This week, I did a radio interview on ten global shifts in Christian mission. Here’s the transcript.
Introduction
Host: Hello and welcome! Today, we’re exploring the changes worldwide in Christian mission: the new directions and trends shaping how the church engages in outreach globally. Our guest is a lifelong missionary and researcher who has witnessed these changes firsthand. We’ll be discussing ten key shifts in global Christian mission, each paired with a real story that brings it to life. Thank you for joining us.
Graham: Thank you for having me. I’m excited to talk about these remarkable changes in global mission and share some inspiring stories. Recently, I published a book called World Christianity: An Introduction.[1] The landscape of Christian mission is evolving in amazing ways, from digital evangelism to microchurches. These changes are truly global, affecting every continent and denomination, and they demonstrate how the Good News is being shared in our rapidly changing world.
The ten global shifts in Christian mission are:
- Embracing Digital Missions
- Mission in the Migration Era
- The Rise of Reverse Mission
- Local Leadership and Indigenous Mission
- Creation Care as Mission
- Mission Becomes Polycentric
- Integral Mission: Word, Sign, and Deed Together
- Spirit-Empowered Mission
- Church Planting Movements and Rapid Multiplication
- Microchurches and Fresh Expressions
Let’s dive in!
1. Embracing Digital Missions
Host: The first significant change is something many of us experience daily: digital technology. How has digital evangelism and mission changed the way Christians engage in mission, and do you have a story that illustrates its impact?
Graham: Absolutely. Digital evangelism and mission (sharing the gospel through the internet, social media, and other technologies) has opened a vast new mission field. With billions of people online, the church can reach individuals far beyond physical walls.[2] One powerful story comes from a recent online prayer campaign. A young man, feeling utterly alone and suicidal, went on social media to post what he thought would be a final goodbye. At that critical moment, he saw an ad from a Christian group offering to pray for anyone in need. It simply said, “We care about you. Can we pray for you?”[3] That caught his attention. He responded, shared his struggles, and a church online prayer team began praying with him. In that moment of virtual connection, he realized he wasn’t invisible: people cared, and God cared. As they prayed, he felt hope spark for the first time in ages and found the courage to step back from the brink.[4] Today, he’s alive and doing much better, connected to an online faith community. This story illustrates the transformative power of digital mission: when prayer meets technology, it can reach people right where they are, even in their darkest hour.[5]
Digital evangelism takes many forms: from evangelistic YouTube videos and Bible apps, to virtual church services and WhatsApp prayer groups. It enables Christians to engage with seekers in a personal and anonymous manner. For example, someone curious about Jesus in a country with few churches might find a Christian podcast or Instagram post and start asking questions. We’re seeing churches train “digital missionaries” to engage in online forums and comment sections. The beauty is that the gospel is just one click away. A recent study noted that online searches for spiritual topics increased during the pandemic, suggesting a significant opportunity.[6] In short, digital tools are redefining missions outreach: breaking down geographic and social barriers so that the good news of Christ can reach people on their phones and screens worldwide. The story of that young man reminds us that God can use a Facebook ad or a chat message to save a life. This is a new frontier for mission, and it’s happening now on a global scale.
2. Mission in the Migration Era
Host: The following change is driven by global migration. People are moving all over the world. How is migration-driven mission shaping the church, and can you share a story about that?
Graham: We’re in an age of unprecedented human mobility: refugees fleeing wars, students studying abroad, workers seeking jobs overseas. This diaspora of peoples is having a considerable impact on mission. God is essentially bringing the mission field to our neighborhoods. One clear example is the Syrian refugee crisis. During the height of that crisis, thousands of displaced Syrian Muslims encountered the love of Christ through Christian relief agencies and local churches.[7] Let me share a composite story based on many true accounts: imagine a Syrian family who fled their war-torn home and ended up in a camp in Greece. They arrive traumatized, having lost everything. In that camp, a group of Christian aid workers (many of whom are local Greek church volunteers) welcome the family with food, blankets, and medical assistance. But they offer more than physical aid; they show genuine friendship, listening to the family’s sorrows and praying for them in Jesus’s name. Over time, the refugee family is amazed: these Christians care for us even though we’re strangers and come from a different faith. That kind of unexpected love has opened many hearts. I’ve heard of a Syrian mother who asked, “Why do you do this for us?” and the volunteer replied, “Because Jesus loves you.” Moments like that have led some refugees to begin reading the Bible and even to come to faith in Christ. In fact, relief organizations noted that a significant portion of frontline caregivers were Christians, which “opened doors for the gospel in ways traditional evangelism never could.”[8]
Migration-driven mission isn’t just about refugees finding Christ; it’s also about Christians on the move. Consider a Christian nurse from the Philippines who migrates to Saudi Arabia for work. She might quietly share Christ’s love with coworkers or start a small Bible study with other migrants. Or an Indian IT professional in Dubai who leads an underground house church for fellow expatriates. These diaspora believers often become “accidental missionaries”, bringing their faith into lands where traditional missionaries can’t easily go.
Meanwhile, in Western countries, immigrants from Asia, Africa, and Latin America are revitalizing churches. Immigrant congregations are growing in cities such as London, Toronto, and Sydney, and they often reach out to other ethnic communities and native communities alike. So, migration has made mission multi-directional: it’s no longer from one “Christian” country to another land. It’s happening everywhere: Middle Eastern refugees in Europe meeting Jesus, Latin American believers planting churches in the Middle East, and so on. The Great Commission is being carried out in trains and planes, refugee camps and college dorms. Wherever people move, God is at work. The story of that Syrian family is just one of many showing how the movement of people can lead to the movement of the gospel, transforming both those who go and the communities that receive them.
3. The Rise of Reverse Mission
Host: That leads us to “reverse mission.” We often think of missionaries as going from the West to other parts of the world, but reverse mission flips that. What is reverse mission, and do you have a story of how it’s unfolding?
Graham: Reverse mission is an exciting phenomenon: it’s when Christians from regions that have historically received missionaries (such as Africa, Asia, and Latin America) are now missionaries to the West. It reflects a significant shift in Christianity’s center of gravity. Today, over two-thirds of all Christians reside in the Global South, rather than in North America or Europe.[9] With that growth, believers from these regions feel called to share the gospel abroad, including in countries where Christianity was first introduced to them. One striking story is of a Nigerian pastor (I’ll call him Daniel) who moved to England. Daniel’s wife had a vivid dream of him preaching to a large crowd of English people in a snowy town: a place unlike their native Lagos, which never sees snow. They took it as a sign that God was sending them to the UK. Sure enough, Daniel ended up in a city in northern England. He started a church in a community center, and initially, it was mostly fellow African immigrants who attended. But Daniel was determined to reach his English neighbors. He went out of his way to be a good neighbor: helping people carry groceries, learning to enjoy tea time, and even sending Christmas cards. Slowly, locals grew to trust him. Today, his church, aptly named Hope Centre, includes not just Africans but also white British folks who had little prior church experience. This is a real-life example of a reverse mission: a pastor from Africa rekindling faith in a post-Christian Western context.[10]
And it’s not an isolated case. In fact, in the early 2000s, the largest church in Kyiv, Ukraine, was led by a Nigerian missionary, and the largest church in England was pastored by an African as well.[11] African and Latin American churches are actively sending missionaries to Europe, North America, and other regions that were once strongholds of Christianity but are now more secular. For instance, there are over 240 African majority churches in London’s Southwark borough alone (some operating in former pubs or cinemas), and they’re not just serving African expatriates but also evangelizing British locals.[12] I’m aware of a Brazilian missionary family planting a church in Portugal, as well as Korean evangelists conducting outreach in California. These “reverse missionaries” often claim they are “bringing the fire back” to lands where church attendance has declined.[13] It’s quite humbling and beautiful: the gospel has come full circle. Countries that once sent missionaries now receive them in return. Reverse mission shows that in the body of Christ, there’s no part of the world so spiritually rich that others can’t bless it. Every nation can be both a sender and a receiver. As one Ethiopian pastor in London said, “Britain brought us the gospel; now God has brought us here when Christianity is challenged [in Britain]. It’s not a coincidence we’re here.”[14] That sense of destiny fuels reverse missionaries. So, this trend is revitalizing Western churches and reminding all of us that the Great Commission is from everywhere to everywhere: truly a global, shared mission.
4. Local Leadership and Indigenous Mission
Host: Another key change is a shift toward local leadership in missions. What does that look like, and can you share a story about empowering indigenous leaders?
Graham: This is a vital development. In the past, mission work often meant foreign missionaries leading the churches or organizations they started abroad. Today, there’s a much greater emphasis on raising up local Christian leaders to lead their own people. The goal is for churches to be self-governing, self-supporting, and self-propagating: an idea that missiologists refer to as the “three-self” principle for indigenous churches.[15] Practically, this means a missionary’s job is increasingly to train and mentor, then step aside as soon as local believers are ready to take charge. Let me illustrate with a story. In a rural village in Cambodia, a mission agency started a small school and church years ago.
Initially, Western missionaries pastored the church. But they intentionally discipled a young woman from that village (let’s call her Sopheak) who was passionate about her people. Sopheak received biblical training and gradually assumed more responsibility, progressing from teaching children’s classes to leading prayer meetings. Within a few years, the church that once depended on foreign leadership had Sopheak as its pastor. She preaches in the local language, understands the culture intuitively, and has a heart to serve her neighbors. Under her leadership, the church has grown and even started sending its own members to share the gospel in nearby villages. The foreign missionaries gladly moved into supportive roles and eventually on to new areas, knowing the church is in capable local hands. This kind of handover to indigenous leadership is happening across the world in Christian missions.[16]
One remarkable outcome is that local-led ministries often thrive and multiply in ways outsiders never could. Local leaders bring cultural insight and credibility to the table. They can navigate linguistic nuances and community relationships naturally. For example, in India, many church-planting movements are led entirely by Indian believers. Some movements have seen tens of thousands of new house churches because they empower every local disciple to lead others. In fact, there have been reports of movements in North India, where over 40,000 churches were established in 15 years under local leadership, following the shift of missionaries to coaching roles.[17] Globally, the majority of missionaries are now from non-Western countries, and they often partner with Westerners in equal roles rather than subservient ones.[18] I’ve visited an African-led mission organization in Kenya that hosts missionaries from America, flipping the old script! The key idea is partnership: the body of Christ working together, but letting those closest to the context lead. This change also respects the dignity and gifts God has given every culture. As Western missionaries, we’ve learned humility: that our way isn’t the only way. By focusing on local leadership, missions become more sustainable. The churches aren’t seen as foreign implants but truly belong to their community. And as Sopheak’s story shows, an indigenous church can stand on its own and even send out its own missionaries. Ultimately, empowering local leaders makes the church more rooted, resilient, and reproducible everywhere.
5. Creation Care as Mission
Host: The fifth change is an interesting one: creation care. People often fail to connect environmental stewardship with Christian mission. How is caring for creation becoming part of mission work, and can you give an example?
Graham: You’re right: traditionally, mission was often thought of only in terms of saving souls, sometimes without much regard for environmental or social issues. However, a growing movement of Christians worldwide views creation care (caring for the environment) as an integral part of their mission and witness. The logic is straightforward: if we believe God created the world and declared it good, then taking care of the earth and addressing problems such as pollution and climate change is part of loving our neighbors and honoring the Creator. This is sometimes referred to as “integral creation care” within the mission. A vivid story comes from Ghana, West Africa. There’s a forest there called the Atewa Forest, rich in biodiversity and a source of water for millions. A few years ago, that forest was under threat: slated for mining for minerals. A Christian conservation organization called A Rocha Ghana decided to act. They saw that defending this forest was defending God’s creation and protecting local communities’ livelihood. It was a real David-and-Goliath battle: on one side, the government and a big foreign company eyeing short-term profit; on the other side, a small band of Christians armed with faith, science, and a passion for justice. A Rocha Ghana mobilized villagers, conducted scientific research, and launched a campaign to save the forest. They lobbied politicians, raised public awareness, and even pursued legal action. Amazingly, their effort succeeded in halting the mining project (at least so far), protecting the forest from destruction.[19] The director of that group, Seth, said, “This is a practical demonstration of our faith in the God of creation and our role as stewards of God’s earth.”[20] That’s a powerful statement: caring for a forest became a witness of Christian faith in action.
This integration of creation care in mission is happening in many places. In Mongolia, missionaries and local Christians are responding to deadly air pollution by distributing efficient stoves and planting trees, demonstrating Christ’s love tangibly.[21] In the Philippines, churches lead coastal clean-ups and mangrove planting efforts, which not only restore fisheries for hungry communities but also open hearts to the gospel message of hope and restoration. I’ve seen young Christians, especially those in Gen Z and Millennials, resonate with this. Climate change is a global concern, and when the church steps up to address it, it speaks volumes. In fact, nearly two-thirds of evangelical leaders say they’ve preached on our responsibility to care for God’s creation.[22] It’s becoming mainstream. Creation care is framed as both loving the “least of these” (since environmental damage disproportionately affects the poor) and as a witness: when Christians plant gardens, conserve water, or defend an ecosystem, people notice that our faith isn’t just otherworldly; it cares about all of life. One could argue that creation care serves as a new apologetic for mission: when we take the earth seriously, many will take the gospel seriously.[23] Whether it’s installing solar panels on church roofs, teaching sustainable farming to rural families, or advocating for clean water, caring for creation has become a vital part of Christian mission. It’s holistic: we proclaim and demonstrate the good news that Jesus is Lord of all creation, and he brings restoration not just to souls but to the whole world.
6. Mission Becomes Polycentric
Host: Let’s talk about a polycentric mission. That’s a fancy term: what does it mean, and how is mission becoming polycentric around the world?
Graham: A polycentric mission means there is no single “hub” or center of missionary activity; instead, there are multiple centers of sending and receiving. In other words, the age when Europe or America was the clear center of global mission is over. The Christian mission movement has numerous centers, including locations such as Seoul, São Paulo, Lagos, and Manila, all of which serve as major launching points for missions today. Mission is “from everywhere to everywhere.” We touched on this with reverse mission and migration, but polycentric mission is broader. It’s about collaboration across the global church as equal partners. A notable example is an international missions conference I recently attended. The planning committee comprised leaders from five continents: a Brazilian evangelist, a Nigerian theologian, a Korean pastor, an American missiologist, and an Indian church planter. They were designing a strategy together. That wouldn’t have happened a few generations ago. Today, it’s normal. At the conference, I met young missionaries from Latin America who were preparing to serve in the Middle East, as well as Africans and Asians coordinating mission work in Europe. This truly reflects that Christianity’s center of energy has shifted. Consider this statistic: in 2015, nine of the top 20 countries sending out Christian missionaries were in the Majority World (Global South), including nations such as Brazil, India, South Korea, Nigeria, and the Philippines, all of which ranked in the top 20.[24] And while the United States still sends the most significant number, Western missionary numbers are declining, whereas non-Western missionary numbers are rapidly increasing.[25]
Polycentric mission also appears in how mission agencies operate. Many Western mission organizations now have leadership or board members from Asia or Africa. Some have even moved their headquarters or training centers overseas to be nearer to where the church is growing fastest. For example, the Lausanne Movement, which connects evangelicals globally, deliberately holds its gatherings on different continents (such as Cape Town in 2010 or Asia for the next one) to ensure a diverse range of perspectives. And mission networks are emerging that are led by the Global South, such as the Movement for African National Initiatives (MANI) or the Latin American Missions Network, which coordinate efforts across countries. What this means practically is better mutual learning. A church in Egypt may learn from a church in Brazil how to conduct youth ministry, while a church in Canada may learn from a church in Kenya about community development. The flow of ideas and personnel is no longer one-way; it’s multidirectional.
Let me share a small story to illustrate the spirit of polycentric mission. A few years ago, an American church partnered with a Kenyan church to reach street kids in Nairobi. Initially, the Americans assumed they’d provide funds and models, and the Kenyans would implement. However, the Kenyans had their own successful methods and ultimately trained the Americans in relational outreach and prayer practices that proved remarkably effective. Now that the partnership has morphed, they occasionally send Kenyan short-term mission teams to serve in American inner cities, applying some of those lessons in a Western context! I found that beautiful and surprising. It demonstrates how each part of the global church has unique gifts to share, and when we listen to one another, the mission becomes richer. Polycentric mission is essentially the fulfillment of the idea that every nation will play its part in God’s mission. It’s the whole church taking the whole gospel to the entire world, together. No single country or culture is in charge: Christ is the head, and we all follow. This change is making the mission more collaborative, culturally attuned, and globally owned than ever before.
7. Integral Mission: Word, Sign, and Deed Together
Host: The seventh trend you identified is integral mission (also called holistic mission). What is integral mission, and do you have a story of how combining word and deed is impacting communities?
Graham: Integral mission is the idea that Christian mission should address the whole person (both spiritual and physical needs) rather than treating evangelism and social action as separate tasks. It’s summed up as “Whole Gospel for the whole person through the whole church.” In the 1970s, evangelical leaders such as John Stott and René Padilla championed this approach, and it is now widely embraced across denominations. Practically, integral mission means preaching the love of Christ and demonstrating it through compassion and justice. It’s feeding the hungry and also offering the “bread of life.” It involves praying with the sick and providing medicine. The story I want to share comes from a rural community in Nigeria. There, a local pastor (Venerable Isaac was his name) had a small church that realized preaching on Sundays alone wasn’t transforming their impoverished village. So they asked a bold question: “If we were to do ministry exactly as Jesus did, what would it look like?”[26] Jesus, after all, healed and taught, fed and preached. This question led them to change their whole approach. The church became very participatory with the community, mobilizing local resources and talents. They started a health clinic because medical care was hours away; church members volunteered, and some trained as health workers. They also opened a primary school because many children weren’t receiving an education. Over the years, this holistic approach yielded incredible results: teenage marriages and pregnancies declined, fewer families were broken, and relationships between men and women in the village improved.[27] Why? Because as they met practical needs, they also taught biblical principles of dignity, mutual respect, and God’s plan for families. The whole community was uplifted. And importantly, people’s hearts opened to Christ. Many who benefited from the clinic and school began attending church, and they encountered the gospel in word and deed.
The transformation of this Nigerian community was so striking that other church leaders and even secular organizations came to learn from them.[28] That is integral mission in action. It’s not just a human development project: it’s holistic redemption. I’ve seen similar stories elsewhere: for example, in a Central American city plagued by gang violence, churches started job training programs for at-risk youth alongside their evangelism. The result was that young people found employment and purpose, left gang life, and also came to faith. Crime rates dropped, and those neighborhoods have active churches now filled with former gang members whose lives have changed. Integral mission is based on Jesus’s model: he preached the kingdom and healed the sick and fed the hungry. The early church did the same, caring for widows and orphans while spreading the gospel. We’re rediscovering that integration today. Organizations like Tearfund and World Vision explicitly build both evangelism and social action into their mission. They’ve found that demonstrating God’s love through action validates the proclamation of God’s love. As the Book of James says, faith without works is dead – and in mission, preaching without love in action often falls flat. However, when a community witnesses the church digging wells for clean water and also sharing the message of the Living Water (Christ), it powerfully reflects the gospel.
One more quick example: A missionary doctor set up a clinic in a poor village in Southeast Asia. He treated illnesses, but he also prayed with each patient. Over time, that clinic became the nucleus of a new church: people encountered Jesus’s healing for body and soul there. This approach has meant that churches are building schools, hospitals, and caring for creation, while also advocating for justice: all as part of their mission. It’s a beautiful, biblically balanced approach. Integral mission essentially states that there’s no bifurcation: saving souls and serving society go hand in hand. And the result is lasting change: not only are individuals saved, but communities are transformed, and God’s name is glorified in every sphere of life.
8. Spirit-Empowered Mission
Host: Many of our listeners come from Pentecostal or charismatic backgrounds, so they’ll be familiar with the following change: the surge of Spirit-empowered mission. How is the Holy Spirit moving in missions, and do you have a story that highlights miracles or Spirit-led growth?
Graham: Yes, this is a vast and exciting part of global mission today. The Pentecostal and charismatic movement, which emphasizes the power and gifts of the Holy Spirit, has been experiencing rapid growth worldwide. In fact, Pentecostalism has been one of the fastest-growing segments of Christianity in the Global South. With that growth comes a fresh focus on the Holy Spirit’s role in mission. Spirit-empowered mission means relying on the Spirit for guidance, boldness, and even supernatural confirmations of the message (like healing, prophecy, deliverance). Essentially, it’s a mission with the Book of Acts as a present reality, not just a historical chapter. I’ve heard countless modern-day “Acts” stories.
Let me share one that still gives me chills: In a poor region of North India, a group of Christian women runs a small sewing business as a ministry (they employ women of different faiths and treat them with Christ’s love). One day, a massive fire broke out in a slum neighborhood where many of their employees lived. The flames spread rapidly, threatening to consume hundreds of little homes. Some of the Christian women were there and immediately started helping neighbors throw water and rescue belongings. Others, who were off-site, gathered and prayed fervently (by name) for each of their coworkers’ households as the fire raged.[29] They asked Jesus to protect those specific homes. By nightfall, the fire was finally doused. The next morning, as they all came together, they discovered something astonishing. Every single house belonging to one of their employees was spared, still standing amidst the charred ruins of the neighborhood![30] They could hardly believe it. Their Hindu and Muslim colleagues had joined in those prayers too, and now saw that the name of Jesus had power. This miracle opened the door for many conversations about faith, and some of those families began attending a local house church. This true story illustrates how yielding to the Spirit can lead to miracles that authenticate the gospel message.[31]
Such stories are familiar wherever the church expects the Holy Spirit to move. In parts of Africa, it’s not unusual to hear of a village coming to Christ because one man was raised from a deathbed or a woman known to be blind suddenly received sight through prayer in Jesus’s name. In the Muslim world, there are numerous testimonies of people having dreams and visions of Jesus leading them to seek out Christians and eventually convert: things that human missionaries could never orchestrate, but the Spirit does. A well-known mission researcher noted that in many church-planting movements, miraculous healings or deliverances were a significant factor in initial conversions; the supernatural acts as a bell that draws the curious to hear the gospel.
Spirit-empowered mission also means deep prayer. Many of these fast-growing mission movements are rooted in extraordinary prayer and fasting. For example, church planters in parts of China or Nigeria often spend hours daily in prayer, listening for the Spirit’s direction on where to go or who to speak to. There are accounts of missionaries feeling prompted by the Spirit to take a certain road or talk to a particular person, which leads them to someone whom God had prepared. One friend of mine in the Middle East regularly prays for guidance each morning and has experienced “holy Spirit appointments”: like meeting a stranger who the night before prayed, “God, if you’re real, send someone to me.” The Spirit truly is the ultimate director of missions. And of course, Pentecostal worship and zeal bring an energy that fuels evangelism. Places that had been resistant to more formal missionary approaches have been swept up by lively, Spirit-filled house churches where there is joyful music, praying for the sick, and an expectation that God is present and powerful.
Let’s not forget that the fastest-growing churches in the world today are often found among Spirit-filled communities. Take Nepal, which has one of the fastest-growing Christian populations: many of those new believers are part of Pentecostal-style churches where healing and prophecy are common. Latin America has seen whole regions turn to Christ amidst signs and wonders. And all of this resonates strongly with Pentecostal and evangelical listeners who know that mission isn’t by our strength or cleverness alone, but “by my Spirit, says the Lord.” The story of those houses spared from fire demonstrates the same truth Elijah experienced on Mount Carmel: the living God answers by fire (or, in this case, protects from fire), and people then proclaim, “The Lord is God.” So, Spirit-empowered mission is essentially a return to the New Testament expectation that God backs up the preaching of the word with power. It’s a trend that’s here to stay, and it’s drawing multitudes into the kingdom in our time.
9. Church Planting Movements and Rapid Multiplication
Host: A more traditional-sounding strategy, but one that’s being done in new ways, is church planting. Is church planting still a key focus in global mission, and how are we seeing it happen differently now?
Graham: Yes, church planting (starting new worshiping communities) remains at the heart of mission, but the scale and method have evolved. In recent decades, we’ve seen the rise of what are called Church Planting Movements (CPMs) or Disciple Making Movements (DMMs). These are extraordinary, rapidly multiplying networks of house churches, often in places where Christianity was previously small or nonexistent. Instead of planting one church at a time with a whole building and paid pastor, these movements emphasize simple, reproducible models: small groups meeting in homes, under trees, in coffee shops (anywhere) led by ordinary believers. When one group grows, they mentor new leaders and multiply into two or three groups, and so on. The growth can be exponential. Let me provide a real-life example: In North India, a pioneering missionary named David Watson implemented this approach several years ago. Over the course of approximately 15 years, the movement he helped catalyze reportedly led to the establishment of 40,000 new churches.[32] Yes, 40,000: it sounds almost unbelievable, but when each church is a small community and each one starts others, the numbers add up fast. Those churches collectively resulted in around 12 million new disciples of Christ during that timeframe.[33] And this was in an area that had previously been very unreached. How did it happen? By empowering every convert to immediately become a disciple-maker for their family and friends, keeping structures simple (no need for significant buildings or seminary-trained pastors), and focusing on obedience to Jesus’s commands.
Another striking case is Nepal. In 1950, Nepal was a Hindu kingdom with virtually no Christians: perhaps a handful at most. By 2020, some researchers estimate that there are over a million Christians there. In fact, the Christian population in Nepal has risen nearly 40% in the last decade alone, making it one of the fastest-growing Christian communities in the world.[34] This growth has been driven by fervent evangelism and a constant commitment to church planting. Nepali believers, many of whom are first-generation Christians, take the gospel to remote villages, often on foot through the mountains, praying for the sick and sharing the message of Christ. They start little house churches that multiply. I visited Nepal and met a farmer who had started churches in about 20 villages over the course of a few years: he wasn’t a traditionally trained pastor, just a man on fire for Jesus who couldn’t keep the good news to himself. That passion is typical in church planting movements.
One more story: In China during the 1980s and 1990s, despite persecution, the underground house church movement experienced explosive growth. Small cell churches continued to multiply, often under the radar. One famous network in central China was reported to have grown from a few hundred believers to over a million in about 20 years, purely through believers leading relatives and neighbors to Christ and forming home gatherings. Prayer and the Holy Spirit’s work were crucial (tying back to the last point), but also a deliberate strategy of planting churches that plant churches. These movements often exhibit what we call “4th generation” growth and beyond: meaning a church starts a church (2nd generation), which starts another (3rd generation), and another (4th generation), and so on, like a spiritual family tree branching out. Once you hit multiple generations, you know a movement has its own momentum.
What’s new in church planting today is also greater collaboration and planning. There are global networks, such as Exponential or NewFrontiers, that share best practices for planting churches, whether traditional or micro. Even established denominations are getting on board: many Baptist, Methodist, or Pentecostal denominations have fresh goals to plant hundreds of new congregations in the coming years, often by empowering lay leaders and using unconventional venues. We also see a growing focus on urban church planting, driven by global urbanization, which involves starting churches in apartment complexes, on campuses, and even in businesses. And there’s emphasis on unreached people groups: targeting ethnic groups or regions with no church presence by planting the first church there.
Church planting remains centered on the Great Commission: making disciples of all nations. However, the methods have evolved: it might resemble a simple Bible study in a factory dormitory that eventually becomes a church, or a network of family prayer groups in a Muslim-majority area that quietly identify as churches. It’s not always the steeple and Sunday service model. The common thread in these new expressions is the aim to be reproducible and indigenous. The fact that one new believer in a movement was noted to have planted 42 churches in one year is astonishing: it tells us that, with the Holy Spirit and a bold vision, the potential for multiplication is enormous.[35] So, yes, church planting is alive and well, but it’s less about missionaries building one congregation over five years and more about catalyzing disciples to multiply communities everywhere. It’s exciting: it feels like the Book of Acts continued.
10. Microchurches and Fresh Expressions
Host: Finally, let’s talk about microchurches and “fresh expressions” of church. What are these, and how are they changing the face of Christian mission?
Graham: Microchurches and fresh expressions refer to new, creative forms of Christian community that are typically small, flexible, and aimed at people who might never walk into a traditional church. They’re essentially a church in the wild: outside the conventional church building and Sunday service format. This trend is huge in the West (for reaching secular or unchurched people), but also globally as Christians innovate. A microchurch might be a gathering of 5-20 people in a home or a neutral venue, such as a café, gym, park, or even online. A “fresh expression” is a term that came out of the UK (the Church of England and others) to describe new forms of church for a changing culture. Both emphasize meeting people where they are, in their culture and space, and being church in new skins.
For instance, in England, there’s “Messy Church,” which is a fresh expression for families with kids: they meet in a hall for crafts, food, and a short worship time tailored to people who don’t do “pews and sermons,” and it’s brought many non-church families to faith. In the U.S. and Australia, there are “dinner churches” where people gather around a meal each week, breaking bread much like the early disciples, sharing testimonies and a brief message. It’s informal but deeply spiritual. A microchurch example: a group of college students starts a “campus coffee church,” where they meet at a coffee shop, discuss Jesus over lattes, and that’s their church community. Or consider a group of surfers in Brazil who start a beachside fellowship, where they surf together at dawn and then hold a Bible study and prayer on the sand. These are real examples.
Let me share an incredible story from a U.S. city. A young woman felt a burden for her neighborhood, where many people felt isolated and wouldn’t be caught dead in a traditional church. She started a simple monthly gathering in her home called “Oikos” (meaning “family” in Greek).[36] They would invite neighbors for a potluck meal: no formal sermon, just eating together, sharing life stories, and maybe a short prayer of thanks. Initially, it was just a few people, but it soon grew. They dubbed it “the church of the mundane” because it focused on finding God in everyday life through activities such as cooking, conversation, and mutual assistance.[37] One month, they asked, “What do our neighbors need?” They noticed some families struggled to pay for childcare, so Oikos organized free babysitting nights. Another time, they held a “free garage sale,” collecting good-quality items and giving them away to anyone in need.[38] When a local single mother was evicted, one of the Oikos families took her and her children in for a few nights until they found shelter.[39] In essence, this little microchurch became the hands and feet of Jesus on that block: a spiritual family living out faith in very practical ways. People who had never been interested in church found themselves praying at that dinner table, experiencing love and community. Oikos eventually held informal worship nights, but the core was about doing life together with Jesus at the center. It was so outside the box that some traditional folks questioned, “Is that really a church?” But it was. As the organizer said, “Aren’t God’s people on mission in the church?”[40] They truly were a church for those neighbors.
Microchurches and fresh expressions are multiplying because they can reach niches and networks that traditional churches miss. There are biker churches for motorcycle enthusiasts, “cowboy churches” that meet in barns, skate park ministries for skateboarders, and even a “church in a pub” in one city, where people gather for spiritual discussions over a pint. Importantly, these aren’t just Bible studies; they view themselves as authentic churches, offering community, discipleship, mission, and worship in innovative forms. Many are lay-led. In parts of Latin America and Asia, where resources are scarce, microchurches are a practical way to expand: there is no need for a formal building or a full-time pastor. These are just faithful leaders who open their homes.
For mission, this is gold. It means the church can pop up anywhere, in any cultural form that honors Christ. It makes the gospel accessible. People who might never dress up for Sunday service find that church can resemble a backyard barbecue, where Jesus is discussed around the fire pit. And these small units can also reproduce: each microchurch can inspire others. For example, the Tampa Underground Network in Florida began with a handful of microchurches; today, it’s a network of over 200 microchurches reaching diverse subcultures, including hip-hop artists and homeless communities. Similarly, in the UK, fresh expressions have drawn tens of thousands of previously unchurched people into Christian community over the past 15 years. It shows us that the Holy Spirit is creative, not limited to one style of church. The message doesn’t change, but the container can. As society changes, these new expressions are often at the forefront of mission. They remind us of the early church meeting in houses or the Wesleyan class meetings: small groups on mission. It’s really a renewal of an old idea in a fresh context.
For the broader church, embracing microchurches and fresh expressions requires grace and flexibility: sometimes these groups don’t look “orthodox” in form. Still, by focusing on discipleship and community, they bear real spiritual fruit. It’s part of the church learning to “sing a new song” in mission. And it’s very exciting because it means no one is unreachable: if someone won’t come to church, well, the church (in micro form) can go to them.
Conclusion
Host: Wow, what an inspiring tour of how Christian mission is changing around the globe! We’ve heard about everything from online evangelists to house churches, environmental stewardship to reverse missionaries. These ten trends (digital outreach, migration and diaspora missions, reverse mission, local leadership, creation care, polycentric collaboration, integral mission, Spirit-empowered witness, rapid church planting movements, fresh expressions, and microchurches) paint a picture of a vibrant, ever-adapting global church.
Graham: It really is fantastic. The Holy Spirit is at work in so many ways. The gospel remains unchanging, but the methods of mission continue to evolve to reach people in each unique context. I hope that listeners are encouraged that God’s mission is very much alive. Whether you’re a student sharing Christ on social media, a businessperson welcoming immigrants in Jesus’s name, or a pastor open to fresh expressions, you can be part of these global shifts. The core of the mission remains Jesus’s Great Commission (to make disciples of all nations), and what we’re seeing is God removing barriers and opening new avenues to do just that. It’s an excellent time to be involved in God’s work. As we’ve heard through these stories, one person’s step of faith (whether starting a prayer on Facebook or hosting a dinner in their home) can literally save lives and transform communities.
Host: Do you have any final takeaway for our listeners?
Graham: I’d say, be open to change and creativity in how we spread the gospel. The message of Christ’s love remains as powerful as ever, and these global trends demonstrate that when we step out in faith (whether through a smartphone, planting a tree, or starting a microchurch), God is present. The mission field might be right next door, online, or in a context you never expected. So pray, listen, and join what God is doing. That’s what these changes are all about: reaching people where they are, in the language and form they understand. And God is faithfully honoring those efforts.
Host: Amen. Thank you so much for sharing these insights and stories. It’s been eye-opening and heartening to hear how the church is crossing new frontiers. I’m sure our listeners are as encouraged as I’m to innovate in their own context and be part of God’s mission.
Graham: Thank you. It’s been a pleasure. God bless you all, and let’s all continue to participate in what God is doing across the world.
Host: You’ve been listening to “Missions on the Move: Ten Global Shifts in Christian Mission.” Thank you for tuning in. Until next time, may we all embrace the call to love God and love others in fresh and faithful ways.
Bibliography
Akaeze, Anthony. “Fire from Africa: The Influence of ‘Reverse Missions’ Today.” Baptist News Global. March 23, 2021. https://baptistnews.com/article/fire-from-africa-the-influence-of-reverse-missions-today/
Bookless, Dave, et al. “Creation Care.” Lausanne Movement. Accessed September 1, 2025. https://lausanne.org/report/sustainable/creation-care
Cheng-Tozun, Dorcas. “What Majority-World Missions Really Looks Like.” Christianity Today. August 26, 2019. https://www.christianitytoday.com/2019/08/what-majority-world-missions-really-looks-like/
Garrison, David. Church Planting Movements. Richmond: International Missions Board, 1999. Accessed September 1, 2025. https://moredisciples.com/wp-content/uploads/2016/01/cpm_booklet_standard_english.pdf
Hearth, Katey. “Christian Population Rises Nearly 40 Percent in Nepal.” July 4, 2023. Mission Network News. https://www.mnnonline.org/news/christian-population-rises-nearly-40-percent-in-nepal/
Hill, Graham Joseph. World Christianity: An Introduction. Eugene: Cascade, 2024.
Hoppe, Reed. “6 Stories of God’s Holy Spirit, Fresh from the Mission Field.” November 11, 2016. TMS Global. https://www.tms-global.org/story-details/6-stories-of-gods-holy-spirit-fresh-from-the-mission-field
Kim, Justin. “Embracing Digital Evangelism.” Digital Missionary. January 30, 2024. https://www.dmissionary.com/post/chapter-1-embracing-digital-evangelism
Kiser, Charles. “David Watson and Church Planting Movements.” May 18, 2009. In The Storyline. https://inthestoryline.com/2009/05/18/david-watson-and-church-planting-movements/
Kuo, Lily. “Africa’s ‘Reverse Missionaries’ are Bringing Christianity Back to the United Kingdom.” Quartz. July 21, 2017. https://qz.com/africa/1088489/africas-reverse-missionaries-are-trying-to-bring-christianity-back-to-the-united-kingdom
Randall, Rebecca. “Preaching That Connects Creation Care to Climate Change.” March 5, 2024. Science for the Church. https://scienceforthechurch.org/2024/03/05/preaching-that-connects-creation-care-to-climate-change/
Tearfund USA. “How Integral Mission Creates Lasting Change.” Tearfund USA. August 25, 2023. https://www.tearfundusa.org/integral_mission_blog
Wikipedia, “Indigenous Church Mission Theory.” Accessed September 1, 2025. https://en.wikipedia.org/wiki/Indigenous_church_mission_theory
Willesden, Savannah. “A Fresh Expression of Church: Something New that Reminds Us of Old.” Accessed September 1, 2025. Faithward. https://www.faithward.org/a-fresh-expression-of-church-something-new-that-reminds-us-of-old/
YWAM Salem. “How Refugees Transform Christianity: Biblical & Ministry Stories.” YWAM Salem. November 4, 2024. https://www.ywamsalem.org/blog/gods-purpose-in-the-movement-of-people-how-refugees-shape-the-gospel-story
Cover Photo
By Geoff Maddock Photography –
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Footnotes
[1] Hill, World Christianity.
[2] Kim, “Embracing Digital Evangelism.”
[3] Kim, “Embracing Digital Evangelism.”
[4] Kim, “Embracing Digital Evangelism.”
[5] Kim, “Embracing Digital Evangelism.”
[6] Kim, “Embracing Digital Evangelism.”
[7] YWAM Salem. “How Refugees Transform Christianity.”
[8] YWAM Salem. “How Refugees Transform Christianity.”
[9] Cheng-Tozun, “What Majority-World Missions Really Looks Like.”
[10] Kuo, “Africa’s ‘Reverse Missionaries’.”
[11] Akaeze, “Fire from Africa.”
[12] Kuo, “Africa’s ‘Reverse Missionaries’.”
[13] Kuo, “Africa’s ‘Reverse Missionaries’.”
[14] Kuo, “Africa’s ‘Reverse Missionaries’.”
[15] Wikipedia, “Indigenous Church Mission Theory.”
[16] Wikipedia, “Indigenous Church Mission Theory.”
[17] Kiser, “David Watson and Church Planting Movements.”
[18] Cheng-Tozun, “What Majority-World Missions Really Looks Like.”
[19] Bookless, et al., “Creation Care.”
[20] Bookless, et al., “Creation Care.”
[21] Bookless, et al., “Creation Care.”
[22] Randall, “Preaching That Connects Creation Care to Climate Change.”
[23] Bookless, et al., “Creation Care.”
[24] Cheng-Tozun, “What Majority-World Missions Really Looks Like.”
[25] Cheng-Tozun, “What Majority-World Missions Really Looks Like.”
[26] Tearfund USA. “How Integral Mission Creates Lasting Change.”
[27] Tearfund USA. “How Integral Mission Creates Lasting Change.”
[28] Tearfund USA. “How Integral Mission Creates Lasting Change.”
[29] Hoppe, “6 Stories of God’s Holy Spirit.”
[30] Hoppe, “6 Stories of God’s Holy Spirit.”
[31] Hoppe, “6 Stories of God’s Holy Spirit.”
[32] Kiser, “David Watson and Church Planting Movements.”
[33] Kiser, “David Watson and Church Planting Movements.”
[34] Hearth, “Christian Population Rises.”
[35] Garrison, Church Planting Movements.
[36] Willesden, “A Fresh Expression of Church.”
[37] Willesden, “A Fresh Expression of Church.”
[38] Willesden, “A Fresh Expression of Church.”
[39] Willesden, “A Fresh Expression of Church.”
[40] Willesden, “A Fresh Expression of Church.”
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Book Update
My book “World Christianity: An Introduction” has been shortlisted for the 2025 Australian Christian Book of the Year award.
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