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A Public Missiology: How Local Churches Witness to a Complex World
Christianity Today 2021 Book Award Winner (Missions/Global Church)
Outreach 2021 Resource of the Year (Cross-Cultural and Missional)
2020 ASM (American Society of Missiology) Book of the Year Award
One of Ten Outstanding Books in Mission Studies, Intercultural Theology, and World Christianity for 2020
How can Christians witness to the complexity of our world? Gregg Okesson shows that local congregations are the primary means of public witness in and for the world. As Christians move back and forth between their churches and their neighborhoods, workplaces, and other public spaces, they weave a thick gospel witness. This introduction to public missiology explains how local congregations can thicken their witness in the public realms where they live, work, and play. Real-life examples from around the world help readers envision approaches to public witness and social change.
Outreach 2021 Resource of the Year (Cross-Cultural and Missional)
2020 ASM (American Society of Missiology) Book of the Year Award
One of Ten Outstanding Books in Mission Studies, Intercultural Theology, and World Christianity for 2020
How can Christians witness to the complexity of our world? Gregg Okesson shows that local congregations are the primary means of public witness in and for the world. As Christians move back and forth between their churches and their neighborhoods, workplaces, and other public spaces, they weave a thick gospel witness. This introduction to public missiology explains how local congregations can thicken their witness in the public realms where they live, work, and play. Real-life examples from around the world help readers envision approaches to public witness and social change.
288 pages, Paperback
First published April 21, 2020
28 people are currently reading
88 people want to read
About the author
Gregg Okesson
5 booksDr. Gregg A. Okesson is the Dean of the E. Stanley Jones School of World Mission and Evangelism, and the Ira Galloway and D.M. Beeson Chair of Leadership Development, Mission and Evangelism. He received a B.A. from Wheaton College (Psychology and Bible), an M.A. from Wheaton Graduate School (Biblical Studies), an M.A. from Wheaton Graduate School (Intercultural Studies), and a Ph.D. in Theology and Religious Studies from University of Leeds, UK (African Christianity).
Previously Okesson was a faculty member at Scott Christian University, Kenya, East Africa for 10 years where he served as Deputy Vice Chancellor for Academic Affairs and a lecturer in theology. Prior to this, he was a pastor in upstate New York, worked in Student Development at Wheaton College, and was a church-planter amongst a Muslim people-group in north-central Tanzania. Dr. Okesson and his family lived in East Africa for 13 years.
Previously Okesson was a faculty member at Scott Christian University, Kenya, East Africa for 10 years where he served as Deputy Vice Chancellor for Academic Affairs and a lecturer in theology. Prior to this, he was a pastor in upstate New York, worked in Student Development at Wheaton College, and was a church-planter amongst a Muslim people-group in north-central Tanzania. Dr. Okesson and his family lived in East Africa for 13 years.
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March 11, 2020
Has the Western Church becoming too individualistic for her own good? Can a privatized religion do justice to the very identity of the Church? How relevant is missiology to ecclesiology? What does it take for the Church to live out an integrated sense of mission instead of delegating the work of mission to outsiders? These are some of the issues discussed in this book. The main thesis of this book is to rouse up the sleeping Church to move from passive talk about mission to active witness. Some people used to say that we can change the world one person at a time. In this book, the focus is not on that one person, but on the "we" as a community or congregational witness. This is because our vision of the gospel has become too self-limiting, to the point that it has made people hesitant about public witness. He says that the "thinness of our faith struggles to penetrate the thickness of the public realm." In other words, we cannot evangelize on our own. We need to evangelize as a community. Whatever negativity that has been associated with Church cannot be allowed to undermine the calling of the church. Do not throw out the proverbial baby (Church) with the bathwater (negative perceptions). Author and Professor Gregg Okesson integrates three key things in his model for public missiology: Congregations, Publics, and Witness. After some qualification, he then defines a public missiology as "congregational witness that moves back and forth across all “spaces” of public life in order to weave a thickness of the persons of the Trinity for the flourishing of all of life."
The first part of the book deals with "Public Witness." It explains the need for congregational witness. Using his experience in the African society, Okesson tells of the complexity of just trying to help an African village. Something as simple as tablets for clean water could lead to all sorts of misunderstandings, problems, and unintended knock-on effects. In the same way, whether it is planting a Church or just simply sharing the gospel, there is a whole complexity that are caused by multidimensional layers of contexts. The author's original purpose of being a missionary to the village soon involves becoming many different things. He had to deal with interpersonal issues, cultural differences, language difficulties, logistical nightmares, living conditions, etc. After living through these things and returning to the West, Okesson manages to highlight five things that are impeding the Church's congregational witness.
1) They have divorced theology from everyday life
2) Theology and Missiology have been separated
3) Lack of understanding of a thick public realm
4) Thin religion
5) Adopting simplistic solutions to complex problems.
He spends time to describe the meaning of public, to show us that publics is defined as a "common space of togetherness." We are invited to participate in this publics as kingdom people penetrating society at large for Christ. Witnessing is not about sharing points about salvation but needs the embodiment of God's work in us. Testimonies of how God has formed us connect with our audiences better than several pointers. The big story of course is the Missio Dei, of how witnessing is about movement with three dimensions: temporal, spatial, and people. All these dimensions are glimpses of who God is.
The second part of the book deals with congregational witness in the public domain. He guides us through a study of the local congregation. He cautions against using Church as some kind of an escape from public concerns. Some advantages in studying our congregations first would help us make sense of complexity beginning with our own. As we practise relational theology within, we learn to connect with others without. He uses three churches as examples. The first church is the Africa Brotherhood Church in Machakos, Kenya, where the Sunday gathering is one of lively joy and loud singing. It is more like a parade of sorts, a "thickness of doxology." It is like a Church where the "thick public" is within. The second church is in Canada, called the St Jax Anglican Church in Montreal. It is a historic church filled with rich history. In a culture that has moved from "place to space," this Church has used its geographical location ("thickness of place") to witness to the entire city of Montreal through opening up their premises for the general public. The third church is Bethel World Outreach Church in Nashville, USA. Ethnically and racially diverse, it is a megachurch with over 2000 members that practice a "thickness of identity." Okesson reflects upon the difficulty of cultivating diversity in the local church in America. All of these three churches show us how public witness can be done in various cultures.
My Thoughts
==============
The author has three objectives in this book. First, he aims to see the blessings behind a complex environment, something he calls "thick." Second, he helps us dig deeper into the layers of such thickness, so that we can understand the reasons behind the complexities. Third, he reminds us that our own congregations themselves are thick too. When we understand all three, we will learn to be less simplistic in our approach to evangelism in the public arena. We will understand the complexities of our cultures and in doing so, recognize that evangelism requires the whole church, of people from different sectors of society and skills, and to learn to let God lead us.
I applaud Okesson for a high ecclesiology treatment of the topic surrounding missions and evangelism. Far too often, we have diluted the gospel to some formula for distribution and dissemination. The gospel is living Word, not mere literature. The gospel lives in people and we need to live out the gospel to unbelievers at large. By engaging congregations to go out an be an evangelistic force, we will definitely be more effective in terms of making the gospel visible through our lives. This also reminds me of the commandment in the gospel of John. "34“A new command I give you: Love one another. As I have loved you, so you must love one another. 35By this everyone will know that you are my disciples, if you love one another.”" By our love, we will make Christ known. This is much needed antidote for an individualistic society in the West.
Okesson also does a great job in reminding us to study the contexts before we venture headlong into any witnessing effort. Study the cultural climate we are in. Exegete the local congregation. Examine ourselves. Seek God in prayer. Equip one another and affirm one another's spiritual gifting. When we are able to do that, we will be better able to witness together rather than mere private sharing. What is more difficult would be the paradigm change. Many believers have been fixated on old ways and archaic structures. Change is difficult and Okesson's proposal would seem radical for many. My challenge is this: What then is the alternative? For the Church is now living with way too many negative perceptions. Western churches are also becoming less committed to evangelism because they have become trapped in the multiplicity of Church programs and the complexity of Church problems. Church leaders would even say that if they could not solve their own problems in the first place, how are they going to help solve the problems of the world?
Theologically, I think Okesson has got it spot on. The Church is called to be the Mission for God. Church members are witnesses together. Those who defend individual gospel sharing should not misunderstand the author's intent. He is not downplaying the importance or need for one-to-one sharing. He is mainly showing us that complex situations require thicker engagement. In other words, if we are going to be reaching people in a complex world, we cannot use simplistic solutions. This does not mean we abandon simple methods or techniques. It means we need to change our own mental paradigm, to think that evangelism is either a one-off effort or a one-person job. If there is a critique, I would say that it takes a community to move a community. One may sow the idea but for the idea to germinate, we need more players. Perhaps, we can begin baby steps first by having Church members work together among themselves. The progress to working with other churches. Finally work with neighbourhood groups, and so on.
All in all, I believe Okesson has a great "African" message to tell us.
Gregg Okesson (PhD, University of Leeds) is dean of the E. Stanley Jones School of World Mission and Evangelism at Asbury Theological Seminary in Wilmore, Kentucky, and the Ira Gallaway and D. M. Beeson Professor of Leadership Development, Mission, and Evangelism. He previously served in East Africa as a church planter, educator, and administrator. He has also taught at Wheaton College. He and his family have lived in East Africa for 13 years.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
The first part of the book deals with "Public Witness." It explains the need for congregational witness. Using his experience in the African society, Okesson tells of the complexity of just trying to help an African village. Something as simple as tablets for clean water could lead to all sorts of misunderstandings, problems, and unintended knock-on effects. In the same way, whether it is planting a Church or just simply sharing the gospel, there is a whole complexity that are caused by multidimensional layers of contexts. The author's original purpose of being a missionary to the village soon involves becoming many different things. He had to deal with interpersonal issues, cultural differences, language difficulties, logistical nightmares, living conditions, etc. After living through these things and returning to the West, Okesson manages to highlight five things that are impeding the Church's congregational witness.
1) They have divorced theology from everyday life
2) Theology and Missiology have been separated
3) Lack of understanding of a thick public realm
4) Thin religion
5) Adopting simplistic solutions to complex problems.
He spends time to describe the meaning of public, to show us that publics is defined as a "common space of togetherness." We are invited to participate in this publics as kingdom people penetrating society at large for Christ. Witnessing is not about sharing points about salvation but needs the embodiment of God's work in us. Testimonies of how God has formed us connect with our audiences better than several pointers. The big story of course is the Missio Dei, of how witnessing is about movement with three dimensions: temporal, spatial, and people. All these dimensions are glimpses of who God is.
The second part of the book deals with congregational witness in the public domain. He guides us through a study of the local congregation. He cautions against using Church as some kind of an escape from public concerns. Some advantages in studying our congregations first would help us make sense of complexity beginning with our own. As we practise relational theology within, we learn to connect with others without. He uses three churches as examples. The first church is the Africa Brotherhood Church in Machakos, Kenya, where the Sunday gathering is one of lively joy and loud singing. It is more like a parade of sorts, a "thickness of doxology." It is like a Church where the "thick public" is within. The second church is in Canada, called the St Jax Anglican Church in Montreal. It is a historic church filled with rich history. In a culture that has moved from "place to space," this Church has used its geographical location ("thickness of place") to witness to the entire city of Montreal through opening up their premises for the general public. The third church is Bethel World Outreach Church in Nashville, USA. Ethnically and racially diverse, it is a megachurch with over 2000 members that practice a "thickness of identity." Okesson reflects upon the difficulty of cultivating diversity in the local church in America. All of these three churches show us how public witness can be done in various cultures.
My Thoughts
==============
The author has three objectives in this book. First, he aims to see the blessings behind a complex environment, something he calls "thick." Second, he helps us dig deeper into the layers of such thickness, so that we can understand the reasons behind the complexities. Third, he reminds us that our own congregations themselves are thick too. When we understand all three, we will learn to be less simplistic in our approach to evangelism in the public arena. We will understand the complexities of our cultures and in doing so, recognize that evangelism requires the whole church, of people from different sectors of society and skills, and to learn to let God lead us.
I applaud Okesson for a high ecclesiology treatment of the topic surrounding missions and evangelism. Far too often, we have diluted the gospel to some formula for distribution and dissemination. The gospel is living Word, not mere literature. The gospel lives in people and we need to live out the gospel to unbelievers at large. By engaging congregations to go out an be an evangelistic force, we will definitely be more effective in terms of making the gospel visible through our lives. This also reminds me of the commandment in the gospel of John. "34“A new command I give you: Love one another. As I have loved you, so you must love one another. 35By this everyone will know that you are my disciples, if you love one another.”" By our love, we will make Christ known. This is much needed antidote for an individualistic society in the West.
Okesson also does a great job in reminding us to study the contexts before we venture headlong into any witnessing effort. Study the cultural climate we are in. Exegete the local congregation. Examine ourselves. Seek God in prayer. Equip one another and affirm one another's spiritual gifting. When we are able to do that, we will be better able to witness together rather than mere private sharing. What is more difficult would be the paradigm change. Many believers have been fixated on old ways and archaic structures. Change is difficult and Okesson's proposal would seem radical for many. My challenge is this: What then is the alternative? For the Church is now living with way too many negative perceptions. Western churches are also becoming less committed to evangelism because they have become trapped in the multiplicity of Church programs and the complexity of Church problems. Church leaders would even say that if they could not solve their own problems in the first place, how are they going to help solve the problems of the world?
Theologically, I think Okesson has got it spot on. The Church is called to be the Mission for God. Church members are witnesses together. Those who defend individual gospel sharing should not misunderstand the author's intent. He is not downplaying the importance or need for one-to-one sharing. He is mainly showing us that complex situations require thicker engagement. In other words, if we are going to be reaching people in a complex world, we cannot use simplistic solutions. This does not mean we abandon simple methods or techniques. It means we need to change our own mental paradigm, to think that evangelism is either a one-off effort or a one-person job. If there is a critique, I would say that it takes a community to move a community. One may sow the idea but for the idea to germinate, we need more players. Perhaps, we can begin baby steps first by having Church members work together among themselves. The progress to working with other churches. Finally work with neighbourhood groups, and so on.
All in all, I believe Okesson has a great "African" message to tell us.
Gregg Okesson (PhD, University of Leeds) is dean of the E. Stanley Jones School of World Mission and Evangelism at Asbury Theological Seminary in Wilmore, Kentucky, and the Ira Gallaway and D. M. Beeson Professor of Leadership Development, Mission, and Evangelism. He previously served in East Africa as a church planter, educator, and administrator. He has also taught at Wheaton College. He and his family have lived in East Africa for 13 years.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
January 17, 2020
Somewhere in history, missions came to mean going to another place to share the gospel. Maybe overseas, maybe just to another part of the country, but you had to leave and go to someplace other than where you live. Gregg Okesson writes that though this type of missions is needed, it can lead to neglect of where most people spend their time.
Okesson contends that we should be doing missional work wherever we are, work, the grocery, or anywhere that we are around people. We each have a personal mission field where we can share to gospel, and this field is woven from a complex web of relationships and people. To help with this, he shares how some churches have put this into practice.
I agree with his point that we need to reconsider how missions are defined. Christians are told in the Bible to always be ready to give people an answer when asked about the hope we have in Christ. We shouldn’t limit mission work to “over there.” The one issue I had with the book is its readability. I grew up and still live in a rural area. This book, to me, seems to be aimed at people who are more urban. I could understand the points made, it just seemed to be addressed to a different type of audience.
I received a complimentary copy from the publisher through NetGalley. All opinions are my own.
Okesson contends that we should be doing missional work wherever we are, work, the grocery, or anywhere that we are around people. We each have a personal mission field where we can share to gospel, and this field is woven from a complex web of relationships and people. To help with this, he shares how some churches have put this into practice.
I agree with his point that we need to reconsider how missions are defined. Christians are told in the Bible to always be ready to give people an answer when asked about the hope we have in Christ. We shouldn’t limit mission work to “over there.” The one issue I had with the book is its readability. I grew up and still live in a rural area. This book, to me, seems to be aimed at people who are more urban. I could understand the points made, it just seemed to be addressed to a different type of audience.
I received a complimentary copy from the publisher through NetGalley. All opinions are my own.
July 13, 2021
Overall I enjoyed the book. A few areas could be better clarified, like Chapter 2, as a few other sections. however his dealing with "thickness," what it means, and how the church needs to understand and engage it in regarding "public" witness is well done and helpful. Chapter 6 goes into more detail regarding ethnography, and how it relates to the church and the public which is helpful. The author does develop a cyclical approach regarding the church and public with the church entering the public as we as the public entering the church. He develops a holistic understanding of the gospel within the role of the church without losing an important emphasis on salvation which is needed. His conclusion provides helpful thoughts, and some strategies for the church as it relates to the "thickness" of public reality. "Witness is always to persons and their publics, through the habitus of the entire local congregation, and for the flourishing of all things under the reign of Christ! The public problems of this world are so great, and humans around the world feel them so thickly, we cannot do anything but thicken our witness."
Okesson, Gregg. A Public Missiology (p. 256). Baker Publishing Group. Kindle Edition.
Okesson, Gregg. A Public Missiology (p. 256). Baker Publishing Group. Kindle Edition.
Currently reading
August 19, 2021A way of thinking and living that needs to be considered carefully and applied wisely. 3+2 Stars.
I believe this is a great book. It deserves a five star rating as a text book. I highlighted most of the book, but I have a theological mind and training. I gave it three stars because I believe the language can be simplified for the average person without losing the depth of meaning. But, that would be a different book. A book that communicated the concepts of this book to the average Christian reader would do so much good, and reach far more people.
I believe this is a great book. It deserves a five star rating as a text book. I highlighted most of the book, but I have a theological mind and training. I gave it three stars because I believe the language can be simplified for the average person without losing the depth of meaning. But, that would be a different book. A book that communicated the concepts of this book to the average Christian reader would do so much good, and reach far more people.
March 4, 2021
Very helpful thoughts on how to theoretically construct a public facing and public engaging missiology - where others are at times content to reduce this discussion to working for the public good and demonstrating the Gospel, Okesson is committed to keeping evangelism as proclamation as a central aspect of what he and the others in his subgroup of the ASM mean by public missiology.
July 27, 2020
Lots to enjoy here especially copious amounts of Leslie Newbigin's Gospel as Public Truth motif. Still uncertain about the term "publics" but agree with the thesis we need a richer and deeper engagement with the stories and ideas connected to the places our congregations are situated.
March 9, 2024
Very difficult read
I found the language in this book slow to read. It could have been written in more user friendly language to have a greater impact. Not recommended.
I found the language in this book slow to read. It could have been written in more user friendly language to have a greater impact. Not recommended.
Read
November 2, 2024Read for school
October 31, 2025
Very academic read.
October 10, 2022
Exploring the importance of thick theology and community of local congregations, coupled with movement between the congregation and the surrounding public spheres for Christian witness.
Displaying 1 - 10 of 10 reviews