First, it outlines how a pragmatic theology shapes ministry around visible success and practical results. Second, it presents the theologically reflective camp, prioritizing fidelity to Scripture and spiritual transformation. Finally, it connects these insights to the global missions field
By Dr. Tim Orr
How evangelicals engage culture—and carry out global missions—flows directly from what they believe about God, the church, and Scripture. Theology isn't just for ivory towers; it shapes real-world ministry. If our beliefs are shallow, our methods will likely follow suit. If our theology has depth and is biblical, our mission can reflect the character of Christ in both word and deed.
This article unfolds in three key sections. First, it outlines how a pragmatic theology shapes ministry around visible success and practical results. Second, it presents the theologically reflective camp, prioritizing fidelity to Scripture and spiritual transformation. Finally, it connects these insights to the global missions field, showing how theological depth is not optional but essential for faithful and lasting mission work. The first explores the pragmatic camp, which assesses ministry success by visible outcomes. The second highlights the theologically reflective camp, emphasizing faithfulness to Scripture, the local church, and long-term transformation. These two frameworks are not merely abstract ideas; they shape our missions. The final section ties these insights together by showing why theological reflection is not optional but essential in global missions. Together, these perspectives call the church to reexamine its motivations, methods, and missional identity in light of God's Word.
American evangelicals have long wrestled with how best to engage the culture around them. Whether in politics, education, media, or international missions, the church has often found itself pulled between two broad theological instincts—one more pragmatic, and one more theologically reflective. While these aren't hard boundaries, they represent distinct postures toward truth, effectiveness, and the church's role in the world. Understanding these postures can help us stay faithful to our calling in a rapidly changing culture.
The first camp emphasizes what works, typically defined by visible results such as cultural influence, institutional growth, political gains, or numerical conversions, rather than biblically defined fruitfulness, which prioritizes spiritual growth, Christlike character, and faithfulness to Scripture that leads to genuine maturity and doctrinal integrity. It assesses methods and outcomes largely by how effective they appear—whether that's cultural influence, numerical growth, or political gains. This perspective has roots in American revivalism, especially in the legacy of Charles Finney and the Second Great Awakening (Murray, 1994).
Many contemporary church growth strategies—like those seen in Willow Creek or Saddleback—reflect a deeply American impulse. However, it's important to acknowledge that these models have often succeeded in engaging the unchurched and promoting biblical teaching in accessible ways that trace back to the post-Revolutionary era. Evangelical leaders, shaped by the democratic ideals and entrepreneurial spirit of the new nation, began to envision the church as a force for cultural reform rather than a countercultural community. Historian Nathan Hatch (1989) notes how revivalists democratized theology and church leadership, making religious authority and interpretation more accessible to ordinary believers rather than reserving it for clergy or academic elites, blurring the lines between spiritual renewal and national progress. This pragmatic shift reimagined the church less as a community of exiles shaped by the cross and more as a vehicle for moral influence, public virtue, and measurable impact.
Today, many ministries—especially those focused on younger generations—adopt business-style models that emphasize growth, branding, and strategic outcomes. While these models can help organize large movements and engage people through excellent programming, deep discipleship entails intentionally guiding believers toward maturity in Christ through practices such as personal mentoring, scriptural formation, sacrificial service, and accountability within a local church, they also risk sidelining deep discipleship and gospel-centered identity. When meeting with pastors influenced by these models, it’s helpful to ask how they balance attractional approaches—for example, asking 'How do you measure spiritual growth beyond attendance numbers?' or 'What does a win look like in terms of discipleship in your context?' can open fruitful dialogue with biblical formation and whether they feel pressure to measure success in numbers rather than faithfulness. Exploring these themes can help shape culturally aware and theologically rooted training.
In contrast, the second camp is driven not by practical results but by theological conviction that leads to results. This perspective—promoted by organizations like the Gospel Coalition but embraced far beyond it—emphasizes God’s sovereignty, biblical depth, and the centrality of the local church. Thinkers like John Piper, Tim Keller, and institutions like The Gospel Coalition, 9Marks, and Desiring God have articulated a vision of ministry that begins with God, not man; with Scripture, not sociology.
This camp prioritizes inside-out transformation through gospel proclamation. Its leaders argue that the church should resist the temptation to mimic the world’s models of success and instead return to its core identity as the people of God, called out, sanctified, and sent into the world as a witness to Christ’s kingdom. As Dever and Leeman (2015) assert, the church is not a tool for cultural power but a display of God’s wisdom through its teaching, discipline, and community life. One potential weakness in this tradition is an overemphasis on theological knowledge at the expense of practical application. While many churches in this camp successfully integrate theology with practice, others may struggle to move from deep reflection to active obedience. Recognizing the churches that strike this balance well is important, demonstrating how theology can fuel vibrant mission. In some contexts, knowing can be subtly prioritized over doing, leading to churches that are doctrinally rich but missionally stagnant. Ensuring that deep learning leads to active obedience and mission engagement is a vital balance.
Additionally, some seminary environments within this tradition have exhibited a related weakness: theological training may become overly academic or abstract, divorced from real-world application. While seminaries have played a vital role in grounding leaders in biblical doctrine, they have sometimes failed to adequately prepare students for ministry's pastoral and practical demands. This disconnect can leave graduates rich in knowledge but unprepared for faithful gospel work on the ground.
One of the greatest contributions of this theological posture is its impact on missions. Rather than seeing missions as a matter of quick conversions or sociopolitical influence, it views missions as the planting of gospel-preaching, disciple-forming, and church-centered communities across the globe. As Andy Johnson (2017) notes, missions are incomplete until new believers are gathered into biblically healthy churches that can sustain spiritual growth and multiply gospel witness.
Importantly, this reflective posture is not confined to Reformed churches. I attend a Restorationist, Independent Christian Church that embodies many of these values. We've taken intentional steps to foster theological reflection in missions—practices that reflect our commitment to sound ecclesiology and intentional discipleship—hosting regular mission-focused Bible studies, equipping members with theological resources before engaging in outreach, and partnering only with mission organizations that prioritize gospel clarity. Our community draws from the rich theological heritage of the Restorationist tradition, approaching ministry with a deeply thoughtful and biblically grounded perspective. We prioritize Scripture over trends, discipleship over showmanship, and faithful presence over cultural dominance. This kind of ecclesial humility—rooted in the Word, shaped by restorationist commitments to congregational autonomy and New Testament authority, and committed to spiritual depth—shows that theological reflection is not the exclusive domain of any one tradition. It can flourish wherever Christ is treasured and His gospel is central.
To encourage deeper engagement, here are a few questions that can guide theological reflection in mission work:
The need for theological reflectiveness in world missions is at the core of all this. Theological depth is not a luxury for missionaries—it is a necessity. It shapes our view of God, clarifies our gospel, and guards against the temptation to adjust the message to fit cultural expectations. In a world filled with religious pluralism, secular ideologies, and complex cultural dynamics, theological reflection ensures that our mission remains firmly rooted in the unchanging truth of Scripture and the glory of Christ. Without deep theological grounding, missions risk becoming driven by trends, pragmatism, or cultural imperialism rather than by a clear, biblical understanding of God’s purpose for the world. Below are several reasons why theological reflection is essential to faithful and effective missions, illustrated with real-world examples from church history, mission practice, and Scripture:
1. It Anchors Missions in the Character of God
Consider the prophet Isaiah’s commissioning: it wasn’t human need that launched his mission, but a vision of God’s holiness (Isa. 6:1–8). Likewise, William Carey’s missionary impulse flowed from deep reflection on God's sovereignty and glory, not just compassion for the lost. As John Piper famously put it, “Missions exists because worship doesn’t” (Piper, 2010, p. 17). Missions begins not with human need, but with a vision of the nature of God Himself—a God who is holy, loving, just, and missional. As John Piper famously put it, “Missions exists because worship doesn’t” (Piper, 2010, p. 17). Theological reflection ensures that our mission is God-centered, not man-centered (cf. Isa. 6:1–8; Matt. 28:18–20).
2. It Guards Against Error and Syncretism
During the Jesuit missions to China, some missionaries attempted to merge Confucian ancestor worship with Christian practice, leading to controversy and confusion. This illustrates the dangers of accommodating local traditions without theological clarity (cf. Gal. 1:6–9; Jude 3). Without sound theology, missionaries may unintentionally compromise the gospel or blend it with unbiblical cultural elements. Theological discernment helps maintain the tension between faithful contextualization and dangerous compromise (Gal. 1:6–9; Jude 3).
3. It Shapes a Holistic Understanding of Salvation and Discipleship
When Hudson Taylor founded the China Inland Mission, he didn’t just seek converts—he trained them in Scripture, built indigenous churches, and raised local leaders. His long-term approach exemplifies how theological depth informs lasting discipleship (Matt. 28:19–20; Eph. 4:11–16). The gospel is a message of forgiveness and a call to follow Christ as Lord. Theologically reflective missions emphasize discipleship and the establishment of healthy churches over superficial conversion experiences (Matt. 28:19–20; Eph. 4:11–16).
4. It Promotes Long-Term Faithfulness Over Short-Term Results
The temptation to measure success by numbers alone is strong. Theological maturity reminds us that our calling is to plant, water, and trust God for the growth (1 Cor. 3:6–7). Faithfulness—not flashy outcomes—is the measure of mission integrity.
5. It Upholds the Centrality of the Church
The local church is not an optional support mechanism for missions—it is the very means through which God carries out His redemptive work in the world (Acts 14:23; Eph. 3:10). Theologically grounded missions prioritize church planting and leadership development.
6. It Honors the Great Commission’s Full Scope
Jesus didn’t just call us to evangelize; He called us to make disciples and teach them to obey all He commanded (Matt. 28:20). Theologically reflective missions avoid reducing the gospel to a slogan and seek to cultivate deep, doctrinally rooted believers (Col. 1:28).
7. It Reflects the Missionary Nature of Scripture
God’s mission flows through the entire biblical narrative. As Christopher Wright (2006) puts it, missions is not our idea—it’s God’s. The whole Bible reveals the missio Dei, the mission of God, to redeem all nations (Gen. 12:1–3; Rev. 7:9–10).
8. It Strengthens Resilience Amid Suffering
Adoniram Judson’s story in Burma—marked by the loss of children, imprisonment, and decades of hardship—embodies how deep theology sustains long-term mission work. Rooted in the sovereignty and goodness of God, Judson endured immense suffering while faithfully laboring to translate the Bible into Burmese and plant churches that still exist today (2 Cor. 4:7–12; Rom. 8:18). A well-formed theology equips missionaries to endure hardship, persecution, and spiritual dryness. They draw strength from the gospel’s hope even in weakness, as seen in Paul’s words: “We are hard pressed on every side, but not crushed” (2 Cor. 4:7–12; Rom. 8:18).
Dever, M. (2007). What is a healthy church? Crossway.
Dever, M., & Leeman, J. (2015). The church: The gospel made visible. B&H Academic.
Hatch, N. O. (1989). The democratization of American Christianity. Yale University Press.
Johnson, A. (2017). Missions: How the local church goes global. Crossway.
Leeman, J. (2017). Political church: The local assembly as embassy of Christ’s rule. IVP Academic.
Murray, I. H. (1994). Revival and revivalism: The making and marring of American Evangelicalism 1750–1858. Banner of Truth.
Piper, J. (2010). Let the nations be glad: The supremacy of God in missions (3rd ed.). Baker Academic.
Wright, C. J. H. (2006). The mission of God: Unlocking the Bible’s grand narrative. IVP Academic.
Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.
In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.