth Ramachandra says,

Integral mission has to do with the church’s integrity. An integral mission flows out of an integral gospel and an integrated people. There is a great danger that we transform the mission of the church into a set of special “projects” and “programs,” whether we call them “evangelism” or “socio-political action,” and then look for ways to integrate them methodologically . . . The primary way the church acts upon the world is through the actions of its members in their daily work and their daily relationships with people of other faiths . . . “Integral mission” has to do with the basic issue of the integrity of the church’s life, the consistency between what the church is and what it proclaims.

Integral mission is gospel mission. In other words, all gospel-shaped mission is integral mission. The gospel should never be reduced to a privatized, individualistic gospel that only concerns God dealing with personal sin and pain. God redeems us from the power of sin and death. Through Jesus’s death and resurrection, our individual sins are forgiven, and we are set free from sin and death to a new life of fullness, hope, faith, love, and glory. But the full gospel of Jesus is much more expansive and cosmic than mere personal or individual forgiveness of sin. The gospel story extends from creation to new creation, from Genesis to Revelation. The gospel tells us that in Jesus Christ, God restores all things, all people, and all creation, to his originally intended shalom – his perfection, glory, justice, harmony, peace, flourishing, goodness, and wholeness.

The world is fed up with false and inadequate forms of the gospel. Christians are too. When people hear a gospel about personal forgiveness and salvation and God forming a people who join with him in restoring all creation to God’s perfect justice, peace, love, and freedom, they hear the gospel as good news. Simon Leigh-Jones puts it strongly: “I’m bored of a gospel that’s only about me, my soul, and I. I’m bored of a gospel seemingly offering no good news about a dying planet. I’m bored of a gospel almost silent on issues like racism, gender inequality, and global injustice.” The gospel Leigh-Jones describes is common in the West, but it is not the gospel of Jesus Christ. What is the true and full gospel? Michael Frost puts it this way: “The gospel is the good news that God himself has come to rescue and renew all of creation through the work of Jesus Christ on our behalf.” Or, in the words of Scot McKnight, “The gospel is the work of God to restore humans to union with God and communion with others, in the context of a community, for the good of others and the world.”

Integral mission is attractive to people who are poor, suffering, and oppressed precisely because it’s transformational. Integral mission is focused on human flourishing, freedom from oppression, and the renewal of all creation. A truly integral mission is always transformational. Orlando Costas says a transformational mission always includes proclaiming, discipling, mobilizing, growing, liberating, and celebrating. These “make up the church’s mission-in-life.” And these things are always expressed in the local, messy, everyday realities of people and their churches, families, and neighborhoods.

Transformation, in the words of Vinay Samuel, “is to enable God’s vision of society to be actualized in all relationships, social, economic, and spiritual, so that God’s will may be reflected in human society and all communities, especially the poor, experience his love.” Mission as transformation (another way of talking about integral mission) combines evangelism and social action, secular and sacred, theory and practice, personal and communal, and more. By bringing all these things together, integral mission honors local communities and their specific concerns frees people from oppressive use of power, enlivens people’s spiritual and social lives, and inspires people to strive for God’s kingdom of peace, reconciliation, love, justice, and solidarity.

Integral mission is a long-term process, achieved only through the kinds of integral commitments expressed in the “Micah Declaration on Integral Mission.” Transformation is impossible without commitment to local people, specific communities and families, and particular settings. Vinay Samuel reminds us that integral mission involves a long-term “commitment to community building” and demands “the unity of the whole body of Christ.” As I say elsewhere . . .

Integral mission recognizes the person in community and appreciates the centrality of social units. It discerns where God is present and at work in the community. It invites people to take part in what God is already doing. Integral mission invests in contexts. It builds social bonds, reconciliation, community, and transformation. Integral mission discerns where God is at work in the world. It notices where the kingdom’s values flourish – integrity, service, humility, peace, and freedom. Transformational mission seeks to develop these values. It does this through mission, discipleship, community building, and social action.

Vinay Samuel challenges the church to respond to human needs. He says the values of the kingdom of God that shape integral mission are clear. And these values become practices. The first value is human dignity. The second is freedom of conscience without threat or control. The third is participation in decisions that affect one’s life and community. The fourth is the struggle against evil and injustice. And finally, the fifth is the cultivation of hope, respect, dignity, humility, faith, love, equity, and mutuality.

Jesus calls his people to declare the gospel in word, sign, and deed. The Spirit inspires us to seek “justice and reconciliation throughout human society” and the liberation of all people “from every kind of oppression.” René Padilla says that to achieve this goal, we must ensure that our mission is “truly evangelical – rooted in the gospel and consequently bringing about transformation in society.”

Similarly, Orlando Costas affirms the emphasis on the whole gospel in the phrase “the whole gospel for the whole world.” He challenges us to explore what we mean by the whole world: “A vision of ‘the whole world’ is essential for a faithful and relevant proclamation of the whole gospel.” According to Costas, the whole world is the whole gospel’s object and context. Jesus gives his gospel to the world. “Hence, the whole world, the world of humans and the world of things, is the object of the gospel.” The world is also the context of the gospel. “It is the context in which the good news of salvation was first given and received and is today proclaimed and heard. Outside the world, there is no gospel and certainly no Christian mission.”

Integral mission leads us to care for (to include and to be led by) the poor, marginalized, outsider, broken, and those on the periphery. Costas says we share in Christ’s suffering “by serving . . . the poor, the powerless, and the oppressed.” Outside the gate, we “become apostolic agents in the mobilization of a servant church toward its crucified Lord, outside the gate of a comfortable and secure ecclesiastical compound.”

The voices of the global church call us to a particular kind of mission, theology, and ministry: to misión integral.

The principles of Integral Mission should not just be confined to mission work but also be holistically applied to Christian theology, community, and ministry. By embracing this perspective, Christian theology becomes a dynamic and transformative tool that challenges and enriches societal structures, integrating spiritual beliefs with physical realities. It brings an element of unity, linking different aspects of faith – such as justice and justification by faith, worship and political action, personal change, and structural change – ensuring none is siloed but rather intertwined and interdependent.

For Christian community, this perspective inspires engagement and service in the world, reflecting the love and grace of Jesus Christ through tangible actions. It envisions the church as an inclusive, caring entity embedded in and impacting society.

In the sphere of ministry, it reframes it as a transformative vocation, emphasizing the integral connection between proclamation and demonstration, saying and doing, spiritual and material.

The grace of God, the heartbeat of integral mission, can likewise be the lifeblood of Christian theology, community, and ministry, encouraging an authentic, holistic expression of faith. Thus, Integral Mission provides a powerful framework to guide every aspect of Christian life and practice.

2. Biblical and Theological Foundations for Integral Mission and Ministry

Integral mission and ministry, at their core, rest on the biblical and theological premise of holistic transformation that knits together spiritual conversion with societal reform. The Old Testament champions this principle through the Law and the Prophets, highlighting God’s command for justice, mercy, and humility (Micah 6:8). This emphasis on equitable societal structures and compassionate action foreshadows the incarnation of God in Jesus Christ.

Christ’s life, as portrayed in the New Testament, embodies the ideal of integral mission. Jesus’ ministry involved both proclaiming the Kingdom of God (Luke 4:43) and demonstrating it through healing, feeding, and liberating those oppressed (Luke 4:18-19). His ministry was not a series of disjointed actions but an intertwined, indivisible whole, communicating God’s reign in word and deed. In the life and teachings of Jesus, we discern the nexus of evangelistic proclamation and socio-political action. This is underscored in the Great Commandment (Matthew 22:37-40), as love for God is inseparably paired with love for neighbor. This dual love serves as the underpinning of integral mission and ministry.

The New Testament letters further enhance this theological foundation. James admonishes that faith without works is dead (James 2:14-26), affirming the connection between spiritual conviction and tangible action. Paul’s epistles also espouse a holistic view of salvation, encompassing individual redemption and cosmic reconciliation (Colossians 1:20). These teachings urge the church to mirror God’s integrated mission, attending to both spiritual and material dimensions of human life.

Biblical studies have contributed to integral approaches, theories, and missiologies. This discipline, focusing on the critical interpretation of the Bible, provides the foundational narratives, themes, and principles that form the core of Christian faith and practice. In the context of integral mission, it elucidates the biblical imperative for holistic ministry, derived from both Old and New Testament texts. The Old Testament’s prophetic calls for justice and care for the marginalized inform a theology that engages with social and economic issues. The New Testament, particularly the Gospels, depicts Jesus’ ministry as a seamless integration of word and deed, spiritual transformation, and societal reform, setting a model for integral missions.

Furthermore, the biblical vision of the Kingdom of God, characterized by justice, peace, and flourishing of all creation, provides a powerful motif for integral approaches. Paul’s writings, which portray salvation as personal and cosmic (Colossians 1:20), further underscore the interrelatedness of spiritual and material realities. Thus, biblical studies significantly shape and undergird integral Christian missions by offering a rich reservoir of texts, themes, and theological insights.

Thus, integral mission and ministry root themselves in the biblical and theological ethos of holistic transformation that goes beyond the dichotomy of spiritual and material. It is a dynamic synthesis, a reflection of the character of God revealed in Scripture: a God of justice and mercy who invites humanity to participate in the transformative work of love in every aspect of life. Integral mission, therefore, is an embodied testament to the gospel, a gospel that binds together faith and action, word and world, and salvation and service.

3. Integral Approaches are Reshaping all Fields

The holistic and integral approach is gaining traction across various disciplines and fields. This approach is characterized by seeing things as interconnected wholes rather than isolated parts. Here are some examples:

1. Humanities: Interdisciplinary studies have become increasingly popular. For instance, a topic like “human rights” may now be explored through lenses of history, sociology, philosophy, and literature, creating a more comprehensive understanding of its development, implications, and prospects.

2. Sciences: Systems biology is a prime example of holistic thinking, focusing on understanding biological systems in their entirety, not just their individual parts. This field studies interactions within a whole system to predict how it behaves rather than focusing solely on individual components.

3. Environmentalism: Concepts like ‘One Health’ epitomize a holistic approach, emphasizing the interconnectedness of human, animal, and environmental health. Conservation efforts now often consider socio-economic factors and prioritize sustainable community development along with environmental preservation.

4. Development: Instead of focusing solely on economic growth, the United Nations’ Sustainable Development Goals embody an integral approach. They aim to balance economic prosperity with social inclusion and environmental sustainability.

5. Theology: The concept of “integral mission” breaks down the dichotomy between evangelism and social action. The work of the Lausanne Movement and Micah Network serve as examples. It promotes a theology that combines the proclamation of the gospel with a commitment to addressing social injustices.

6. Missiology: In line with “integral mission,” churches and missions engage in community development, education, and healthcare alongside traditional evangelistic efforts. For instance, the Salvation Army operates not just churches but also hospitals, schools, and disaster relief programs worldwide.

7. Education: Progressive education models often use a holistic approach, emphasizing the development of the whole child — mental, physical, social, emotional, and spiritual. Montessori and Waldorf education methods serve as good examples.

In these fields, holistic and integral approaches enable a deeper, more comprehensive understanding and encourage cross-disciplinary collaboration. They enrich the respective fields and contribute towards more effective, sustainable solutions.

4. Fields and Disciplines that Have Informed and Shaped Integral Approaches

Integral, or “holistic,” approaches, theories, theologies, and missiologies have been significantly shaped by a myriad of fields and disciplines. The synthesis of these various perspectives has resulted in a comprehensive vision that transcends traditional boundaries, cultivating an enriched understanding of the world and our place in it.

Biblical studies have contributed to integral approaches, theories, and missiologies. This discipline, focusing on the critical interpretation of the Bible, provides the foundational narratives, themes, and principles that form the core of Christian faith and practice. In the context of integral mission, it elucidates the biblical imperative for holistic ministry, derived from both Old and New Testament texts. Thus, biblical studies significantly shape and undergird integral Christian mission, theology, and ministry by offering a rich reservoir of texts, themes, and theological insights.

Anthropology’s broad study of humans and cultures is a primary influencer. It implores us to embrace the diversity of human experience, giving insight into the multiplicity of ways humans relate to the divine and informing missiological practices in culturally sensitive ways.

Psychology provides an understanding of the human mind and behavior. Its exploration of human development, personality, and social interactions shapes how we understand and minister to the inner life of individuals.

Sociology offers insights into the structures of societies and their impact on human behavior. It informs our understanding of how social realities influence individuals and communities, helping shape more effective communal and societal interventions.

By highlighting the interconnectedness of ecosystems, the natural and environmental sciences have catalyzed an ecological consciousness in theology, promoting stewardship of creation as an integral part of Christian mission.

Political Science and International Relations, by dissecting power dynamics and global issues, deepen our understanding of justice, peace, and reconciliation – key components of integral mission.

Economics has influenced holistic approaches by highlighting the impact of economic systems on societal well-being and promoting economic justice as a crucial aspect of the gospel.

Literary and Cultural Studies have championed the role of narratives and symbolism in shaping human experiences, offering fresh interpretations of religious texts, and emphasizing the transformative power of storytelling in mission.

In addition, insights from Indigenous and non-Christian religious traditions have also enriched integral approaches, introducing concepts of harmony, interconnectedness, and community-centric ethics.

Furthermore, feminist and liberation theologies have played a vital role, advocating for inclusivity, justice, and liberation as central to the Christian mission.

Lastly, the emerging discipline of Peace Studies has underscored the importance of non-violence, reconciliation, and peace-building in integral missions.

In sum, a multitude of disciplines and fields, both within and beyond Christianity, have informed and shaped integral approaches, theories, theologies, and missiologies. They have facilitated a nuanced understanding of the gospel that integrates personal faith with societal transformation and commits to the well-being of all creation.

5. Organizational Contributions to Integral Mission and Ministry – Lausanne, IFES, INFEMIT, Micah, Tearfund, and World Vision

Several organizations have contributed to the understanding and implementation of integral (holistic) missions, theology, and ministry. These contributions, through diverse resources and initiatives, have left an indelible mark on global Christian practice.

1. The Lausanne Movement: Originating from the International Congress on World Evangelization in 1974, the Lausanne Movement is a global network dedicated to the proposition that all life belongs to God. Its key document, the “Lausanne Covenant,” highlights the whole world as the arena of God’s activity and our mission. The movement’s subsequent statements, particularly the “Manila Manifesto” and “The Cape Town Commitment,” further expound on the importance of a holistic mission, advocating for the integration of evangelism and social responsibility.

2. The International Fellowship of Evangelical Students (IFES): IFES promotes holistic discipleship amongst students worldwide. Their approach emphasizes both the transformation of individuals and the transformation of societies. They provide resources encouraging students to connect their faith with all areas of life and actively engage in their communities.

3. INFEMIT (The International Fellowship of Evangelical Mission Theologians): INFEMIT has substantially contributed to integral theology and mission. Their “Transformation” journal series provides a rich contextual and holistic theology resource. They have consistently advocated for a mission that addresses spiritual, social, and environmental issues.

4. Micah Network: This global network of Christian organizations advocates for integral missions. Their defining document, the “Micah Declaration on Integral Mission,” is a compelling call to the church to live out a holistic gospel that brings good news in both word and deed.

5. Tearfund: This UK-based Christian relief and development agency has made remarkable strides in incorporating an integral mission into its work. Their publications emphasize the necessity of holistic approaches to poverty alleviation and development.

6. World Vision: As one of the largest Christian humanitarian organizations, World Vision embodies an integral mission through its child-focused approach to community development, disaster response, and advocacy work.

In summary, these organizations and others have made invaluable contributions to promoting and practicing integral missions, theology, and ministry. Their documents, declarations, and operational practices provide rich resources that uphold the integral approach – a testament to a holistic gospel that marries proclamation and social engagement, personal faith, and societal transformation.

6. Latin American Contributions to Integral Mission and Ministry – Padilla, Escobar, DeBorst, Tamez, Romero, Boff, Sobrino, Bingemer, Gebara, Bedford, Althaus-Reid, and Pope Francis

Integral (holistic) mission, theology, and ministry have been significantly shaped by the contributions of Latin American scholars, practitioners, pastors/priests, and authors. These influential figures, with their diverse contexts and experiences, have provided rich insights and challenged the global church to embody a more holistic gospel.

1. C. René Padilla: Known as the father of integral mission, Padilla is a prominent Ecuadorian theologian and missiologist. He’s credited for popularizing the concept of “misión integral” or integral mission, highlighting the inseparability of social responsibility and evangelism in Christian mission.

2. Samuel Escobar: A Peruvian theologian, Escobar has made significant contributions to the field of missiology. His works emphasize the importance of contextualizing the gospel and doing missions from a position of marginality.

3. Ruth Padilla DeBorst: A theologian, missiologist, and storyteller, DeBorst has been instrumental in promoting integral mission in theological education. She serves in leadership with the Latin American Theological Fellowship (FTL) and INFEMIT.

4. Elsa Tamez: A Costa Rican biblical scholar, Tamez’s writings provide feminist interpretations of the Bible that highlight God’s concern for justice and liberation. Her work challenges the church to address societal injustices as part of its mission.

5. Oscar Romero: A Salvadoran bishop and martyr, Romero embodied integral ministry in his advocacy for the poor and marginalized. His life and teachings underline the church’s call to stand for justice and peace.

6. Leonardo Boff: A Brazilian theologian and author, Boff is one of the key figures of liberation theology. His work focuses on the plight of people experiencing poverty and the integral salvation that Christianity offers.

7. Jon Sobrino: A Spanish-born Salvadoran theologian, Sobrino is known for his contributions to liberation theology. His work underscores the need for the church to stand in solidarity with the poor and oppressed.

8. Maria Clara Bingemer: A Brazilian theologian, Bingemer’s work is notable for its emphasis on mystical theology and the lived religious experience of the people. Her focus on marginalized voices, especially women, has provided essential perspectives for a theology emphasizing social justice.

9. Ivone Gebara: Gebara, a Brazilian Catholic nun and theologian, is a significant figure in ecofeminist theology. Her work combines a concern for the environment with feminist perspectives, bringing a unique and essential viewpoint to discussions of integral mission.

10. Nancy Elizabeth Bedford: An Argentine theologian currently teaching in the United States, Bedford’s contributions focus on the relationship between theology and poetry, the Christological and Trinitarian bases for human rights, and the role of women in the church. Her emphasis on inclusive language and gender justice has expanded her understanding of integral missions.

11. Marcella Althaus-Reid: An Argentine theologian based in Scotland until her death, Althaus-Reid was known for her groundbreaking work in queer theology. Her bold theological explorations challenged the church to broaden its mission scope to include sexual minorities.

12. Pope Francis has significantly contributed to the understanding and practice of integral missions. A strong emphasis on mercy, social justice, and environmental stewardship marks his papacy. His encyclical, “Laudato Si’: On Care for Our Common Home,” for instance, promotes an “integral ecology” that interweaves concern for nature, justice for the poor, commitment to society, and interior peace. This aligns with the notion of integral mission, highlighting the interconnectedness of all aspects of life. Moreover, Francis’s advocacy for the marginalized and his emphasis on a “poor Church for the poor” reflect a holistic understanding of the church’s mission. His teachings and actions challenge believers to embrace an integral mission that addresses spiritual and social realities.

These and many other Latin American contributors have significantly shaped our understanding of integral mission, theology, and ministry. Their writings, teachings, and lived examples have underscored the inseparable link between the gospel proclamation and the pursuit of social justice, enriching Christian mission with a holistic perspective.

7. North American Contributions to Integral Mission and Ministry – Sider, Barton, Rah, González, Isasi-Díaz, Twiss, Cone, Townes, Fiorenza, Hauerwas, and Tizon

With its diverse blend of cultures and traditions, North America has contributed a wealth of voices to understanding integral (holistic) mission, theology, and ministry. Scholars, practitioners, pastors, and authors from various ethnic and cultural backgrounds have provided distinct perspectives enriching these discourses.

1. Ron Sider: An influential Canadian-American theologian and social activist, Sider’s work, such as his groundbreaking “Rich Christians in an Age of Hunger,” underscores the necessity of addressing poverty and injustice as part of the Christian mission.

2. Ruth Haley Barton: An American spiritual director, Barton’s work emphasizes the importance of spiritual formation for the personal and social transformation integral to Christian mission.

3. Soong-Chan Rah: A Korean-American professor and author, Rah’s work addresses the need for a more diverse and inclusive understanding of Christianity and emphasizes the importance of lament in Christian ministry.

4. Justo L. González: A Cuban-American theologian and historian, González’s work in church history and systematic theology has shed light on Latinx perspectives in Christian theology and ecclesiology.

5. Ada María Isasi-Díaz: As the founder of Mujerista Theology, Isasi-Díaz emphasized Hispanic women’s experiences (Mujeres) constructing theological thought, providing an important perspective in integral mission.

6. Richard Twiss: A member of the Sicangu Lakota Oyate, Twiss worked to promote Indigenous perspectives within Christianity, affirming the need for cultural diversity in expressions of Christian faith and practice.

7. James Cone: Known as the founder of Black liberation theology, Cone’s work highlights the experiences of African Americans and the struggle for liberation as essential components of Christian theology.

8. Emilie M. Townes: A womanist ethicist, Townes’s work contributes to the conversation on social justice in Christian ministry, emphasizing the experiences of Black women and underscoring the intersectionality of race, gender, and class.

9. Elisabeth Schüssler Fiorenza: A feminist theologian, Fiorenza has significantly contributed to understanding feminist biblical interpretation and ecclesiology, promoting discipleship of equals.

10. Stanley Hauerwas: Known for his work on Christian ethics, Hauerwas’s emphasis on the church as an alternative community embodying peace contributes to an understanding of integral missions.

11. Al Tizon: An influential Filipino-American theologian and missiologist, has significantly contributed to the understanding and practice of integral (holistic) missions. Serving as the Executive Minister of Serve Globally for the Evangelical Covenant Church, Tizon directly impacts the mission’s holistic practices. His work expands the understanding of mission beyond evangelism to include social engagement and justice advocacy.

Through their unique contributions, these figures have enriched our understanding of integral mission, theology, and ministry. They underline the essentiality of incorporating diverse voices and perspectives in developing holistic Christian practice, underscoring the intersection of the gospel with all facets of human reality.

8. Eastern and Western European and United Kingdom Contributions to Integral Mission and Ministry – Moltmann, Ware, Newbigin, Well, Arnold, Schenk, Florensky, Stăniloae, and Walls

With their rich historical and cultural tapestry, Eastern and Western Europe and the United Kingdom have contributed an array of influential figures to the development of integral (holistic) missions, theology, and ministry. Scholars, practitioners, and authors from this region, regardless of their diverse ethnic and cultural backgrounds, have provided unique perspectives and insights that have significantly enriched these fields.

1. Jürgen Moltmann: A renowned German Reformed theologian, Moltmann’s work has continually stressed the importance of hope, ecology, and social justice as integral to Christian theology and mission.
Elisabeth Behr-Sigel: An Orthodox theologian of French and German origin, Behr-Sigel championed women’s ordination in the Orthodox Church and emphasized the communal nature of salvation.

2. Kallistos (Timothy) Ware: An English bishop and theologian within the Eastern Orthodox Church, Ware has written extensively on the Orthodox Church and theology, emphasizing the incarnation’s implications for creation and human personhood.

3. Lesslie Newbigin: A British theologian and missionary, Newbigin highlighted the church’s missional nature and encouraged Western Christianity to engage in “mission at home” in a post-Christian society.

4. Simone Weil: A French philosopher and mystic, Weil’s writings focus on the nature of suffering and love, illuminating the interconnectedness of the spiritual and material.

5. Eberhard Arnold: A German writer and theologian, Arnold’s teachings on community living and social justice provided a radical yet concrete model of integral mission.

6. Christine Schenk: An American nun serving in Germany, Schenk is known for advocating women’s rights within the Catholic Church.

7. Pavel Florensky: A Russian Orthodox priest and theologian, Florensky’s work integrates theology, art, and science, illuminating the interconnectedness of all aspects of life.

8. Dumitru Stăniloae: A Romanian Orthodox priest and theologian, Stăniloae’s dogmatic theology incorporates insights from the spiritual life, demonstrating the inseparability of theology and spirituality.

9. Andrew Walls: A British historian and missiologist, Walls’ work significantly shaped the field of world Christianity. His writings underscored the shifting center of Christianity towards the global south and emphasized the necessity of understanding Christianity within its diverse cultural contexts, a key element of integral mission.

These figures and their diverse contributions illustrate the depth and breadth of holistic thought in European theology and mission. Their work highlights the need for a broad and inclusive understanding of the gospel that engages with the fullness of human life and the wider creation. This involves the proclamation of faith and commitment to social justice, ecological stewardship, communal living, and inclusivity.

9. Middle Eastern Contributions to Integral Mission and Ministry – Raheb, Bailey, Chacour, Accad, Mowafi, Kassab, Ateek, Mansour, Zoghbi, and Munther

Rich in cultural and religious diversity, the Middle East has been a fertile ground for developing integral missions, theology, and ministry. This region’s scholars, practitioners, and authors have significantly contributed to these fields. Their insights, shaped by their unique cultural and sociopolitical contexts, have broadened our understanding of holistic missions.

1. Mitri Raheb: A Palestinian Lutheran pastor and theologian, Raheb’s work intertwines liberation theology and contextual theology, placing the Palestinian struggle within the context of the Christian faith. His advocacy for peace and justice is a living embodiment of an integral mission.

2. Kenneth E. Bailey: An American scholar who spent many years in the Middle East, Bailey’s writings provide deep insights into the cultural and linguistic context of the New Testament, enhancing our understanding of Jesus’ teachings and their holistic implications.

3. Elias Chacour: A Melkite Greek Catholic archbishop, Chacour’s work, including his book “Blood Brothers,” advocates for reconciliation between Israelis and Palestinians, reflecting a theology that incorporates peacebuilding as an integral part of Christian mission.

4. Martin Accad: A Lebanese theologian and missiologist, Accad focuses on Muslim-Christian relations and promotes a holistic understanding of Christian witness in predominantly Muslim contexts.

5. Mona Mowafi: An Egyptian Coptic Christian and development expert, Mowafi focuses on economic and social development in the Arab region, demonstrating the integration of faith and development practice.

6. Najla Kassab: A Lebanese Presbyterian pastor and theologian, Kassab’s work advances women’s ordination in the Middle East and redefines church ministry in a context marked by conflict, displacement, and religious plurality.

7. Naim Ateek: A Palestinian Anglican priest and liberation theologian, Ateek’s writings, particularly “Justice and Only Justice,” highlight the role of the Christian faith in pursuing justice and peace in the Middle East.

8. Atallah Mansour: An Israeli Christian writer, Mansour’s writings explore the experiences of the Christian minority in Israel, underlining the importance of a nuanced and contextual understanding of Christian identity and mission.

9. Grace Zoghbi: A Lebanese Christian educator, has dedicated her life to holistic education, firmly believing in its power to transform communities. She served as the Principal of the National Evangelical School in Nabatieh, Lebanon, where she promoted an education system grounded in values of love, peace, and justice. Her approach to education, which combines intellectual development with spiritual, moral, and socio-emotional growth, beautifully mirrors the holistic nature of integral missions.

10. Isaac Munther: A Jordanian Christian pastor and scholar, has been instrumental in promoting an understanding of integral missions in Jordan and beyond. As the founder of Al-Kalima, an organization that supports and promotes Christian publishing in Arabic, Munther’s work facilitates the wide dissemination of Christian thought, theology, and mission. His writings on integral missions underscore the importance of embodying the gospel in all life aspects, including our attitudes towards other religions and cultures.

These individuals’ diverse backgrounds and contributions significantly enhance our understanding of integral missions. Their work, deeply rooted in their unique contexts, calls the global church to engage holistically with issues of justice, peace, and reconciliation, affirming the gospel’s transformative power for all dimensions of life.

10. African Contributions to Integral Mission and Ministry – Tutu, Oduyoye, Mbiti, Katongole, Bujo, Boesak, Kanyoro, August, Bediako, Sanneh, Tiénou, Azumah, and Adeleye

Africa, a continent with a rich cultural tapestry and vibrant Christian traditions, has birthed numerous scholars, practitioners, pastors, and authors who have contributed significantly to understanding integral missions, theology, and ministry.

1. Desmond Tutu: The South African Anglican bishop and social rights activist, Tutu’s commitment to justice, reconciliation, and peace in post-apartheid South Africa embodies the integral mission.

2. Mercy Amba Oduyoye: A Ghanaian Methodist theologian, Oduyoye has been a leading voice in African women’s theology. She emphasizes the critical need for theology to address the lived realities of African women, a crucial aspect of integral mission.

3. John Samuel Mbiti: A Kenyan Anglican priest and theologian, Mbiti’s work on African traditional religions provides valuable insights for contextualizing the gospel in Africa, which is central to an integral understanding of mission.

4. Emmanuel Katongole: A Catholic priest from Uganda and professor of theology and peace studies, Katongole’s work explores the intersection of theology, violence, and reconciliation, an essential aspect of integral missions in conflict-torn regions.

5. Benezet Bujo: A Congolese Catholic priest and theologian, Bujo has significantly contributed to African theology and ethics. His work highlights the integral nature of traditional African values and the Christian faith.

6. Allan Boesak: A South African theologian and anti-apartheid activist, Boesak’s theology of liberation and reconciliation addresses the socio-political realities of apartheid South Africa, an essential component of integral mission.

7. Musimbi Kanyoro: A Kenyan theologian and women’s rights advocate, Kanyoro’s leadership in global organizations and her advocacy for women’s issues reflect the broad, inclusive nature of integral mission.

8. Rene August: A South African theologian, pastor, and activist, she is renowned for her significant contribution to integral missions. Stemming from her context of post-apartheid South Africa, her work heavily emphasizes the interconnectedness of justice, reconciliation, and faith.

9. Kwame Bediako: A Ghanaian theologian and missiologist, Kwame Bediako is celebrated for his contributions to developing an African Christian theology. He focused on critically incorporating African traditional religions into Christianity, emphasizing the need for a holistic understanding of African Christian identity.

10. Gillian Bediako: A British-Ghanaian theologian and wife of Kwame Bediako, Gillian Bediako is known for her work in African theology. Her research emphasizes the importance of African cultural expressions in Christian worship and theology, which speaks to the culturally diverse nature of integral missions.

11. Lamin Sanneh: A Gambian historian and theologian, Sanneh focused on Islam and Christianity in Africa. His work stresses the importance of translating Christian scriptures into local languages and supports an integral mission that is contextually relevant and engaged with local cultures.

12. Tite Tiénou: From Burkina Faso, Tiénou is a theologian and expert in missiology. His work has focused on the relationship between theology and missiology, arguing that understanding God should naturally lead to mission, a sentiment underpinning the concept of integral mission.

13. John Azumah: A Ghanaian scholar, Azumah specializes in Islam and Christian-Muslim relations. His work underlines the importance of interfaith dialogue in the mission, a crucial aspect of integral missions in multi-religious societies.

14. Femi Adeleye: A Nigerian theologian and pastor, Adeleye’s work addresses African Christianity’s response to societal issues, such as poverty and corruption. His emphasis on the socio-political implications of the gospel aligns with the tenets of integral mission.

Through their diverse contributions, these figures illustrate the robust nature of African engagement with integral mission. They underscore the importance of considering cultural, socio-political, and gender realities when articulating theology and carrying out Christian missions, reflecting a deeply contextual and holistic understanding of the gospel’s transformative power.

11. Asian Contributions to Integral Mission and Ministry – Koyama, Samuel, Arles, An, Gorospe, Chan, Longchar, Yung, Maggay, and Ramachandra

Asia, with its rich mosaic of cultures, religions, and social complexities, has produced an array of scholars, practitioners, and authors contributing significantly to the understanding of integral mission, theology, and ministry. These individuals’ work, deeply embedded in their contexts, helps the global Christian community understand God’s work holistically in diverse Asian settings.

1. Kosuke Koyama: A Japanese theologian, Koyama’s contextual theology, particularly his book “Water Buffalo Theology,” underscores the importance of contextualizing Christianity in Asian realities.

2. Vinay Samuel: An Indian theologian and Anglican priest, Samuel is a key figure in developing an integral mission, combining evangelistic and social responsibilities.

3. Siga Arles: Also from India, Arles’ work in theological education sought to create an indigenous theology that addresses the specific needs of the Indian context.

4. Choi Hee An: A Korean-American pastoral theologian, Choi’s work centers on creating healing communities in the face of historical trauma and has significant implications for integral missions within such contexts.

5. Athena Gorospe: A Filipino biblical scholar, Gorospe’s work often addresses social issues in the Philippines, demonstrating the relevance of Scripture to social realities and integral missions.

6. Simon Chan: A theologian from Singapore, Chan’s work in ecclesiology and liturgy underscores the importance of holistic worship in Christian mission.

7. Wati Longchar: From India, Longchar integrates ecological concerns into theological education, emphasizing the importance of creation care in integral mission.

8. Hwa Yung: A Malaysian bishop and theologian, Yung’s work on mission in the context of world Christianity emphasize a holistic understanding of mission and the global church’s unity.

9. Melba Padilla Maggay: Melba Padilla Maggay has significantly contributed to the integral (holistic) mission, particularly through her advocacy for social justice and community development. Her work addressed the interconnectedness of human life’s physical, social, economic, and spiritual aspects.

10. Vinoth Ramachandra: Originally from Sri Lanka, he is a globally recognized Christian scholar, author, and speaker who has greatly influenced the understanding and practice of integral missions. Ramachandra serves as Secretary for Dialogue and Social Engagement for the International Fellowship of Evangelical Students (IFES), a role in which he has the opportunity to engage with students and faculty worldwide on numerous critical issues.

These Asian voices provide a robust and diverse perspective on integral mission, theology, and ministry. They help construct a more comprehensive understanding of God’s work, where the gospel’s transformative power interacts dynamically with life’s socio-cultural, economic, and ecological aspects. Through these contributions, the church can better engage with the challenges and opportunities presented in various Asian contexts and, further, in the broader global arena.

12. Oceanian Contributions to Integral Mission and Ministry – Ringma, Langmead, Prior, Havea, McIntosh, Vaai, Pattel-Gray, and Hill

The diverse region of Oceania, comprising Australia, New Zealand, and the Pacific Islands, has produced a variety of scholars, practitioners, and authors who have significantly contributed to our understanding of integral mission, theology, and ministry.

1. Charles Ringma: An Australian author, theologian, and missions advocate, Ringma has written extensively on topics related to holistic mission, emphasizing the interconnectedness of social justice, evangelism, and spiritual formation.

2. Ross Langmead: An Australian missiologist and theologian, Langmead has significantly influenced the understanding of integral mission through his research on Christian witness, mission, and discipleship.

3. Randall Prior: An Australian theologian focusing on cross-cultural relations, Prior’s work helps facilitate dialogue between Western and Indigenous theologies, underpinning the importance of contextual understanding in integral missions.

4. Jione Havea: A Tongan biblical scholar, Havea has been instrumental in interpreting biblical texts from a Pacific perspective, giving a unique voice to express integral missions in the Pacific context.

5. Tracey McIntosh: A New Zealand sociologist of Maori descent, McIntosh’s work addresses social issues in New Zealand, helping articulate integral mission in confronting social justice issues.

6. Upolu Luma Vaai: A theologian from Samoa, Vaai’s work explores Pacific Island concepts of relationality and reciprocity as vital theological resources, thereby deepening our understanding of integral mission in Oceania.

7. Anne Pattel-Gray: An Aboriginal Australian theologian and social activist, Pattel-Gray’s work underscores the importance of listening to Indigenous voices and honoring Indigenous rights as part of integral mission.

8. Graham Joseph Hill: I’ve written much about integral mission in my books, but I’m the least on this list.

These individuals, representing parts of Oceania, have shaped the understanding of integral mission by highlighting the need for holistic approaches to theology and ministry that respect and engage with diverse cultural contexts. Their contributions continue to widen the global church’s perspective, helping it to address complex social, economic, and ecological challenges from a faith perspective.

13. Caribbean Contributions to Integral Mission and Ministry – Davis, Williams, Perkins, Noelliste, Smith, Lewis, and Griffith

With its rich history, cultural diversity, and complex socio-economic realities, the Caribbean region has offered important voices that contribute to understanding integral mission, theology, and ministry. The unique experiences of Caribbean people—marked by colonialism, diaspora, and a tapestry of African, Indigenous, Asian, and European influences—inform these scholars’ and practitioners’ distinctive holistic perspectives.

1. Kortright Davis: A prominent theologian from Antigua and Barbuda, Davis’ work fuses traditional theological inquiry with the socio-cultural and economic realities of the Caribbean, emphasizing the importance of context in interpreting Christian faith and practice.

2. Lewin Williams: A theologian from Jamaica, Williams is recognized for his work on Caribbean spirituality and its implications for a holistic understanding of mission, exploring the interplay between the sacred and secular in Caribbean society.

3. Anna Kasafi Perkins: A Jamaican ethicist and theologian, Perkins’ work examines the intersections of faith, culture, and justice in the Caribbean context, informing a holistic approach to mission that addresses socio-cultural challenges.

4. Dieumeme Noelliste: From Haiti, Noelliste’s work in theological ethics brings a Caribbean perspective to global theological discourse, enhancing our understanding of an integral mission that considers justice and morality.

5. Ashley Smith: A Jamaican theologian and pastor, Smith’s work in theology and cultural studies reflects a deep understanding of the contextual realities of the Caribbean, influencing integral mission approaches in this region.

6. Marjorie Lewis: A Jamaican womanist theologian, Lewis engages issues of gender, race, and social justice, highlighting the need for holistic mission approaches that include the marginalized.

7. Ivelaw Griffith: A Guyanese scholar who examines the link between faith and socio-political issues, Griffith’s work emphasizes the importance of engaging political realities in integral mission.

These Caribbean scholars, practitioners, and authors bring invaluable perspectives to integral mission, theology, and ministry, informed by the region’s rich cultural diversity and historical experiences. Their contributions shape theological and missiological approaches within the Caribbean context and add to the global Christian discourse, encouraging the church to think holistically about its mission in diverse contexts.

14. First Nations, Native American, Indigenous Peoples, and Aboriginal and Torres Strait Islander Contributions to Integral Mission and Ministry – Aldred, Woodley, Pattel-Gray, LeBlanc, Twiss, Prentis, Charles, Wherowhero, Mātāmua, Paparangi, HernándezSpencer, and Plenc

Indigenous scholars and practitioners from various backgrounds have greatly enriched our understanding of integral mission, theology, and ministry. Their unique perspectives, formed by their cultural contexts and historical experiences, contribute significantly to the global Christian discourse on holistic mission.

1. Ray Aldred: A Cree pastor and scholar from Canada, Aldred has been instrumental in promoting a theology of reconciliation between Indigenous and non-Indigenous peoples and articulating a holistic understanding of mission that respects Indigenous cultures and spirituality.

2. Randy Woodley: A Keetoowah Cherokee and prominent Native American scholar, Woodley’s work highlights the integral relationship between spirituality, community, and the natural world, offering an Indigenous lens to ecological theology and holistic mission.

3. Anne Pattel-Gray: An Aboriginal Australian theologian and social activist, Pattel-Gray’s work underscores the importance of listening to Indigenous voices and honoring Indigenous rights as part of integral mission.

4. Terry LeBlanc: A Mi’kmaq-Acadian, LeBlanc founded the North American Institute for Indigenous Theological Studies (NAIITS), where he encourages Indigenous perspectives in theology and promotes holistic, culturally respectful mission practices.

5. Richard Twiss: A member of the Sicangu Lakota Oyate, Twiss has emphasized the importance of incorporating Indigenous cultural expressions in Christian worship and mission, challenging monocultural understandings of Christianity.

6. Brooke Prentis: An Aboriginal Christian leader from the Waka Waka peoples in Australia, Prentis emphasizes Aboriginal perspectives in theology and the importance of caring for creation as part of holistic mission.

7. Mark Charles: A Navajo Christian leader, Charles calls for truth-telling about American history and promotes a vision of reconciliation that includes an acknowledgment of past injustices.

8. Tāwhiao Matutaera Pōtatau Te Wherowhero: As the second Māori King and spiritual leader, Tāwhiao’s teachings on peace and justice have greatly impacted the understanding of integral mission within the Māori Christian community. His teachings continue to influence contemporary Māori theologians.

9. Rangi Mātāmua: A prominent Māori scholar, Mātāmua has greatly influenced the understanding of the Māori worldview, emphasizing a holistic approach to mission that respects the Māori spirituality and cultural traditions.

10. Atama Paparangi: A Māori priest and scholar, Paparangi’s work explores the interplay between Māori spirituality and Christianity, highlighting the importance of contextual theology in integral missions.

11. Eleazar López Hernández: An Indigenous Zapotec theologian from Mexico, Hernández has significantly contributed to developing Indian Theology in Latin America, promoting an integral mission that respects Indigenous spiritualities and cultures.

12. Aida Spencer: As a Q’eqchi Maya woman and theologian from Guatemala, Spencer has emphasized the importance of empowering Indigenous women in theological education and ministry, highlighting their crucial role in holistic mission.

13. Daniel Oscar Plenc: An Argentinean theologian, Plenc has written extensively on the contributions of Indigenous Latin American Christians to a theology of integral mission and the need for greater recognition of their voices in global theological discourse.

These Indigenous and First Nations leaders have significantly contributed to understanding and practicing integral mission, theology, and ministry. They challenge traditional Western perspectives and call for an inclusive approach that respects and values Indigenous voices and experiences. Through their work, they continually remind us of the diverse, multifaceted nature of the global church and the importance of engaging with this diversity in our mission practices.

15. A Summary of Integral Christian Leadership and Ministry

An integral Christian leadership and ministry are holistic and inclusive, acknowledging the interconnectedness of all aspects of life, spirituality, and community. Here are 15 key points that describe what such an approach would look like in practice:

1. Holistic Concerns: Integral Christian leadership cares for both spiritual and physical needs, recognizing the inherent connection between body, mind, and spirit.

2. Inclusive Community: It seeks to build a community that includes all people, regardless of race, gender, economic status, or other differentiating factors.

3. Social Justice: Integral leaders are committed to social justice, seeking to rectify systemic injustices in society and within church structures.

4. Ecological Stewardship: These leaders recognize the interplay between spiritual well-being and environmental sustainability, advocating for responsible stewardship of God’s creation.

5. Cultural Sensitivity: They respect various cultural expressions of faith, recognizing the rich diversity within the global church.

6. Servant Leadership: Integral leaders emulate Christ’s example of servant leadership, prioritizing the needs of others above their own.

7. Empowering Others: Such leaders aim to empower others, promoting active participation and shared leadership within the community.

8. Theological Reflection: They engage in ongoing theological reflection, allowing their understanding of the gospel to be shaped by diverse perspectives.

9. Dialogue and Reconciliation: Integral leaders facilitate dialogue and reconciliation, addressing conflicts within the community with grace and humility.

10. Contextual Ministry: They adapt their ministry approach to the local context, acknowledging the unique challenges and opportunities within their specific communities.

11. Spiritual Formation: These leaders prioritize spiritual formation, encouraging individuals to cultivate a deep, transformative relationship with God.

12. Partnership and Collaboration: Integral leadership values partnerships and collaborations, working alongside other churches, organizations, and community groups.

13. Resilience and Adaptability: Such leaders display resilience and adaptability in facing challenges, embodying faith and hope.

14. Transparent and Ethical Practices: They uphold high standards of transparency and ethics in all aspects of leadership and ministry.

15. Continuous Learning: Integral leaders are lifelong learners, continually seeking to grow and adapt in their understanding and practice of leadership and ministry.

Embodying these principles, integral Christian leadership and ministry promote a holistic and inclusive expression of faith that seeks to transform both individuals and communities with the love and justice of God.

16. A Summary of Integral Christian Mission

Integral Christian mission is a holistic approach to Christian faith and practice that seeks to reconcile all aspects of life to the gospel message. This mission extends far beyond the confines of a church building, touching every facet of human existence, including personal, societal, and environmental spheres. Here are 15-20 key points that summarize what this would look like in practice:

1. Gospel Proclamation: Central to integral mission is the proclamation of the gospel – sharing God’s transformative love and grace with all people.

2. Social Action: This mission requires active engagement in social issues, standing against injustice, and working toward social, economic, and political change.

3. Contextual Engagement: Integral mission looks different in every context. It listens attentively to local cultures and responds appropriately.

4. Inclusive Community: It promotes inclusivity, welcoming diversity as a strength, and valuing all people as equal participants in God’s kingdom.

5. Care for Creation: It involves a commitment to ecological stewardship, recognizing the interdependence of all creation.

6. Holistic Transformation: Integral mission seeks to transform all aspects of life, impacting individuals, communities, and systems.

7. Spiritual and Physical Needs: The mission acknowledges the interconnectedness of spiritual and physical needs, addressing both in tandem.

8. Empowerment: Integral Mission empowers individuals and communities to participate in God’s mission actively.

9. Collaboration: This mission encourages collaboration and partnership between churches, NGOs, and other organizations.

10. Dialogue: Integral mission promotes open dialogue and seeks reconciliation where there is discord or division.

11. Constant Learning: This mission approach recognizes the need for continuous learning and adaptation in changing contexts.

12. Sustainable Development: Integral mission promotes sustainable development strategies that uplift communities without harming the environment.

13. Cultural Sensitivity: It respects and honors local cultures, integrating cultural wisdom into mission strategies.

14. Public Engagement: This mission takes seriously the calling to engage with public issues, using the gospel as a guide to contributing positively to societal discourse.

15. Community Building: Integral mission is dedicated to building strong, resilient communities where people can flourish.

16. Respect for Human Dignity: Everyone is valued and respected, reflecting God’s image.

17. Celebration: Joy is essential to this mission, celebrating God’s love and the gospel’s transformative power.

18. Resilience: Integral mission builds resilience, equipping individuals and communities to face challenges with hope.

19. Discipleship: Integral mission involves making disciples and fostering deep, transformative relationships with God.

20. Love and Grace: An integral mission is characterized by love and grace, reflecting God’s heart for the world.

These aspects, intertwined and inseparable, weave together to create a dynamic, holistic approach to mission that embodies the fullness of God’s love, justice, and transformative power.

17. A Summary of Integral Christian Theology and Missiology

Integral Christian theology and missiology are the bedrock of integral missions, offering a comprehensive, holistic approach to understanding God and God’s mission. Here are 15 key points outlining their characteristics and practical implications:

1. Integrated Understanding of the Gospel: Integral theology and missiology promote a holistic understanding of the gospel, unifying spiritual salvation and social transformation.

2. Contextual Theology: They recognize the importance of understanding theology within its cultural, historical, and social context and hence, prioritize localized theologies and missiologies.

3. Comprehensive Mission: They affirm the broad scope of God’s mission, reaching beyond evangelization to include social justice, creation care, and cultural engagement.

4. Incarnational Presence: Emphasizing the incarnational aspect of God’s mission, they encourage genuine and long-term involvement in the life of the communities being served.

5. Unity in Diversity: They value the global body of Christ, fostering unity while celebrating diversity in theological understanding and missional practice.

6. Reconciliation: Integral theology and missiology affirm God’s mission as one of reconciliation – between people and God, among people groups, and with creation.

7. Empowerment of Marginalized Groups: They actively seek to uplift the marginalized, aligning theology and missiology with God’s preferential option for the poor.

8. Ecological Theology: They highlight the theological basis for ecological stewardship, understanding creation care as part of God’s mission.

9. Participatory Missiology: They encourage broad participation in mission, affirming the priesthood of all believers.

10. Interdisciplinary Engagement: Integral theology and missiology seek dialogue with other disciplines, fostering a holistic understanding of God’s work.

11. Just Praxis: They prioritize praxis-oriented theology, focused on enacting justice and love in concrete, daily life situations.

12. Liberating Theology: Integral theology and missiology often align with liberation theology, emphasizing God’s concern for the oppressed and the need for liberation.

13. Partnership in Mission: They promote collaborative efforts in mission, fostering partnerships among diverse Christian traditions and organizations.

14. Respect for Cultural Wisdom: Integral theology and missiology value indigenous wisdom, recognizing the Holy Spirit’s work in diverse cultural expressions.

15. Prophetic Witness: Lastly, they stress the church’s role as a prophetic witness, challenging unjust systems and proclaiming God’s reign of justice and peace.

In practice, this approach to theology and missiology shapes a transformative and robust Christian faith, allowing for the full expression of the gospel’s power in every facet of life. It equips believers to engage deeply with their context, embodying God’s love, justice, and reconciliation in their communities.

18. Practical Ways We Can Apply Integral Approaches to Christian Leadership, Churches, and Ministries

Integral leadership in Christian communities involves melding spiritual development, societal transformation, and pursuing justice. Such leadership is committed to unifying the body of Christ, spanning across cultural, racial, and socio-economic boundaries. Here are some practical ways to embody this comprehensive approach:

1. Diverse Leadership: Cultivate diverse leadership teams that reflect the multifaceted nature of your community. By doing so, you will not only facilitate a richer perspective in decision-making but also embody the unity in diversity at the heart of integral leadership.

2. Lifelong Learning: Encourage lifelong learning among leaders. This involves not only theological education but also education in societal issues, diverse cultures, and the insights of other disciplines. A well-informed leader is equipped to respond effectively to complex challenges.

3. Inclusion and Empowerment: Actively seek to include and empower marginalized voices. This means giving them a seat at the table and fostering environments where their voices are valued and heard.

4. Justice Orientation: Actively advocate for social and ecological justice. You embody the gospel’s transformative power by aligning your ministries with God’s heart for justice.

5. Community Engagement: Be deeply embedded in your local community. This involves providing services, participating in communal life, learning from the community, and advocating for its needs.

6. Collaboration: Promote collaboration among diverse Christian traditions, organizations, and local initiatives. Doing so allows you to leverage the broader body of Christ’s resources and foster unity.

7. Holistic Care: Provide holistic care to those you serve. This includes spiritual guidance, emotional support, practical help, and advocacy for justice.

8. Ecological Responsibility: Embrace ecological responsibility. This involves educating about creation care, implementing sustainable practices in your operations, and advocating for ecological justice.

9. Cultural Respect: Value and respect all cultural expressions of faith. Doing so affirms the universal scope of God’s love and the Holy Spirit’s work in diverse cultures.

10. Transparent and Ethical Practices: Uphold transparent and ethical practices in all aspects of your ministry. By doing so, you model the integrity and righteousness of God’s kingdom.

11. Prophetic Witness: Cultivate a prophetic witness by standing against unjust systems and practices. By doing so, you reflect God’s heart for justice and peace.

In practice, integral Christian leadership seeks to serve, not dominate, empower, suppress, unite, and not divide. In this holistic approach to ministry, the fullness of the gospel is realized in our world.

19. Practical Ways We Can Apply Integral Approaches to Christian Missions

Christian missions are committed to the whole person and the whole gospel when guided by the principles of integral mission. They strive to embody God’s love in all its breadth, addressing spiritual and physical needs while working towards societal transformation. Here are practical ways we can apply integral approaches to Christian missions:

1. Holistic Mission: Emphasize the holistic nature of the gospel. This means understanding salvation not only as a spiritual conversion but also as God’s transformative work in all areas of life.

2. Cultural Humility: Approach missions with cultural humility. Seek to learn from and respect the cultures you engage with rather than imposing your cultural norms.

3. Local Leadership Development: Prioritize the development of local leadership. This empowers the local community to shape the direction of the mission and promotes sustainability.

4. Partnerships and Collaboration: Form partnerships with local churches and organizations. This fosters mutual learning, resource sharing, and greater impact. Develop global and local partnerships not defined by ‘givers’ and ‘receivers’ but by mutual cooperation and shared vision. These partnerships can be spaces of shared learning, mutual encouragement, and joint action.

5. Justice and Advocacy: Include justice advocacy in your mission. Stand against unjust systems and work for societal change as part of your gospel witness.

6. Contextualization: Adapt your mission strategies to fit the local context. This ensures your approaches are relevant and respectful of the local culture.

7. Community Engagement: Engage deeply with the communities you serve. This involves listening to their stories, understanding their challenges, and valuing their wisdom.

8. Sustainability: Strive for sustainable mission practices. This includes considering the long-term impacts of your actions on the community and the environment.

9. Empowerment: Seek to empower rather than create dependency. This might involve capacity building, asset-based community development, and promoting local initiatives.

10. Reconciliation: Promote reconciliation in all its forms. This includes reconciliation with God, self, others, and creation.

11. Listening and Learning: Prioritize listening and learning in your mission practices. Recognize that you have as much to learn as you have to give.

12. Decolonizing Mission Practice: Actively challenge and dismantle colonial structures and mentalities in mission work. This involves acknowledging past and present harms caused by colonialism, seeking to repair relationships, and empowering indigenous leadership. It might also involve critical engagement with the history of mission and redefining success not by the ‘conversion’ numbers but by the relationships built and the justice pursued.

13. Polycentric Mission: Recognize and value the multiple centers of influence in God’s mission. This means acknowledging that no single culture, country, or group monopolizes understanding or practicing mission. It allows for a richer, fuller understanding of the gospel as we learn from different cultural perspectives.

14. Polyvocal Mission: Value and amplify the multiple voices in God’s mission, particularly those marginalized or silenced. This includes giving space and platforms to those voices in mission discussions and decision-making. It also means actively seeking to learn from their perspectives and experiences.

15. Intercultural Mission: Foster intercultural relationships and understanding in mission work. This involves appreciating the diversity of God’s kingdom, engaging in mutual learning, and navigating cultural differences with humility and respect. It’s also about learning to communicate and minister effectively across cultural boundaries.

16. Emphasizing Contextual Theologies: Recognize the importance of different theologies that have developed in diverse contexts worldwide. These unique perspectives can provide fresh insights into the character of God and the nature of God’s mission.

17. Practicing Reciprocity: Approach mission in a spirit of give and take, acknowledging that all parties have something valuable to contribute. This also means acknowledging and correcting power imbalances so that mission becomes a mutual exchange rather than a one-way giving or receiving.

18. Creating Safe Spaces: Foster safe spaces where people from different cultures can interact, learn from one another, and challenge one another in love. This can lead to deeper understanding, mutual respect, and transformative learning experiences.

Applying integral approaches to Christian missions means embodying God’s holistic love in everything we do. It invites us to participate in God’s mission of restoring wholeness – shalom – to a broken world. It challenges us to be humble learners, justice advocates, and compassionate servants, reflecting God’s heart in all our mission endeavors.

20. Practical Ways We Can Apply Integral Approaches to Christian Theology and Missiology

Integral approaches to Christian theology and missiology can be applied practically in numerous ways. Here are some guidelines that could be followed:

1. Interdisciplinary Engagement: Theology and missiology should not exist in a vacuum. Engage with various academic disciplines, including social sciences, history, and environmental sciences, to inform a more holistic theological and missiological perspective.

2. Local Contextualization: Theologize and formulate missiological strategies in conversation with the local context. This includes learning from local wisdom, respecting cultural practices, and addressing specific social and environmental issues pertinent to that context.

3. Global Conversation: Engage in a global conversation with theologians and missiologists from different parts of the world. This broadens perspectives, helps to critique one’s own cultural myopia, and enriches theological and missiological understanding.

4. Decolonizing Theology: Critically examine and deconstruct colonial influences in theology and missiology. This includes questioning Eurocentric theological frameworks and embracing theologies from marginalized and oppressed communities.

5. Polyvocality: Recognize and affirm multiple voices in theological and missiological discussions. This particularly means hearing the voices of the marginalized and underrepresented in theological discourse. Incorporate a polyvocal approach in theological and missiological discourse. This means allowing for multiple voices and perspectives to be heard, particularly from those traditionally silenced or marginalized in theological discussions. Polyvocality promotes a more democratic and inclusive theological and missiological reflection process and challenges the hegemony of dominant voices and perspectives.

6. Justice-Orientation: Theological and missiological engagement should strongly orient towards justice. This means addressing poverty, inequality, and oppression and advocating for social, economic, and environmental justice in theological reflection and missiological practice.

7. Creation Care: Incorporate a robust theology of creation care in theological and missiological engagement. This includes addressing ecological issues and promoting a lifestyle and practices that care for the earth.

8. Participatory Approach: Foster a participatory approach in theological and missiological education and formation. This includes facilitating spaces where people can reflect on their experiences and articulate their understanding of God and mission.

9. Lifelong Learning: Promote a culture of lifelong learning in theological and missiological engagement. This encourages a humble posture of continually learning, unlearning, and relearning.

10. Interculturality: Develop intercultural competency in theological and missiological engagement. This involves learning to appreciate cultural diversity, communicate across cultural boundaries, and minister effectively in multicultural contexts. Embrace an intercultural approach in theological and missiological engagement. This involves accepting the existence of different cultures and actively encouraging interaction, dialogue, and mutual learning among diverse cultural groups within the Christian community. Interculturality enhances our understanding of the gospel’s universal and contextual dimensions and helps us communicate it more effectively in diverse cultural contexts.

11. Embodying Theology: Emphasize a cognitive understanding of theology and also living out theology in everyday life. Theology should transform personal character, relationships, and societal structures.

12. Spiritual Formation: Integrate spiritual formation in theological and missiological education. This nurtures a deep, intimate relationship with God, the foundation for engaging in God’s mission.

13. Polycentricity: Practice a polycentric approach in theology and missiology. This means recognizing multiple centers of theological and missiological reflection and action, not just one. This approach challenges the traditional Western-centric perspective in theology and missiology and affirms the significance of theological and missiological insights emerging from diverse contexts worldwide. Polycentricity promotes a global and interconnected understanding of God’s mission and encourages mutual collaboration and solidarity among diverse Christian communities worldwide.

Integral approaches to theology and missiology call for a radical rethinking of our traditional ways of doing theology and mission. It challenges us to move beyond our comfort zones and to engage in a more holistic, inclusive, and transformative way of understanding and participating in God’s mission.

21. Conclusion: Integral Approaches are Essential and Renewing

Integral approaches to Christian mission, theology, community, and ministry encapsulate a deeply holistic perspective, where the gospel of Jesus Christ is not just verbally preached but tangibly demonstrated. They breathe new life into our understanding and practice of the Christian faith by connecting us with the breadth and depth of God’s saving work in the world.

These approaches urge us to acknowledge the intertwined relationship between proclamation and action, the word of God and our world, spiritual transformation, and societal change. They challenge us to embody the gospel message in our everyday lives and to be faithful witnesses of Christ’s love and grace in a world yearning for truth, justice, and redemption. They call us to holistically engage with our communities, caring for people’s spiritual and physical needs and addressing the structural and systemic issues perpetuating suffering and injustice.

Integral approaches to mission, theology, community, and ministry highlight the beauty and power of a unified body of Christ, where diversity of voices and experiences is not merely tolerated but valued and incorporated into our collective understanding of God and God’s mission. They represent the dynamism and richness of a global church, a mosaic of cultural expressions and theological perspectives, all contributing to a fuller picture of the kingdom of God.

As we pursue integral mission, theology, community, and ministry, we reflect the gospel of Jesus Christ profoundly, demonstrating a relevant, transformative, and hopeful faith before a watching world. Integral approaches are not optional add-ons but rather essential to our faith, renewing our witness to the gospel in the world today.

22. Further Reading

Chester, Tim, ed. “Justice, Mercy, and Humility: Integral Mission and the Poor.”

Chester, Tim. “Good News to the Poor: Sharing the Gospel Through Social Involvement.”

Christian, Jayakumar. “God of the Empty-Handed: Poverty, Power and the Kingdom of God.”

Escobar, Samuel. “A Time for Mission: The Challenge for Global Christianity.”

Haugen, Gary. “Good News About Injustice: A Witness of Courage in a Hurting World.”

Myers, Bryant L. “Walking with the Poor: Principles and Practices of Transformational Development.”

Kim, Grace Ji-Sun and Graham Joseph Hill. “Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World.”

Maggay, Melba Padilla. “Integral Mission: Biblical Foundations.”

Padilla, C. René. “Mission Between the Times: Essays on the Kingdom.”

Padilla, C. René. “What is Integral Mission?”

Peskett, Howard and Ramachandra, Vinoth. “The Message of Mission: The Glory of Christ in All Time and Space.”

Samuel, Vinay and Chris Sugden, eds. “Mission as Transformation: A Theology of the Whole Gospel.”

Sider, Ronald J. “Rich Christians in an Age of Hunger.”

Walls, Andrew and Cathy Ross. “Mission in the 21st Century: Exploring the Five Marks of Global Mission.”

Wright, Chris. “Five Marks of Mission: Making God’s Mission Ours.”

Yamamori, Tetsunao and C. René Padilla. “The Local Church, Agent of Transformation: An Ecclesiology of Integral Mission.”

23. Internet Documents and Websites

Lausanne Movement – “The Cape Town Commitment.”

Lausanne Movement – “Integral Mission.”

Micah Network – “Micah Declaration on Integral Mission.”

Also, See These Posts

Part A: Polycentric Mission and Ministry – “From Everyone to Everywhere” (click HERE).

Part B: Integral Mission and Ministry – “Whole Gospel, Whole Church, Whole World, Whole Life” (click HERE)

Part C: Pentecostal Mission and Ministry – “Depending on God’s Empowering Presence” (click HERE)

Part D: Polyvocal Mission and Ministry – “Many Voices, Valued Perspectives” (click HERE).

Part E: Intercultural Mission and Ministry – “Unity in Diversity, Embracing All Cultures” (click HERE).



Image Credit: RhondaK Native Florida Folk Artist

Graham Joseph Hill

Rev. Dr. Graham Joseph Hill serves as Mission Catalyst for New and Renewing Communities with the Uniting Church in Australia. Previously, he was the Principal of Stirling Theological College (Melbourne), the Vice-Principal of Morling Theological College (Sydney), and an Associate Professor at the University of Divinity, Australia. Graham is an ordained and accredited minister with the Baptist Churches of Australia. He has planted and pastored churches and been in ministry since 1988. Graham is the author or editor of 13 books. He also directs The Global Church ProjectGraham writes at

Graham's qualifications include: Honours Diploma of Ministry (SCD), Bachelor of Theology (SCD), Master of Theology (Notre Dame), and Doctor of Philosophy (Flinders).

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