In 2019 the first CMS Pioneer Mission Training students embarked on a doctorate in theology (DTh) at the University of Roehampton. In February this year, the first of those students, Paul Bradbury, successfully defended his thesis in his examination and was awarded his doctorate.

Dr James Butler, leader of CMS Pioneer Mission Training, talks to Paul about his experience of doing the doctorate,  what he studied and what’s next.

James: Why did you want to study for a DTh?

Paul: I started a DTh because I wanted to explore an issue that arose through my ministry as a pioneer. So much resource from the central Church of England was going into particular models of mission and particular forms of church that many pioneers were struggling to find the space or resource to carry out their ministry.

J: So, what did you discover?

P: In my thesis I argue that the nature of the church can’t be reduced down to particular models or forms. Instead, the very nature of the church is a becoming: it is always being formed and reformed through its engagement with the world.

I discovered that pioneers often resist predetermined models. Instead, pioneers build community through conversation with people in their context. Their focus is on prayer and the leading of the Holy Spirit who they regard as present and active in the midst of the community that is forming. As I listened to the stories of how these new communities were forming, I heard how the pioneers involved were often surprised by what happened, finding that their assumptions about forms a church could take were disrupted.

I also learned from two dioceses about how they were trying to encourage pioneer ministry alongside more traditional parish ministry. I’ve argued that the tension experienced in this process might be seen as a creative tension as we develop toward a mixed ecology of church.

J: Sounds interesting, how can we find out more?

P: I hope to develop the thesis into a book soon. In the meantime, if anyone wants to have a conversation about what I’ve been learning they’re welcome to get in touch. [You can contact Paul via CMS here]. I’m also working with CMS to create a space for the kind of listening and discernment that is needed to support and enable a becoming church. We are looking to develop a resource of theological accompaniment, research and reflection to support pioneers and others.

J: And how has it been studying a DTh with CMS at the University of Roehampton?

P: The DTh has been a great experience. It’s honestly been the hardest but best thing I’ve ever done. There was never a point where I wanted to give up, though there were numerous times when I was pushed to think harder and more deeply than I thought I was capable of! It has answered the question I set out with, in ways I hope will be helpful to others. It’s also raised a whole host of other questions for the future!

J: It’s been a pleasure working with you on this Paul, and we’re so delighted that you have achieved your doctorate. All the best with sharing your findings more widely.

The DTh programme is designed for those who are actively involved in mission, ministry and pioneering and want to explore the things they are discovering in more detail. The first two years are taught part time, helping you to focus your ideas into a research project, before you then carry out your research over the following three to four years.  Do get in touch if, like Paul, there is something you’d like to explore.

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It feels sadly fortuitous that I am writing this on the day it was announced that from this month onwards the UK government will halt study visas for people from Afghanistan, Cameroon, Myanmar and Sudan.

In the past few months, I’ve been thinking a lot about the country of my birth. I was born in Myanmar, in a small village in the northwest region of Chin State. Although my tribal and ethnic affiliations – and a long history of tense majority–minority relations – mean that I identify first with my ethnic group, the Zomi (a predominantly Christian ethnic minority from northern Chin State), before I identify as Burmese, nevertheless this news weighs heavy on my heart. I am not personally affected by this policy, but I cannot help but think of my fellow countrymen and women who have spent years studying and working hard in Britain, paying expensive tuition fees and enduring the struggles of life in a new world, away from their families and everything familiar – only to be told they are not welcome to stay and make a home here. It feels cruel and unfair. Their forced return sits uneasily alongside my own exile of sorts.

Last month marked the five-year anniversary of the 2021 Myanmar coup d’état, when the democratically elected ruling party was overthrown by the military. Since then, the country has endured civil war, unrest, and economic and social insecurity. It has been more than six years since I set foot in the country of my birth – and more than six years of slowly coming to terms with the fact that it may be a long wait before I can go home again.

This exile-of-sorts is partly self-imposed. While the country is unstable, while members of my family have to flee the fighting or forced conscription, while my people struggle to rebuild their livelihoods after years of civil war and economic volatility, it seems to me unethical to return. By virtue of my passport and privilege, I have the power to come and go as I please – yet so many of my compatriots must risk their lives crossing treacherous seas for the chance of safety elsewhere. How then, can I, in good conscience, go home and enjoy the food, the comforts, the sights, all the while knowing that my cousins ache for the very same pleasures that I can easily indulge in, without having to worry I would be conscripted, or knowing that I can easily leave if I feel unsafe? So I stay away.

So it is a strange exilic condition I have found myself in, and one that is at odds with the situation created by the government’s recent crackdown. I, with citizenship and security, long to return to the country of my birth, my family, my ancestors – yet feel unable to. Meanwhile, Myanmar graduates here in Britain, who have also built their lives in this country, have no choice but to leave. I do not envy their position, nor would I expect them to envy mine. We both suffer from an absence of agency and choice.

Here at Acts 11, we often talk about the importance of the agency of migrants – because so often, the narrative around welcome and hospitality can actually be disempowering. Of course, we should welcome and embrace migrants and foreigners among us; it is a biblical imperative, as passages like Exodus 23:9, Leviticus 19:33–34, and Deuteronomy 10:19 remind us. But welcome and hospitality must go further than that.

There is an inherent power imbalance between host and guest. We are comfortable playing host because we hold the power. We know where the plates and linens are kept; we decide what food is served and who sits where; we choose which parts of our home are open and which are forbidden. The guest is always on the receiving end – and even then, there are unspoken limits on what can reasonably be asked of the host.

When announcing the change to visa rules, Home Secretary Shabana Mahmood was quoted as saying she was “taking the unprecedented decision to refuse visas for those nationals seeking to exploit our generosity.” In anti-immigrant rhetoric, migrants are always positioned as taking from society, profiting off the system without giving anything back – while the host society is cast as the generous, altruistic provider who is exploited.

Setting aside scepticism about how generous and welcoming Britain has actually been, I was struck by the word generosity, which is so closely linked to the idea of hosting. When we are always the host, we can feel as though we are doing the kind, caring work that God calls us to. But there is also generosity in giving up power and control – in stepping aside to let others serve.

Think of the many times in the Gospels when Jesus himself was the guest. As an itinerant preacher he wandered from town to town, staying with friends and disciples – Zacchaeus, Simon Peter, the siblings Mary, Martha and Lazarus. He ate from their tables, slept in their homes, and allowed himself to be nourished and looked after. Even as Jesus offered the bread of life, he also allowed himself to be served – to have his needs met, to be waited upon. In doing so, he equalised the power dynamics between himself, as rabbi, and his followers.

Jesus models a receptivity that offers a better way forward in our relationships with those who are strangers among us. Being guest means that the foreigner, the migrant, the asylum-seeker, can move into the position of host – with all the joys and privileges that come from sharing and giving something of ourselves with those in our company. In so doing, they gain a small bit of the agency and choice that hostile systems and experiences so often strip from them.

We must move beyond seeing migrants as passive recipients of aid, second-hand clothes, coffees, meals, and English lessons. We must begin to see them as God sees them – valued, important, and created with purpose, skills, and character.

This is not about instrumentalising migrants or reducing them to what they can contribute. But we must recognise that playing host, however well-intentioned, is not a sustainable model of relationship, because it continually recreates an imbalance of power and privilege. It may be some time before I can conscientiously and safely return to Myanmar.

For the Afghan, Cameroonian, Sudanese, and Burmese students who must leave as soon as their education is completed – despite the instability that may await them at home – the wait may not be as long.

Though we may desire opposite things (a returning; a staying), we are bound together by our lack of agency, our inability to choose our own movements – or lack of movement.

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Helen Harwood interviews recent MA graduate Ruwani Gunawardene, who believes worship holds a key to reconciliation

HH: Ruwani, you have just finished a three-year MA, what originally led you to study at CMS?

RG: After studying for my ordination, I had a desire to go deeper into theology. During the time I was completing my discernment and training, I happened to meet Jonny Baker at a virtual event. I was privileged to have a one-to-one conversation with him about something that I have been aware of right through my life – the clash of faith and culture. After listening to me, Jonny mentioned the Pioneering MA. I didn’t think I would be able to study at Masters level but with encouragement from friends I was grateful to gain a position on the course. 

Can you tell us about your situation when you first came to us and how it is now?

As mentioned, I had just been ordained and started a curacy in the Diocese of London. I am a self-supporting minister and work for the diocese during the week. Studying, doing a curacy and working Monday to Friday meant I had a very busy three years. I always wanted to relate theological study to church life, and the curacy gave me plenty of opportunity to reflect and make connections with theory and praxis.

After three years in one parish, I am now in a different tradition and continue with my work in the diocese. I cherish the different traditions that the Anglican church holds together which is one of the most attractive things about this denomination. 

Can you tell us about your cohort, and what the course has given you that helped you?

My cohort was the best! We had a few of us leave after the first and second year and some of us continued to the end. But even the friends who left stayed in touch with us on our WhatsApp group and encouraged and cheered us on whilst we were writing essays and our dissertations. The group chat allowed us to ask questions we did not want to trouble our tutors with and was a great way to keep morale up during pressured times of writing.

The course has given me so much for understanding my context in life and ministry. The reading lists were amazing, and to be connected to a historic organisation such as CMS which has connections to my birth country was very special. 

I know you have said you looked at your context in a way that honours God, and I wonder if you can say more about that.

Well, having been raised in the Anglican Communion in Sri Lanka during my formational years and now living in the UK for most of my adult life brings about various cultural conflicts that unless you have encountered this mixture, one will find difficult to understand.

I like to ask the question why we do what we do? And sometimes my Sri Lankan upbringing and cultural practices do not give me the answers which I feel to be God honouring, let alone the freedom to ask the question! Equally, some Western Christian ways of seeing things raised questions in my mind. So, I try to ask the question in what way can I honour God when faced with conflicting situations?

For example, going through a divorce and asking the question how can I honour God in this mess? Honouring the years of marriage there were at the time of parting and doing it as well as I could in a way that we honour the family situation and not fight tooth and nail, was seen as foolish by some. For me this allowed space for my kids to grow up in a less contentious environment.

I know you have had reconciliation training, and your dissertation looked at worship as reconciliation. Can you say more about that, please?

My formational years were spent worshipping with Western hymnody. As a young person growing up in the City and worshipping in the original Anglican Cathedral in Colombo as a second-generation kid of post-colonial parents, this was normal. After arriving in the church in the UK and experiencing cultural differences, a myriad of questions arose in me about cultural expressions and faith. I strongly believe in reconciliation that is offered to us through the Eucharist as a gathered people of God. I feel the negative aspects of colonialism can never be repaid by material means. The imago deo of the persons affected can only be reconciled through the act of worship that touches the souls of all involved and the willingness of the Western church to be uncomfortable with new worship traditions and styles which adds value to another culture.

I am particularly interested in the region of South Asia where there is rich Indian classical heritage of the arts. I explored the use of Satsang style worship as a means of reconciliation in the Western church. People in that part of the world have sung English hymnody for centuries now, so why not give some space for the beauty of the Asian classical genre to come to the fore in the Western world and honour that culture. Embracing another cultural expression is missional reconciliation. We worship the Lord of the Nations and right now it does not feel that way.

We can despair when we look at the world around us which is increasingly polarised due to race, caste, creed etc. If we believe that we worship God the Creator of the universe, we have the gift of worship which can be the antithesis to shift culture around us.

Can you tell us about the Transforming Shame network, and how this works, please?

I was curious when I was introduced to this group during the pandemic and have remained closely attached to the core team since. The team consists of published authors on shame. Over the years I have come to understand that I have suffered acute shaming in my life which is partly cultural.

One significant issue has been being left out of family weddings because I am considered a disgrace being divorced. You might say this is archaic in the 21st century, but the communal shaming I have faced has been very damaging to me and my family unit to say the least. I want to shine a light on this dark side of culture.

The Transforming Shame network gives a safe space for anyone to address issues of shaming they have experienced and learn from each other. It is not a place for counselling or therapy but a space for knowing you are not on your own.

When diaspora cultures which are ‘shame and honour’ cultures gather in a mono-cultural setting, such traits tend to continue and become more pronounced. Once again, I go back to the heart of worship, that if we can be accepted with our cultural goodness among the wider Christian family, harm can be mitigated on both sides. I speak with personal experience of seeing the goodness of a multicultural church family in this country standing by me and my children as I raised them on my own. They covered my shame. You can read a blog on shame here.

Finally, how can we pray for you? 

Please pray that I will be able to see Asian Christian worship flourish in the West in my lifetime.

Thank you Ruwani for sharing with us in such a deep and personal way.

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In November 2025 I made a wonderful, and deeply encouraging, 10-day trip across Kenya, Tanzania, Zanzibar and Uganda. It became a living, breathing picture of what it means to follow Jesus to the edges.

by Andy Roberts,
CEO of Church Mission Society

In Tanzania and Zanzibar, I had a special opportunity to see firsthand how CMS work is developing among communities with significant Muslim populations. 

CMS projects in action in Arusha 

My first stop was in Arusha, Tanzania, where I spent the day with CMS mission partners Ben and Katy Ray. Having previously served with a CMS flagship pioneering disability project Neema Crafts in Iringa, they have recently begun a new project with SAFI (See Ability First International), and I was blown away by what they’ve managed to build.

They have created an incredibly professional and creative environment including:

• a cafe
• a carpentry workshop
• an atelier
• a shop selling high-quality handmade products

The unique feature of this ministry is that every single staff member is deaf.

In a world where people with disabilities are often marginalised, overlooked or forgotten, SAFI is doing the opposite – it is lifting people up, empowering them and releasing their God-given gifts.

Spending the day with the SAFI team was humbling. We heard powerful stories of transformation, shared lunch together and worshipped through signed worship songs. 

Ben and Katy are now exploring how SAFI’s holistic, dignifying approach can contribute to building bridges  between Christian and Muslim communities, especially as most of their staff come from Muslim backgrounds. 

They are dreaming of expanding to Dar es Salaam and Zanzibar, where CMS is beginning  cross-community, cross-faith work in a Muslim-majority area. Empowerment, relationship and compassion speak loudly in Muslim-majority contexts – and their model fits beautifully.

The dream for Dar es Salaam: Where the CMS cross-community, cross-faith work begins

We next flew to Dar es Salaam and were warmly welcomed by Rev Joseph Mayala who leads an enormous Africa Inland Church (AIC) congregation of more than 1,000 people right in the centre of the city.

In many places in Africa Christians are in the minority and under pressure for their faith. This persecution causes division, isolation, poverty and trauma. CMS partners are training church leaders to lead discipleship groups to support and encourage isolated believers. As well as offering economic empowerment training to give people the tools and confidence to lift themselves out of poverty through income generating projects. 

This training is for the whole community, not just Christians. CMS partners are training church leaders to help communities boldly live out their faith and to connect with Muslims around them. 

CMS has begun work in Dar es Salaam by working with Christian leaders, providing some training  to help them see Muslim people not as enemies or threats, but as people created in the image of God, worthy of friendship and love.

We met one pastor who shared how the training had totally reshaped his worldview. Previously he had considered Muslims “off limits”. But now his church has:

Over 40 small groups of Christians and Muslims meeting together building relationships, sharing meals, studying scripture, and learning from one another.

This is discipleship in its most surprising and beautiful form – the ministry of reconciliation made real in everyday life.

Women’s Groups: Grassroots community-transformation 

We then visited several women’s empowerment groups across Dar es Salaam – groups of Christian and Muslim women gathering together to receive economic training and support.

The impact was moving:

• Christian and Muslim women launching businesses together
• new friendships forming across deep divides
• families being lifted out of poverty
• women finding freedom from harmful spiritual practices
• many women coming to faith in Christ

One woman told us that she had previously turned to demonic practices to provide for her family. But after joining one of the empowerment groups she found faith in Jesus, received business training, started a flourishing enterprise and is now being discipled by her church to grow as a new believer.

This is holistic mission at its best – new disciples, transformed communities and emerging movements.

Across every group we visited, the refrain was the same:
“CMS has brought transformation to our communities.”

It is precious to see such direct, tangible appreciation for CMS’s work. It made me grateful for the vision, the prayers and the generosity that make it possible.

Get involved

Support the people at the edges like the SAFI team in Tanzania and disciple-makers in Zanzibar…

• More about how you can pray
• More about how you can give
• And there are other ways to get involved

Why this trip matters for CMS 

This trip to Tanzania reminded me of several things:

• CMS has credibility and favour in East Africa
• the cross-faith, cross-community work is already shaping lives, deepening discipleship and healing divisions
• holistic mission works – empowerment, friendship, shared life and practical love open doors in Muslim-majority contexts
• we have potential new mission partners interested in joining this work

God is doing something new and beautiful in Tanzania and also in  Zanzibar – and CMS is right at the heart of it.

People and relationships are at the centre of mission work 

While in Tanzania, it was strategically important to visit the Archbishop of Tanzania, Archbishop Maimbo. Archbishop Maimbo is also the Bishop of Zanzibar, one of the key areas we’re hoping to develop further. CMS has deep historic ties with the Anglican Church in Zanzibar, and we’re eager for the church to join in the new cross-community, cross-faith work we are embarking upon. 

There was just one small complication: finding him! 

An Archbishop on Pilgrimage

Every now and again, the Archbishop goes on a pilgrimage through remote parts of Tanzania, walking hundreds of kilometres over about ten days, moving from village to village.

He prefers walking to travelling by car because: “You meet more people on the road – and you really meet them.”

It’s a powerful philosophy of ministry.

He travels with a substantial group of people making up a walking procession: 

• clergy
• youth
• members of the Mothers’ Union
• musicians
• dancers
• a security team 

The whole procession moves like a joyful parade – singing, drumming, blowing trumpets, waving flags. They arrive in a village and immediately hold an open-air service with baptisms, marriages and plenty of dancing.

The eight-hour hunt for the Archbishop 

We had a rough idea where Archbishop Maimbo might be, so very early in the morning we boarded a tiny minibus and began the eight-hour journey into the hills to find him.

As many will know, Tanzanian roads are  narrow, winding, and overflowing with lorries.

Hours later, after only a few navigational misadventures, we finally heard drumming in the distance. And then – there they were: the Archbishop and his colourful procession singing their way into a village.

Welcomed, paraded and put to work

We were warmly welcomed, paraded to the front and immediately swept into the middle of an open-air service.

There were baptisms, marriages, dance groups, music… everything joyous and loud and alive.

Then I was asked to preach. (It’s always wise to keep a sermon up your sleeve!) I spoke on the very first question in the Bible:

“Where are you?” (Genesis 3:9)

I shared how God continues to search for each of us. Even when we walk our own way, hide, or turn our backs, God still calls out: “Where are you?” Still seeking. Still loving. Still inviting.

New connections and opening doors for CMS

After the service, we were able to speak with the Archbishop about CMS’s work in the region.

He responded warmly and opened the doors for CMS in both the Diocese of Zanzibar, and of Dar es Salaam.

We then joined his procession for the next stretch of the journey to another village – singing, clapping and dancing all the way.

Along the way, we visited several homes where people with disabilities lived. We prayed with families and offered simple gifts of food and money – small acts of compassion, but deeply appreciated.

After all that, we hopped back into the minibus for the eight-hour return journey – with a roadside stop for roasted goat.

Relationship building in Zanzibar 

The next morning we were back at the airport, boarding a small plane en route to Zanzibar. The local Anglican diocese welcomed us warmly.

Zanzibar is about 98 per cent Muslim, which made visiting the early work of the cross-community, cross-faith project especially meaningful. While the ministry is not as developed here as in Dar es Salaam, the potential is clear – and I can already see how some of Ben and Katy Ray’s holistic work could fit beautifully in this context.

A joyful, unexpected, kingdom-filled adventure

I travelled across four countries, and the people left the deepest impression:

• deaf artisans signing worship songs
• pastors building bridges across religious divides
• Muslim and Christian women launching businesses together
• new disciples taking their first steps of faith
• local leaders saying, “CMS – you have changed our community.”

It was a privilege to witness it firsthand.

These are exciting times – and I’m grateful to God for allowing CMS to play even a small part in his unfolding story.

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In September, Rev Mark Nam returned to the place where his family’s journey in this country began to receive the National Diversity Award for Positive Role Model Award for Race, Religion & Faith.

Mark is chaplain to the Asian Christianity MA students at CMS and is a British born Chinese priest in the Diocese of Oxford.

Although Mark preaches in church each Sunday, as he spoke to the crowd gathered in Liverpool Cathedral for the award ceremony, he admitted to being somewhat nervous – and unsure as to whether to accept the award at all: “But then I discovered that this awards ceremony is happening right here in Liverpool Cathedral… if you didn’t know, it backs onto the oldest Chinatown in all of Europe. But not only that, it was this part of the country, Liverpool, that my grandparents stepped off a boat over a hundred years ago and made Britain their home,” said Mark.

Mark has made it his mission to raise the visibility of Chinese heritage people and particularly clergy in the Church of England. Growing up in Wales Mark experienced racism and struggled to find a place in church despite his deep faith. When he came to ordination, he wanted to meet other clergy with a Chinese heritage but looking in the Church of England’s directory of vicars, Crockford’s, he couldn’t find a single one. That spurred him on to start The Tea House, a support network for priests in the Church of England with Chinese heritage. The creation of The Tea House captured the media’s attention and he’s since appeared on the BBC, Premier and UCB.

He is annually invited to lay a wreath to recognise the Chinese Labour Corps of World War I. Having campaigned for the installation of a permanent memorial to the Chinese Labour Corps within the crypt of St Paul’s Cathedral, which has now been approved, Mark is fundraising to make the memorial a reality. Mark is also campaigning for the Church of England to recognise Florence Li Tim-Oi 李添嬡, the first woman priest to be ordained in the Anglican Communion with a feast day.

Being a link is certainly how Mark views himself. At his ordination he wore an incredibly symbolic – and beautiful – stole which linked East and West. Mark’s campaigning has also linked the past to the future. He enthused: “I want to be a link to the next generation. One of the most special things about my nomination was reading things that school kids wrote as they voted for me. Kids who share the same heritage saying how much they valued seeing someone with Chinese heritage as a leader in their school. It was great to read those.”

Winning the award hasn’t gone to Mark’s head and he knows his calling is as a parish priest. “Much of what I say and share is first formed in the pulpit at church on a Sunday.” Mark continues: “If winning this award inspires others then wonderful, thank you God. But I would be doing this where ever I am.”

The story of Mark winning this award is a story of God’s restoration. Something Mark has seen through his life, as he explains: “I have been on a journey of realising that God cares about our culture. There shouldn’t be a narrow definition of being a Christian. God did a miracle in me during my studies.” That journey and miracle involved Mark being ordained using his Chinese name, a name that had been lost through migration but was restored in a holy place. And most recently through him returning to the place his grandparents arrived in the UK, more than 100 years ago, to accept an award which shows their family has done more than simply assimilate into British culture – as they wanted – but has begun to shape it for the better.

If you would like to see Florence Li Tim-Oi 李添嬡 recognised for her ministry please sign Mark’s petition here. You can also give to the fund for the Memorial for Forgotten Army at St Paul’s Cathedral here. Find out more about The Tea House here.

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On 21 October, Acts 11 had the pleasure of hosting the Research Conversations Day with the CMS Pioneer teaching team.

by Nuam Hatzaw

5 November 2025

Conversations Day is part of the MA programme for students studying for degrees with CMS, and it is designed to expose students to new and exciting research in the field. In this post, I want to share some reflections from the event.

The theme was ‘God, Mammon and Empire’ and the day centred on two important books published in the summer of 2025: Decolonizing Mission by Acts 11 director Harvey Kwiyani and God or Mammon: The Critical Choice Facing World Christianity by lecturer and missionary David Smith.

Those who attended the Conversations Day were treated to a fascinating, rich, and challenging discussion on the entanglements of empire, money, and mission as David and Harvey led us through a deep discussion of those themes central to their latest works.

As I listened to the conversations throughout the day, I was reminded that, as 1 Corinthians 1:27 tells us, “God chose the weak things of the world to shame the strong”.

Over and over again in the Bible, we encounter stories of God using the “least of these” to accomplish his will – whether that’s a small jar of oil, or uneducated fishermen and tax collectors, or a young boy’s lunch of five loaves and two fish. Indeed, God Incarnate emptied himself to be born from the ‘stump of Jesse’ (Isaiah 11:1), from the backwater town of Nazareth, which produces nothing good (John 1:46).

Thinking about these things in relation to migration, I recall the story of my grandmother, who we affectionally called Pipi (meaning grandmother in my language Zopau or Tedim Chin). Pipi passed away a few years ago in Oxford, and at the time of her death, she was the first person from my ethnic group, the Zomi, to pass of old age on British soil.

Pipi migrated to Britain at the age of 78. She migrated to help look after me and my younger siblings, so that my parents could focus on their studies.

It is hard to overstate just how difficult this migration would have been for my grandmother.

Prior to moving to the UK, Pipi had spent her entire life in rural Chin State. That was where she was born, where she grew up, where she met her husband, and where she raised her children as a widow when my grandfather passed away tragically.

Now, here she was, in cold, wet, Britain away from her other children, her loved ones, her community, and all that she had ever known. Here she was in an alien land where the only people with whom she could communicate with were her daughter and son-in-law, and her grandchildren, who, as they got older, grew to prefer English over their native tongue.

It’s fair to say that it was, at times, an incredibly hard existence. But what kept Pipi strong throughout those moments of difficulty was her unwavering faith and belief in God.

Pipi came to faith later on in life, and when she migrated, she carried her faith with her.

It was this faith that gave her the courage to migrate halfway across the world, leaving behind all that she had known. It was this faith that strengthened her in moments of difficulty. It was this faith that brought her companionship in her isolation as one of very few Zomi in the country, and it was this faith that witnessed to us, her family.

Although Pipi was not a missionary in the popular or common understanding of the word, she nevertheless successfully transmitted her faith to her children, including her daughter, who then passed it on to me.

It is because of my grandmother that my parents were able to pursue their theological studies, and are ministers serving in various migrant and diasporic contexts worldwide.

It is because of my grandmother that I am here, in Britain, a Christian, hundreds of miles away from the place where I was born, from where my family first heard the gospel.

It is because of my grandmother that I am able to live out my faith through serving at church, and teaching theology, and researching contemporary Christianity, and hopefully, along the way, share my faith.

It astounds me to think about the long-reaching impact of one woman’s courageous move. We often say that every migrant is a missionary – this is certainly true in the case of my grandmother.

We are often tempted to go for the big, bold, and brash in our efforts for God. This is commendable and understandable, but as the discussions on the Conversations Day revealed, aiming for power and influence can be distracting and even harmful.

The message of God is simple (Luke 4:18). The means of God are, likewise, simple. It can be as ordinary as saying ‘yes’ to a request to come and help look after your grandchildren.

The issues raised in the books we discussed, and in our work empowering migrants and equipping churches therefore, remind us of the importance of the little things, or even, the ‘little people’ – those who are ‘ordinary’, such as uneducated, illiterate grandmothers from rural villages.

Let us learn to nurture and value the ‘ordinary’ and the ‘small’, recognising them as tools of God’s kingdom. If our ministries and efforts seem small and inconsequential – let us be encouraged, since they are for a God who celebrates the small things (Zechariah 4:10).

• Watch recordings of the keynotes

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For nearly two decades, Helen has worked at the front lines of anti-trafficking in Asia. She’s focused her skills, as a trauma therapist and mental health specialist, in Chiang Mai, Thailand, which she describes as a ‘bottleneck’ for Asia’s people trafficking. 

Many of the people Helen supports come from remote villages in northern Thailand where poverty, limited education, substance abuse, poor access to healthcare and mental health issues create a perfect storm of vulnerability. 

Sex tourism draws huge numbers of people to Chiang Mai and many vulnerable people end up exploited into this industry. But it’s not just sexual exploitation. Chiang Mai is close to Thailand’s border with Myanmar, where a huge civil war rages – displacing many people. Families are fleeing across the border into Thailand. A lot of young girls and boys, who have been separated from their families – or whose parents cannot work – are being recruited into exploitation. 

Young girls are being sexually exploited and young boys are forced into hazardous labour, including construction work. The urgent need for protective interventions, safe shelter and trauma-informed support services continues to escalate.

This is where Helen and her survivor-led team at Rise Foundation Asia step in; working at the intersection of protection, recovery and long-term restoration.

Our first question is, “are you safe?” 

Helen and her team provide direct support and advocacy for people who have experienced exploitation, working with government agencies, law enforcement and multidisciplinary teams.

Most of the foundation’s team are women who have gone through their programme. Helen explains, “We have professionals, and survivors who are learning to be professionals in their field [nurses, social workers and counsellors], working alongside each other.”

At their drop-in centre, Baan Romyen – located in Chiang Mai’s entertainment district – social workers and caseworkers assess each new arrival. “Question number one is whether they are safe. Do they have somewhere to stay?” says Helen. “Secondly, we ask: ‘Have you eaten?’”

When parents arrive, the team checks whether their children are in school. Many of the young people they see – some as young as 12 – have been recruited into the sex industry. “We make sure that we take them out and put them in school,” Helen says. “Currently we support around 40 children in school and 15 young women in college.”

Other organisations often refer people to the Rise Foundation Asia because of their robust trauma and health care programme. 

Mind, body and soul – healing the whole person

Helen and her team have created a healing-centred environment – where trauma-recovery and skill-building go hand in hand. “It’s not a one-stop, come for a year and you’re healed. Healing is linear,” Helen explains. 

Every single person that walks into the drop-in centre is sent to the hospital for a medical check up. Some of them have never received that. Ever. The centre provides mental health assessments and ongoing psychosocial support through its team of onsite counsellors

An outreach team is active daily, with dedicated evening outreach each week. Together with a nursing team, they bring essential sexual health care directly into the spaces where women and children are most vulnerable – whether in remote villages or urban centres. In addition to this ongoing outreach, they run full sexual health clinics several times a year to ensure access to critical care.

Where is God in Chiang Mai? 

Helen’s faith quietly informs her values and approach, shaping a commitment to dignity, justice and compassion in her work. “There is extensive research that shows spirituality is an important part of the human psyche. How spirituality works out is different for different people,” she says.

“We do not pressure anyone into a certain belief system. We work with women and children who have come out of places where they didn’t have choices. Exploitation was part of their life.”  

“A lot of the women we work with want to know more about Christianity because they see the long-lasting effect of our faith impacting a lot of lives. We do not waver from our belief system.”

Is exploitation a never-ending problem? 

There is a constant stream of displaced, vulnerable people arriving in Chiang Mai. For every 10 people helped there are 20 more who will end up exploited and abused. How does Helen keep going? 

Helen starts with the immediate needs. “There are women and children who are in front of us. Our job is to provide for their needs. We never say no to anyone. We either redirect them to other organisations or if there’s a gap we step in.”

Then there’s the bigger picture of how trafficking and gender based violence is growing so much. 

“A couple of years ago, I got very frustrated. There’s a metaphor used in the anti-trafficking and humanitarian field where we are just pulling people out at the bottom of the river and there’s not enough work done to stop nature. So prevention became a huge part of what we do.” 

Rise Foundation Asia gets children into school. “A lot of the young girls don’t get to go into secondary education simply because they can’t afford it. And if a family can’t afford it, then the boys are the ones who get to go.” 

Substance abuse is a huge problem too. 

“A lot of gender based violence and sexual exploitation comes from childhood abuse,” shares Helen. “Women who experience abuse in childhood may later enter exploitative situations believing it to be normal, as early trauma can condition the brain to accept harm as familiar or expected.” 

How do you change that? “We go back to the family system,” says Helen. “We go to the villages and see where the substance abuse problem starts.

“We’re in the process of purchasing land and raising funds to build a post-rehab centre that will serve the long-term needs of the community.” The plan: stop substance abuse, provide health care and then employment. “We want to provide an alternative form of employment before they get into sex work.”

Alongside this practical help, Rise Foundation Asia works in advocacy and policy changing.

Helen explains, “We work closely with local and foreign governments. We’re doing cross-border and cross-sector work. Anti-trafficking organisations shouldn’t just work among themselves. It’s a humanitarian issue because it involves poverty, education, business, economic freedom and has a spiritual factor as well. 

Churches have a part to play in combating trafficking 

So how can churches help?

“Churches have the capacity and the people to lend their hands.” Says Helen: “Whether you have doctors in your seats, lawyers or educators, there are many ways that the church can contribute to this humanitarian issue and keep people safe, raising awareness and providing preventive measures.”

Helen reminds us, “the social media of churches alone is amazing. Even if once a week or month you put some of this information out, you’re reaching hundreds and thousands just from your community alone. You don’t have to leave the church and be in the mission field. 

“We all need to find the gaps and fill them.” 

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What if God called you to a place where in 20 or 30 years you might see two or three people come to faith? If you knew this, would you still go? Mission partner M reflects on how to keep going in tough contexts.

My family and I live in North Africa, in an area where it is really hard to follow Jesus. Local people can’t be open about their faith.

Our aim is to be a blessing to the people around us here, particularly more remote communities in mountainous areas. We’ve been here for 10 years, living alongside local communities and sharing day-to-day life with them – experiencing the ups and the downs along the way.

My wife is training as a counsellor, to be better equipped to sit with women in these communities and help them to walk through the most difficult times. The local culture has quite a fatalistic approach, so people tend to take the view that if suffering comes you just have to live with it. However, for a lot of people who have been through really difficult loss and grief, or who have experienced traumatic things, they need help as they can’t just sit with that suffering.

If not us, then who?

Some aspects of our calling can be very challenging. We are quite isolated, and can’t share Jesus openly. Walking with our friends and neighbours through difficult times can mean carrying heavy burdens with them. Yet if we do not walk through this and show the light of Jesus, who will?

Following a call to mission in this context means learning to let go of a Western approach that is very results and productivity driven. That approach is to look for success in big growth and clear numbers. We simply don’t see that where we are.

Just stay faithful

Before living in our current area, I lived in West Africa, again in a place where mission was slow and hard. I had the immense privilege of spending time with an older missionary towards the end of his life. He had been thrown out of the country where he had served and longed to see people meet Jesus. He had stayed faithful to the call of God throughout his life. I have never forgotten his advice to me as I was beginning my mission journey in such contexts: “You just need to stay faithful to what God has asked you to do – don’t worry about the fruit, that’s up to him.”

In our work, we of course have times of wondering, “What are we doing with our lives?” In these times it can be tempting to think of giving up. However, then we come back to another question – who will stay if we go? Who will walk alongside our friends and neighbours? We don’t want to say that it all depends on us, but if the few of us who are following Jesus here leave because it’s too hard, who will remain?

Find refreshment

We have been learning how to manage too – finding Christian community with other foreigners here is really helpful. We have also learned that we need to take small breaks, to build in rest and refreshment, alongside debriefing with those supporting us. Knowing we have a network of faithful people prayerfully supporting us from afar is an encouragement. Over years working in this context, I have learned that one of my personal giftings is to keep going when things get tough – to put my head down and keep stepping forward. And I can do that literally too, hiking in the mountains close to where we live.

Walking with others

One of the ways God has been using me is also to walk alongside others, helping them to think through and discern God’s call. We are able to welcome young pioneers, people who are sensing God’s call to go and serve the Lord in tough places. We want to be able to come alongside them, to train and help them to fulfil God’s call on their lives. In that way we can seek to multiply the number of people being the light of Jesus in difficult places.

I’m able to walk with these groups in the mountains and be intentional about exploring the reality of this life. As we walk, I can listen, and I can talk, share stories and challenge people. A key question we often raise is, “What would you do if God called you, and you spent 20 or 30 years in a place to see two or three people come to the Lord in that time? If you knew that was what might happen, would you still do it?” Out of a team of eight to 10 people, maybe God will call one person to a place like this for the long term.

At the end of the day, as we consider the challenges for ourselves and with those who come to learn about our life, the question we come back to is: “What else do we live our lives for?” Jesus has called us to this work and we follow him. He never promised it would be easy, but we stay faithful, knowing the truth of his words in John 16:33: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.”

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Amid the buzz surrounding the Bible Society’s Quiet Revival report,¹ CMS graduate and pioneer missioner Laura Evans, who works with people in their 20s and 30s, reflects on her own experience of sharing faith.

About five years ago, I felt the gentle nudge from God to be more intentional in the way I share my faith with my friends. I began by inviting friends over to dinner with the pre-agreed intention to discuss my faith.

It was, in some ways, nerve-wracking. However, I also found that the foundations of these friendships were strengthened and that there were wonderful moments of connection. Usually these moments occurred when I explained not what it is to be a Christian but why and how I personally became a Christian.

Perhaps the art of giving your testimony is nothing new. Yet, there are several reasons why I feel people still respond to it. Firstly, our own personal stories show who Jesus is in a way that does not cast judgment or condemn others.

1 Peter 3:15 often comes to mind: “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect….”²

That last part is particularly important in a world that feels increasingly divided. Christians must stand out in the way we build loving bridges with those around us. Our words have impact, as James well knows,³ so the language we use matters. I have found that talking about how God’s love has changed me, not how others need to change, translates who God is in a way that is more understandable.

I have also found that talking about my own personal experience of God breaks down some presumptions about what it means to be a Christian.

Sharing about an encounter with the God of love is a far cry from the headteacher-in-the-sky that God is often supposed to be. Yes, some people might write you off as crazy; it’s nothing that dusting yourself off won’t fix.⁴

Nonetheless, never underestimate the element of surprise in talking about who God really is.

I was talking to one friend about how Jacob wrestled with God⁵ in light of my own wrestling. As my wrestling was metaphorical, so they thought Jacob’s was. I ended up reading them the full story and, as well as blowing their mind a little, it helped change their perception of the way that God interacts with God’s people.

In a world of fake news and AI, I believe that people are craving authenticity. Therefore, it is important that we are authentic in the way we share our stories and talk about our faith.

I asked another friend if there was a way that I could refer to the Bible that would translate better. For example, perhaps describing it as “the word of God” would carry more meaning. Her response was that I should, “call a spade a spade”.

For her, it was more important that I was transparent and honest in what I was talking about than I tried to dilute it or dance around it.

Humble authenticity has value; it is why people do “Instagram v Reality” posts. We know that not everything we see online or in the media is real. There’s an opportunity for Christians to be the real difference in talking about our faith.

The onus is often now on people to decide for themselves what is true and not fabricated for likes or enhanced by AI. Social media algorithms often mean that our online accounts are echo chambers that reinforce our beliefs with little challenge to them. There has been a cultural move towards people deciding what their own truth is.

As a result, I have found that people also struggle more and more with the idea of obediently submitting to a sovereign God. The language itself is a barrier.

Jesus’ words that those who love him will obey him⁶ are, one friend told me, what make Christianity sound dangerous. As we talked around this, I explained that it was the beauty of who Jesus is and the fact that he calls us to love that means it’s not a red flag for me. However, I also see it from their perspective. How could you blindly obey or even trust someone that you don’t know?

Yet, people having the ability to decide their own truths means that they understand you having your “own truth”. Being respectfully and gently transparent about it is something that people value (at least in person if not online).

Showing how your own life has changed in surrender to God’s love and God’s ways kickstarts the conversation. People connect with it more than being told to accept a higher authority they have little context for.

It is, perhaps, no wonder that people are hesitant to trust alongside the frequent reports of corrupt or incompetent leadership in all spheres that has brought so much disengagement.

Talking about my own journey of surrender, and how that has conversely brought life, is sometimes challenging and difficult but equally surprising. I have also found that, having taken the initial step, people do come back to ask more questions once they know that you are an open door.

Over the last couple of years, a dear friend of mine named Charlotte (who self-describes as having no faith) has agreed that we can record some of our faith-based conversations. We hope to start releasing these in the next few months.

In some ways, these recorded conversations feel like the culmination of the last five years. I am grateful to those friends who have been willing to listen to me on the subject of my faith.

I once would have supposed people dismissive about religion “in this day and age” but I have found that people are still seeking truth. Respectfully, gently and (if I might add) authentically, surprise them with yours.

In 2024, we shared 52 stories of where people saw God at work in their lives. You can read them at https://www.hopehour.org/blog.

Laura, 35, is pioneer missioner at St Matthew’s and St Luke’s churches in south Oxford, with a remit to work among the 20s and 30s age group. She studied for a Diploma in Theology, Mission and Ministry with CMS Pioneer Mission Training.

Notes

1. https://www.biblesociety.org.uk/research/quiet-revival ︎
2. 1 Peter 3:15 NIVUK ︎
3. James 3 NIVUK ︎
4. Matthew 10:14 NIVUK ︎
5. Genesis 32:22-32 NIVUK ︎
6. John 14:23 NIVUK ︎

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Stephanie Packham says studying for the CMS Pioneer Ministry Certificate with the South West Pioneer Hub has been “deeply nourishing” and made her feel less lonely on her pioneer journey. 

HH: Please tell us who you are and what drew you into pioneering in general? 

SP: Like many in a rural setting, I’m someone who seems to wear many hats, but primarily, I’m a churchwarden at St Peter’s Church, Uplowman (mid Devon) and chair of governors for two beautiful primary schools, although I have also been an Anna Chaplain and a children and families worker in our mission community. I’m also hoping to start ordination training in September.  

My ministry has taken me in many exciting directions but what is common to all roles I have undertaken is a calling to reach out to people in creative ways to share something of what it feels like to live a life with Christ at its centre.

This pioneering mindset has been further fuelled by an acknowledgement that, like many churches, attendance at our traditional church services was on the decline.

When our church reached the bottom of the bell curve, there was great sadness, but there was also a real sense of opportunity. For me, it felt like we were being given permission to reimagine church. It felt like I was being called to be more pioneering – I just needed the courage to give it a go. 

How do you feel God is calling you within your community? 

For a long time, I had a strong sense that we needed to map our context to truly understand what direction to take, so we put together a community survey and delivered it to every household in the village.

What came back was remarkable. So many ideas were shared that showed us spirituality is very much alive in our community. Many of the suggestions made were amazing pioneer ministry ideas.

As a result, I found the courage to set up my first pioneer ministry project – Aqua Bears and Prayers – and I am so glad that I did, as it has turned out to be a truly beautiful, spirit filled project.  

The aim was to meet people where they are on their faith journey, in a place that felt comfortable, and in a way that suits their lifestyle. In this case, it was a swimming pool! 

Aqua Bears and Prayers is a Christian-based swim project where pre-schoolers and their grown-ups join us for water play. They hear Bible stories, we pray together using floating (battery) candles, we sing songs and we share stories together.

There is a pastoral side to the project too, as we love and support each other through life’s twists and turns. Pastoral support happens both in the pool and poolside, over a drink and biscuit. 

Aqua Bears and Prayers has been a real blessing to our community and demonstrates how pioneer ministry can take many shapes and forms.

For me, I truly believe that if you start with your own gifts, whatever they may be (mine was swimming), and add in a generous heart, then with God’s guidance amazing things can happen.

I have also just completed a pioneering Net Zero Visions mural project with two schools. In this project, the children worked with a local artist to produce the most amazing large scale art work that was based on the question: “What would your village look like if it was Net Zero?”  

The heart of the project was based on the fifth mark of mission – on our call to be good stewards of creation. The prayer is that the murals will get people talking about how they can make a difference to the climate emergency, and inspire people to act.

In a similar vein, I also held a Creation Hub within our Mission Community, where guest speakers and stall holders gathered with local people to discuss what we could do right here, in our very rural part of Devon, to address climate concerns. Being so rural, the environment is such an important part of life in our little community, and this project really seemed to meet a need identified in our community survey.

The final pioneer project I want to tell you about is Lifepath Tiverton. This is an annual, ecumenical schools project, where children from different schools come together to learn about faith through historical figures. In our case, it is the Wesley Family – what pioneers they were! 

We take the children back to the 1700s and immerse them in drama, music and activity to help them understand how the choices we make in our lives affect our own Lifepath.  We have 300 children coming over three days in June.

How did you hear about the hub and, although I know it is early days, what has been your experience so far? 

I heard about the hubs through Exeter Diocese newsletter (Roots and Shoots). It felt like a real answer to prayer, as I had been longing for a chance to be part of the pioneer ministry conversation, and for the diocese to offer support to people doing this kind of work. So, here I am, part of the first Exeter Diocese cohort to go through the CMS Certificate course.

So far, the course has been inspiring and deeply nourishing. I have met like-minded people, and I have enjoyed hearing their stories. There has been a wonderful mix of theological teaching, scripture and activity, delivered in a playful and accessible way. For me, I feel less lonely on my pioneer ministry journey, and for that, I am so very grateful.  

What have been the highs of study with CMS in the Hub? 

I have only attended one residential weekend so far, but this course is already helping me to find the right words to explain to others why pioneer ministry is so important. It is giving me a deeper theological understanding that is solidly based on scripture.

The suggested reading material is incredibly enriching, and the demonstration of learning exercise we were given was great. It is really helping me to embed what I have learnt within my own setting. 

I also love the way that you are equipped with ideas to take back to your own community. There are so many people doing wonderful pioneering projects, it is truly inspirational to hear about them. 

How can we pray for you? 

Pray for the families joining Aqua Bears and Prayers for this year (we take a rest over the winter as it’s too difficult to keep the pool heated):

• May they feel the love of God surrounding them as they enter the space. 
• May they feel comfortable to share their stories, and feel that it is a safe place to ask questions about faith. 
• May it be a positive, playful experience for those who come and hear more about you Lord, as we learn together how to love and enjoy how wonderful water is.  

Please also pray for God’s guidance as I take the next step in my pioneer ministry journey. In a world of opportunities, may I know which way to turn.

• May I be given the right words to say to others who want to understand more about this ministry.
• May what I say and do help to soften hearts and minds of those who may be sceptical, and be an encouragement to those wondering whether they are being called to pioneer ministry.
• Give me the courage to step forward in faith for the good of the Kingdom.

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Following a few decades of relative freedom to share the gospel, Nepali Christians are sensing a net tightening around their liberty. Yet, though they increasingly feel their outsider status, they aren’t giving up, as Naomi Rose Steinberg discovered on a recent trip to the country known as the Land of Truth.

Arriving in Kathmandu, I was surprised to learn that the time difference between Nepal and the UK is five hours and 45 minutes. Depending on who you ask, there are differing reasons for this unusual variation from the standard increments: some political, some geographical, some cultural. A typical response to the question is: “It’s complicated.”

Nepal in many ways is a complex country, facing multiple challenges: economic struggles, political precariousness and a geographically landlocked position between the influences of India and China. All of these and other factors have recently contributed to making it an increasingly tricky place to be a Christian.

Christianity in Nepal

The rapid growth of Christianity in Nepal in the decades since the country became a democracy in 1951 has been phenomenal, particularly since the 1990s. In proportion to population, it remains one of the fastest growing churches in the world. I’m told that in Kathmandu, you can’t walk more than two or three streets without being near a church, many of these being house churches or groups that meet in multi-use buildings.

However, there is a growing uneasiness among Nepali Christians, as anti-conversion laws become more stridently enforced due to pressure from other religious groups.

Nepal is officially a secular country, but many Christians told me that, as a minority religion (less than 2 per cent of the population) followers of Jesus are increasingly and often arbitrarily discriminated against. This is making them more wary of overtly sharing the gospel.

On the outside

The Christians I talked to described how they have been made to feel like outsiders in various ways. This included family opposition, with one man telling me how he’d been thrown out of his house and made to sleep in a field, and a young woman relaying how her mother used to beat her for her faith. I heard stories of funerals being held by families when a relative turned to Jesus.

There is also cultural and societal pressure; Christians are often viewed with scepticism and suspicion. There is a perception that Christians have abandoned their culture for something Western-influenced, even though the church in Nepal is led mostly by indigenous people.

Nepali Christians are sometimes accused of being in cahoots with Western Christians for monetary gain. One local partner told me that this perception grew after the catastrophic earthquake in 2015: “Many well-meaning Christian organisations came to help, but there were reports of Bibles being put in sacks of rice that were given to suffering people and this was viewed as coercive.”

The same partner shared that Christians are being scapegoated for economic and social ills that Nepal is facing. This is partly due to the influence of Hindu nationalism, which has been on the rise in neighbouring India with reports of ensuing violence against Christians.

Growing hostility

Some of the Christians I met have contended with threats of violence from their communities. One rural pastor told me he came out of leading a church service to find 300 people waiting for him, angry and shouting. “They threatened to beat me and smear me with ink,” he recalled.

Smearing ink on someone is a sign of abject shame. The pastor was taken into police custody but later released. When I asked him if this kind of intense opposition makes him think about giving up being a pastor or following Jesus, he said, “The Bible tells if you want to be a disciple you have to pay a price, there is cost involved. Maybe I am just paying the price of being a disciple of Jesus.”

Counting the cost

In the face of growing opposition, Nepali Christians are demonstrating patience, resilience and adaptability.

Some tell me that while they can no longer safely go door-to-door, hold evangelistic events or hand out Christian literature, they are discovering the importance of building relationships and being good living witnesses for Jesus.

They point out that others can see the love they show for people, how Christianity breaks down barriers of gender and caste, and how Christians treat people with dignity. And this is still drawing people to Christ; the church is still growing, though perhaps not as quickly as before.

CMS, alongside Asia-CMS, has long been committed to helping people in Asia deepen and strengthen their faith so they can withstand storms of antagonism and keep sharing the gospel from the margins.

The pastor who had been threatened credited his ability to withstand pressure in part to training he’d received from a CMS partner. In recent years, deep discipleship has become an even greater priority.

Given the increasing opposition Christians are facing in Nepal, and having seen firsthand the difference this commitment to discipleship has made in people’s lives, it seems that maximising these efforts couldn’t come at a better time.

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For the Bangkok slum community of Khlong Toei, home to mission partners Elise and Jon Fletcher, the recent earthquake was a mild interruption to the day. The aftershocks came as shudders of horror at what others had suffered.

by Elise Fletcher

It’s not often that living in a slum community can be claimed as an advantage but during last Friday’s earthquake I can honestly say that I was in the best possible place! The houses in our community are intentionally lightweight, built on concrete stilts over swampy water and clay. They might not look much but they withstand a lot.

When the house began to sway, I assumed it was a train passing or heavy cargo being loaded at the nearby port; a daily sensation. When it gained momentum, I went outside along with a handful of other neighbours who were at home during the day. We watched the swinging overhead wires and hanging plants, aware by now that we were witnessing an earthquake. Then we all went back inside either to get on with the day or turn on the news.

It wasn’t until I received phone calls from my husband and son that I became aware of the chaos outside my low-rise cocoon. My husband, Jon, was visiting a hospital where all the patients were being wheeled out into the street, newborns included. Our children had been on the 5th floor of their school building and felt the tremors more drastically. They evacuated onto the playing field and spent an anxious afternoon dehydrating in the sun.

Leaving the community to collect the kids, I found that traffic was at a standstill, with all expressways and the skytrain closed. Damaged office and condo buildings were all awaiting inspection, people lining the pavements and spilling into the roads. I was very grateful to be weaving on a motorbike as some parents took all evening to reach the school.

The aftershocks have come as shudders of horror on hearing the news about loss of life in our own city and damage on a vast scale in neighbouring war-torn Myanmar. Lord have mercy.

As my perspective has gradually expanded from my own limited experience of the event, I have needed to adjust my understanding. What was felt as a minor interruption to my day brought devastation elsewhere. A few days on, I spoke to an elderly neighbour who had remained so insulated that she had not given the tremors much thought! I’m not sure that she actually believed my account of the damage beyond our community… it probably sounded far fetched.

In processing all this, I’ve been challenged about my attitude towards suffering that is outside my own sphere of experience. The familiar everyday problems right in front of me can deafen me to the plight of others whose story needs to be heard. That is not to belittle the suffering closer to home but to own that it is part of a much bigger picture with emanating ripples.

We are seeing the impact of ‘out of sight, out of mind’ thinking with the withdrawal of USAID from frontlines around the world. Indifference has consequences! The scale of acquiescence on this matter suggests a level of blinkered thinking that has dulled human empathy. When we refuse to expand our experience of the world by listening deeply to the accounts of others, by seeing the horrors that are happening on our watch, we get stuck in small thinking; our own little earthquakes.

If our worldview and beliefs are not moving us towards more compassion, more inclusion, more loving action in the world, then maybe they need to expand! I don’t aspire to be ‘unshakeable’ anymore! Instead I invite the pain and injustice in the world to shake me out of my self-serving certainties and reform me for the integrated life that I am made for. May we love others with the breadth and vulnerability modelled by Jesus… with a love that absorbs pain and transforms it into new life.

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